Likutey Moharan (Rabbi Nachman) Reader

"A prayer of Habakkuk the prophet, concerning errors" and so forth (Habakkuk 3:1). It is stated in the Book of Concealment, the first chapter (Zohar, Terumah 176b): Until there was a Balance, they did not gaze face to face. 1. For it is difficult for the world: why must one travel to the tzaddik to hear from his mouth? Is it not possible to study books of ethical teaching? But in truth it is of great benefit, for there is a great difference between one who hears from the mouth of the true tzaddik himself and one who hears from the mouth of another who says it in his name; and all the more so when one hears from the mouth of one who heard from the mouth of one who heard, for each time it descends from level to level, far from the mouth of the tzaddik. And likewise, between one who hears from the mouth of the tzaddik and one who studies in a book there is an even greater difference. 2. For one must purify the face, so that each person can see his own face in another's face as in a mirror, until, without rebuke and without ethical reproof, his fellow immediately regrets his deeds merely from looking at his own face; for through looking at his own face he will see himself as in a mirror, how his face is sunk in darkness. 3. For so great is the precious value of the Holy Tongue, in which the world was created, as our Sages of blessed memory said (Genesis Rabbah 18, cited in Rashi): "This one shall be called woman [ishah], for from man [ish] was this one taken" (Genesis 2:23) is a play of language upon language; from here we learn that the world was created in the Holy Tongue. And this is the aspect of Eve [Chavah], the aspect of "And night to night declares [yechaveh] knowledge" (Psalms 19:3); that is, the aspect of the speech of the Holy Tongue, in which the world was created. And this is the aspect of "This one shall be called woman"; that is, speech, as in "And this is what their father spoke to them" (Genesis 49:28).

*Aqruqta*

**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 (I Kings 7:36) "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.

## #5 *Bachatzotzrot*/On the Trumpets

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 created just for me" (*Sanh.* 37a), hence insofar as the world was created for me, I must at all times see and look into *tikkun olam*/rectifying the world, and filling the world's lackings, and praying for them.

And the matter of prayer comes in two aspects. Namely, before the *gezar din*/decree of the judgement, one prays according to the [regular] order of the prayer, and it is not necessary to conceal the prayer. But after the gezar din, one needs to enshroud the prayer, so that the *mal'achim*/angels that stand to the Left will not understand and not make opposition, as it is written (Dan. 4:14): "*Bigzerath `irin pithgamin*/Now that it has been decreed by the angels..." — namely after the gezar din, now — "...*bema'amar qadishin she'elt[in]*/by the saying of the holy ones is the request[s];" then the Tzadikim enclothe their *she'elah*/request in a *ma'amar*/discussion.

2. But how do we discern between before gezar din vs. after gezar din? By means of the mitzvot that we do, we can differentiate between before gezar din vs. after gezar din. And specifically by doing the mitzvot so joyously as to not want any reward of *`Olam Haba*/the Coming World, but just wanting Hakadosh Baruch Hu to send him another mitzvah in reward for this mitzvah, like our Sages obm said (*Avoth* 4), "A mitzvah's reward is a mitzvah," for he enjoys from the mitzvah itself.

And this is the difference between the prophecy of Moshe Rabbeinu and other prophets, as Rashi explained: "*Waydaber Moshe el-rashei hamatoth... zeh hadavar asher tziwah Hashem*/And Moshe spoke to the heads of the tribes... This is the *DaBaR*/word that Hashem has commanded (Num. 30)." Rashi explains: All the prophets prophesied with "*Koh amar Hashem...*/Thus said Hashem;" Moshe surpasses them, for he prophesied with "*Zeh hadavar*/This is the word." Because "*Koh*/thus" is like a mirky windowpane, but "*Zeh Hadavar*" is like a clear pane.

And both these aspects of prophecy occur in serving the Creator. There is a man who does a mitzvah for the reward of `Olam Haba, as he derives no 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 mirky pane, like a man who sees some thing from afar [v. *Z. Wayeira* 120], so he does the mitzvah for the reward that comes at a distant time, i.e. after this world, so the reward payment is called "*NaVIA*/prophet," acrostic for (Ps. 126): "*Yavo Berinah Nosse' Alumothaw*/shall come with singing, carrying his sheaves..." And there in this verse is hinted his reward payment (Ps. 126): "*Halokh yelekh uvaKhoH nose' meshekh hazara`*/He who is going for the future [payment] and weeping, bearing and dragging the seed..." — for he has performs it grudgingly, [so] "*...Bo yavo berinah nosse alumothaw*/He will come into his future with joyful shouting, carrying his sheaves," as he will rejoice in the future, when he receives the reward of the mitzvah. The acrostic of ***"Yavo Berina Nose Alumothaw"*** is the head-letters ***NaVIA***.

But the prophet who prophesies with *"Zeh Hadavar,"* whose desire is not the reward of the mitzvoth, but who rather desires the mitzvah in itself, for he so much rejoices in doing it, that he is spurns any kind of reward, hereby his `Olam Haba is the mitzvah itself. And this is the aspect of *NaVIA*, that is, reward payment, in the aspect of *zeh hadavar,* in the aspect of the clear pane, like a man who sees a thing from close with beautiful and pure vision; so too he enjoys from the mitzvah in itself, and his reward is *neged `einaw*/facing right 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 shelemah*/complete Anatomy [v. *T"Z* #70 daf 131...], and they nourish all the *qomoth*/Anatomies, whether the anatomy of man [soul], anatomy of the world [space], or anatomy of the year [time], for space, time and soul receive vitality from the mitzvot, as written (Ps. 33): "*Wekhol-ma`asehu be'emunah*/And all His works are [sustained] by *emunah*/faith;" and the scripture (ibid. 119): "*Kol-mitzwotheikha emunah*/All your mitzvoth are emunah." And Haqadosh Baruch Hu is a simple unity with the mitzvoth, so when the Haqadosh Baruch Hu's actions are in proper repair and order, then Haqadosh Baruch Hu rejoices in them and delights in them, as written (ibid. 104): "*Yismach Hashem bema`asaw*/Hashem will rejoice with his works," like a crafter who makes some object, and the object is beautiful, so He rejoices in it. And the joy of Haqadosh Baruch Hu is clothed in the mitzvoth, 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 Haqadosh Baruch Hu, who is rejoicing in His works, and this is like (ibid. 149): "*Yismach Yisrael be`osaw*/Let Israel rejoice with its Maker."

Hence, when there is some affliction or judgement in the space-time-soul then surely it detracts from Haqadosh Baruch Hu's joy, as it is written (Gen. 6): "*Wayyit`atzev el-libo*/And it grieved His heart;" and as they said (*Sanh.* 46): "What does the Shekhinah say? 'Woe to my head!' etc." And this person who enters this joy can surely know according to the nature of the joy whether if it is before gezar din or after gezar din. He can also know on what part of the Anatomy the judgement is decreed, for he knows according to the mitzvoth's anatomy: If he cannot perform joyously the "heads" of the mitzvoth, i.e. mitzvoth that depend on the head, he knows that the judgment is decreed on the "heads" of space-time-soul, and likewise with the other mitzvoth anatomies.

And this is that which our Rabbis of blessed memory said (*Mechilta*, and v. *Beitzah* 16) regarding Shabbat: "Remember [the 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 the aspect of the action of the mitzvoth, as space-time-soul were created in them [the six days]. [And this is:] (Deut. 24) "*Beyomo thiten sekharo*/Give his wages on that selfsame day..." that his payment should be from the mitzvoth themselves, "*...welo'-tavo `alaw hashemesh*/...and let not the sun set on it," that he should not do the mitzvoth for reward of `Olam Haba, which is "after his sun sets," after his death.

3. And joy is mainly in the heart, as it is written (Ps. 4): "*Nathatah simchah velibi*/You have placed 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 attain simchah, as it is written (Ps. 97): "*uleyishrei-lev simchah*/And gladness for the straight of heart."

And the crookedness in the heart is shed via thunder, as our Sages of blessed memory said (*Berakhot* 59a): "Thunder was created only in order to shed crookedness in the heart." Thunders are the aspect of voice that a man emits vigorously in his prayer, and thunder is created by this, for it is brought in the Zohar (*Pinchas* 235b): "*Kad qala nafiq we'a`ara be'avei mitra ishtama` qala leviryatha we da inun r`amim*/When a voice goes out and hits the rainclouds, sound is heard by mortals, and this is thunder." And thunder is rooted in *gevurot*/strengths/strictures/mighty deeds, as it is written (Job 26): "*Wera`am gevurothaw mi yitbonan*/But the thunder of His mighty deeds, who can understand?" And because of this we say the blessing "*Shekocho ugvuratho male' `olam*/Whose power and might fills the world." And the *gevuroth*/mighty deeds are the aspect of power and *gevurah*/might, for the man projects his voice with great force, and this sound hits the rainclouds, i.e. the aspect of brains, from whence "*tipin tipin*/droplets by droplets" descend, as written in the Zohar (*Pinchas* 235): "*Be'er mayim chayim wenozlim min-levanon*/a well of life-water dripping from LeVaNon" (Song 4:15) — from the white [*LaVaN*] of the brains. And when it hits the rainclouds, then the voice is heard by mortals, hence an aspect of thundering. And this is [Ps. 77] "*Qol ra`amkha begalgal*/the voice of Your thunder in the [atmo]sphere" i.e. in the skull of the brain. When it hits the skull of the brain, the voice generates thundering, and it is heard by Creation. And this is (Ps. 49): "*Pi yedaber chokhmoth*/My mouth will speak wisdoms..." i.e. the speech going out from my mouth will meet up with *chokhmah* i.e. the skull of the brain, and thereby "*...wehaguth libi*/and the contemplation of my heart...", that is, by the thunder being aroused, the heart is aroused, as they said: The voice arouses one's concentration [v. *Berakhoth* 24b...], and this is that which our Sages of blessed memory said (*Berakhoth* 6): "Whoever has awe of Heaven, his words are heard," for whoever has awe, his voice is made thunderous, for thunder is from *sitra d'Yitshak*/the side of Yitzchak [*Zohar Pinchas* 235b], as it is written: "*wera`am gevurothaw*," and thereby his words are heard, i.e. *nishtam`a qala leviryatha*, for that is what hearing relies on (*Zohar Pinchas* 230, and in Tik. 70), as it says (Hab. 3): "*Hashem shama`thi shim`akha yarei'thi*/Hashem, I heard a Your sound and was afraid." And this is the explanation of (Ps. 103): "*Giborei koach `osei devaro, lishmo`a beqol devaro*/Mighty [men] of strength doing His word, to hear his dictum audibly." It is brought in the Zohar (*Lekh* 90): "They are privy to hear voices from on high." That is, the *gevuroth*/strengths produce thunders, consequently the heart hears, hence "*wehaguth libi tevunoth*/and the contemplation of my heart is discernment," and as written (I Kings 3): "*Wenathata le`avdekha lev shome`a*/You have given Your servant a hearing heart." His words will also be listened to by mortals, and this is: "to hear his dictum audibly." And this is the aspect of the shofar sound; this is the ram's shofar, the ram of Yitshak (*Zohar Pinchas* 235b), the aspect of "*wera`am gevurothaw.*" And this is (Ps. 89), "*Ashrei ha`am yod`ei teru`ah*/Fortunate are the people that 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. And whoever hears shofar blowing from a pious man, surely all year will not worry from thunder, as it is written [in the Rosh Hashanah Mussaf prayer]: "In voices and lightnings You were revealed to them, and in the voice of a shofar You appeared to them" — for with the voice of the shofar He appeared to them more than with voices and lightning.

4. But one must *liFNoTh*/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 project his voice and it may strike his brain and produce thunder. But when the skull of his brain is *aTuM*/blocked with impurity, as it is written (Lev. 11), "*weniTMetem bam*/and you become contaminated with them," then his voice is not heard. He also must guard his piety, as from thence are the effects of his voice, as written, "*wera`am gevurothaw*/and thunder — his mighty deeds," so he should have no external fear. And this is [*Avot* 3], "Without wisdom there is no piety. And without piety no wisdom."

And this: "*Yarad Gavriel neva`atz qaneh bayam*/Gavriel descended [and] nailed a pipe in the sea" [*Shab.* 56b and *Sanh.* 21b]. Explanation: from devolutions of the *gevuroth*, namely external fears, he nailed a pipe in the sea of wisdom. *Qaneh* is the aspect of the voice that goes out from the *qaneh*/windpipe (*Ber.* 61 and v. *Z. Pinchas* 234), namely via the devolutions of the *gevuroth*, which is the aspect of the *susfitha d'dahaba*/gold slag, outside fears, the voice remains pinned in the impurity of the intellect, and is not heard by mortals.

So the main thing is to not let one's mind sour. And this is (Ps. 68), "*Ge`ar ChaYaTh qaneh*/Berate the wild animal of the reeds," as brought in the Zohar [*Pinchas* 252]: Break the stem of [the letter] *CheYTh*, and it becomes [the letter] He, and the letters of *ChaMeTz* become *MaTzaH*, that is, to not sour one's wisdom. And this explains the phrasing of *ge`ar*, a term for dispute, as *matzah* is a term for dispute [as in *anshei matzuta*/contentious men, Isa. 41:12], as the Tzadiqim strive with the *Sitra Achra*s, that they should not draw nigh to the Shekhinah of Holiness [v. *Z.* III:251]. Namely, when you guard your wisdom, not introducing outside wisdoms in it, not entertaining bad fantasies, which are the aspect of the pipe of the Sitra Achra, in the aspect of the [Prov. 4:5] "*qeneh chokhmah qeneh binah*/acquiring wisdom acquire discernment" of holiness — is thereby saved from the dispute of Chametz, which is the *Sitra d'Mota*/Side of Death, as it is brought, "*Machmetzeth, taman sitra demotha*/The leavening, there is the side of death." Now, believe this: all the striving and dispute between complete tzadiqim, is only in order to expel Sitra Achras. And this is the explanation of (Prov. 15), "*Ozen shoma`ath tokhachoth chayim beqerev chakhamim TaLiN*/An ear hearing the rebukes of the living, will hang amidst the sages," an expression of *TeLuNah*/complaint and dispute. When you hear the dispute that is between the tzadiqim, know that this is sounding a rebuke of you, for having blemished the drops of your brain, of which it is said (ibid. 2), "*Kol ba'eiyah lo-yeshuvun, welo'-yasigu orchoth chayim*/All that come to her will not return, and will not reach the ways of the living", as you are clung to the Sitra d'Motha, the aspect of Chametz, the aspect of "Gavriel descended..."

Know this, that he "nailed a pipe" represents that outside wisdoms are lodged in your "sea of wisdom," and certainly if your brain was not blemished, no dispute among the tzadiqim would be heard by you, and the dispute is just on your account, in order that you turn back from it to the living, from Chametz to Matzah, from Cheith to He, and you return from corrupt fear, from blemished voice, from blemished wisdom, to good fear, to good voice, to good wisdom. And when you guard your brain from the aspect of Chametz, to not be obstructed, that your voice will hit your skull and produce thunder, and the crookedness in your heart be shed, then you will attain joy, as written, "*Uliy'shrei-lev simchah*/And joy to those who are straight of heart."

And this is the explanation of (Ps. 81), "*A`ankha beseter ra`am, evchanekha `al mei-merivah selah*/I will answer you in hidden, thunder; I will inspect you over the waters of dispute, Selah." *Mei-merivah* is the aspect of Matzah, the aspect of brains; thereby is made thunder.

5. Now know that you need to incorporate the *gevuroth* in the *chasadim*, the left in the right, as written (Ps. 20), "*Bigvuroth yesha` yemino*/In strictures, His right hand delivers." For the Revelation is mainly by the *chasadim*, as written (Ps. 110), "*SheV limini*/sit at my right." Accordingly you need to incorporate the fear in love, in order to produce thunder. And this is (*T"Z* 70) "*misitra diy'mina, moach chivra kekaspa*/from the right side, the brain is silvery white." And this is (Ex. 14), "*wayShaV hayam*/and the sea returned..." namely the sea of wisdom, "...*liFNoTh boqer*/toward morning," the aspect of *boqer de'Avraham* (*Z. Terumah* 170b), the aspect of (Isa. 41) "*Avraham ohavi*/Avraham who loves me." "...To its strength," this is the strictures [*Z.* I:230b], namely the aspect of "*qol ram`amkha bagalgal*/the voice of Your thunder in the [atmo]sphere."

And this is (Song 8), "*Mayim rabim lo-yukhlu lekhaboth eth-ha'ahava*/Mighty waters cannot extinguish the love," as written, "*shev limini*/sit at my right" etc. This is the explanation of (Ps. 29), "*El hakavod*/the God of Glory...": El is Chesed [*Z.* I:94a...]. 'Kavod' is Chokhmah [v. *Z.* I:31a], as written (Prov. 3), "*Kavod chakhamim yinchalu*/The wise will inherit glory."..."*Hir`im*/thundered": this is the aspect of thunder, namely strengths, the aspect of thunder. You need to integrate love with them, in order that that they strike Kavod, the aspect of Chokhmah, producing thunder from them. Then you can defeat your enemies, as written, "*shev limini*" etc.

And this is the explanation of, **"Said Raba Bar Bar Chana: One time we embarked on a ship. The ship sailed from one fin of the fish to the other [i.e. two fins on its back] for three days and three nights; it [swam] up [against the wind while] we [sailed] down [with the wind]. And if you think the ship did not sail fast enough, when R' Dimi came, he stated that it sailed sixty parsahs in the time it takes to warm a kettle of water. When a horseman shot an arrow [the ship] outran it. And R' Ashi said: That was one of the small sea monsters, which have [only] two fins."** (*B"B* 73b)

***Sefinta*/ship** is a term of prestige [v. *M"Q* 28a]; this is the aspect of strength and fear, as written (Isa. 33), "*Yir'ath Hashem hi otzaro*/The fear of Hashem is His treasure store," as that is the main thing that is important. ***Shitza*/fin** is a term of affliction, as written (Num. 16), "*Wa'akhalah otam keraga`*/And I will finish them in moment," which has Targum, *Wa'ashatzei yath'hon*/And I will [fin!]ish them."

**"Three days and nights"** is the aspect of the Mitzvoth, which have the rational, the traditional, and the super-rational [R' Bechaye Avot 3 end]. And it is written of them (Isa. 1), "*Wehagitha bo yomam welailah*/And you shall meditate on it day and night." **"It went upwind and we downwind,"** this is the aspect of "*Yismach Hashem bema`asaw, yismach Yisrael be`osaw*/Let Hashem rejoice in his works; let Yisrael rejoice in its Maker." **"*keMeiCham*/In [the time it takes] to warm a kettle of water,"** this is the *MoaCh*/brain, as written (Song 4), "*Wenozelim min LeVaNon*/And flowing from the White Mountains." **"Sailed sixty parsahs":** this is the aspect of strengths, "sixty mighty ones" [Song 3:7], and "the thunder of His strengths."

**"And when a horseman shot an arrow":** *PaRSha*/[chasing] horseman is the aspect of Chesed, as he recovers the hidden; he explains [*meFaReSh*] the obscure. "The arrow" is (Ps. 144) "*Shelach chitzekha uth'humam*/Cast Your arrows and let them be stymied." This is the aspect of "*shev limini*" etc. **"[The ship] reached it first,"** this is the aspect of fear, which is first, as fear takes precedence, as written (Ps. 111), "*Reishith chokhmah*/[Fear] is the beginning of wisdom" etc.

What Raba Bar Bar Chana was telling, was that he went so far in the trait of fear, and saw how great is the power of fear, that by means of it a person can be able to discern between before *gezar din* and after *gezar din*. So this is "from *shitza*/fin/judgment to *shitza*." Then he explains how one can be able to discern, namely by the mitzvoth, which are the aspect of "three days" etc. he can discern. But only by performing them joyously, then by the joy of the mitzvah one can discern. For *HKBH* is "*mesameach bema`ASaW*/rejoicing in His works" and the *simchah* is clothed in the mitzvoth, as mentioned. And we are rejoicing below as well, in *HKBH*, as written, "*...yismach Yisrael be`AoSaW*/let Yisrael rejoice in their Maker," and our desire is in no reward, even the reward of `Olam Haba, as mentioned. So this is, "It up and we down," as His joy is according to our joy.

So by this we can discern. Then he explains how to attain the aspect of joy: by the aspect of thunder. And this is, "When R' Dimi came he said: In the time it takes to heat a kettle of water" etc., namely the aspect of "*Qol ra`amkha bagalgal*/Your thunderous voice in the [atmo]sphere." "Sixty" is the aspect of strictures, which hit the head, and produce thunder, and make sound to be heard.

This is the aspect of "*Qol me`orer haqawana*/Voice awakens one's concentration," the aspect of, "Thunder was created only for" etc. Then he said: That the essence of the strictures' overpowering is only by the Chasadim, and we need to include the Left in the Right, as mentioned. But yet we need to have the fear come first (v. *T"Z* Intro). For the owner who lost something is the one who should go searching again for it (as our sages obm said, "It is the way of the man to pursue the woman... comparable to a man who lost some item" etc. Explanation: For love is the male aspect, and fear the feminine, as known [explained in *Z.* I:30,70...].

Therefore, we need to have the fear come first, for then the love will come to him automatically. For love always searches after the fear, every time, For "the owner who lost it goes after his lost thing" as mentioned. **Thus I heard explicitly from his holy mouth.**)

And this is the aspect of: "When the horseman shoots an arrow..." Rav Ashi said: That was a sea *gildena* [a small fish among the sea monsters] etc. ***GILDeNA*** is the aspect of the name ***AGL"A*** which is the aspect of the strictures, for it is the acrostic of: ***A**tah **G**ibor **L**e`olam **A**donai*, as is brought (*Z"Ch Terumah*), for **Gildena** is the letters of ***AG"L*** and the name ***ADN"I*** in full, hence the name *AGL"A* as above. And this is the explanation of: ***Bachatzotzrot veqol shofar***/With the trumpets and the sound of the shofar..." that is, via the voice that goes out, as described above, thereby **"...*Yir`am hayam*/The sea shall roar..."** becoming the aspect of thunder, the aspect of, "The voice of Your thunder in the [atmo]sphere;" **"*...tevel weyoshvei bah*/the land and those dwelling in it..."** this is the aspect of the heart and its arteries, as they said, "Thunder was created only for..."

For ***TeVeL*** is the letters of ***Tay"w LeV***, *TaW* denoting impression, as written, "*WehiThWitha TaW*/you shall mark a sign," as the voice is makes an impression on the heart, as they said, "Thunder was created only for..." And thereby **"*...Neharoth yimcha'u khaf*/Rivers will clap their hands..."** the aspect of joy, as mentioned. "And joy to those who are straight of heart."

And through the joy **"*...yachad harim yeRaNnenu*/In unison the mountains will shout out."** ***RiNah*** denotes prayer, as written (I King 8), "*Lishmo`a el-haRiNnah*/to hear the prayer..." **Mountains** are the aspect of the righteous (v. *M"R Bo* 15). That is, through the heart's joy, people can pray, or enclothe their prayer in speech, when they discern the judgement has been decreed. And this explains **"*yachad*/in unison,"** for they enclothe their prayer together in stories.

**"*V'eileh HaMishpatim* (And these are the laws) that you must place before them."****(Exodus 21:1)**

**Our Sages taught: [The words "before them" indicate that in regard to all Torah laws,] woman is equated with man** (*Kiddushin* 35a). The *Mekhilta* (21:1) comments: It might be that the students study but fail to comprehend. [Scripture] therefore states: that you must place before them" - spread it out before them as a fully set table.

## *[AEMuNaH]*

**K**now! the essential reason for exile is nothing other than a lack of *AEMuNaH* (faith), as is written (Song of Songs 4:8), "Come, gaze from the peak of *AMaNaH*." And *emunah* is synonymous with prayer, as in (Exodus 17:12), 'his hands were *emunah*," which Onkelos renders: "[his hands] were spread out in prayer."

And [prayer] corresponds to miracles, the supernatural. For prayer transcends nature; the natural course dictates a certain thing, but prayer changes nature's course. This is a miracle. And for this, one needs faith. A person has to believe that there is a *M'chadesh* (an Originator) with the power to originate as He sees fit.

Now, the quintessence of faith, and thus prayer and miracles, is only in the Land of Israel, as is written (Psalms 37:3), "Dwell in the Land and cultivate *emunah*." The principal elevation of the prayers is there, as in (Genesis 28:17), "This is the gate of heaven."

Because of this, when Avraham erred in saying (Genesis 15:8), "How shall I know [that I will inherit it]" - thus blemishing his inheritance fo the Land, which corresponds to faith/prayer - <he brought on> the exile in Egypt. And it was specifically "Yaakov and his [twelve] sons who descended into Egypt" (Joshua 24:4; see Genesis 46), for they correspond to the "twelve versions of prayer" (*Zohar* III, 170a).

And, [God] exiled them <to Egypt, because> the Land of Egypt is the antithesis of [the Land of Israel, the place of] *NiSiM* (miracles), as is written (Exodus 14:27), "And the Egyptians *NaSiM* (were fleeing) against it. For [Egypt] is not the place of miracles. It is also not the place of prayer, as in (Exodus 9:29), "When I go outside the city I will spread out my hands [in prayer].

[Our Sages taught:] All exiles are known as *MitZRayIM* (Egypt), because they *MetZeiRIM* (cause anguish and suffering) to the Jewish people (*Bereishit Rabbah* 16:4). Thus, when a person blemishes faith / <miracles> / prayer / the Land of Israel, he descends into <the depths of> exile.

This is the meaning of what our Sages taught: The Mashiach son of David will not come until the [last] penny is gone from the pocket (*Sanhedrin* 97a) - i.e., gone are the atheists who have no faith in miracles and explain away all miracles as natural phenomena. And the quintessence of miracles is in the Land of Israel, for the Land of Israel drinks first (*Taanit* 10a). Its drink is from the *t'home* (depths), which connotes the miraculous and amazing, as in] (Ruth 1:19), "the entire city *TeiHoMe* (was amazed)." Something that is miraculous amazes everyone.

And this is (Psalms 42:8), "Deep calls to deep." There are "upper miracles," which correspond to the upper *t'home*, and there are "lower miracles," which correspond to the lower *t'home* (*Shemot Rabbah* 5:9).

{**I saw the Angel of Rain. It had the appearance of an *egla* (ox) and *prita sifevatei* (its lips were split open). It was standing between *t'home* (the deep) and *t'home*** (*Taanit* 25b).}

Encompassing all miracles, both *t'home*, is an angel that has "the appearance of an *EGLa* (ox)." This corresponds to *EeGuLim* (circles), which is an aspect of faith, as is written (Psalms 89:9), "Your faith encircles you." "And its lips were split open" alludes to prayer, as in (Psalms 51:17), "Lord, open my lips." Thus, [the angel] encompasses all miracles.

This is the meaning of, "until *TiKhLeH PRuTaH min haKIS* (the [last] penny is gone from the pocket.)" For there are people who conceal all miracles, which are encompassed in the angel whose "lips were *PRiTaH*." They *m'KhaSim* (conceal) [all miracles] with natural explanations. When this is *TiKhLeH* (gone), and there is aboundant faith in the world, then Mashiach will come. For the redemption existentially depends upon this [abundant faith], as is written, "Come, gaze from the peak of *Amanah*."

## [Truth]

Yet it is impossible to come to faith except through truth. As is brought in the *Zohar* (III, 198b): "And justice will be a belt for his hips, and faith a band for his loins" (*Isaiah* 11:5). What then is the difference between justice and faith? The answer given there is: [justice] is called faith when it is bound with truth.

## [Wisdom]

{**"Behold, You want truth in the inner parts; in the innermost places teach me wisdom"** (Psalms 51:8).}

Yet it is impossible to achieve truth except through attachment to the tzaddikim and by following their advice. The peron who accepts their advice has the truth etched inside him. As is written, "Behold, You want truth" - when truth is what you desire - "in the inner parts, in the innermost places, teach me wisdom. For the advice received from [the tzaddikim] is an aspect of marriage and union <of holiness>.

But when one accepts advice from the wicked, this corresponds to a marriage <and union of> the *kelipah* (husks). [As Chavah said] (Genesis 3:13), "The Serpent *advised* me" - this being a euphemism for marriage. Her acceptance of the Serpent's advice is likened to a marriage. Through <this> marriage, the Serpent polluted her [and all her descendants]. However, with the revelation at Mount Sinai, this pollution ceased (*Shabbat* 146a). For it was there that they received the six hundred thirteen counsels of holiness (*Zohar* II, 82b) - <a wedding of holiness>.

And why is advice called marriage? This is because the kidneys advise (*Berakhot* 61a), and the kidneys are reproductive organs, producers of sperm (*Zohar* III, 235a). We can therefore conclude that by accepting advice from a person, it is as if we are receiving seed from him. And [the nature of the union] depends entirely upon the nature of the person <giving the advice>: whether wicked or righteous.

This is the reason the Torah is *maTiSh* (saps) one's strength (*Sanhedrin* 26b). It is also called *TuShiyah* (insight), for there are six hundred thirteen counsels, as in (Proverbs 8:14), "Mine is counsel and insight." Advice is therefore likened to marriage, as aspect of matrimonial union, which also saps one's strength.

{**"I have planted for you a *sorek* (a vine), an entirely true seed"** (Jeremiah 2:21).}

The tzaddik's advice is "entirely true seed." This is the meaning of, "I have planted for you a *SoReK*" - this alludes to the redemption, as is written (Zakhariah 10:8), "*eShR'Kah* (I will whistle) to them and gather them in." How will this be achieved? [They will be gathered in] through "entirely true seed" - the advice of the tzaddikim brings to truth. For through this [advice, justice] becomes faith, because it is bound up with truth. And this brings the redemption, for he receives the drops of the tzaddiks' intellect through the advice which he accepts from him.

This is the meaning of, "Behold, You want truth, [then] in the inner parts" - the kidneys -"...teach me wisdom." Let me merit receiving the drops of the mind, the drops of the intellect [of the tzaddikim], through the advice I will accept from them. Then I will merit the truth, for the drops of the intellect are called "entirely true seed."

## [*Tzitzit*]

{**"Shem and Yafet took the garment and put it on both their shoulders. Walking backwards, they then covered their father's nakedness. They faced away from him and did not see their father naked"** (Genesis 9:23).}

Know! Through [keeping] the mitzvah of *tzitzit*, a person is protected from the Serpent's advice, from a "marriage of wickedness," from immorality. *Tzitzit* protects against immorality, as is brought in the *Tikkuney Zohar* (#18): Shem and Yafet took the garment and put it on both their shoulders" - this is a reference to *tzitzit*, "and did not see their father naked: - for *tzitzit* covers over nakedness. But ChaM - the personification of the evil inclination, for he is *m'ChaMeim* (heats) a person's body to sin - is cursed. As is written (Genesis 9:25), "Cursed is Kanaan"; and, as in (Genesis 3:14), "Cursed are you [the Serpent] more than all the animals." Thus "the garment," the *tzitzit*, is a protection against the Serpent's advice, the Serpent's pollution.

This corresponds to (Genesis 49:22): "*Ben porat aley ayin* (a fruitful bough by a well)." It was because of the *tZItZit*, similar to (Song of Songs 2:9), "*meitZItZ* (he looks) through the cracks," that [Yosef] merited being a fruitful bough. For he was protected form the Serpent's marriage, from a union of <of wickedness>, and merited [instead] to a union of holiness.

And this is "*PoRat*" - it connotes union, similar to (Genesis 1:28), "*P'ru u'Revu* (be fruitful and multiply)." [And "*aley AYIN*,"] because immorality stems primarily form the *AYNayim* (eyes), as our Sages taught: Shimshon strayed after his eyes (Sotah 9b). It is also written (Numbers 15:39), "You will not stray after your heart or after your eyes."

Thus, the *tzitzit* - the eyes <of holiness> = is a protection against the Serpent's advice. A person is then able to receive advice from the tzaddik, which is "entirely true seed."

## [The Oath]

This is the explanation:

**Rabbah bar bar Chanah recounted: This merchant said to me, "Come, I will show you Mount Sinai." We went and saw that it was encircled by scorpions as tall as *chamrei chivarta* (white mules). I heard a Heavenly voice saying, "Woe to Me that I took an oath! But now that I have taken an oath, who can nullify it for Me?" (*Bava Batra* 74a).**

*Rashbam:*

[**merchant** - an Ishmaelite trader:] **took an oath** - about [the Jews being] exiled, as attested to by numerous verses in the Prophets:

♦

**Come, I will show you Mount Sinai -** This is an allusion to advice, for [at Mount Sinai] the Jews received the six hundred thirteen counsels.

**we saw that it was encircled by scorpions -** In other words, there is the advice of the Serpent, the counsel of the wicked, which makes it impossible to receive the advice, the "true seed," of the tzaddikim.

**as tall as chamrei chivarta (white mules) -** This alludes to the *tzitzit*, which protects against the Serpent's advice, against immorality.

{**Rabbi Meir said: Not having the white threads on the *tzitzit* deserves greater punishment than not have the *t'kheilet* (sky-blue threads). Liken this to a king who issued instructions to two of his servants: one was told to bring him a seal make of clay, the other was told to bring him a seal made of gold. Each transgressed the king's order and failed to bring the seal. Whose crime was the greater? Say, then, that the servant who failed to bring the seal of clay deserves the greater punishment, for clay is more readily available** (*Menachot* 43b; *Rashi*, loc. cit.).}

As our Sages taught: Which deserves greater punishment, the white or the blue? They explained: Liken it to someone who commanded that he be brought a gold seal - i.e., the blue threads - and a clay seal - i.e., the white threads. [Interpret this] as follows: *ChaMRei* refers to *ChoMeR v'tit* (clay and lime); *chivarta* is white, since nowadays this is the principal [requirement of the] *tzitzit*.

**I heard a Heavenly voice saying, Woe to Me that I took an oath! -** The Rashbam explains this [as God's oath] concerning the exile. For through the *tzitzit* one can come to the advice of the tzaddikim, to truth. And with truth a person can achieve faith. And faith brings the redemption, as explained. This is why [Rabbah bar bar Chanah] heard God regretting the exile: The *tzitzit* - the *chamrei chivarta* - caused all this.

## [The Laws]

This is the explanation [of the opening verse]:

**{"V'eileh (And these) are the laws that you must place before them."}**

**V'eileh -** Wherever the term *v'eileh* (and these) is used, it comes to add. This alludes to: Yosef, guarding the Covenant, and the *tzitzit*.

**are the laws -** This corresponds to "entirely true seed," as in (Psalms 19:9), "God's laws are truth." One merits receiving the counsel of the tzaddikim - the aspect of truth.

**that you shall place before them -** That is, when [justice] is bound with truth.

And this is: **woman is equated with man.** For <the aspect of> "man" and "woman" allude to the joining of truth and faith, and it is on this that the redemption depends.

And this is: **It might be that the students study but fail to comprehend. [Scripture] therefore states: "that you must place before them" - spread it out before them as a fully set table -** This is a reference to the redemption. For in the future, all wisdoms will be revealed as a fully set table, as in (Isaiah 11:9), "And the earth shall be filled with knowledge..."

## [Miracles]

(Excerpts belonging to this lesson.)

**Prayer is synonymous with faith, which in turn is synonymous with miracles. This is because a miracle is supernatural, it is something for which one needs to have faith.** {See [section 1] above.} Because of this, prayer is beneficial for memory, for, as mentioned, prayer corresponds to faith. But forgetfulness entails having had something in mind, its lapsing from memory and being no longer a part of us. {This can be likened to [seeing as pre-determined] the movements of the constellations, which follow a prescribed pattern day after day. And this is the very opposite of faith. Whereas, if a person believes that there is One who daily renews everything in accordance with His will, who perpetually sustains and supports everything, and who is above [the limitations of] time, then forgetfulness has no place.}

See now the wonders in the words of our Sages: The [letters] *mem* and *samakh* which were on the Tablets were held in place through a miracle (*Shabbat* 104a). *Mem-samakh* corresponds to forgetfulness. Concerning this our Sages taught: Someone who reviews his lesson one hundred times cannot be compared to someone who reviews his lesson one hundred and one times (*Chagigah* 9b). For *mem-samakh* has a numerical value of one hundred, [alluding to the fact that] for the first one hundred times the Angel of Forgetfulness reigns. This is what our Sages brought out so artfully: "The [letters] *mem* and *samakh*" - the one hundred of forgetfulness - "were held in place through a miracle"; miracles being the very opposite of forgetfulness. For, as mentioned above, miracles are synonymous with prayer and faith, [faith] being the very opposite of forgetfulness.

**Know!...*tzitzit* protects against immorality...on both their *SheKheM* (shoulders)...a reference to *tzitzit*.** [See section 4, above.] This is (Genesis 37:13), "Your brothers are shepherding in *SheKheM*" - an allusion to the *tzitzit*, which protects against immorality. [The *tzitzit*] corresponds to guarding the Covenant, which in turn applies to Yosef. Yaakov therefore said to Yosef, "Your brothers are shepherding in *Shekhem*" - which is *your* aspect. "Come, let me send you to them."

This is the meaning of: **"I have planted you a *sorek*, an entirely true seed"...for then, one receives the drops of the tzaddik's intellect through the advice which he accepts from him.** This *"SoReK"* alludes to the *ShuRuK*, which the *Zohar* (*Tikkuney Zohar* #56) calls "three drops." Conceptually, ths is the same as the three *mochin* (brains). For the drop emanates from the brain and descends to the kidneys, the organ in the reproductive system which prepares the seed. Similarly, the intellect is also formed in the mind and descends to the kidneys, which advise.

And the three *mochin* correspond to (Isaiah 6:10), "Make the heart of these people gross, its ears heavy, and cover over its eyes; lest it see with its eyes, hear with its ears, understand with its heart and repent and be healed." [The prophet] says this of one who refuses to attach himself to the tzaddikim, 'lest he see...and repent.'

But when a person attaches himself to the tzaddikim and accepts their advice, this is the concept of "the kidneys advise," for they are reproductive organs. He receives the drop/brain that seperates into three drops - three brains. And then, 'He *will* see with his eyes, hear with his ears, understand with his heart' - these corresponding to the three brains - 'and repent and be healed.' This is: "I have planted you a *sorek*, an entirely true seed." Understand this.

This is the explanation of Rabbah bar bar Chanah recounted etc. [The connection to prayer] is also alluded to in Rabbah bar bar Chanah's opening words, "This merchant said to me." The Rashbam explains that this is always an allusion to *socher Yishmael* (an Ishmaelite trader). For *yiShMAel* connotes prayer, as is written (Genesis 16:11), "[You shall name him Yishmael] for God has *SheMA* (heard) your affliction," which Onkelos renders: "for God has accepted your prayers."

[Prayer] is also synonymous with faith. This is [alluded to by the word] *SoCheR*, which connotes *S'ChoR* *s'chor* (round and round) {corresponding to the concept of *makifin*.} And this corresponds to faith, as in, "Your faith encircles You."

This is also the meaning of (Ruth 3:9), "Spread, therefore, *K'NaFekha* (your garment) over your maidservant." For the holy *tzitzit* - the *KaNFey* (garment corners of) - mitzvah - corresponds to guarding the Covenant and to a union of holiness.

And this is the explanation fo what the prophet Hagai asked (2:12), "If one carried consecrated meat in the *K'NaF* of his garment, and [this meat in] the corner came in contact with bread..." For desecrating the Covenant diminishes one's bread, as is written (Proverbs 6:26), "For a harlot, a man is brought to [go searching for] a loaf of bread." Understand this.

"His bow held firm...from there the Shepherd, the *evan* (Rock) of Israel" (Genesis 49:24). [Onkelos renders "*AEVaN*" as a composite word,] *AVhan u'VeNin* (father and sons), corresponding to prayer - Yaakov and his sons.

## [Strength]

It is a segulah (special remedy) for someone who is ill to gaze at the *tzitzit*. This is the hidden meaning of the verse (Genesis 48:2), "Behold, your son Yosef is coming to you." For these words hint to the *tzitzit*: to the amount of strings, loops and knots, {as explained in the *Pri Etz Chaim*}. This is: "Behold, your son Yosef is coming to you" - corresponding to the *tzitzit*, as a result of which, "Yisrael was strengthened."

**"*Ra'iti menorat zahav* (I looked, and behold a candelabrum all of gold) and a bowl on top of it."****(Zekhariah 4:2)**

## [The Sigh]

**S**ee how precious is the sigh and groan {the *krekhtz*} of a Jewish person. It provides wholeness [in place] of the lack. For through the breath, which is the *ruach*-of-life, the world was created. As is written (Psalms 33:6), "...and by the *ruach* of His mouth, their entire hosts [were created]." The renewal of the world will also come about by means of the *ruach*, as in (Psalms 104:30), "You will send Your *ruach* - they will be created; You renew the face of the earth."

This [*ruach*] is also the vital force of human life. This is because man's breath is his life-force. As is written (Genesis 2:7), "He breathed into his nostrils *nishmat* (the breath of) life," and (Genesis 7:22), "All in whose nostrils was a *nishmat* (breath of) *ruach*-of-life." Regarding this the wise men said: To the extent breath is lacking, so is life (*Maaseh Tuviah, Bayit Chadash* 2; cf. *Zohar* II, 24b).

And sighing is the extension of the breath. It corresponds to *erekh apayim* (patience) - i.e., extended *ruach*. Therefore, when a person sighs over the lack and extends his *ruach*, he draws *ruach*-of-life to that which he is lacking. For the lack is in essence a departure of the *ruach*-of-life. Therefore, through the sigh, the lack is made whole.

## [*Ruach*-of-life]

The question is, from where does one take the *ruach*-of-life? Know! The essence of the *ruach*-of-life is received from the tzaddik / *rav* of the generation. This is because the essence of the *ruach*-of-life can be found in the Torah, as in (Genesis 1:2), "And the *ruach* of God hovers over the waters' surface" - this is the Torah (*Tikkuney Zohar* #36). And the tzaddikim are bound to the Torah, which is why the essence of the *ruach*-of-life is with them.

When the person who is tied to the tzaddik / *rav* of the generation sighs and extends his *ruach*, he draws the *ruach*-of-life from the generation's tzaddik. For [the tzaddik] is bound to the Torah - which is where the *ruach* is.

This is why the tzaddik is called "a man in whom there is *ruach*" (Numbers 27:18) - who knows how to deal with the *ruach* of each individual (*Rashi, loc. cit*.). For the tzaddik draws and completes the *ruach*-of-life of each and every person, as above.

And this corresponds to: The *ruach tzefonit* (northern wind) that blows upon King David's harp (*Berakhot* 3b). King David's harp had five strings, paralleling the Five Books of the Torah (*Zohar* III, 32a). The "northern *ruach*" which blew upon it alludes to "the *ruach* of God [that] hovers over the waters' surface." This *ruach tZeFoNit* corresponds to the *ruach hatZaFuN* (hidden spirit) in man's heart (cf. *Tikkuney Zohar* #69) - this being the *ruach*-of-life.

Our Sages taught: *Tzafon* is lacking (*Bava Batra* 25b). And the lack is in the heart, as is written (Psalms 37:4), "He will give you that which your heart lacks," and (Psalms 20:6), "God will fulfill all your requests." And the essence fo the *ruach*-of-life is located in the heart. As we find in the *Tikkuney Zohar* (#13): All the body's organs are directed by the heart, which is like a king, while the arteries are like soldiers, as is said (Ezekiel 1:20), "To wherever the *ruach* intended to go..."

For the *ruach* is in the heart, and the lack is a departure of the *ruach*, whose place is in the heart. This is why the lack is felt [specifically] in the heart. Therefore, when the lack - which is an aspect of *ruach* - is filled, it is said, "He will give you that which your heart lacks," and, "God will fulfill all your requests." And so, the Jews, who receive the *ruach*-of-life from the Torah, are called *tzafun*, as in (Psalms 83:4), "They plot against your people, and take counsel against *tzfunekha* (your hidden ones).

## [*Ruach Se'Arah*]

But what of the wicked people "who speak arrogantly, haughtily and contemptuously of the tzaddik" (Psalms 31:19)? From where do they receive the *ruach* to fill the lack? But know! There is a *RaV* of the *kelipah* (husks). He corresponds to Esav, as is written in connection to Esav (Genesis 33:9), "I have *RaV* (a lot)." This also corresponds to (Genesis 36:40), "...the *alufey* (tribal chiefs of) Esav," which Onkelos renders: "*RaVrevay Esav*" - who is the *RaV* of the husks.

The wicked receive their *ruach* from him. And he corresponds to the impure *ruach*, a *ruach Se'Arah* (storm wind), as in (Genesis 27:11), "But my brother Esav is an *ish SA R* (hairy man)." This is why their *ruach* is temporarily strong and mighty, much like the storm wind which blows strongly while it lasts.

Therefore, "he blows away all his enemies" (Psalms 10:5) - specifically "blows." The wicked man overpowers them through the [blowing] *ruach* of his mouth, which is mighty while it lasts. But he has no permanence at all, and in the end is spent and disappears; his body and soul left wasted (cf. *Tikkuney Zohar* #18).

{**"But He is *m'shalem* (repays) His enemies to their face [in this world] in order to destroy them [in the next]"** (Deuteronomy 7:10).}

It is also written, "But He is *m'shalem* His enemies to their face in order to destroy them." The word "*m'ShaLeM*" denotes the *Sh'LeyMut* (wholeness [in place]) of the lack which is drawn to him - i.e., the aspect of extended *ruach*. This is also the meaning of "to their face." The face corresponds to *ruach*, as our Sages taught: "Their facial expression bears witness against them" (Isaiah 3:9) - this refers to the nose (*Yevamot* 120a). [The nose] corresponds to *ruach*, as in, "And He breathed into his nostrils the breath of life," and, "All in whose nostrils was a breath of the *ruach*-of-life." But [His intention] is "in order to destroy them." For even though at the moment he is mighty, in the end [God's enemy] will be destroyed.

This corresponds to: *Erekh apayim* (patience) for the wicked (*Yerushalmi*, *Taanit* 2:5). For the *ruach*, the breath, is an aspect of *erekh apayim*. And this is: [God] is patient, but He collects His due (*Bereishit Rabbah* 67:4). Even though for the moment [the wicked man's] *ruach* is strong and mighty - an aspect of, "He is patient" - nevertheless, ultimately "He collects His due."

And this is why the Jews are called "afflicted and *SoARah* (assaulted)" (Isaiah 54:11), for they are presently under the rule of *Esav ish SA R* - the *ruach Se'ARah*. However, someone who is attached to the tzaddikim receives the *ruach*-of-life - the wholeness [in place] of the lack - from the tzaddik/*rav* of holiness.

## [Forgiving of Sin and Rebellion]

{**"The wrath of a king is as messengers of death, but a wise man shall pacify it"** (Proverbs 16:14).}

Therefore, "But a wise man shall pacify it." The lack [a person feels] results from his sins. As our Sages taught: There is no death without [there first being] transgression; nor suffering without sin, as in (Psalms 89:33), "I will punish their transgression with the rod, and their sin with plagues" (*Shabbat* 55a). Therefore, the tzaddik, who draws the *ruach*-of-life and provides wholeness [in place] of the lack, is capable of winning atonement for the sin. This stems from the great mercy and compassion of the Creator, blessed be His name. For He contracts Himself into being the *ruach*-of-life for the tzaddikim - i.e., that they will receive the *ruach*-of-life from the Torah and draw the *ruach*-of-life to the lack; and with this they atone the sins.

{**"God, God, Omnipotent, merciful and compassionate, *erekh apayim* (patient), with *rav chesed* (great kindness) and truth. He is *notzer chesed* (keeps [in mind] the deeds of kindness) *l'alafim* (for thousands [of generations]), forgiving of sin and rebellion and error. Cleansing sin..."** (Exodus 34:6).}

[The atonement of sin] corresponds to the Thirteen Attributes of Mercy: "God, God, Omnipotent, merciful and compassionate, *erekh apayim*..." "*Erekh apayim*" is an aspect of *ruach* <-of-life>, in that [God] extends His breath - sighing over [man's] lack.

This is the meaning of "with *rav chesed*." As we have said, a person receives the *ruach*-of-life from the tzaddik/*rav* of holiness. He is *RaV chesed*; the antithesis of Esav, the *RaV* of the husks, who is "reddish," [from the side of] stern judgment. And this is, "and truth." For the tzaddik receives the *ruach*-of-life from the Torah, which is called "the Torah of truth [that] was in his mouth" (Malakhi 2:6).

And this is the meaning of, "He keeps [in mind] the deeds of kindness *l'alafim*." [The word] "*l'ALaFim*" alludes to the *ALuFey* (tribal chiefs of) Esav, the *RaVrevay* Esav - they are the *RaV* of the husks. And this is, "*notzer chesed*." "*Chesed*" corresponds to the *rav* of holiness. He "keeps" [in check] and mitigates the tribal chiefs of Esav, *ravrevay* Esav.

And therefore, "[He is] forgiving of sin and rebellion." For as a result of the *ruach*-of-life, the wholeness [in place] of the lack, that we draw from the tzaddik by sighing, sins are atoned. This is the meaning of, "...but a wise man shall pacify it"; which is, "forgiving of sin and rebellion."

## [To Provoke the Wicked]

Now, by sighing, a person draws the *ruach*-of-life to the lack about which he sighs. This makes it whole. Nevertheless, one cannot [attempt to] provoke the wicked. For when a person provokes the wicked man, and he then sighs and draws *ruach* from his *rav* of the husks - his *ruach* being momentarily mighty, so that "he blows away all his enemies" - he is capable of harming him, God forbid.

Therefore, not everyone may confront the wicked; only someone who is a perfect tzaddik. A perfect tzaddik is someone who is on the level of (Proverbs 12:21), "No sin will befall the tzaddik." In other words, he has already expelled and eliminated whatever bad he may have had, to the point where he is certain that he will in no way be brought to sin.

This matter [of eliminating the bad] is as follows: There are four fundamental elements: fire, air, water, earth. Above, in their transcendent root, they correspond to the four letters [of God's holy name] *YHVH* (cf. *Tikkuney* *Zohar* #22). But, below [in our world], they are a mixture of good and bad. The perfect tzaddik, however, has completely distinguished and separated the bad from the good, so that he is without even a residue of bad from any one of these four elements - which encompass all the traits, as is known. When he is on this level, [the tzaddik] is permitted to provoke the wicked. <And those who are attached to such a tzaddik may also provoke them.>

The matter is this: Every wicked man has to have a conduit through which he receives his *ruach* in order to provide wholeness [in place] of the lack. This conduit is the particular bad trait from the four elements which he drew [upon himself] and [with which he is] empowered. Through this conduit and path he receives the *ruach*-of-life needed to fill this lack. And when the tzaddik wants to humble him, he must descend into that bad trait with which the wicked man has empowered himself, to subdue and destroy the conduit <through> which the wicked man receives his <*ruach*>.

This is why the tzaddik must be a perfect tzaddik, without any bad whatsoever; so that the storm wind, which is also the wicked man's *ruach*-of-life, cannot, God forbid, overpower and harm the tzaddik when he descends into the wicked man's bad trait in order to destroy it. For the bad has no hold or grasp on the perfect tzaddik; there isn't anywhere [for the bad] to attach itself to him.

{Even the bad quality itself into which the tzaddik descends in order to bring about its destruction has no hold on him. His entry there is solely for the purpose of subduing and casting it down, as in (Genesis 13:1), "And Avraham ascended from Egypt."}

{**"*Mashpil* (He casts down) *resha'im* (the wicked) *adey eretz* (to the ground)"** (Psalms 147:6).}

This is: "*Mashpil Resha'im Adey Eretz*," the initial letters of which are [also the initial letters of] *Esh,* *Ruach, Mayim, Afar* (fire, air, water, earth). These are all the four elements, which encompass all qualities and traits. A person has to totally purify these [traits] so that none of the bad found in any trait of the four elements has any hold on him. At that point, as mentioned, he is a perfect tzaddik. And only then, when he separates the bad from the four elements - fire, air, water, earth - does he "cast down the wicked to the ground."

This is not the case for the tzaddik who lacks perfection. Even if he is not guilty of any sin, he still has not totally separated out the bad. The bad still exists in potential and it is therefore forbidden for him to antagonize the wicked. For the bad has where to attach itself to him. The extended *ruach* of the wicked man, which is mighty in its moment, just as the storm wind, has the power to harm him, God forbid.

As our Sages taught: [If someone asks,] "Is it not written (Psalms 37:1), 'Do not engage in conflict with those who are wicked?" [answer him] that this is said by someone whose heart worries (*Berakhot* 7b). Rashi explains: "This is someone who fears because of the sins in his hand." Specifically "in his hand," because, as we have said, in reality he is not guilty of any sin. It is just that he is still afraid of the sins which are in his hand and his power to commit. Potentially, the bad still exists. He has not as yet merited the level of "no sin will befall the tzaddik"; he cannot yet be certain that he will in no way be brought to sin, God forbid. It is therefore forbidden for him to provoke the wicked.

And this is (Habakkuk 1:13), "Why do You hold Your peace, as the wicked man devours a tzaddik greater than he," [but not a perfect tzaddik] (*Berakhot*, ibid.). Specifically "devours," because [the wicked man] literally devours him by extending his *ruach*, which is mighty in its moment. But the perfect tzaddik is not devoured. This is because his heart is not made anxious by a concern that he might in some way be brought to sin. For he has already totally eliminated the bad from all the traits and desires of each of the four elements.

Therefore, this perfect tzaddik - and all those joined with him - are permitted to provoke the wicked. For this tzaddik is capable of descending into the conduits of all their bad traits with which they have empowered themselves, to break and eliminate them. And, by means of this, he "casts down the wicked to the ground," as mentioned above.

## [The Law]

To achieve this, to be able to distinguish, separate and eliminate the bad from the good, one must engage in Torah and prayer. This Torah study should be delving into the depths of the law (*Megillah* 4b) - i.e., studying the Codifiers. For good and bad have a hold on the Torah. They are attached through the aspects of forbidden and permitted, impure and pure, kosher and unkosher, which appear in the Torah. And as long as one does not clarify the law, he is a mixture of good and bad.

This is why he cannot separate and eliminate the bad from the good. He is in the aspect of (Proverbs 11:27), "He who seeks bad, it will come to him." Only once he delves into and clarifies the law in practice, and determines <the permitted, the kosher and the pure> - i.e., by studying the Codifiers - can he separate <the bad from the good> (cf. *Tikkuney Zohar* #50, p. 98b). However, being worthy of the intellect necessary for "delving into the depths of the law" only comes through prayer, because it is form there that intellect is drawn.

## [A Fountain of Gardens]

This matter [of Torah and prayer] is as follows: The *Tikkuney Zohar* (#13, p.29b; #14, 30a) states: "*Gan* (the garden) is the Torah. The Torah is called a garden. The Jewish souls who *M'AYeNim* (delve into) and understand the Torah are the various types of grasses which grow in the garden. What makes them grow? [They draw] from the *MaAYaN* (fountain), which is *chokhmah* (wisdom), as in (Song of Songs 4:15), "A fountain of gardens..."

From where do they receive the freedom and intellect - this freedom? It comes from prayer, as is written (Joel 4:18), "A fountain will flow from the house of God." And this ["house of God"] is prayer, as in (Isaiah 56:7), "For my house is a house of prayer."

[Prayer] is the medium for actualizing the potential. Prayer is the aspect of "renewing the world." This is because prayer <corresponds to faith,> for he believes that there is a *M'Chadesh* (an Originator) capable of changing nature as He pleases. Thus [prayer] corresponds to potential creation, as in (Psalms 104:24), "You made them all with wisdom." This alludes to prayer, from where the fountain of wisdom flows.

And Torah corresponds to actualized creation, as in (Proverbs 8:30), "I was as His *amone* (nurseling)." <Do not read this *AMoNe* but> *UMaN* (architect), which connotes actualized [creation], for with the Torah the world was created.

Thus, when a person prays for something, it is an aspect of renewing the world and is synonymous with creation in potential. It also corresponds to an arousal of wisdom, which is in the prayer. As previously mentioned, "A fountain will flow from the house of God" - this is prayer, for that is where the wisdom is aroused. From there the fountain, the wisdom, is drawn to the Torah. And there [in the Torah] it goes <from potential> to actual, as in (Proverbs 2:6), "[For God gives wisdom]: from His mouth comes knowledge and understanding." <The Torah is> the revelation of the wisdom, and through this the "fountain of gardens" is made. The fountain waters the garden and causes the grasses to grow.

{**"Extended longing makes the heart ache, but with the Tree of Life, desire is fulfilled."** (Proverbs 13:12)}

This is the meaning of what our Sages taught: Someone who is *M'AYaiN* (looks deeply) into his prayers comes to heartache. As is written, "Extended longing makes the heart ache..." (*Berakhot* 32b). What is his cure? Let him engage in Torah study, as is written,"...but with the Tree of Life desire is fulfilled."

As we have said, [as long as that which a person wants] is in prayer, it is still in potential. It only becomes concretized when it comes to the Torah, which is the aspect of actualized creation. Then, that which he asks for is done - have gone from potential to actual.

This is as is written, "A river flows from Eden to water the garden. And from there it separates, becoming four tributaries" (Genesis 2:10).

"Eden" corresponds to prayer. As our Sages taught (*Berakhot* 34b): Eden - "No eye has seen it" (Isaiah 64:3). And ["no eye has seen it"] applies to prayer, which transcends nature. For nature can be changed through prayer. {Eden is "no eye has seen it" because we cannot fathom that which transcends nature.}

And this is: "A river flows from Eden" - i.e., from prayer, as mentioned above, "A fountain will from from the house of God." "...to water the garden" - this is the Torah, as mentioned, the "fountain of gardens."

And when the fountain of wisdom from prayer is drawn to the garden - the Torah - then it causes the grasses - the Jewish souls - to grow. In other words, [the Jewish souls] grow in the garden, they gain understanding and intelligence of the Torah. Then they merit "delving into the depths of the law," in order to determine <the correct> law: <the permitted, kosher and pure from the impure, unkosher and forbidden>. By doing so, they separate the good from the bad.

This is the meaning of, "...from there it separates." By [clarifying the law] the bad is separated out of the four elements. Only the good remains. Then, "...becoming four tributaries." These are the four letters *YHVH*, which are the root of the good found in the four elements, as above.

## [Not by might, nor by power, but by My *ruach*]

This corresponds to the four *tzitzit* (corner fringes). The four tzitzit correspond to the *ruach*-of-life, as in (Ezekiel 37:9), "Thus says God: From the four directions comes the *ruach*." It is through [the *tzitzit*] that the *ruach se'arah* - i.e., the *ruach* of the opponents who militate against the true tzaddikim - is subdued.

[These opponents] draw their extended *ruach* from the rav of the husks, who corresponds to "Esav is an *ish sa'ir* (hairy man)." This is why the *tzitzit* are synonymous with *Sei'AR* (hair), as in (Ezekiel 8:3), "And He took me by the *tzitzit* (locks) of my head." For through [the *tzitzit*], Esav *ish SA R* - i.e., the *ruach Se'ARah* - is subdued.

And this is the concept of the white *tallit* (prayer shawl) that God donned when He set [before Moshe] the Thirteen Attributes (see *Rosh HaShanah* 17b). For the Thirteen Attributes corresponds to the holy *ruach*-of-life; and the *tallit* with its four corners alludes to the *ruach* from the four corners [of the earth]. This is "the white *tallit*," which is the antithesis of the *ruach* of the husks - correspondings to Esav, who is "reddish, as hairy as a fur coat" (Genesis 25:25). Rashi explains: "[The hair covered him] like a *tallit*." Specifically "like a *tallit*" - the *tallit* of the husks, which is a red garment. For from there, the *ruach* of the wicked is drawn.

But through the *tallit* of holiness, the white *tallit*, [the wicked man] is subdued. This is because the holy *ruach*-of-life - i.e., the Thirteen Attributes of Mercy - is drawn from there. Therefore, God specifically donned a white *tallit* when He set before Moshe the Thirteen Attributes of Mercy. For through the *tallit* of holiness - corresponding to both the *makif* (surroundings) and the *ruach*-of-life, as in (Ecclesiastes 1:6), "The *ruach* goes round and round" - the *tallit* of the husks, the *ruach* of the husks, is subdued.

This is (Job 38:13), "To take hold of the corners of the earth, that the wicked be shaken off it." The four corners correspond to the holy *ruach*-of-life and to the "four tributaries." Through them, "the wicked are shaken," corresponding to "*Mashpil Resha'im Adey Eretz* (He casts down the wicked to the ground)" - the first letters of *Esh, Ruach, Mayim, Afar*, as above.

This is the explanation:

**Rabbah bar bar Chanah recounted: This merchant said to me, "Come, I will show you the dead [of the Generation] of the Desert." I went and saw them. They ressembled drunkards, lying flat out. One of them had his knee raised up, and the merchant went under his knee while riding a *gamal* (a camel). He held up his *romach* (spear), but still could not touch it. I cut off a corner from the *tzitzit* of one of them. [After this,] we were not able to leave. The merchant asked me, "Did you perhaps take something from them? We have a tradition: Anyone who takes something from them cannot depart." So I went and put back [the *tzitzit* corner]. Then we were able to leave** (*Bava Batra* 75b).

*Rashbam:*

**merchant** - an Ishmaelite trader: **I went and saw them. They ressembled drunkards** - they were laying there, their faces flushed, like those who drink too much wine: **lying flat out** - facing upwards: **and the merchant went under his knee** - that is, I saw that the merchant went under the knee of the dead person. He was riding on a camel and had a spear in his hand, and he could still not touch his knee: **I cut off a corner** - the corner of the *tallit*, in order to show it to the Rabbis so that they would learn form it whether the laws of *tzitzit* follow the School of Shamai or the School of Hillel: **we were not able to leave** - the animals we were riding could not walk.

♦

**Come, I will show you the dead of the desert** - In other words, he showed him the wicked people who are not attached to the tzaddikim. They are referred to as "the dead of the desert," for the "*ruach tzefonit* (northern wind) did not blow in the desert" (*Yevamot* 72a) - i.e., the aspect of the holy *ruach*-of-life, corresponding to the *ruach tzefonit* which blew upon King David's harp. But these wicked people, who do not attach themselves to the tzaddikim, and do not have the *ruach* of holiness, are "even when alive, considered dead" (*Berakhot* 18b). The [merchant] showed him from where [the wicked] draw wholeness [in place] of their lack. This is what he showed him:

**They ressembled drunkards** - Rashbam explains that they were like those who drink too much wine. This corresponds to Esav the "reddish [one]," who is the *rav* of the husks. From there the wicked get their *ruach*-of-life in order to fill that which they lack. Thus:

**lying flat out** - Rashbam explains that their faces were directed upwards. Their faces corresponds to *ruach*, as in, "Their facial expression bears witness against them." This is the meaning of upwards, for the moment, their *ruach* is mighty, so that their fortune is ascendant, as in, "he blows away all his enemies."

**One of them had his knee raised up** - This alludes to the great good fortune of the wicked. A lack of good fortune is known as "weak knees" (Isaiah 35:3); whereas his knee raised up indicates heightened good fortune.

**And the merchant went under his knee** - Namely, the tzaddik, who is called a merchant. As Rashbam explains, ["merchant"] is always a reference to an Ishmaelite *socher* (trader). The word *socher* corresponds to the *ruach*, as in (Ecclesiastes 1:6), "Round and round goes the wind." This refers to the tzaddik, who receives the *ruach* <-of-life of holiness>. And this is "an *iShMAelite* trader," similar to (Genesis 16:11), "[You shall call his name Yishmael,] for *SheMA Hashem* (God has heard) your plaint. For the tzaddik hears all the sighs of those attached to him. From him life goes out to each one, because he is "a man in whom there is *ruach*."

**while riding a *GaMaL* (camel)** - As in (Proverbs 11:17), "*GoMeL nafsho* (he does good to his soul), *ish chesed* (the man of kindness)" - this is the aspect of *rav chesed*, as mentioned above.

**He stretched out his *romach* (spear)** - *RoMaCh* corresponds to *RuaCh Mem* - "the *ruach* of God [that] hovers over the waters' surface." This is the Torah, which was given in a period of *Mem* (forty) days and is the source of the *ruach*-of-life. In other words, this tzaddik had the *ruach* which is received from the Torah. Even so, he came under the knee - under the good fortune - of the wicked man, as in, "The wicked man devours a tzaddik greater than he."

**I cut off a corner from the *tzitzit* of one of them** - In other words, he separated and broke the bad trait in one of the four elements which the wicked man had empowered and drawn upon himself. This was his conduit of evil. **I cut off a corner from the *tzitzit*:** he separated one of their *tzitzit*. This is the aspect of separating and breaking their bad trait, their conduit. For all the bad traits stem from the four elements, the root of which, as we have said, is the four *tzitzit*.

**we were not able to leave** - That is, even though [he separated the *tzitzit*] he was not able to subdue the wicked man and emerge from under his knee. Even though he had separated and broken the wicked man's bad trait, which is drawn from the four elements, whose root is in the *tzitzit* - thus he cut off a corner from the *tzitzit* of one of them - still, he was unable to subdue him and move out from under his knee. This corresponds to, **we were not able to leave**: we could not depart from there, as above.

**The merchant asked me, Did you perhaps take something from them?** - In other words, perhaps you still have <a bad trait from one of> these four elements which you have yet to completely rectify by entirely separating out the bad. This is why **we were not able to leave**. As explained above, as long as the bad of some trait has even the slightest hold on him, he cannot subdue the wicked man. Thus: **Did you perhaps take something from them?** Do you perhaps still have in you a slight attachment to some bad trait of the wicked? Have you taken to yourself some bad trait or desire of theirs? Therefore, **we were not able to leave**. This was why we are unable to depart from them, as above.

**We have a tradition: Anyone who takes soemthing from them cannot depart** - That is, we have a tradition that whoever takes for himself any desire or bad trait from the wicked - in other words, their bad traits still have some hold in him - can neither leave nor subdue them.

**So I went and put back the tzitzit corner** - That is, I returned whatever little bit of their bad traits which I had. I returned and separated it from me.

**Then we were able to leave** - Then we were successful in emerging from under his knee to subdue and humble him. As explained, the perfect tzaddik entirely removes from himself any attachment to their evil. He is able to depart form them; he can subdue and humble [the wicked], as in, "He casts down the wicked to the ground."

This is the explanation [of the opening verse]:

**"I looked, and behold a candelabrum all of gold, and a bowl on its top. {With seven lamps and seven pipes to the seven lamps that are on its top. And there are two olives near it, one to the right of the bowl and one to the left. And I said to the angel who spoke with me, saying, 'What are these?...' Then the angel who spoke with me answered, 'This is the word of God to Zerubavel: Not by might, nor by power, but by My *ruach*, says the God of Hosts. Who are you, O great mountain? Before Zerubavel became a plain!'}"**

**I looked, and behold a candelabrum all of gold** - This is the Torah which is "more desired than gold." (Psalms 19:11).

**and a bowl on its top** - Rashi explains: "This is a *MaAYaN* (fountain)." It is the fountain that flows from "the house of God," which is prayer.

**With seven lamps** - These are the souls which grow in the garden. They divide into seven categories.

**and seven pipes to the seven lamps** - These are the forty-nine lights: the Light [of Creation] hidden away for the Future (cf. *Rashi, loc. cit.*). This corresponds to "Eden - No eye has seen it," the aspect of prayer, as explained.

**And there are two olives near it** - Rashi explains: "These were two trees." This alludes to the Tree of Life and the tree of death; i.e., good and bad. Thus:

**one [tree] to the right and one to the left** - As above. And, "from there it separates - the bad was separated from the good - this to the right and that to the left.

**And I said to the angel who spoke with me, saying, What are these? Then the angel who spoke with me answered, This is the word of God to Zerubavel: Not by might, nor by power, but by My *ruach*** - Namely, the *ruach*-of-life, as in, "Thus says God: From the four directions comes the *ruach*."

This is because through Torah and prayer, by means of which the good is selected from the bad - this being the vision of the candelabrum - one merits the *ruach*-of-life and provides wholeness [in place] of the lack.

{This is: **Not by might, nor by power, but by My *ruach*, says the God of Hosts. Who are you, O great mountain? Before Zerubavel became a plain!** - Zerubavel was then the tzaddik of the generation. He encountered opposition from a number of wicked people who wanted to prevent him from serving God. This is explained in a number of verses. In this regard it is written: **Not by might, nor by power, but by My *ruach***. As we have seen, through the *ruach*-of-life which the perfect tzaddik draws, all enemies are subdued and handled. Thus, **Who are you, O great mountain? Before Zerubavel became a plain!** All those opponents who stood before him like a mountain, they will all be eliminated by the *ruach*-of-life.}

## [*V'aMaLAyhu*]

{**"I am God your Lord who brought you up out of the land of Egypt; open your mouth wide *v'amalayhu* (and I will fill it)"** (Psalms 81:11).}

It has been explained that the *ruach*-of-life is in the Torah, corresponding to, "And the *ruach* of God hovers over the waters' surface." Therefore [when the Jews were] in Egypt, which was before they were given the Torah, they did not have from where to receive the *ruach*-of-life. Of them the verse states (Exodus 6:9), "[But they did not hearken to Moshe] for their *ruach* was short." This was because they did not have from where to draw the *ruach*-of-life, which is the aspect of *erekh apayim* (patience), extended *ruach*. It was therefore said of them that "their *ruach* was short." Ths is the antithesis of patience, which is the *ruach*-of-life drawn through sighing in order to provide wholeness [in place] of the lack, corresponding to, "He will give you what your heart lacks."

And this is: "Open your mouth wide *v'amalayhu*" - the lack is filled. This alludes to the [Hebrew vowel point] *M'LaPUM*: *M'LoPUM* (a full mouth).

The matter is as follows: The *m'lapum* is *youd vav*. [The *yud*] corresponds to the *yud* types of pulse, paralleling the *yud* Commandments (Zohar III, 257a). It is common knowledge that the pulse comes from the *ruach*. This is why the types of pulse are ten, paralleling the Ten Commandments; for the *ruach*, which corresponds to the pulse, is in the Torah. And the *vav* is the aspect of drawing the *ruach*.

This is the *m'lapum* - *m'lo pum*. By drawing the *ruach* there is wholeness [in place] of the lack. As is written, "Open your mouth wide and I will fill it" - that which was lacking is filled, corresponding to *m'lapum*: a full mouth.

And this is why [the verse] specifies, "I am God your Lord who brought you up out of the land of Egypt" - they received the Torah, in which there is the *ruach*; and then concludes, "...open your mouth *v'aMaLAyhu*." This is the abovementioned *M'LApum*, the aspect of wholeness [in place] of the lack.

It was specifically after leaving Egypt - corresponding to "who brought you up from the land of Egypt" - that *ruach* was no longer "short," for they had received the Torah in which there is the *ruach*-of-life. Then, and only then, [was there] "open your mouth and I will fill it," the aspect of wholeness [in place] of the lack - i.e., a full mouth, as in, "God will fill all that which you ask for."

This is why the redemption from Egypt is mentioned in the Chapter of *Tzitzit* (Numbers 15:37-41). For *tzitzit* corresponds to the *ruach*-of-life, as in, "From the four directions comes the *ruach*."

At the time he [gave this lesson, Rebbe Nachman] also spoke of the twelve hours of the day and the twelve hours of the night. They align with the twelve permutations of *YHVH*, with each hour having a different permutation. Furthermore, each hour is divided into 1,080 parts, with each part of the 1,080 parts also having a permutation of the Name. All this corresponds to the *ruach*-of-life which is in the pulse. However, I [Reb Noson] was not fortunate enough to hear the explanation of this clearly. I've also forgotten some details. Those with wisdom [in these matters] will understand.

## [*Alfey Shinan*]

"God's chariots are twice ten thousand, *alfey shinan* (thousands upon thousands)" (Psalms 68:18).

*ALFeY* alludes to *ALuFeY* Esav. As a result of "God's chariots are twice then thousand" - corresponding to the giving of the Torah, from which the rabbis of holiness receive the *ruach*-of-life - "*alfey shinan*." As our Sages taught: Do not read *ShiNAN*, but *She'AiNaN* (are not) (*Avodah Zarah* 3b). That is, through the giving of the Torah, which contains the holy *ruach* of the rabbis of holiness, the tribal chiefs of Esav / *ravrevay* Esav - the aspect of the *rav* of the husks - are subdued and defeated. This is the implication of *alfey shinan*: the *alufey* Esav / *ravrevay* Esav are defeated and *ainan* (are not).

## [King David's Harp]

"From the *k'naf* (corner) of the earth we heard songs, *tzvi latzaddik* (glory to the righteous). But I said, 'A secret to me, a secret to me, woe to me! Traitors have betrayed; and *beged bogdim bagadu* (those who betrayed the traitors have betrayed). [Fear, and the pit, and the trap are upon you, O inhabitant of the earth]'" (Isaiah 24:16,17).

"From the *K'NaF* (corner) fo the earth" corresponds to *KaNFey* (corners of) *tzitzit*, in which there is the *ruach*-of-life - the aspect of King David's harp, which was played by the northern *ruach*, as explained. This is because melody and song are drawn from the *ruach*-of-life in the *KaNFey reiah* (lungs). And this is the meaning of "we heard songs," which corresponds to the song of King David's harp, the *ruach*-of-life. This also corresponds to the corners of the *tzitzit*, as in, "From the corner of the earth." And through this the wicked are subdued, as in, "To take hold of the corners of the earth, that the wicked be shaken off of it."

And this is "*tZVi latzaddik*." Rashi explains: "There will be a *matZaV* (firm positioning) and a standing up for the tzaddikim." As we've seen, through the *ruach*-of-life the tzaddikim overcome the wicked.

"But I said, 'A secret to me, a secret to me, woe to me!'" Rashi explains: "Two secrets were revealed to me, the secret of suffering and the secret of salvation. However, the salvation remains distant, until..." For the *ruach* of the wicked is mighty while it lasts, just like the *ruach se'arah* from which come all the suffering and the lengthy exile of the Jews.

And so, "Traitors have betrayed; and *BeGeD bogdim bagadu*." The traitors and wicked people draw from a blemish in the *BeGaDim* (garments) - i.e., a blemish of the *tzitzit*, which are on the corners of the garment - which is a blemish in the four elements, whose attachment and transcendent root correspond to the four *tzitzit*.

But in the end, "Fear, and the pit, and the trap are upon you, O inhabitant of the earth." All the wicked will be subdued and humbled, for they will eventually be destroyed and disappear. The perfect tzaddikim subdue them and "cast down the wicked to the ground" through the *ruach*-of-life / the *tzitzit*, corresponding to, "From the corner of the earth we heard songs."

King David's harp had five strings. They are representative of the Five books of the Torah. The *Zohar* (III, 32a) likewise teaches: Those who grasp the Torah are like players of the harp.

"There are five lobes to the lungs" (*Chullin* 47a). This is because the *ruach*-of-life resides in the lungs, and it is from there that the *ruach* of the sigh is drawn, as is known empirically. Thus, the lungs have five lobes, paralleling the Five Books of the Torah, the five strings of King David's harp in which there is the *ruach*-of-life. (See *Tikkuney Zohar* #10: The corners of mitzvah have five knots, corresponding to the words *Shema Israel YHVH Eloheinu YHVH*, which correspond to the five strings of King David's harp...")

**"*T'homot Y'chasyumu* (The deeps covered them); they sank into the depths like a stone."** **(Exodus 15:5)**

## [Prayer]

**T**he essence of life-force comes from prayer, as is written (Psalms 42:9), "Prayer to the God of my life." This is why a person should pray with all his energy. When a person prays with all his strength and concentrates his energy into the letters making up the prayers, his energy is renewed there. This corresponds to (Lamentations 3:23), "They are renewed each morning; great is Your *emunah* (faith)." And faith is prayer, as in (Exodus 17:2), "And his hands were *emunah*," which Onkelos renders: "[his hands] were spread out in prayer.

## [The Twelve Tribes]

And know! There are twelve tribes [in Israel], corresponding to the twelve constellations (*Tikkuney Zohar* #18, #21). Each tribe has its own individual version [of the prayers], and its very own gate through which its prayers enter. And, through its prayers, each tribe arouses the power of its constellation from among the twelve constellations. This constellation then radiates downwards, causing the vegetation, as well as the other things dependent on it to grow.

This is the meaning of (Numbers 24:17), "A star steps forth out of Yaaov, and a tribe stands up out of Israel." "Stands up," <because *Amidah* is nothing other than prayer> (*Berakhot* 6b). When a tribe of Israel stands up to pray, it thereby arouses a star and the star steps forth and strikes things to make them grow. As our Sages taught: There is not a blade of grass below that does not have a star and an angel Above, which strike it and tell it, "Grow!" (*Bereishit Rabbah* 10:7).

Our Sages taught: Providing <a person> with his livelihood is as difficult as splitting the Red Sea (*Pesachim* 118a); and <also>: Providing a person with his marriage partner is as difficult as splitting the Red Sea (*Sotah* 2a).

The Red Sea was divided into twelve lanes, paralleling the twelve tribes (*Pirkey d'Rebbi Eliezer* 42). Through their prayers, the Children of Israel bring about a <supernal> union, <a unification> between the Holy One and His *Shekhinah* (Divine Presence), as is written (Psalms 68:5), "Praise [i.e., pray to] the One who rides upon the *aravot* (highest heavens)." The "One who rides" is the Holy One; "*ARaVot*" refers to the *Shekhinah*, in whom all the supernal colors are *mitAReV* (blended). Commensurate with the divine union a person brings about through his prayer, so he, in turn, is granted his marriage partner <and livelihood>. And, because there are twelve different versions of <the prayers>, finding one's marriage partner is therefore compared to the splitting of the Red Sea, which was <also> [divided] into twelve.

In addition, with their prayers, the Jewish people provide sustenance for their Father in heaven. As is written (Psalms 105:10), "*vayaAMiDehah* (He made it stand) for Yaakov as a *chok* (statute)." The word *chok* denotes livelihood (*Beitzah* 16a), and *AMiDah* is nothing other than prayer.

This is the meaning of (Psalms 99:7), "The guarded His testimonies and He gave them a *chok*." The word "testimony" refers to prayer, as in (Psalms 122:4), "...the tribes of God, a testimony for Israel, to give praise [i.e., to pray] to the name of God." In addition, our Sages taught: Testimony can ony be given when standing (*Shavuot* 30a), and standing is prayer: we testify to His unity.

And to the extent a person sustains his Father in heaven with his prayer, so he, in turn, is given his sustenance. Thus [the Sages taught]:... <a person's> livelihood is as difficult as splitting the Red Sea. In other words, sustenance is divided up into twelve pathways, in accordance with the twelve [prayer versions of the] tribes of God.

{**Abba Binyamin said, "All my days I was very concerned about two things: about my prayer, that it should be close to my *mitah* (my bed); and about my *mitah*, that is should be positioned between north and south"** (*Berakhot* 5b).}

It takes considerable merit for a person to be able to send his prayer up through his tribe's appropriate gate. This is what Abba Binyamin said: "All my days I was concerned about two things: about my prayer that it should be close to my *MiTaH* (bed)... In other words, he wanted to pray through the gate of his *MaTeH* (tribe). For there are twelve tribes and each one has its very own gate. He prayed that his prayer should not be separated from his tribe.

Hence the word *mateh*, because *"mateh"* alludes to marital union. This is indicated in the ensuing [part of his] statement: "...about my *mitah* (bed), that is should be positioned between north and south" - *mitah* corresponding to marital union.

Furthermore, *mateh* corresponds to sustenance, as is written (Leviticus 26:26), "When I break your *MaTeh* (staff) of bread." For the twelve *MaTot* (tribes) bring about a <supernal> union [of the Holy One and the *Shekhinah*] and provide sustenance <for their Father in heaven>, as in the abovementioned: "...his marriage partner is as difficult... his livelihood is as difficult..."

[Abba Binyamin] also prayed that <he> merit the "two tables" [of wisdom and prosperity]. This is the meaning of, "that my bed should be positioned between north and south." For our Sages taught: Someone who wants to become wise should face south, and someone who wants to become wealthy should face north (*Bava Batra* 25b).

And Yaakov - in whom all twelve tribes were collectively embodied - knew each and every tribe at its root. This is why it is written of him (Genesis 49:33), "And Yaakov gathered up his feet onto the *mitah*." "His feet" corresponds to prayer, as is written (Psalms 85:14), "Righteousness will *go* before him." In other words, [Yaakov's gathering up his feet alludes to] his gathering all the prayers <to their roots>.

[Yaakov] also had the power to give a portion of <the three portions of> the world to Yosef, as is written (Genesis 48:22), "And I have given you one *shekhem* (one portion) over and above your brothers." For through his prayer, he sent an influx of life-force into all three parts of the universe - the lowest world, the world of the stars and the world of the angels. This is [indicated in the word] *SheKheM*: *Shafel* (lowly), *Kokhav* (star) and *Malakh* (angel). All this [Yaakov] achieved through his prayer, as the verse continues, "...[the portion] which I took from the hand of the Emorite with my sword and my bow" - <which Onkelos renders:> "with my prayer and supplication."

## [Truth]

But when a person stands up to pray, he is beset by external thoughts and *kelipot* (husks) surround him <on all sides>. He is left in the dark, unable to pray, as is written (Lamentations 3:44), "You covered Yourself with a cloud so that no prayer could pass through."

{**"The wicked go round on every side; that which is exalted is degraded by the sons of man"** (Psalms 12:9)}

It is written, "The wicked go round on every side..." "The wicked," i.e., the *kelipot*, surround the person. "That which is exalted is degraded" - i.e., while [standing] in prayer, for [prayer] stands at the very summit of the universe (*Berakhot* 6b).

But know! The darkness itself contains many openings from which to exit. As our Sages taught: When someone comes to defile himself, they open up for him (*Yoma* 38b) - there are many openings for him. We see that even in the darkness there are many openings through which to leave. The problem is that the person [caught up in the darkness] is blind and does not know how to find the opening.

And know! A person merits finding the opening through truth. For the main light that illuminates [the openings] is God, as is written (Psalms 27:1), "God is my light and my help." But through falsehood, a person dismisses God, as in (Exodus 20:7), "You shall not swear falsely by the name of God." Through falsehood one removes [himself from] God, for (Psalms 101:7), "He that speaks falsely will not stand in My sight."

Through truth, on the other hand, God dwells with him, as in (Psalms 145:18), "God is near to all who call Him, to all who call Him in truth." And when God is with a person, He enlightens him on how to get out of the darkness that disturbs him when he prays, as in, "God is my light."

{**"God said to Noach: 'Make for yourself a *teivah* (an ark)... Make a light for the ark, and to an *amah* (a cubit) *techalenah* (finish it) *milemaalah* (from above); and put the opening of the *ark b'tzidah* (on its side), and make it with a lower, second and third story'"** (Genesis 6:14-17).}

This is the explanation of, "Make a light for the ark." Rashi explains: "some say a window, and some say a precious jewel." The difference between a window and a precious jewel is that a window has no light of its own. It is simply [a medium] for the light to enter through. But when there is no light, the window does not give light. With a precious jewel, however, even when there is no outside light the jewel shines of itself. So, too, there are people whose words are [like] a window, incapable of giving them light on their own. This is [what Rashi means by] "some say." Their "saying" becomes a window. And there are some whose "saying" becomes a precious jewel and [their words] radiate.

And know! Everything depends on the degree of truth [a person has]. For the main light is God, and god is the essence of truth. God's primary yearning is for nothing but the truth.

'...to an *amah* (cubit) *techalenah* (finish it) *milemaalah* (from above)." [The word *TeChaLenah*] has the same connotation as "And David's soul *TeChaL* (longed)" (cf. 2 Samuel 13:39). [And the letters of the word] *AMaH* allude to the *Heh* (five) articulators, which consist of *Aish* (fire) and *Mayim* (water).

In other words: See to it that the words leave your mouth in truth, and then, from Above, God will long to dwell with you. And when He dwells with you, He will shine for you. Thus, the initial letters of "*Amah Techalenah* *Milemaalah*" spell *AEMeT* (truth). For it is through truth that, from Above, God desires to dwell with man, as in "God is near to all who call Him, to all who call him in truth."

And then, "...and put the opening of the *teivah* (ark) *b'tZiDah* (on its side)." That is, ["the *teivah*" corresponds to] the *teivah* (word) that emerges in truth. This [true word] will put an opening for you in the darkness in which you are trapped. And this is "*b'tZiDah*" - i.e., the kelipah which is *tZaD* *tZayiD* (traps prey), as is written [of Esav], "he was a trapper with his mouth" (Genesis 25:28).

At first, [the person praying] could not even speak because of the darkness surrounding him. But, by emerging from the darkness and praying properly, he rectifies the "lower, second and third storeys" - i.e., the lowest world, the world of the stars and the world of the intellect.

{However, it it impossible to pray without studying Torah. For an ignoramus cannot be pious (*Avot* 2:6). And, as is written (Proverbs 28:9), "When a person turns his ear from hearing Torah, his prayer is also an abomination."}

## [Mashiach]

And every person must bind his prayers to the <tzaddikim> of the generation. <For the> tzaddik knows how to match the gates [to the prayers] and raise each and every prayer to its appropriate gate. For each and every tzaddik is an aspect of Moshe-Mashiach. As <the Sages would say>, "Moshe, you said it well" (*Shabbat* 101b). And it is written (Genesis 49:10), "Until Shiloh [i.e., Mashiach] comes" - this is Moshe (*Zohar* I, 25b). <They have the same numerical value.>

And Mashiach <is comprised of> all the prayers. This is why [the Sages said that] the Mashiach will judge through the power of smell (*Sanhedrin* 93b). For <prayer> corresponds to the *ChoTeM* (nose), as in (Isaiah 48:9), "For My praise [i.e., prayer], *eChToM* (I will restrain My anger) for you.

This is the explanation:

**Rabbah bar bar Chanah recounted: Once, we were travelling in the wilderness accompanied by a merchant. He would pick up earth, smell it and say, "This is the way to such-and-such a place, and that is the way to some other place." We asked him, "How far are we from water?" He said to us, "Bring me some earth." We brought it and he said, "Eight miles." [Later] *taneinon* (we again) brought him some. He said that we were three miles away. I switched them around, but still could not get the better of him** (*Bava Batra* 73b).

*Rashbam:*

**merchant** - an Ishmaelite *socher* (trader): **switched them around** - the samples of earth one with the other, to see if he really was an expert:

♦

**Once, we were travelling...accompanied by a merchant** - This "Ishmaelite *socher*" (trader) corresponds to the tzaddik of the generation. He encompasses all the prayers, like Mashiach. And prayer corresponds to an *iShMAelite* trader, as is written (Genesis 16:11), "[You shall call his name Ishmael,] for God *SheMA* (has heard) your affliction." Onkelos renders this: "God has accepted your prayers." And this is the reason [he is called a] *SoCheR*: *SaChoR* is Aramaic for "surround," which corresponds to faith <to prayer>, as in (Psalms 89:9), "Your faith surrounds You."

**We were accompanied by a merchant** - We bound ourselves to the tzaddik of the generation, for he is the aspect of Mashiach, the embodiment of prayer.

**He would pick up earth, smell it and say, This is the way to such-and-such a place, and that is the way to some other place** - "Earth" corresponds to prayer, as is written (Isaiah 41:2), "His sword will make them as earth." The sword is prayer, as in, "...my sword will make them as earth." The sword is prayers, as in, "...my sword and my bow." He would smell [the earth], for [the tzaddik] has this power of smell because he encompasses all the prayers. And it is written, "For My praise [i.e., prayer] *eChToM* for you," [and *ChoTeM* is the nose].

**and say, This is the way to such-and-such a place** - He knew the gates of the prayers, and he knew to which tribe each prayer related.

**We asked him, How far are we from water?** - Namely, [how far are we] from (Lamentations 2:19], "Pour out your heart like water before God."

**he said, Eight [aspects]** - This alludes to Torah study [and prayer]: the Five Books of the Torah and the three daily prayers.

***Taneinon* (we again) brought him some** - "*Taneinon*" denotes study. Thus, after studying Torah we again brought him earth to smell [so that he would tell us] how far we were from this aspect of "water," [i.e., from the level where the prayer pours forth like water].

**He said, Three miles** - Namely, the three <prayers>. Then he proved to us that we had not yet reached the level where we prayed with such concentration that we poured out our hearts before Him like water. The proof was:

**I switched them around** - As is written (Psalms 89:44), "But, You have turned back the edge of his sword, and You have not let him stand in battle." For all the prayers are a sword for Maschiach, and if the prayers had been as described above, [i.e., offered with true devotion,] God would certainly not have "turned back the edge of his sword." This was the sign that we had not yet reached the level of "Pour out your heart like water before God."

## [Land of Israel]

Now, prayer corresponds to miracles, for it [too] <is supernatural>. Sometimes, the natural order necessitates one thing, whereas prayer overrides nature's course. And the quintessence of miracles - i.e., the quintessence of prayer - is only in the Land of Israel, as in (Psalms 37:3), "Dwell in the Land and cultivate faith." And faith is prayer, as is written, "And his hands were emunah (faith)," which Onkelos renders: ["his hands were spread out in prayer."]

This is the reason why [the Land of Israel] is higher than all the other lands (*Zevachim* 54b) - because the quintessence of *NiSim* (miracles) occurs there. And it is written (Isaiah 62:10), "Lift up [high] a *NeiS* (sign)." This also explains why [the Land of Israel] is called the Land of Kanaan. *Kanaan* connotes a *socher* (trader), which corresponds to faith, as in, "Your faith surrounds You."

Thus, our Sages taught: The Land of Israel drinks first (*Taanit* 10a). [This refers to] the rains, which come from the *t'home* (deep), as is written (Psalms 42:8), "Deep calls to deep." *T'HoMe* connotes the miraculous [and amazing], as in (Ruth 1:19), "and the entire city *TeiHoMe* (was amazed)." This is because over a miracle, something new and original, people are amazed.

This is also why the Sages said that "the voice of the dove is heard in our land" (Song of Songs 2:12) refers to the rains (cf. *Taanit* 25b). For in the Land of Israel - the place of the deeps / miracles / faith / prayer - the quintessence of rains "is heard."

And, "God made one to contrast the other" (Ecclesiastes 7:14). The Land of Egypt is thus the antithesis of the Land of Israel, "one to contrast the other," as in (Exodus 14:27), "And the Egyptians *NaSim* (were fleeing) against it." Egypt is the converse of the Land of Israel, the converse of *NiSim* (miracles). This is why prayer has not place in Egypt, as in, "When I go outside the city I will spread out my hands [in prayer]" (Exodus 9:29).

This is why when Avraham blemished the Land of Israel - when God promised him the inheritance of the land and Avraham asked (Genesis 15:8), "How shall I know?" - it became necessary for our ancestors to go down to Egypt. It was [Avraham's] blemishing of faith, of the Land of Israel, the aspect of miracles, which resulted in Yaakov and his sons descending to Egypt, <the antithesis of the Land of Israel>.

And, it was specifically Yaakov and his sons who went down, [Avraham] blemished the Land of Israel / prayer, and Yaakov and his [twelve] sons - who correspond to prayer and its twelve gates - descended.

Moreover, because the quintessence of prayer is [embodied in] Yaakov and his sons, no one merited the Land of Israel and prayer other than Yaakov and his sons. As it is written (Genesis 21:12), [Avraham was told that] "in Yitzchak shall your seed be called" - [in Yitzchak,] but not all of Yitzchak (*Nedarim* 31b).

{**The rains only fall on account of *baaley amanah* (men of faith)** (*Taanit* 8a).}

This is the explanation of what our Sages taught: The rains only fall on account of *amanah*. ["*AMaNaH*"] corresponds to the Land of Israel, which corresponds to prayer and *AEMuNaH* (faith). And [the Land of Israel] "drinks first" because that is where the *T'HoMot* / miracles are, as in, "and the entire city *TeiHoMe*."

{**I saw the Angel of Rain. It had the appearance of a *tor* (ox), and *prita sifevatei* (its lips were split open). It was standing between *t'home* (deep) and *t'home*"** (*Taanit* 25b).}

This is the meaning of what our Sages taught: When the rains are falling, even a *prutah* (small coin) in the purse is blessed (*Taanit* 8b). The "*PRuTaH*" corresponds to "the voice of the *tor* (dove)" [which proclaims miracles], as the Sages also taught: [I saw the Angel of Rain. It had the appearance of a *tor* (ox), and its lips were *PRiTaH* (split open). It was standing between [the upper] deep and [the lower] deep - i.e., it comprised the two deeps, the embodiment of all miracles.

And this is: "a *prutah* in the *KIS* [is blessed]." Sometimes, the power of miracles is *nitKaSeh* (covered up). But with the [advent of the] rains, the *prutah*, the miracle, "is blessed" - for "its lips were open."

There are people who deny all miracles and say that everything comes about naturally. Even if they witness a miracle, they cover it up with natural explanations, attributing it to the natural course of things. By doing so, they blemish prayer, because prayer corresponds to miracles, which alter nature. They also blemish faith, because they do not believe in Divine Providence. And they blemish the Land of Israel, the place of miracles, as in, "the voice of the dove is heard in our Land" - and [the Sages] taught: The Land of Israel drinks first. For the *T'HoMot* are there, [it being] the place of miracles, as in, "and the entire city *TeiHoMe*."

And as a result of this [blemish to the Land of Israel], <one falls into the depths of> the exile of "Egypt," because "God made on to contrast the other." <As the Midrash states:> All exiles are known as *MitZRayIM* (Egypt), because they *MetZeiRIM* (cause anguish and suffering) to the Jewish people (*Bereishit Rabbah* 16:4).

## [*metZoLot*]

This is the explanation [of the opening verse]:

**{"*T'homot Y'chasyumu* (The deeps covered them); they sank into the *metzolot* (depths) like an *evan* (a stone)."}**

**The deeps covered them** - Ths refers to people who cover up the miracles and try to show that everything follows a natural order.

**they sank into the *metzolot* like an *evan*** - "...from there the Shepherd, the *evan* (Rock) of Israel" (Genesis 49:24). Onkelos renders ["*AEVaN*" as a compound word]: *AVhan u'VeNin* (father and sons).

***metZoLot*** - This alludes to Egypt, as is written (Exodus 12:36), "And they *natZLu* (despoiled) Egypt."

**like an *evan*** - This is *avhan u'venin*. It alludes to Yaakov and his sons, who correspond to prayer / miracles / the Land of Israel. <In exact proportion> to the blemish cast on prayer / faith / the Land of Israel, they must accordingly go into the depths of the exile of "Egypt" - just as Yaakov and his sons descended into Egypt because Avraham asked, "How will I know?" with regard to inheriting the Land.

**"*V'eileh* (And these) are the laws that you must place before them."** **(Exodus 21:1)**

## [Divine Judgments]

**W**hen, God forbid, there are Divine judgments / decrees affecting the Jewish people, through dancing and hand-clapping these Divine judgments / decrees can be mitigated.

## [God's Greatness]

For the essence of God's greatness is that the idolators, as well, should know there is an Almighty who rules and governs [the world]. As it is brought in the *Zohar* (II, 69a): When Yitro came, he said, "Now I know that God is great." With this His Name grew greater and more exalted <above and below>.

## [City of our God]

But it is impossible for the idolators to know of the Holy One's greatness except through the aspect of Yaakov, as is written (Isaiah 2:5), "O House of Yaakov, come let us go in God's light." This is because [Yaakov] revealed the Holy One's greatness even more than the other patriarchs.

[Our Sages taught:] Avraham called it a mountain and Yitzchak called it a field (*Pesachim* 88a). People have a better understanding of and more need of a field than a mountain. Yaakov, on the other hand, referred to it as a house (*ibid*.), which is even more suitable for human habitation than a field. For the place of the Holy Temple, the place of prayer, Yaakov called a house - a place which people inhabit.

[Yaakov] elevated prayer from mountain and field to the aspect of house, which is more comprehensible to people than either mountain or field. For in the concept of house, idolators, too, have an understanding, as in (Isaiah 56:7), "for My house shall be called a house of prayer for all the nations. And when it is on the level of house, then - "with this His exalted name grew still greater."

{**"God is great, and highly praised in the city of our God, in the mountain of His holiness"** (Psalms 48:2).}

This is the meaning of "God is great, and *m'ode* (highly) praised." That is, when is it that God is great? - when He is *highly* praised by the side of death, the idolators. {As our Sages taught: In the verse (Genesis 1:31), "...and behold, it was *m'ode* good," the word *m'ode* alludes to the Angel of Death (*Bereishit Rabbah* 9:5).} When *they* praise Him, then He is great; this being the quintessence of His greatness.

And when is it that they praise Him? "...in the city of our God, in the mountain of His holiness." [The idolators will praise God] when mountain becomes "the city of our God," a place of habitation / house, which is more understood than a mountain or a field. In other words, when prayer is elevated from the level of mountain to that of city and house - so that the idolators will also gain understanding - precisely then, "God is great..." For this is the essence of the Holy One's greatness: when those who are distant also know of Him.

## [The Haughty Individual]

And this matter of elevating prayer from the levels of mountain and field to that of house and "city of our God," so that His sovereignty will also be revealed to the idolators in order for them to have an understanding of His Godliness, can only be achieved through the <true> tzaddikim of the generation. As our Sages taught: When a person has someone sick at home, let him turn to a wise man who will arouse mercy for him (*Bava Batra* 116a).

{**"Now *hashev* (return) *aishet ha'ish* (the man's wife), for he is a *navi* (a prophet). He will pray for you, and you will live"** (Genesis 20:7).}

For the essence of prayer is only known to the tzaddikim of the generation. But there are haughty individuals who do not want to go to the tzaddikim. They say that they themselves can pray. They also prevent other people - when they experience suffering and sickness - from turning to the tzaddikim. Of such individuals, it is said, "return the man's wife, for he is a prophet. He will pray for you, and you will live."

This haughty individual is called "Avimelekh." *Avi* connotes "desire," he desires to *m'lokh* (rule). Hence, *Avi-melekh* (I desire to rule). For the truth is that the tzaddik rules through his prayer, as is written (2 Samuel 23:3), "The tzaddik rules..." But [this haughty individual] boasts that he can pray and that rulership is his. This is the reason why he is called "Avimelekh," for he desires to rule and says, "I will *m'lokh*."

And this is the explanation of *hashev aishet ha'ish*. The letters of *AiSheT* (wife) are an acrostic for *Adonay Sefatai Tiftach*, which is the aspect of prayer. In other words, "return the wife" - the aspect of prayer - to the tzaddik, "for he is a prophet."

For God desires the prayers of the tzaddikim (*Yevamot* 64a). He sends a well arranged prayer into [the tzaddik's] mouth, so that He might derive pleasure from his prayer. This is, "...for he is a *NaVi*," which denotes *NiV sefataim* (an expression of the lips). (Isaiah 57:19) - if his prayer was fluent in his mouth, [he knew he was accepted] (*Berakhot* 34b).

And this is *HaSheV*, the letters of which form an acrostic for *Har* (mountain), *Sadeh* (field) and *Bayit* (house). This alludes to the perfect nature of the tzaddik's prayer, which he elevates from the levels of mountain and field to the level of house, as explained above.

But these haughty individuals prevent God from having this pleasure. They do not ask the tzaddikim to pray on their behalf. They think that because they fasted and mortified themselves, this has made them into tzaddikim. It is not so. All the fasts they fasted are only like a sack with many holes. Even when the sack is emptied, the holes remain.

And the body is called a sack, as in the words of the *Tanna*: "Sharp scholar, open your sack" (*Shabbat* 152a). Were they to look carefully at themselves they would see that even after all the fasting, they still have all their passions tied up in their sack - i.e., their bodies. And, not only are their own passions still bound to their bodies, but also their father's passion. This has been with them from birth, because their fathers did not sanctify themselves during cohabitation. This, too, is still bound in their bodies. Were they aware of all this, they would undoubtedly be overcome by fright. For they would realize that they are standing on an inferior and very low level.

{**"And it happened as they began emptying their sacks, that behold, each one's bundle of money was [found] in his sack. And when they and their father saw the bundles of money, they became afraid. *Avihem* (Their father) Yaakov said to them, ' *Otee shekaltem* (You're making me lose my children). Yosef is gone. Shimon is gone. And now you want to take Binyamin! All these things are happening to me!'"** (Genesis 42:35-36).}

This is the explanation of, "And it happened as they began emptying their sacks, that behold, each one's bundle of money was [found] in his sack." Even after all the fasts - which is "emptying the sack," the body - "each one's bundle of *KeSeF* (money) was found" - his <*KiSuFin* (desires)> and passions were bound and tied "in his sack" and his body. "And when they and their father saw the bundles of money" - in other words, [they realized that] not only their own bundles of money, their own passions, but also "they and their father," their father's passion had not fallen from them. Thus, "they became afraid" - they were overcome by fright, and so no longer wanted to take power and rule.

This is the explanation of: "*Avihem* (Their father) Yaakov said to them, '*Otee shekaltem* (You're making me lose my children). Yosef is gone...'" This is an allusion to the intellect's rebuke, because the intellect reproves the haughty individuals who seek prominence. For *YaAKoV* corresponds to intellect, as Onkelos renders *YaAKVeiny* ("he went behind my back"): "he outsmarted me" (Genesis 27:36).

And this is "*Avihem*," because *AV* (father) indicates wisdom (*Megillah* 13a). In other words, the *SeKheL* (intellect) rebukes them, saying, "*otee sheKaLtem*." For whenever someone is haughty, his wisdom leaves him (cf. *Pesachim* 66b).

"Yosef is gone." This corresponds to making amends. In other words, you have still not rectified that which is awry, and this is a humiliation and a disgrace. You should be ashamed because of this. Because making amends corresponds to *yOSeF*, as in (Genesis 30:23), "God *OSaF* (has gathered up) my humiliation."

"Shimon is gone." That is, because you do not have the quality of Yosef, you therefore do not have the quality of Shimon. *ShiMAon* corresponds to, "for God *ShaMA* (has heard) that I am despised" (Genesis 29:33). But you are not despised because you have not rectified yourself. As such, you certainly cannot rebuke others, for they will say to you: "First adorn yourself..." (*Bava Metzia* 107b). This is why you are not despised. For the person who gives reproof is despised, as our Sages taught: When the people of a city are fond of a rabbinical scholar, it is not due to his excellence, but because he fails to rebuke them in spiritual matters (*Ketuvot* 105b). This shows that one who gives reproof is despised.

"And now you want to take Binyamin!" This indicates prominence, as Rashi explains (Genesis 35:18): "*BiNYaMIN* - he was called this because of the Land of Israel: *BeN YaMIN*." And the Land of Israel is higher than all the other lands (*Zevachim* 54b).

In other words, not enough that you lack all these qualities, but on top of this "you want to take Binyamin" - you want to take prominence for yourselves. And this is how the intellect concluded its reproof of them: "All these things are happening to me!" Everything is happening to me, because "whenever someone is haughty, his wisdom leaves him."

## [TeRuAh]

Now, the main solution for eliminating haughtiness - itself considered idolatry, as in (Proverbs 16:5), "God considers an abomination anyone whose heart is haughty" - is to draw close to the tzaddikim. As is brought in the *Tikkuney Zohar* (#21 p.49a): With a *teruah* (shofar blast), which is *ruach*, [belief in an] "other god" disappears.

And the tzaddik corresponds to *ruach*, as in (Numbers 27:18), "a man in whom there is <the Lord's> *ruach* (spirit)." Through him, the haughty spirit - the "other god" - is humbled; the *acheR* (other) is transformed into *echaD* (one). This is because [the tzaddik] is the back-point of the letter *dalet* (*Tikkuney Zohar*, p. 55). From him are the four *ruchot*, as in (Ezekiel 37:9), "Thus says God: Come from the four winds, O spirit." And this is the connotation of *TeRuAh*. It is similar to (Psalms 2:9), "You shall *TRoAim* (break them) with a rod of iron" (*Tikkuney Zohar* #18, p.36a), because it breaks the haughty spirit / "other god" / atheism.

## [The Emanation of the Hands and Feet]

And this is the aspect of dancing and hand-clapping, because dancing and clapping are drawn from the spirit in the heart. As is readily observable, when a person's heart is happy he dances and claps his hands. And, as is brought in the *Tikkuney Zohar* (#21, p.51b): "This *ruach* blows in the six sections of the arms and the six sections of the legs" - the aspect of clapping and dancing. This corresponds to "his heart carried his feet" (*Bereishit Rabbah* 70:8). In other words, the spirit in the heart produces dancing.

Thus, through the tzaddik / the *ruach*, haughtiness is eliminated, as explained. As is written (Psalms 36:12), "Let not the foot of pride come against me." Idolatry is also eliminated. As is written (Genesis 18:4), "... and wash your feet" - this alludes to idolatry (*Bava Metzia* 86b).

And when the feet are lifted up in dance, corresponding to "his heart carried his feet," haughtiness - i.e., idolatry - is eliminated. Through this, Divine judgments / decrees are mitigated. For "As long as there is idol worship in the world, there is *charon af* (Divine anger) in the world" (*Sifri* 13:18). But when idolatry disappears, Divine anger disappears and *chasadim* (benevolences) are drawn [to the world]. Then the feet are "the feet of *ChaSiDav* (His pious ones)" (I Samuel 20:9) - i.e., the aspect of *ChaSaDim*. This corresponds to (Isaiah 55:3), "...the kindnesses of David are faithful." Specifically, "faithful" because heresy and atheism are eliminated.

And [*ruach*] also corresponds to hand-clapping. For through the *ruach*, the emanation of the hands is revealed, as in (Song of Songs 5:1), "The sound of my beloved *dofeik* (pulsates)." *Dofeik*, as the *Tikkuney Zohar* (#25, p.70a) brings, is an aspect of *ruach*. The verse adjacent to this, "My beloved put his hand in through the hole" (Song of Songs 5:4), alludes to the revelation of the hands' emanation - i.e., hand-clapping. And then idol worship - i.e., heresy - is eliminated. As it is written (Exodus 17:2), "And his hands were faith."

We find, therefore, that through the tzaddik - i.e., the *ruach* in the heart - the emanation of the hands and feet - i.e., clapping and dancing - is revealed. Haughtiness and atheism are thus eliminated, and faith is increased. And then, "My foot stands in an even place" (Psalms 26:11) is fulfilled. ["My foot stands"] is a reference to faith, whereas heresy is called a "bent foot." As Asaf said (Psalms 73:2), "My feet were almost bent," which in context refers there to his having turned his heart to heresy. But, "My foot stands in an even place" indicates faith. And then, "His hands were faith" is fulfilled.

## [The Revealed and the Hidden]

The Torah, too, corresponds to hands and feet. For the Torah consists of both revealed and hidden [teachings]. The revealed corresponds to the hands, as in, "My beloved put his hand in through the *chor* (hole)." "In by the *ChoR*" alludes to "*ChoRut* (engraved) on the tablets" (Exodus 32:16) - this being the revealed. The hidden corresponds to the feet, as our Sages said: "The rounded thighs" (Song of Songs 7:2) - just as the thigh is hidden, so too, the words of Torah (*Sukkah* 49b).

And the Torah in its entirety is called *lev* (heart), because it begins with a *Bet* and concludes with a *Lamed*. [The heart] is the dwelling place of the spirit "which blows in the six sections of the arms and the six sections of the legs" - i.e., in the revealed and the hidden.

## [Mordekhai and Esther]

And [all] this corresponds to Mordekhai and Esther, Haman, the aspects of Purim, the lots which Haman cast and the measure of barley offering.

Haman corresponds to idol worship, as our Sages taught: [Haman] made himself into an object of worship (*Megillah* 10b). This is the reason "the *pur*-lottery he cast" (Esther 3:7) [fell] in the month which Moshe died (*Megillah* 13b). For Moshe is the one who counters idolatry. This is why he was buried "opposite Bet Pe'or" (Deuteronomy 34:6), as our Sages expounded: This was in order to eliminate the idolatry that was Pe'or (*Sotah* 14a). For the letters of the name Moshe have the same numerical value as those of *charon af* (Divine anger). He is the one who counters the Divine anger resulting from idolatry, because it was [Moshe] who received the Torah - the hands and feet through which idol worship is eliminated.

This is why [Haman rejoiced when] the lot fell in the month of Moshe's passing. He presumed that [the power of] Moshe, the one who eliminates the power of idolatry, had already passed from the world and there was no one else who could counter the power of this idol worship.

But Mordekhai and Esther had the power to counter Haman's idolatry. This is why, in their day, the Jews received the Torah anew. As our Sages taught: "[The Jews] fulfilled and took upon themselves" (Esther 9:27) - they fulfilled that which they had previously taken upon themselves (*Shabbat* 88a).

This is the meaning of "they fulfilled and took upon themselves." "They fulfilled" corresponds to the feet, and "took upon themselves" corresponds to the hands. This is the very aspect of the Torah.

This also corresponds to Mordekhai and Esther. *MoRDekhai* is "*MoR D'ror*" (Exodus 30:23; cf. *Chullin* 139b). The word *d'ror* denotes *CheRut* (freedom), which is an allusion to the hands, as in, "My beloved put his hand in by the *ChoR*." And Esther corresponds to the thighs, as in, "Just as the thigh is hidden," as mentioned above.

And this is the connotation of [the festival's name,] *PURim*. It alludes to the elimination of idol worship, as is written (Isaiah 63:3), "The *PURah* (winepress) I have trodden alone; and of the nations, there was none with Me."

Through the emanation of Mordekhai and Esther, the aspects of the hands and the feet, atheism is eliminated. Faith is thus increased in the world because of them. As it is written (Esther 2:7), "And [Mordekhai] *OEMeiN* (raised) Hadassah - [i.e., Esther] - of whom it is written (Esther 2:20), "just as when she was *OEMNah* (raised) by him." For both [Mordekhai and Esther] correspond to *EMuNah* (faith).

And, as mentioned above, [elimination of atheism and an increase of faith] is achieved by means of the *ruach*. This corresponds to: The Book of Esther was dictated with *ruach*-of-holiness (*Megillah* 7a), an aspect of, "his heart carried his feet." For, in the main, the idolators are dependent upon [Esther], she being synonymous with the feet, as in (Proverbs 5:5), "Her feet go down to death." Therefore, the primary rectification of idol worship comes through her.

And so, specifically, "The Book of Esther was dictated with *ruach*-of-holiness." Even though it is true that idolatry is also rectified through Mordekhai, nevertheless, since the idolators are mainly dependent upon <the feet>, the main rectification is through her. The book was therefore named after Esther (*Megillah*, ibid.). This is the reason that specifically "The Book of Esther was dictated with the spirit of holiness." For the spirit is in the heart, and through it the emanation of the hands and feet is revealed. It is just that the primary dependence is upon the feet/Esther.

This ties into the concept of the omer (sacrificial measure) of barley. The *AoMeR* corresponds to *MoRDekhai*: its letters *Ayin MoR* [suggest] *MoR D'ror*. The word *d'ror* denotes *CheRut* (freedom), which is "*ChoRut* (engraved) on the tablets." {As our Sages taught: Do not read that the tablets were *chorut*, but rather that they provided the Jews with *cherut* (*Eruvin* 54a).} And [*chorut*] corresponds to revealed Torah, an aspect of "*Ayin b'Ayin* (eye to eye)" (Numbers 14:14).

And *Se'ORim* (barley) corresponds to "The Book of Esther was dictated with *ruach*-of-holiness." As it is written (Deuteronomy 32:2), "Like *Se'IRim* (*wind*blown rains) upon the grass," which denotes *ruach*.

This is why the Midrash teaches that when Haman came to Mordekhai, he found him teaching the laws of the barley offering. [Haman] said to them, "The measure of your barley offering will one day come to defeat" him and his sons (*Esther Rabbah* 10:4). Through the measured barley offering, which corresponds to the hands and feet - i.e., clapping and dancing - idolatry / Haman / haughtiness is eliminated.

And this is the reason why Haman ordered the preparation of "a tree of fifty cubits" [on which to hang Mordekhai] (Esther 5:14). He hoped to undermine the influence of the fifty days of Omer-Counting form which Mordekhai and Esther drew their power.

## [Repentance]

This is the explanation:

**Rabbah bar bar Chanah recounted: This merchant said to me, "Come, I will show you those swallowed up with Korach." I went and saw two cracks from which fumes were coming out. [The merchant] took a ball of *omra* (wool) and washed it in water. Then he put it on the head of his *romach* (spear) and inserted it there. When he removed it, it was *ichrakh* (scorched) entirely. He said to me, "Listen! What do you hear?" I heard them saying, "Moshe and his Torah are true, and we are false." [The merchant] said to me, "Once every thirty days Hell brings them back to here, like meat in a pot. And this is what they say, that Moshe and his Torah are true and they are false"** (*Bava Batra* 74a).

*Rashbam:*

**cracks** - splits, as in, "And the earth split open": **fumes** - smoke: **took a ball of *omra*** - he took a clump of wool and soaked it in water: **scorched entirely** - the ball of wall, even though it had been soaked in water: **Listen!** - pay attention and hear: **I heard them saying** - for they had descended to Hell alive: **Once every thirty days** - every New Moon: **In a pot** - which is stirred so that it cooks:

♦

**those swallowed up with Korach** - As we find in the Midrash: Korach was a heretic (*Bamidbar Rabbah* 18). And heresy is similar to idol worship.

**I saw two cracks from which fumes were coming out** - This alludes to the Divine anger brought on by heresy. As our Sages taught: As long as there is idol worship in the world, there is Divine anger in the world. The **two** **cracks** correspond ot the two nostrils from which smoke emanates, as in (Psalms 18:9), "Smoke went up out of his nostrils."

**took a ball of *OMRa* (wool)** - This is synonymous with the *OMeR*, as mentioned above. [It refers to Mordekhai/revealed Torah/hands, which is joined with hidden Torah, as in:]

**washed it in water** - This is the *se'orim* (barley), which corresponds to "The Book of Esther was dictated with *ruach*-of-holiness" / the feet. This is because the feet are the "water brooks" (Psalms 42:2), in that they correspond to willows of the stream. As our Sages taught: A person's feet are *arvin* (guarantors) for him (*Sukkah* 53a). *ARVin* corresponds to *ARVey* (willows) of the stream, the "water brooks." [Thus the wool in water] alludes to Mordekhai and Esther / the hands and the feet / clapping and dancing.

**Then he put in on the head of his *romach* (spear)** - *RoMaCh* is *RuaCh Mem* (cf. *Zohar* III, 237a), as in, "Come from the four *RuChot* (winds), O spirit. This is because the *mem* refers to the four winds, which corresponds to the *ruach* of the tzaddik that "blows in the arms and the legs." And the head of the *romach* is the tzaddik from whom the *ruach* comes, as in, "A man in whom there is <the Lord's> *ruach*.

**When he removed it, it was *ichrakh* (scorched) entirely** - The word *iChRaKh* has the connotation of life and length of days. As our Sages taught: "The slothful man will not *YaChaRoKh* (roast) his catch" (Proverbs 12:27) - he will neither *YiChyeh* (live) nor *YaaRiKh* (have length of days) (*Eruvin* 54b). This is the meaning of **scorched entirely**: it alludes to life and length of days. By eliminating haughtiness - i.e., idolatry - [one's] wisdom is as it should be. And with wisdom, a person lives long, as is written (Ecclesiastes 7:12), "Wisdom gives life to those who possess it."

**He said to me, Listen! What do you hear? I heard them saying, Moshe and his Torah are true** - They admitted to the truth. This happens when a person draws closer to the <tzaddik> in order to receive ruach from <him>. As a result, [the spirit of] haughtiness and idolatry is shattered. Then even those [distant from God] - who are from <the Other Side> - recognize the greatness of the Holy One.

**[The merchant] said to me, Once every thirty days Hell brings them back to here... And this is what they say, that Moshe and his Torah are true** - Rashbam explains that this happened every New Moon. This is because everything has its root <Above>, and the root of repentance is the New Moon. As our Sages expounded: On the New Moon, the Holy One says, "Bring an atonement offering on My behalf [for My having caused the moon to be diminished]" (*Chullin* 60a). This is an aspect of repentance. And on the New Moon, this repentance is projected down [from God] into all of creation. Thus, even Korach and his followers must feel some remorse on the New Moon. But repentance does not help them, because essentially repentance is only in this world. For he who toiled on the eve of Shabbat will eat on Shabbat (*Avodah Zarah* 3a).

It follows, certainly, that this confession, the remorse and admission [of Korach and his followers], does not absolve them from the punishment of Hell. This is why **Hell brings them back to here**. For they are not exempt with this. Even so, there is no [suffering in] Hell on the New Moon as on other days (*Zohar* II, 150b). Hell on the New Moon is only remorse: feeling sorry, confessing and feeling shame. This itself was their Hell. The language is precise: **Hell brings them back to here**. In other words, this that they are brought back to here, that they return and admit - this is their Hell.

## [Rectification]

This is the explanation [of the opening verse]:

**"*V'eileh* (And these) are the laws that you must place before them."**

The *Mekhilta* (21:1, *Bava Kama* 15a) comments: **that you must place before them** - Woman is equated with man in regard to all <punishments and> *dinim* (laws) of the Torah. The explanation is as follows: For all the *dinim* (Divine judgments/decrees) in the Torah which need to be mitigated, one must equate <woman with man> - i.e., unite the Holy One and His Divine Presence. This is the aspect of Mordekhai and Esther. Thus:

**V'eileh** - Wherever the term *v'eileh* ("*and* these") is used, it comes to add to what went first (*Bereishit Rabbah* 30:3). [Thus, *v'eileh*] indicates an increase and a multiplicity, which correspond to haughtiness and idolatry. As it is written (Deuteronomy 7:7), "It was not because you had great numbers that God embraced you" - ["great numbers"] being explained as haughtiness. This is the meaning of "it comes to add to what went first." This is the aspect of Haman/Amalek, of whom it is written (Numbers 24:20), "First among nations is Amalek." And [Haman/Amalek] is rectified by means of:

**the laws** - This corresponds to *ruach*, as is written (Isaiah 28:6), "And for a *ruach* (spirit) of judgment...to them that turn back the battle." It is with the *ruach* [of the Torah] that haughtiness and idolatry are rectified. And through this:

**that you must place before them** - This is, "Woman is equated with man in regard to all *dinim* of the Torah" - i.e., mitigating all the Divine judgments/decrees. For "As long as there is idolatry in the world, there is Divine anger - i.e., Divine judgments/decrees - in the world. But, by means of the abovementioned *ruach* there is a union between the Holy One and His Divine Presence, and the Divine judgments/decrees are mitigated. Divine anger then departs from the world.

Now, the sum of all this is as follows: Through the tzaddik, who corresponds to *ruach*, [belief in an] "other god" <and> atheism disappear. And, as a result of the *ruach*, there is dancing and hand-clapping. As explained above, this is because through the tzaddik / the *ruach*, the feet are lifted up, the emanation of the hands is revealed, and faith increases. This is why of Yosef, who is the aspect of tzaddik, it is written (Genesis 41:44), "Without your permission, no man will lift up his hand or foot [in all of Egypt]." For without the aspect of Yosef, the tzaddik, it is impossible to lift up or raise either the hands or the feet.

And so, from all of this you can understand that revealed [Torah] corresponds to the hands, and hidden [Torah] corresponds to the feet - corresponding to Mordekhai and Esther. And even though the hidden is more exalted than the revealed, still, the revealed manifests in a higher position, i.e., the hands, whereas the hidden is in the feet, which are lower than the hands. This matter is complex, yet aligns with that which is written in the *Zohar* (II, 258a): The *Tannaim* (early Sages) are in the thighs and the *Amoraim* (later Sages) in the hands. Although the *Tannaim* are more exalted than the *Amoraim*, nevertheless, their position is lower than the position of the *Amoraim*. The same is true of the Books fo the Prophets vis-a-vis the Sacred Writings. And answer for this has already been given.

## [Avimelekh]

From a manuscript written by Rebbe Nachman relating to this lesson:

**And these are the laws that you must place before them:**

{**"Sing to God, for He has done *gei'ut* (glorious things); this is known in all the earth."** (Isaiah 12:5)}

"This is known in all the earth," that *gei'ut* (haughtiness) is a despicable quality, one from which a person must flee. Yet, there are people who run after honor. They desire to rule and direct everything. They claim to have the "power in their hands" to perform redemptions and pray [effective] prayers. Of such individuals it is said, "return the man's wife, for he is a prophet. He will pray for you, and you will live."

For this is known: The Holy One {desires the prayers of the tzaddikim. A person must turn to them, so that they will pray for him}. But the haughty people do not turn to the tzaddikim to request that they pray on their behalf. What is more, they also prevent others from going to the tzaddikim to enlist their prayers. For these haughty individuals claim that they, too, are tzaddikim capable of praying, and that there is no one more righteous than they in the world. This has earned them the title "Avimelekh": *AVi* connotes "desire," as in (Deuteronomy 23:6), "But God your Lord did not *AVa* (desire) to pay heed to Bilaam.

**"*Ani YHVH* (I am God), that is My name. My glory I shall not give to another, nor My praise to idols."** **(Isaiah 42:8)**

## [Understanding]

**T**here is an upper unification and a lower unification: *Shema Yisrael* and *Barukh shem kvod malkhuto l'olam va'ed* (Blessed be the name of His glorious Kingdom forever more) (*Zohar* I, 18b). Each and every Jew should make sure to bring about [these unifications]. By doing so, one can come to deep Torah understanding.

When a person is on a low spiritual level, he is still very far from Torah understanding. Only through speech will he be able to come to deep Torah understanding - i.e., by verbalizing the words of Torah. As it is written (Proverbs 4:22), "For they are life *l'motzA'eihem* (to those who find them)" - [and our Sages taught: Read this] *l'motzIeihem* (to those who express them) verbally (*Eruvin* 54a).

Speech enlightens a person regarding all the areas in which he needs to repent. As our Sages taught: Open your mouth and your speech will enlighten (*Berakhot* 22a). And each and every time, because of each and every repentance, he moves from level to level until he emerges from his low spiritual level and comes to deep Torah understanding.

This is what Yochni and Mamrei asked Moshe: You're bringing *teven* (straw) into Apharayim?" To which he answered, "People say, 'To the vegetable market, take vegetables [to sell].' " (*Menachot* 85a). *TeVeN* corresponds to *TeVuNah* (understanding) <of Torah>, as is written (Proverbs 2:11), "understanding will preserve you." [Yochni and Mamrei] understood that Moshe wanted to bring Torah understanding to the Jewish people. This is why they asked, because when the Jews do not carry out God's will, the are likened to *aphar* (dust). How could he bring them to a high level, to Torah understanding?"

Thus: "*Teven*" connotes *tevunot* of Torah. "You're bringing into Apharayim?" alludes to *aphar*, i.e., a low spiritual level. He answered them, "People say" - in other words, through speaking; the speech of a Jewish person directs him to all the areas in which he needs to repent. This is, "To a place of *yarka* (vegetables)" - the areas in which he should repent. *YaRKa* corresponds to repentance, as the Midrash comments: "*vaYaReK* (he called out) his trained servants" (Genesis 14:14) - [Avraham] enlightened them by reciting the Chapter of Shoftim (*Bereishit Rabbah* 43:2). In other words, he encouraged them to repent. For the Chapter of Shoftim deals with repentance, [as our Sages taught:] "Is there any among you who is afraid or faint-hearted" (Deuteronomy 20:8) - he fears because of the sins he committed (*Sotah* 43a).

This is the meaning of "People say, 'To the vegetable market' " - i.e., through the reciting and speaking of a Jewish person; "to the vegetable market" - [he is directed] to the areas in which he needs to repent. Speech directs him so that he can repent. And this is "*yarka Sh'KuL* (take vegetables)," corresponding to *teshuvat hamiShKaL* (fitting repentance). Speech will enlighten him so that he will be able to repent precisely commensurate with his sins.

## [God's Glory]

However, it is impossible for a person to merit having his speech enlighten him except through glory. That is, he should see to it that the Holy One's glory is complete; his own glory should be non-existent in relationship to the Holy One's glory. [This is achieved] by means of humility and humbleness. For the essence of speech comes from glory, as is written (Psalms 24:10), "Who is this *MeLeKh* (king) of glory?" - i.e., "*MaLKhut* (Kingship) is mouth" (*Tikkuney Zohar*, Second Introduction).

For when the Torah comes into tarnished speech - a foul mouth - not only do the words of Torah not enlighten him, but the Torah itself becomes corporal and blackened there in his mouth. As is written (Joshua 1:8), "This Book of Torah should not *YaMuSh* (depart) from your mouth," corresponding to (Exodus 10:21), "darkness *YaMaSh* (that was tangible)." In other words, [the words of Torah] should not become corporal and blackened by your mouth. By failing to make certain that the Holy One's glory is complete - i.e., by being haughty - a person cannot open his mouth, as in (Psalms 17:10), "Their mouth closed up, [for] they spoke haughtily." This ressembles the story of Levi bar Sisa. He was called up to the podium, but his spirit grew haughty and he was unable to speak (*Yerushalmi, Yevamot* chap.12).

As a result of haughtiness, a person is in an aspect of idolatry. Concerning the worship of idols [it is written] (Deuteronomy 7:5), "the images of their gods destroy by fire." In connection to a shofar used for idolatry, the Talmud teaches: Anything about to be destroyed by fire is already considered destroyed and utterly reduced in size (*Rosh HaShanah* 28a). And, since his size has been utterly reduced, he no longer has a voice with which to speak.

However, when a person is careful and makes certain that God's glory is complete - he is "lowly, and in his own eyes repulsive" (Psalms 15:4) - this enables him to speak words which enlighten. As is written (Ezekiel 43:2), "And the earth shone with His glory." [His words] enlighten him to repentance, and he can then come to deep Torah understanding.

## [ShaDaI]

*KaVoD* (glory) is only complete when it has the letter *vav* drawn into it. Without the *vav* he remains "*K'VaD* (heavy) of tongue" (Exodus 4:10). But with the *vav* he is in the aspect of (Psalms 30:13), "...*kavOd*, and not remain silent."

This is because wherever the letter *vav* is used, it comes to add (*Pesachim* 5a). In other words, there is an addition of holiness: guarding the brit (the Covenant). As our Sages taught: Wherever you find protective measures against immorality, there you will find holiness (*Vayikra Rabbah* 24:6). For one is contingent upon the other, haughtiness and immorality, as our Sages said of the verse (Proverbs 6:26), "The adulteress traps the haughty soul" (*Sotah* 4b).

This is why the *brit* is referred to by the holy name *Shadai*, as is written (Genesis 35:11), "I am the Omnipotent *Shadai*; be fruitful and multiply." For *ShaDaI* indicates "that *yeSh DaI* (there is enough) of My Godliness for every creation" (Rashi, Genesis 17:1). But when a person - because of haughtiness - fails to guard the brit, he makes a god of himself. He makes it appear as though there is not enough in His Godliness for him, so that he requires idol worship. And thus he blemishes the name *Shadai*; for there is enough of His Godliness for every creation. Whereas, by guarding the *brit*, he is rewarded with a light that directs him to repentance, as above.

## [Thirty-Nine-Lights]

And, this light [which leads him to repent] corresponds to the thirty-nine-lights which are encompassed in the *vav* of *kavOd*. This is alluded to in (Job 33:29), "God does all these things twice or three times with man." "<Three times>" corresponds to the thirty-nine-lights of the expanded first three letters <of the Tetragrammaton>. {To explain: The first three letters of the *YHVH*, when spelled out using the letter *alef*, have a numerical value of thirty-nine, corresponding to the thirty-nine-lights. They are thus encompassed in the *VAV* of God's name.} "With a man" - for [these lights] are included in the *brit*, [as in,] "For as a man is, so is his strength" (Judges 8:21). It is for this reason that the *brit* is referred to as Boaz: *bo oz* - in him, there is strength (*Tikkuney Zohar* #31).

But when a person does not guard the *brit*, he damages the thirty-nine-lights and draws upon himself the yoke of earning a living - i.e., the thirty-nine-works. As is taught in the *Zohar* (III, 244a): One who throws away crumbs of bread is pursued by poverty. All the more someone who throws away the "crumbs" of the mind.

This is *bo oz*: *Bo* (in him) there are incorporated two aspects. There are the thirty-nine-lights <for> someone who guards the *brit*; and there are the thirty-nine-works <for> someone who defiles it. For <the numerical value of> *oz*, counting the word itself, is twice thirty-nine.

And this is the reason for the repetition in (Exodus 38:21), "[These are the accounts of the] Tabernacle, the Tabernacle..." Twice thirty-nine, because the thirty-nine works are deduced from [the construction of] the Tabernacle (*Shabbat* 49b). Thus, someone who guards his *brit*, even though he engages in the thirty-nine-works, [his works] are an aspect of the work of the Tabernacle - i.e., the Tabernacle when built up, corresponding to the thirty-nine-lights. However, someone who defiles the *brit*, the work he does is an aspect of the Tabernacle when destroyed. This corresponds to the thirty-nine-lashes (*Tikkuney Zohar*, Introduction, p.12b), as in (Deuteronomy 25:3), "Forty lashes he may give him and not exceed." This alludes to defiling the brit, which is an aspect of excesses, as explained.

## [Unification]

Guarding the *brit* has two levels. There is the person whose marital relations are during the six days of the week. Even so, he guards his *brit* as the Torah requires, because he does not transgress the Torah's laws. And there is the person who guards the *brit* in that his marital relations are [only] from Shabbat to Shabbat.

These [two levels] correspond to the upper unification and the lower unification. There is the aspect of *Shadai* of Shabbat: [When God reached the Shabbat of Creation,] He said to His world, "*Dai*! (Enough!)" (*Chagigah* 12a), restricting Himself from all works. This corresponds to the upper unification.

There is also the aspect of *Shadai* of the weekdays. For even on the weekdays there are restrictions, from one work to the next. This corresponds to Metat, whose rule is the six days of the week, corresponding to the six orders of the *Mishnah* (*Tikkuney Zohar* #18). For [Metat's] name is like that of his Master's, as is written (Exodus 23:21), "because My name is in him." This is the lower unification. In other words, the Holy One, blessed-be-He, clothes Himself in Metat during the six days of the week and rules the world through him.

## [Kabbalah & Halakhah]

This also corresponds to Halakhah (the law) and Kabbalah (the mystical tradition). As we find in the *Kavanot* (*Shulchan Arukh HaAri, Shacharit shel Shabbat* 4): Kabbalah is an aspect of "*Hishtachavu L'hashem B'hadrat Kodesh*" ("Bow down to God in the grandeur of holiness") (Psalms 29:2), the initial letters of which spell *KaBbaLaH*. Halakhah is an aspect of "*Hareeu L'hashem Kol Haaretz*" ("Sound a joyful note to God, all the earth") (Psalms 100:1), the initial letters of which spell *HaLaKhaH*.

*Hishtachavu l'Hashem b'hadrat kodesh* corresponds to the upper unification / marital relations of Shabbat. This is the upper *brit*, which contains the primary [expression] of bowing down, as in (Genesis 42:6), "Yosef's brothers came and bowed themselves before him." [Yosef] himself is "the grandeur of holiness," as in (Deuteronomy 33:17), "His grandeur is like a firstborn ox."

*Hareeu l'Hashem kol haaretz* corresponds to the lower unification / marital relations of the weekdays. This is Metat whose rule is the six days of the week / the six orders of the Mishnah. This is *hareeu* {which connotes sounding a note and song, as in (Isaiah 24:16), "From the *k'naf* (distant corner) fo the earth we heard songs." For Metat corresponds to *KaNaF*, similar to (Isaiah 30:2), "Your teacher will not *yeKaNeF* (distance himself) anymore." This is because the Holy One clothes Himself in him during the six days of the week, as is known.

## [A Secret to Me]

{**"From the distant corner of the earth we heard songs, *tzvi latzaddik* (glory to the righteous). But I said, *Raz li* (A secret to me), *razi li* (a secret to me)!"** (Isaiah 24:16).}

This is also the aspect of secrets and deep secrets. *Razin* (secrets) corresponds to Halakhah. *Razin d'razin* (deep secrets) corresponds to Kabbalah. The encompassing of the Kabbalah within the Halakhah is similar to the Holy One's conduct during the six days of the week - the lower unification.

This is alluded to, "...*tzvi latzaddik*...*razi li*, *razi li*." The words *tzvi latzaddik* refers to the holiness of marital relations, of which there are two *razin*: the upper unification and the lower unification. These correspond to Halakhah and Kabbalah, secrets and deep secrets.

And this is what our Sages taught: "May God's glory be forever" (Psalms 104:31) - the ministering angel of the world said this. When the Holy One commanded the trees [to yield fruit] after their own kind, the grasses drew an inference with regard to themselves: If the trees - which are large and do not [reproduce] in close proximity - were commanded by the Holy One "after its own kind" (Genesis 1:11), then all the more so we - who are small and do [reproduce] in close proximity - must bring forth [only] "after its own kind." The ministering angel of the world spoke and said, "May God's glory be forever; [God shall rejoice in His works]" (*Chullin* 60a, df. Rashi).

For in truth, even the great ones - whose marital relations are not in close proximity, but from one Shabbat to the next - are also warned by the Torah concerning guarding the *brit*. They must guard themselves. As is brought in the Kavanot (*Pri Etz Chaim, Shaar HaShabat* 18): It is written (Exodus 31:16), "*v'shamru B'nei Yisrael Æt Hashabbat* (the Children of Israel shall keep the Shabbat)" - the first letters of which spell *BYAH* (sexual relations). In other words, even through his marital relations are only from Shabbat to Shabbat, he still must exercise great *ShMiRah* (guarding). This is "*v'ShaMRu*..."

All the more so the small ones, which correspond to the grasses. Their marital relations, which also take place during the weekdays, are in close proximity. They must certainly exercise great caution in guarding their *brit*. They must guard themselves in accordance with the Torah, in the aspect of "after its own kind."

As soon as the ministering angel of the world - this is Metat whose rule is the six weekdays, corresponding to the grasses / the lower unification - heard this, he spoke up and said, "May God's glory be [forever]." Specifically "glory," because, as explained, by guarding the *brit* on both levels glory is complete.

Thus, by guarding the *brit* on the two levels mentioned - corresponding to the upper and lower unifications / trees and grasses / great ones and small ones / marital relations of Shabbat and of weekdays / Halakhah and Kabbalah / secrets and deep secrets - glory is then complete. And through glory a person merits speech which enlightens; and through speech he can come to deep Torah understanding.

## [*Ziz Sadai*]

**This is what Rabbah bar bar Chanah recounted: We were once traveling in a ship. We saw this bird which was standing up to its ankles in water, and its head was in the firmament. We concluded that there wasn't [much] water and wanted to go down into it *l'okurei nafshin* (to cool ourselves). A heavenly voice called out to us, "Do not go down into here. A carpenter's chatzina (axe) fell in here seven years ago, and it has not yet reached the ground. Not [only] because the water is abundant, but because the water runs so rapidly." Rav Ashi said, "This bird was *Ziz Sadai*, as is written** (Psalms 50:11)**, 'And the *ziz sadai* is with me' "** (*Bava Batra* 73b).

*Rashbam:*

**We saw this bird** - this is the correct reading of the text: **We concluded that there wasn't [much] water** - we figured it wasn't very deep, because it was only standing in the water up to its ankles: **axe** - a pick-axe or adze: **carpenter** - a woodcutter: **Not only because the water is abundant** - it went for seven years, and the axe did not reach the ground: **but because the water runs so rapidly** - because of the quickness of the river, it hadn't settled; and not only because of its depth: **And *ziz sadai* (the bird of the field) is with me** - his head reaching the firmament:

♦

**this bird** - This alludes to speech which is a bridge between man - who is formed from the masculine waters and the feminine waters - and the heavens - which correspond to Torah understanding. As it taught concerning a leper: He must bring two birds... Let the chatterer come and atone for the chatterer (*Vayikra Rabbah* 16:7, *Erkhin* 16b). And this is:

**which was standing up to its ankles in water** - Now that speech should enlighten him regarding all the areas in which he needs to repent, he is sometimes in the aspect of, "She uncovered his feet and lay down" (Ruth 3:14, *Tikkuney Zohar* #21, p.50a). That is, speech must show a person that he is down on a low spiritual level. This is the reason why speech is called **a bird which was standing up to its ankles in water**.

**water** - this alludes to man. He is formed from [a combination of] the masculine waters and the feminine waters, as is known. Thus, speech, which is likened to **a bird**, is **standing up to its ankles** - with the man on a low level. This, in order to enlighten im, as in, "She uncovered his feet..." This is, w**hich was standing up to its ankles in water.**

**We concluded that there wasn't water** - That is, we understood that it is impossible to merit speech unless glory is complete. A person should view himself as absolutely nothing. This is the meaning of **there wasn't water**: A man should consider himself as non-existent.

**and we wanted to go down into it** - [To go down] indicates lowliness, being lowly and humble. But it was:

***l'OKuRei nafshin* (to cool ourselves)** - This is similar to (Isaiah 13:12), *OKiR enosh* (I will make man more prominent) than fine gold." That is, his humbleness was egotistical - so as to gain glory and *yaKAR* (prominence). Because people know just how despicable haughtiness is, they act humbly, in order to acquire glory and prominence through humility. This is the concept of humility that is the ultimate degree of haughtiness.

This is the meaning of **and we wanted to go down into it** - to be lowly and humble. ***L'okurei nafshin*** - so that by doing this we would be prominent and important, because haughtiness is very despicable.

**A heavenly voice called out, Do not go down into here** - [In other words,] **do not go down** to act lowly for this reason - in order to *okurei nafshin*. The heavenly voice warned them not to be humble so as to gain prominence and glory. For this humility is actually the ultimate degree of haughtiness.

**A carpenter's axe fell in here seven years ago, and it has not yet reached the ground** - The heavenly voice informed them of the root of haughtiness, so that they should not distance themselves [from it] to the utmost. They should **not go down into here** - they should not act humbly in order to gain acclaim, as our Sages taught: Be very, very humble (*Avot* 4:4). That is, [the heavenly voice] informed them that haughtiness stems from a debasement of the Holy One's splendor and majesty. These [qualities] are His garment, as is written (Psalms 93:1), "God reigns, He is clothed in majesty." And thus:

*ChatZINa* (axe) fell - This alludes to a garment, as is written (Psalms 129:7), "[The harvester did not fill his hand, nor put] bound sheaves into *ChitZNo* (his garment corner)."

**a carpenter** - This is the Holy One, as is written (Psalms 104:3), "Who lays the beams of His upper chambers in the waters." This is also [as our Sages] taught: Your God is a carpenter (*Chullin* 60a). The debasement of this garment produces haughtiness, which corresponds to the seven [royal] houses of idolatry. Because of this [idolatry], the Jewish people were exiled from their land, as our Sages taught: Israel was not exiled until the seven [royal] houses had worshipped idolatry (*Gittin* 88a). And this is the reason why idolatry is called splendor, as in (Isaiah 44:13), "...like the splendor of man, to sit in the house." For idolatry, which is haughtiness, comes from a debasement of His splendor. And this is:

**seven years ago** - This corresponds to haughtiness, the seven houses of idolatry mentioned above.

**and it has not yet reached the ground** - That is, because of this sin we have still not returned to our land. As a result of this sin of haughtiness - which is likened to serving idolatry / the seven [royal] houses of idolatry - we were exiled from our land. And this is why we have not yet returned to our land; all because of this sin of haughtiness, which is synonymous with idol worship. And this is:

**Not only because the water is abundant** - Do not say that is is because of this that **it has not yet reached the ground**. In other words, that we cannot approach and return to the Land of Israel because the water is abundant - because the idolatrous nations are many, as in (Deuteronomy 7:17), "Many are these nations." They are an aspect of "many waters" (Song of Songs 8:7).

**but because the water runs so rapidly** - because they run after glory. For [glory] corresponds to water, as in (Psalms 29:3), "The God of glory thunders, God is upon many waters." This is why we cannot approach and return to the Land of Israel - i.e., because of the running after glory and the haughtiness. For the main cause of this lengthy exile which prevents us from returning to our land is only the sin of haughtiness and the running after glory, as is explained.

The heavenly voice informed them of all this; just how repulsive haughtiness is, so that they would distance themselves from haughtiness to the utmost. Then, God's glory is complete and one merits speech which enlightens / the bird, as explained above. But how does one achieve this, to utterly break one's own haughtiness and glory so that the glory of God is complete? This happens by guarding the two levels of *brit*; the upper unification and lower unification. And this is what Rav Ashi said:

**This bird was *Ziz Sadai*** - This implies the upper and lower unifications. Through the upper unification and the lower unification - the guarding of the *brit* on both levels - glory is complete. And when glory is complete, one merits to the bird / speech, which is a bridge [standing] between the water and the firmament, as above. For the *Ziz* corresponds to the lower unification / Metat / "from the distant corner of the earth." As we find in the *Midrash Rabbah:* There is one bird which, when it spreads out *K'NaFav* (its wings), it blackens [or blocks out] the sun. Its name is *Ziz* (*Bereishit* 19:6, *Vayikra* 22:7). This corresponds to the lower unification / Metat / "from the *K'Naf* of the earth," in which the upper *brit* / the sun is clothed. [Thus,} **Sadai** alludes to the upper unification, as explained.

## [*YHVH*]

And this is [the explanation of the opening verse]:

**{"*Ani YHVH* (I am God), that is My name. My glory I shall not give to another, nor My praise to idols."}**

***Ani YHVH*** - ["*YHVH*" is] the uper unification.

**that is My name** - ["My name" is] the lower unification.

**My glory I shall not give to another** - This corresponds to glory that is complete.

**nor My praise to idols** - This corresponds to speech. As is written (Psalms 145:21), "My mouth will speak God's praise." This has all been explained.

**"*Tehillah l'David* (A psalm of David): I will exalt You, my Lord, the King; and I will bless Your name for ever and ever."**

**(Psalms 145:1)**

## [*Neshikin*]

**T**his that we see that, generally, the learned oppose the tzaddikim and "speak arrogant words, proudly and contemptuously, against the righteous" (cf. Psalms 31:19) - this is precisely the way God intends it.

For there are the aspects of Yaakov and Lavan. Yaakov is the tzaddik who originates Torah insights and studies Torah *lishmah* (purely for its own sake). The good which is his is stored, guarded and hidden away for the Future, as our Sages taught:...tomorrow, to receive their reward (*Eruvin* 22a). It is because his reward comes at the end that he is called *yaAKoV*, which connotes *AKeV* (heel) and end. His reward comes at the end.

But Lavan is a scholar-demon. He studies Torah in order to show off and criticize. And such a Torah scholar, "a carcass is better than he." (*Vayikra Rabbah* 1:15).

It is common knowledge that a person is only called a scholar [when versed] in the Oral Law. Someone who knows how to study the Five Books of the Torah is not called a scholar; only one who is knowledgeable in the Talmud and Codifiers. When such a person studies Torah without *daat*, he is called Lavan - because of the cunning which he acquires. He despises and persecutes the tzaddikim: the upper tzaddik and the lower tzaddik. As is written in the *Zohar* (I, 153b): The Divine Presence resides between two tzaddikim, as in (Psalms 37:29), "Tzaddikim will inherit the earth" - [the plural,] tzaddikim, indicating two. These are the two tzaddikim: the tzaddik who originated this teaching of Oral Law is the upper tzaddik, and the lower tzaddik is the one who studies these original insights.

And Oral Law is the Divine Presence. As <Eliyahu taught>: *Malkhut* (Kingship) is *peh* (mouth) - she is called *Torah shebe'al peh* (Oral Law) (*Tikkuney Zohar*, Introduction). When the Divine Presence, which is known as the Oral Law, comes into the scholar-demon, it is referred to as the Divine Presence in exile. <From this> [the scholar] has the mouth to "speak arrogant words, proudly and contemptuously, against the tzaddik."

But when, with holiness and purity, a person studies some law or legal decision which a *Tanna* or some other tzaddik originated, this brings about the aspect of *neshikin* (kisses). *Neshikin* is the binding of spirit with spirit. For this legal decision was spoken by the *Tanna*, and speech is the life-force, as is written (Genesis 2:7), "[Man] became a living soul," which Onkelos renders: "a speaking spirit."

Now, the "speaking spirit" - the "living soul" - comes from the Oral Law, as is written (Genesis 1:24), "Let the earth bring forth a living soul." Consequently, when the *Tanna* originates some insight and verbalizes this insight, the speaking itself is an aspect of Oral Law which he originated. For that is where he drew it from, as in, "Let the earth bring forth a living soul." So that now, when one studies this insight and brings the learning and insight into his mouth, the result is with the "speaking spirit" - with the words of the one who is now studying the insight. This binding fo spirit with spirit is called *neshikin*.

We find that when a peson studies <*lishmah*> a law which the *Tannaim* instituted, through this the spirit of the *Tanna* binds itself with the spirit of the one studying. It is as if he exchanges kisses with the *Tanna*. However, of the scholar-demon who studies the Talmud or a legal decision it is written (Proverbs 27:6), "The kisses of an enemy are profuse." This is because the *Tanna* cannot tolerate the kissing of a scholar demon. For who could stomach exchanging kisses with a carcass, especially when "a carcass is beter than he"?

And even tzaddikim who have already passed away, by studying their teachings, their spirit becomes bound with ours <in the aspect of *neshikin*>. As our Sages taught: [When a person quotes the sages in this world,] their lips move in the grave (*Yemamot* 97a). This is a result of the aspect of *neshikin*.

{**"Yaakov kissed Rachel and he wept aloud. Yaakov told Rachel that he was her father's relative, that he was Rivkah's son. She ran and told her father. When Lavan heard the name of Yaakov, his sister's son, he ran to greet him. He embraced and kissed him, and brought him into his home. And *yesaper* ([Yaakov] told) Lavan all that had happened. Lavan said to him, 'Yes, indeed, you are my own flesh and blood.' And he *yeshev* (dwelled) with him for *chodesh yamim* (a month's time). Lavan then said to Yaakov, 'You are my brother...' "** (Genesis 29:11-15).}

This corresponds to "Yaakov kissed Rachel and wept aloud." Rashi explains: "he foresaw with the holy spirit that she would not be buried with him." "Rachel" alludes to the Oral Law, <for she corresponds to speech, to the Divine Presence>. She is "as a *rachel* (lamb) before her shearers" (Isaiah 53:7). Everyone shears and extracts laws from her (*Tikkuney Zohar* #21, p.46b). [The laws] become garments, as is written (Proverbs 27:26), "Sheep shall provide your garments," and as in (Isaiah 3:6), "You have garments, you will be our leader." When a virtuous individual studies the *Tanna's* teaching, the *Tanna* kisses him. And he kisses the *Tanna* and brings the *Tanna* great delight, as in, "his lips move in the grave."

This is the meaning of "Yaakov kissed" - he is the *Tanna*; "Rachel" - she is the Oral Law which he originated. He kissed and bound his spirit with the holy spirit in the Divine Presence. "And he wept" - He foresaw with his holy spirit, which he took from his mouth and put into the Oral Law, and saw that in this exile the learned are generally unworthy people. Consequently, the studying in which they engage causes the holy spirit of Rachel / Oral Law not to enter the grave. For [the *Tanna's*] lips do not move in the grave from the wicked man's studying. And because of this, "he wept" over his exile.

Furthermore, there are even times when the learned individual will teach an original insight in his own name instead of crediting the *Tanna*. As a result, he does not enter the grave with the *Tanna*. For he does not say it in the name of the one who [first] said it.

## [Cunning]

Should you wonder: Why isn't it that as soon as the learned individual studies the tzaddik's insight, he repents? And how is it that the Oral Law allows the learned individual to continue with his wickedness? The answer is: "He told her he was her father's relative, that he was Rivkah's son." This means that when the tzaddik said the Oral Law, he said it in the aspect of (Hosea 14:10), "Tzaddikim will walk in them, but sinners will stumble in them."

And this is, "that he was her father's relative" - in deceit. This is the aspect of "but sinners will stumble in them." "That he was Rivkah's son"- the virtuous one. This is the aspect of "Tzaddikim will walk in them."

Not only this, but, "She ran and told her father." In other words, this aspect of "but sinners will stumble in them" comes to him more easily. As our Sages taught (Proverbs 8:12), "I, wisdom, dwell with cunning" - <once a> person studies Torah, he acquires cunning (*Sotah* 21b). And this is, "She ran" - it is like a person who runs swiftly and easily, "and told her father" - for the Torah teaches cunning to the learned. And so, "She ran and told her father" - cunning comes more easily and swiftly to a person. This is because holiness requires [waiting for] assistance from Above, as our Sages taught: Someone who comes to purify himself, he receives assistance (*Shabbat* 104a). But cunning is made open - it has many openings (ibid. *Tosafot s.v. iss d'garsy*) and comes to him easily.

## [The *Tanna*]

And should you wonder: If the *Tanna* was a perfect tzaddik, how is it possible that he teaches Torah capable of carrying a double entendre - a positive connotation, that the "tzaddikim will walk in them," and an opposite connotation, that "sinners will stumble in them"?

But know! the *Tanna* was a perfect tzaddik. His Torah was pure, without deficiency. That it appears to have in it this sense of cunning, this is [only] because all people receive <livelihood from the left side>. As it is written (Proverbs 3:16), "[Length of days in her right hand,] and in her left hand are riches and glory." This is why the *Tanna* lapsed into some minute and minuscule oversight - corresponding to the left - while relating his teaching; so that <he would be able to bring down blessing> for the world and draw riches and glory to them. As is written, from "her left hand are riches and glory." However, from the *Tanna's* side, there is no crookedness and perversion <whatsoever>.

And in this regard, prior to his studying the learned individual must know that when he sits down to study, the tzaddik, who is in the Garden of Eden, pays heed to his voice. As it is written (Song of Songs 8:13), "You who dwell in the gardens, companions hearken to your voice."

This is, "When Lavan heard the name of Yaakov, his sister's son..." In other words, this is when the learned individual knows of Yaakov's name - that Yaakov is "his sister's son," the aspect of virtuousness - because he <studies> this teaching with virtue and for its own sake. Thus Yaakov - i.e., the *Tanna* - pays heed to his voice.

And "he ran to greet him," embracing and kissing him. That is, through his <proper> studying, the spirit of the *Tanna* becomes bound with his spirit. This is the aspect of *neshikin*. "And brought him into his home" - he brings the spirit of the *Tanna* into the Torah he is now studying. For that is where his home is, as in, "Let the earth bring forth a living soul."

And "*yeSaPeR* (he told) Lavan." This is similar to *SaPiR* (shining) and light. The spirit of the *Tanna* shines to the learned individual and enlightens him on "all that had happened." Rashi explains that [Yaakov told Lavan that] he had not come [bearing gifts] but after having been robbed by his brother who had taken away his money. The meaning is: The *Tanna's* spirit informs the learned individual that the *Tanna* comes to this aspect whereby his teaching carries a sense of cunning only after having been robbed by his brother who had taken his money. This is so that "in her left hand are riches and glory" - in order to draw upon them material blessing.

When the learned individual knows all this, [then] Lavan says "Yes, indeed, you are my own flesh and blood" - i.e., so that the learned individual should bind himself to the *Tanna* with a very strong attachment.

"And he *yeSheV* (dwelled) with him for a *ChoDeSh YaMim* (month's time)." He *yityaSheV* (dwelled) on the matter with the spirit of the *Tanna*, [to determine] how to repent <and> *ChaDeSh YaMav* (renew his days) spent in darkness. This corresponds to (Psalms 103:5), "Your youth is renewed like that of the eagle."

But the scholar-demon does not see all this and does not hear of the name of "his sister's son."

He said to him, "You are my brother." Lavan thinks and says that the *Tanna* also only delivers his teaching with craftiness, and that it hasn't any virtuous aspect. He thinks that [the *Tanna*] is "his brother" in deceit, that everything is deception, God forbid. He does not want to repent and "speaks arrogant words, proudly and contemptuously against the tzaddik."

## [Learned Individual]

And know! this is precisely as God intends it. The Holy One causes some great tzaddik to fall into the mouth of the learned individual - i.e., the learned individual speaks wickedly of the tzaddik. This is so the tzaddik can then free the Oral Law, the Divine Presence, from being exiled in the mouth of the learned. He then elevates her to her Source, from level to level: first to the aspect of *chibuk* (embracing), afterwards to the aspect of *neshuk* (kissing), and finally to the aspect of *zivvug* (intimacy).

As it is written (Song of Songs 2:1), "I am the rose of Sharon" - at first she is green like a rose (*Zohar* I, 221a). As [our Sages] taught: Esther was of a greenish complexion (*Megillah* 13).

For joy comes from the heart, as is written (Psalms 4:8), "You put joy in my heart." And the heart is *Binah* (understanding) (*Tikkuney Zohar* Introduction). There, [one finds] the wine of joy (*Zohar* III, 127a) - the hidden world - corresponding to (Psalms 104:15), "Wine that makes the heart rejoice."

Now, this tzaddik, [although] he has fallen into the mouth of the learned individual who speaks arrogantly against him, he understands that the things which the learned individual says of him are really permutations of the letters of the Oral Law. He also understands from which particular laws these words originate He accepts [the scholar-demons arrogant words] joyously and with love, as our Sages taught: Those who are insulted... rejoice in their suffering and act out of love (*Shabbat* 88b).

And <this> love, that the tzaddik accepts humiliation with love, is the aspect of *chibuk*: "His right hand embraces me. By means of the joy that results from his rejoicing in the suffering, he elevates [the Divine Presence], the aspect of "I am the rose of Sharon," to the aspect of heart, as in, "You put joy in my heart.' Then he is in the aspect of "rock of my heart" (Psalms 73:26), corresponding to the Oral Law, which is called a rock. As is brought in the *Tikkuney Zohar* (#21, p.43a): Had Moshe Rabbeinu, of blessed memory, not hit the rock, we would not have to labor so hard in the Oral Law.

This also corresponds to (Genesis 14:14), "And [Avraham] *yarek* (called out) *et chanikhav* (his trained servants)." Avraham is the aspect of right, corresponding to *chibuk*. The word "*YaReK*" alludes to the line of *YaRoK* (green) which is drawn from *Binah* and encircles the entire world (cf. *Chagigah* 12a). "*ChaNiKhav*" alludes to benevolences, as the Midrash comments: It is similar to *ChaNiKhato* (his surname) in that all of them were named Avraham after him (*Bereishit Rabbah* 43:2). In other words, this green line, which corresponds to "the rose of Sharon" / "Esther was of a greenish complexion," is the elevation which the Divine Presence has through *chibuk* from the right.

{**"In any case, she really is my sister; the daughter of my father, but not the daughter of my mother. She [later] became my wife"** (Genesis 20:12).}

Now, [the Divine Presence] is essentially built up through *Chokhmah* (wisdom). Then, she is suitable for *zivvug*, as is written, "In any case, she really is my sister; the daughter of my father, but not the daughter of my mother." And then, "she became my wife" = for then [the Divine Presence] is suitable for intimacy. {As is brought in the *Zohar* (III, 100b): Rabbi Abba sent to Rabbi Shimon, saying, "When is the *zivvug* of Knesset Yisrael with the Holy King?" His reply was, "In any case, she really is my sister..."}

We also find in a commentary to *Sifra De'Tzniuta* that *neshikin* is the result of *Chokhmah*. When the upper lips, which are the upper *Netzach* (Victory) and *Hod* (Splendor), are roused to the aspect of *zivvug* - to the binding of spirit with spirit - then the lower *Netzach* and *Hod* are roused to *zivvug* - to binding body with body.

Consequently, whent the tzaddik applies his wisdom and determines from which sets of letters of the Oral Law these <words> which the learned individual speaks against him originate, and the tzaddik studies these letter permutations of law which they had been <previously, before> they were corrupted; then, when [the tzaddik] has this wisdom, this wisdom causes the Divine Presence to be int he aspect of "the rose of the valleys" (Song of Songs 2:1). This is the aspect of *neshikin*, as in (Songs 5:13), "his lips like roses." It is the binding of spirit with spirit, which then gives rise to a *zivvug* of body with body.

For "the Divine Presence resides between two tzaddikim": between the upper tzaddik - the *Tanna* who originated this teaching and now [continues to] fill it with an influx, and the lower tzaddik - who studies this teaching and raises <[the Divine Presence] in order to bring > feminine waters so that she will bind herself [with the Holy King].

And this is the meaning of "his lips like roses" - through the aspect of *neshikin*; "they drip flowing myrrh" (Song of Songs 5:13) - [flowing] from side to side. In other words, a pleasant fragrance drips on the Divine Presence from both sides, from the upper tzaddik and from the lower tzaddik. And thus, "the *DuDa'im* (mandrakes) gave fragrance" (Songs 7:14). The two *DoDim* (beloveds), i.e., the two tzaddikim, "gave fragrance" [to the Divine Presence].

## [Permutations of Law]

**This is what Rabbah bar bar Chanah recounted: I myself saw Hurmiz, the son of Lilit. He was running along the top of the wall of Machoza. A *parasha* (cavalryman) moving swiftly on a horse down below could not overtake him. Once, two mules were saddled for him. They stood on two bridges of the Donag. He leaped back and forth from one to the other, holding two cups of wine in his hands. And he *morek* (poured) from one cup to the other, without dripping any of it on the ground, though it was a day of "rising up to the sky and going down to the deeps." The *malkhut* (government) heard about this and put him to death** (*Bava Batra* 73a).

♦

*Rashbam:*

**Hurmiz** - a demon. As is taught in *Sanhedrin* (39a), From your waist down deep belongs to Hurmiz: **along the top of the wall** - on the edge of the wall. This incident points to God's righteousness, He has mercy on His creations. He does not allow these demons to do harm and advises against traveling on the road alone: **a cavalryman moving swiftly** - he did so unintentionally: **could not overtake him** - because the demon ran much faster; though the cavalrman was not thinking about this: **were saddled** - a saddle and strap had been placed on the mules: **on two bridges of the Donag** - this was the name of the river. The bridges were distant from each other, yet the demon would leap from one mule to the other: **two cups of wine** - both were filled with wine: **And he poured** - both of them at once, one into the other, while leaping. Yet, not even a single drop spilled, despite the fact that on that day it was so stormy that anyone who was travelling by ship was tossed up to the sky and then down to the depths by the strong winds. Even so, not a drop fell to the ground: **rising up to the sky** - this verse appears in Psalms (107:26), in relation to seafarers: **The government heard about this and put him to death** - this refers to the king of the demons. It is not the way of demons to reveal themselves to humans, and he was executed for having revealed their secret. Another interpretation is that "the government" refers to the king, who feared that Hurmiz might usurp the throne. This was because this particular demon was fathered by a human who had had relations with a female demon, and he lived amongst humans:

♦

**I myself saw Hurmiz** - Rashbam explains that his is a demon.

**the son of Lilit** - A reference to the scholar-demon. This is the meaning of **the son of Lilit**. As the Midrash comments: When Moshe was in heaven, how did he differentiate between day and night? <The answer is> that when he was taught the Oral Law, he knew it was *LayLah* (night) (*Shochar Tov* 19). Hence he is **the son of Lilit**. For, essentially, a person is called a scholar due to [his knowledge of] the Oral Law.

**He was running along the top of the wall** - This alludes to the tzaddik of the generation. The scholar-demon persecutes the tzaddik of the generation, who is likened to a wall, as our Sages taught: A [true] Torah scholar needs no protection (*Bava Batra* 7b). See there.

**A *parasha* (cavalryman) moving swiftly** - Rashbam explains that he did so unintentionally. This *PaRaSha* is the *Tanna* who originated the teaching and *PeRShah* (explained) it <with his lips>. He clarified its obscurities. He, too, is persecuted, though unintentionally. For the scholar-demon does not intend to run after the *Tanna*. This persecution happens automatically.

**mounted on a horse down below** - By studying the *Tanna's* teaching, the learned individual causes the *Tanna's* soul to return to his body. This return of soul to body is similar to one's being mounted on a horse: the horse is secondary to <the rider>. And this is the aspect of down below. Through their studying, those from below cause the *Tanna's* soul to mount upon his horse - his body, as in, "His lips move in the grave." But:

**could not overtake him** - For the *Tanna* canot take his kisses, because "A carcass is better than he," and, "The kisses of an enemy are profuse." Thus, the *Tanna* runs away from him. And should you wonder: How is it that the *Tanna's* teaching not only fails to bring the learned individual to repent, but on the contrary, he becomes even more haughty? And how does it happen that from the holy teaching of the *Tanna*, the learned individual is able to stumble? The answer is:

**Once, two mules were saddled for him** - There are times when the *Tanna* lapses into some extremely minor oversight so that through it he can draw a twofold life-force to the world.

For there are two types of life-force: spiritual life-force, which is "Length of days in her right hand"; and material life-force, which is "in her left hand are riches and glory." The *Tanna*, because of his resolute cleaving to the spiritual life-force, does not, God forbid, detach himself from the spiritual vitality. But, as a result of his lapsing into <an aspect of oversight> for material life-force:

**They stood on two bridges of the *Donag* (wax). He leaped back and forth from one to the other** - He is like a man standing on a bridge made of wax. It is impossible for him to remain there. He leaps over to the second bridge. But, because the second bridge is also made of wax, he has to leap to the first one - leaping back and forth. So, too, the *Tanna*. Primarily, his study is always for its own sake. However, because it is up to him to draw material life-force to the world, he is made to lapse into study that is not purely for its own sake. The aspect of lishmah is <taken> from him, and he leaps from purely-to-not-purely-for-its-own-sake. Yet, due to his holiness, <he cannot bear the non-*lishmah* and so again> jumps to *lishmah*. This is because, for him, the aspect [not-purely-for-its-own-sake] is like the bridge of *donag*, which cannot be stood upon. So he leaps into purely-for-its-own-sake, <but> because there is a need to benefit the world he leaps from this bridge, which for him - at that particular moment - is like a bridge of wax. And **he leaped back and forth from one to the other**. As a result, his teachings have the aspect of "but the sinners will stumble in them." [This leaping back and forth is thus] the rectification for all the above.

**holding two cups of wine in his hands** - There are two aspects of wine: the aspect of Oral Law, which is "wine of *Malkhut* in abundance" (Esther 1:7); and the aspect of *Binah* / heart, the joy of the heart - "wine that makes the heart rejoice."

**And he *moReK* (poured) from one cup to the other** - He should draw out the line of *YaRoK* from <the aspect of *Binah*>..., as in, "And he *YaReK* his trained servants." This is *chibuk* - accepting the persecution with love and rejoicing in the suffering. As a result, the Divine Presence / the Oral Law in in the aspect of *chibuk*, corresponding to, "I am the rose" - "*YaRuKah* (green) like a rose." The *chibuk* is thus complete. And this is:

**without dripping any of it on the ground, though it was a day of rising up to the sky and going down to the deeps** - This alludes to the Divine Presence residing between the two tzaddikim. The upper tzaddik corresponds to **rising up to the sky**; <the lower tzaddik corresponds to **going down to the deeps**>. This is the aspect of *neshikin*, corresponding to, "they drip flowing myrrh." How is *neshikin* / "they drip flowing myrrh" achieved? Through *Chokhmah*, as mentioned above. And thus:

**The malkhut (government) heard about this and put him to death** - In other words, he will comprehend and hear the Oral Law - known as "*Malkhut peh*" - acquiring wisdom from the letter permutations coming from the scholar-demon. <That is, he will make permutations out of the abuse and insults, and turn them back into the permutations of law which they had previously been.> As a result:

**put him to death** - For the main life-force of the evil forces and demons comes only from the sparks of the Divine Presence. As long as she is incomplete and has some lack, then they have life-force. <But,> when she is elevated to the aspect of *Chokhmah* - which is primarily where she is built up - and she is built up completely, through this the scholar-demon is **put to death**.

## [*Chokhmah* ♦ Wisdom]

And this is the explanation [of the opening verse]:

**"*Tehillah l'David* (A psalm of David): [I will exalt You, *ELohai* (my Lord), *haMelekh* (the King); and I will bless Your name for ever and ever]."**

***TeHiLlaH*** - This connotes confusion and mixture, as in (Job 4:18), "And in His angels He places *T'HoLlaH* (confusion)."

**David** - <He> corresponds to the Oral Law, <to "*Malkhut peh*">. In other words, when the Oral Law falls and becomes confused and mixed into other letter-permutations...

**I will exalt You, *ELohai, haMelekh*** - [The Oral Law / *Malkhut*] is exalted through *ELohai*, as in (Psalms 52:3), "The lovingkindness of *El* (the Omnipotent One) is always."

***haMelekh*** - [She is exalted and elevated] to *Binah* / heart, for "the heart in the soul is like a *melekh* (king) engaged in battle" (*Sefer Yetzirah*, chap.6).

**and I will bless Your name** - That is, afterwards, he elevates the Oral Law to the aspect of *Chokhmah* (Wisdom), which is called "blessed" due to its abundance of blessings. For *Chokhmah* is the source of blessing.

**"*Ashrei haam* (Happy is the people) that knows the shofar's blast; God, in the light of Your countenance they shall go."**

**(Psalms 89:16)**

## [Divine Providence]

**D**rawing complete Divine providence is impossible, unless one first shatters the desire for money. Its shattering is achieved through charity.

For it is taught in the *Zohar* (III,224a): A *ruach* descends to allay the burning of the heart. When the *ruach* (wind) descends, the heart receives it with the rejoicing of the Levitical song.

"*Ruach*" corresponds to [giving] charity, which is [indicative of] a "generous *ruach* (spirit)." With this [*ruach*], the burning desire for money is cooled. This corresponds to **(Psalms 76:13)**, "He shall cut off the *ruach* of the noblemen" = because the *ruach* lessens the desire for nobility and wealth.

"The Levitical song" corresponds to engaging honestly in the give-and-take of business. He is happy with his lot and does not run to get rich. This is because song corresponds to the give-and-take, as is written, "Take up a song and give a timbrel" **(Psalms 81:3)**. [And] "rejoicing" refers to the one who is happy with his lot.

And this is the aspect of the incense, it binds the heart's burning with the *ruach*. This is the meaning of, "Incense makes the heart rejoice" **(Proverbs 27:9)**. It also corresponds to **(Deuteronomy 33:10)**, "They shall place incense in your *af* (nostrils)," because the aspect of incense nullifies the [curse]: "By the sweat of your *af* you will eat [bread]" **(Genesis 3:19)**.

This likewise corresponds to the revelation of Mashiach, at which time the lust for money will be eliminated. As it is written **(Isaiah 2:20)**, "On that day man will throw out his idols of silver and his idols of gold." It is also **(Lamentations 4:20)**, "The *ruach* (breath) of our *af*, the *mashiach* (anointed) of God."

And, as long as there is this worshipping of money in the world, there is *charon af* (burning anger) in the world **(cf. *Sifri* 13:18)**. But, to the extent that this form of idolatry is nullified, so is the burning anger eliminated, as in, "The *ruach* of our *af*, the anointed of God." Lovingkindness is then drawn down into the world, as in **(Psalms 18:51)**, "He does *chesed* (lovingkindness) for His anointed."

When this *chesed* is revealed, *daat* (holy knowledge) - through which the House is built - is drawn down. This corresponds to **(Psalms 5:8)**, "But as for me, with an abundance of Your lovingkindness will I come to Your House." As it is written in the *Zohar* (III, 220b): And the right side... it has been readied for building the Holy Temple. This is because knowledge is the aspect of House, as our Sages taught: When someone has *daat*, it is as if the Holy Temple was built... **(*Berakhot* 33a)**.

## [Hidden Ancient One]

{**"A wise man ascends the city of the strong, and brings down the mighty in which it trusts"** **(Proverbs 21:22)**.}

And, this is the aspect of Torah revelation of the Future. It is brought in the *Zohar* (III, 152a) that in the Future, the Torah of the Hidden Ancient One will be revealed. This is because the essence of receiving the Torah is through the intellect - which is Moshe-Mashiach, as in, "A wise man ascends the city of the strong."

A person possessing the aspect of Moshe-Mashiach is capable of receiving the Torah and can draw down the Torah's emanating light in order to teach other people. For the revelation of the Torah comes from a unification of the Holy One and His Divine Presence. As it is written **(Proverbs 1:8)**, "Hear, my son, the instruction of your father, and do not forsake the Torah of your mother." [And it is taught:] "Your father" alludes to the Holy One, and "your mother" alludes to *Knesset Yisrael* **(*Zohar* II, 85a)**.

Their unification is brought about through the elevation of the Jewish souls in the aspect of feminine waters, as in **(Proverbs 11:30)**, "He that takes souls is wise." And through this unification, the Torah is born. Thus, when the wise man ascends with the souls - this being "A wise man ascends the city of the strong" - through this [he] "brings down the mighty in which it trusts."

## [*RatZOn* ♦ will]

Now, the soul is the aspect of will.

For each and everyone of these people who comes to the wise man of the generation has some [good] will. The tzaddik takes all the wills and ascends with them. And afterwards, [he] "brings down the mighty in which it trusts." This corresponds to **(Ezekiel 1:14)**, "And the living creatures *ratzo vashov* (run and return)" - "*ratzo*" in the elevation of the souls, "and *shov*" in the return of the souls with a revelation of Torah.

This is what is brought in the *Tikkuney Zohar* (*Tikkun* #70, p.109a): *Ratzo* is Nuriel, *vashov* is Metat, the Minister of the Countenance. Nuriel is a *nur* (candle) that is lit **(*Zohar* I, 23b)** - burning with a desire for money. *Vashov* is Metat, *Sar Hapanim* (Minister of the Countenance). He is hinted to in the name MoShE, who is himself Mashiach / the "*ruach* of our nostrils" through which the burning [desire] is allayed.

{**"Happy is the people *shekakhah* (that such is the case) for them"** **(Psalms 144:15)**.}

And this is: "*SheKaKhaH*" has the same numerical value as MoShE **(*Zohar* III, 111b)**. He *m'ShaKeKh* (allays) the [desire for] "idols of silver and gold."

*RatZO* is *RatZOn* (will), which is the soul. *Vashov* is Moshe, who receives the Torah.

## [Power of Vision]

And, by drawing down Torah, Divine providence is drawn down [to the world]. This is because the Torah consists of *T-N-T-A*: {*Te'amim* (cantillations), *Nekudot* (vowel points), *Tagin* (crowns) and *Aotiyot* (letters)}. These are the three colors of the eye and the pupil.

This is why the Torah begins with the word *BeRAiShIT*: *RAShel* is there, *BaT* is there **(*Tikkuney Zohar* #4, p.18a)**. "*Rashei*" is "These are the *rashei* (heads) of their fathers' houses" **(Exodus 6:14)**, for the [three] patriarchs correspond to the three colors of the eye. "*Bat* is there" refers to the *bat* (pupil) of the eye.

We find therefore that as a result of the wise man's bringing Torah, he brings the power-of-vision of the Holy One's providence upon us. And each person, to the extent that he is close to the Torah, accordingly has God's providence upon him.

This is because the faculty of visual perception primarily [operates as follows]: As a result of its striking the object being observed, the power-of-vision ricochets to the eyes and the sighted object is then pictured in the eyes. The eyes thus see the observed object, because the faculty of sight brings the object into the eyes.

If, however, the object being observed is distant, then before the power-of-vision reaches the object it becomes diffused in the atmosphere and obscured. It does not reach the object being observed with any force, and consequently the power-of-vision does not ricochet in the eyes. And so the eyes do not see.

This is because seeing essentially depends upon the striking, as in **(Psalms 80:15)**, "O return, look from heaven and see." The look with which we are looked upon from heaven should return; it should return by means of the striking. The power-of-vision should return to His eyes. And then, "and see" - for the seeing comes from a return of the looking.

This corresponds to "And the living creatures run and return." "And the living creatures" alludes to the Torah, which is life. "Run" is the aspect of looking down from Above; "and return" is the power-of-vision striking the observed object, ricocheting to the eyes, and being pictured in the eyes. For the eyes are like a polished mirror in which is reflected whatever stands opposite it.

Thus, by virtue of our being close to the Torah, we are close to the power-of-vision. Because of this, the power-of-vision returns to His eyes and we are reflected and pictured in His eyes.

But the gentiles, by virtue of their being distant from the Torah, are distant from His providence and His providence does not reach them with force. Consequently, His providence upon the gentile nations is with [only] partial seeing, corresponding to “run,” whereas His providence upon us is complete.

## [Visions of God]

**{“Now it came to pass… that the heavens were opened and I saw visions of God…. Also out of the midst of it came the likeness of four living creatures…. They had the face of an *adam* (man), the face of an *aryeh* (lion)… the face of a *shor* (ox)… and the face of a *nesher* (eagle)…. And the living creatures run and return…. And when the living creatures move, the *ofanim* (wheels) go… for the spirit of the living creatures is in the wheels…. And above the firmament that is over their heads is the likeness of a *kisay* (throne), in appearance like a sapphire stone. And upon the likeness of the throne is a likeness, in appearance like an *adam*, up above it” (Ezekiel 1). }** Now, this is the tikkun (rectification) of the Upper Chariot and the Lower Chariot. Through the wise man who takes the souls and ascends with them “and brings down the mighty in which it trusts,” the two Chariots are rectified.

For in the aspect of soul, there are four living creatures, a throne and one who sits on the throne.

*ARYeh* (lion) in the aspect of soul corresponds to **(Song of Songs 5:1)**, “*ARYsy mory* (I gathered my myrrh) with my spice.” “*MoRy*” corresponds to “*MaRat* (bitterness of) soul” **(1 Samuel 1:10)**, as in, “For her soul is bitter within her” **(2 Kings 4:27)**. This indicates a blemish of the soul, a flaw of the will. When a person wants some object of desire, this will is a flaw and is bitter for the soul.

And now, when this person comes with his soul and his will to the wise man of the generation, and the wise man of the generation takes all the wills and gathers them together one with another in order to elevate them as above, then he also gathers together all the wills and souls which have fallen. This is the aspect of *aryeh*: it connotes of gathering; he gathers together the bitterness of the soul—i.e., the blemish of the soul. [And this is] “with my spice”—with the good will, which gives off a pleasant fragrance.

*Shor* (ox) in the aspect of soul is the clear light added to the soul because of the coming together, the uniting of the soul’s fragments. Then, the soul shines even more. For when the will does not shine, then the soul is in the aspect of “the soul hungers” **(Psalms 107:9)**.

The essence of the hunger [that a person feels] stems from a lack of light. As our Sages taught: “He made you suffer and let you go hungry, and He fed you the manna” **(Deuteronomy 8:3)** —from here we learn that a blind man is never satiated **(*Yoma* 74b)**. This is because satiation essentially comes from the light that one sees with his eyes. But, because he does not see, his soul—his will—is never fulfilled, for “Better is the sight of the eyes than the wandering of the soul” **(Ecclesiastes 6:9)**.

However, when he purifies his soul with the clearness of the light, then, “[He has satisfied the longing soul] and the hungry soul He has filled with goodness” **(Psalms, ibid.)**. This corresponds to **(Isaiah 58:11)**, “And He will satiate your soul with clearness.” This is the aspect of *ShoR*: it connotes gazing, corresponding to “… the sight of the eyes than the wandering of the soul.”

*Nesher* (eagle) in the aspect of soul is the renewal which the soul experiences when it ascends in the aspect of *eybur* (pregnancy). This is the aspect of *nesher*: “Your youth is renewed like that of the eagle” **(Psalms 103:5)**.

*Adam* (man) in the aspect of soul corresponds to **(Genesis 2:7)**, “And the *adam* became a living soul.” For “the *adam*” indicates impoverished and wealthy, as is written **(Genesis 1:26)**, “Let us make man in our image”—wealthy; “in our likeness”—impoverished **(Zohar, Introduction p.13b)**.

Now, when the souls come together, they are then in the aspect of *adam*; souls great and small, corresponding to impoverished and wealthy.

*Ofanim* (wheels) are the bodies. For the body’s main functioning comes only from the life-force in the soul. The soul exhibits its functioning through the limbs of the body, whereas the body has no movement of its own. Everything happens because of the soul’s powers.

*KiSay* (throne) in the aspect of soul is the wise man’s soul, which is *nitKaSeh* (concealed). This corresponds to **(Proverbs 3:15)**, “[The wise man’s soul] is more precious than *PNiNiM* (pearls),” {about which our Sages expounded: More precious than the High Priest who entered *liPhNi v’liPhNiM* (the innermost sanctum) **(Sotah 4b)**.} Because the soul of the wise man is so precious, it is concealed in the innermost sanctum and all the souls become her garb.

And, [finally,] the *adam* who sits on the throne is the knowledge of the wise man, for “Also, that the soul be without *daat* is not good” **(Proverbs 19:2)**.

There are also the four living creatures in [the aspect of] Torah. *Aryeh* [is] in the Torah, for the Torah is called “might,” and “what is mightier than a lion?” **(Judges 14:18)**. *ShoR* in the Torah is alluded to in **(Proverbs 8:16)**, “By me *sarim yaSoRu* (rulers rule).” *Nesher* in the Torah is the aspect of new Torah insights, as alluded in, “… renewed like that of the eagle.” *Adam* in the Torah is alluded to in **(Numbers 19:14)**, “This is the Torah: a man!” The [Torah] has lenient and strict applications, corresponding to “impoverished” and “wealthy.”

*Kisay* in the aspect of Torah are those things which the Ancient of Days *kisah* **(*Pesachim* 119a)** —they conceal themselves within the stories of the Torah. The one who sits on the throne is the Ancient of Days [Himself], as in **(Daniel 7:9)**, “The Ancient of Days did sit.” [Finally,] *ofanim* in Torah are themselves the bodies of law.

And this is the story brought in *Taanit* *(23b)* about Rabbi Yonah:

**When the world was in need of rain, he said, “I will go and purchase a *zuz* worth of *eybura* (grain).” [Instead,] he would stand in a deep place, a concealed place, covered in sackcloth. And this would cause the rains to come.**

**When the world was in need of rain** — In other words, [in need] of Torah, as in **(Deuteronomy 32:2)**, “My teaching shall drop like rain.”

**He said, I will go and purchase a *zuz* worth of *eybura* (grain)** — *EYBUR* corresponds to *EB RaYU*. *Eb* alludes to allaying; *rayu* is the aspect of burning; *zuza* corresponds to the desire for money. In other words, he went to allay the [burning] desire for money.

**he would stand in a deep place** — Having allayed the desire for money, he merited a “deep place.” This is the aspect of lovingkindness, as in the way “the sun-lit spots appear deeper than the shaded spots” **(*Shavuot* 6b)**. And lovingkindness is the light of day, as is written **(Psalms 42:9)**, “God will command His lovingkindness in the daytime.” And through the lovingkindness he was worthy of building the House, the aspect of intellect, as above. And this is:

**a concealed place** — This refers to the Holy Temple, which is the intellect, as is written **(Proverbs 11:2)**, “But with the concealed (modest) is wisdom.”

**covered in a sackcloth** — This alludes to taking the souls in order to elevate them, as mentioned above: “He that takes souls is wise.” The encompassing of the souls is known as a *SaK* (sack), for “they delight in the *ShaKya* (drink) of the brook.” This corresponds to, “And He shall satiate your soul with clearness.” And through this:

**the rains to come** — He drew down Torah, as in, “… and brings down the mighty in which it trusts.”

## [*Shin*]

However, a person must continuously ask for and seek out a wise man such as this. And he should ask of God that he merit finding such a wise man who will gather together the souls—as in, “He that takes souls is wise”—and elevate them, and then bring them down with Torah. For even the wise man himself cannot do this with one intellect. These are two [separate] intellects: gathering the souls is one intellect, <bringing down Torah> is another intellect. This corresponds to the *shin* of three heads and the *shin* of four heads. The two [forms of the] *shin* are the two intellects.

**Rabbah bar bar Chanah recounted: Seafarers told me that between one wave and another there are three hundred miles, and the height of each *gal* (wave) is three hundred miles. Once, we were traveling on the *orcha* (way), when a wave lifted us up until we saw the *marvata* (resting place) of a small star. It was equivalent to the area needed to plant forty measures of mustard *bizra* (seed). Had we been lifted up any higher, we would have been *kalah* (consumed) by the *hevel* (vapor). One wave called out to its neighbor, saying: “Perhaps you left over *meeday* (something) in this world which you have not flooded? I will come and destroy it.” Said the other, “Go, see the great power of your Master. Even a hairsbreadth of the *chol* (sand) cannot be *e’var* (crossed over).” As is written** (Jeremiah 5:22), **“Do you not fear Me? says God…”** (*Bava Batra* 73a).

*Rashbam:*

**between one wave and another** - because we will soon be told that one wave called out to its neighbor, we are now informed that it was from a distance of three hundred miles that it heard it's neighbor's call: **a wave lifted us up** - higher than its own height, it threw us up to the heavens; or alternatively, the vapor of the heavens was so great that it extended nearly the full five hundred years which separate the heavens from the earth: **the resting place** - a lying position: **of a small star** - the smallest of the small stars: **seed** - the *bet zera* (seeded area) of 40 measures of mustard, which is more abundant than all other seeds: **consumed by the vapor** - burned by the heat of the star: **One wave called out** - it raised its voice, that is, it cried out; similar to "deep calls to deep, to the voice..." It seems this refers to those angels in charge of [the waves]: **Perhaps you left something of this world** - because it had risen up so high, it seemed as though it had gone past the seashore and flooded the world: **and destroy it** - because of the generation's sins: **Said the other** - one wave to its neighbor: **Go, see the great power of your Master** - In other words, I do not have permission to go beyond: **Even a hairsbreadth of the sand** - I cannot go past the sand's shoreline even the width of a strand's worth: **As is written, Do you not fear Me?** - the Talmud made this remark [and not Rabbah bar bar Chanah]:

♦

**Seafarers** — This alludes to those who draw the sea of Torah to this world.

**Between one wave and another there is <*shin*> (three hundred) miles** — This corresponds to the abovementioned *shin*.

**and the height of each *gal* (wave) are <*shin*> (three hundred) miles** — This is the second *shin* mentioned above.

{In other words, the two intellects: the intellect of gathering the souls, and the intellect of elevating the souls in order to drawn down Torah. These two intellects of the tzaddik, he being the true wise man, correspond to the two [forms of the] *shin*. } The *gallim* (waves) are the souls, as alluded in (Isaiah 10:30), “Lift up your voice, Batgallim”—she is the *bat* (daughter) of the patriarchs (*Sanhedrin* 94b).

**Between one wave and another** — These are the wise men, who are **between one wave and another**. That is, they unite all the souls, as in, “He that takes souls is wise.”

**three hundred miles** — This corresponds to one *shin*.

**and the height of each wave is three hundred miles** — In other words, to elevate the souls. This corresponds to the other *shin*.

**Once, we were traveling on the *orcha* (way)** — That is, we went in to rouse a unification, which is called *ORaCh*, as in (Psalms 139:3), “… *ORChi* (my going on the way) and my laying down.”

**when a wave lifted us up** — In other words, they lifted up the souls Above, corresponding to, “A wise man ascends the city of the strong.”

**until we saw the *marvata* (resting place) of a small star** — That is, we brought about an upper unification. [The word] ***maRVata*** alludes to unification, as in, “… my going on the way and *RiV’ee* (my laying down).” At the time of unification, the Divine Presence is called a **small star**. As is brought in the *Zohar* (III, 191a): Out of love, [the Divine Presence] becomes a small point, and in so doing unites with her husband. See there.

**It was equivalent to the area needed to plant forty measures of mustard bizra (seed)** — As is brought in the *Zohar* (III, 249b): That creature, when she becomes pregnant, she closes up. She is unable to give birth, until a snake comes and bites her pudendum. This causes it to open and blood emerges. And [the snake] drinks the blood. This is the aspect of the **mustard seed** —i.e., “a drop of blood the size of a mustard seed” that emerges from her because of the bite in the *bet zera* (womb). Thus, Rashbam explains *BiZRa* as *Bet ZeRa*. Afterwards, she gives birth. This <birth is an aspect of bringing down> the Torah, as mentioned earlier. This Torah then travels for forty days. This corresponds to “the other creatures which total forty,” ten on each side, as explained there (ibid.). This is the aspect of **forty measures**, corresponding to the forty creatures, which are the forty days of the Torah.

**Had we been lifted up any higher, we would have been *kalah* (consumed) by the *hevel* (vapor)** — For, “There is a *hevel* (vanity) which transpires on earth: there are tzaddikim who receive according to the deeds of the wicked…” (Ecclesiastes 8:14). Because of this *hevel*, many have cast off religion; they see that “the righteous man has it bad and the wicked man has it good” (*Berakhot* 7a). But, if many souls would have **been lifted up**, then certainly **we would have been *KaLa*** —similar to *KuLa* (made easier)— **from the vapor** —from this hevel. Then this vanity would not be so troublesome for [the peoples of] the world.

**One wave called out to its neighbor: My friend, perhaps you left over *MeeDay* (something) of this world which you have not flooded? I will come and destroy it** — In other words, later on, when all these souls return from “pregnancy”—and, because they were united, the <abudant> love between them grew—they inspire each other, and say to one another, and remind one another: “My brother, **perhaps you left over** some <bad> *MeeDah* (character trait) which still rules over you and that you cannot overcome?”

**I will come and destroy it** — That is, “I will assist you in ridding yourself of it.” And he answered him:

**Go, see the great power of your master** — This is the wise man, as mentioned above. **See the great power** he has.

**Even a hairsbreadth of the *chol* (sand) cannot be crossed over** — Rashbam explains: “I cannot go past the sand’s shoreline even the width of a strand’s worth.” This means as follows: “You ask me if I have perhaps left over <some bad> character trait of this world which I’ve not yet rectified. You should know, my friend, that I am still immersed in all the <evil> desires and have not yet gone **even a hairsbreadth** out **of the *chol*** (profane) into holiness.” And certainly, someone who is on a spiritual level such as this:

**cannot be *E’VaR* (crossed over)** — In other words, it is impossible for him to attain the abovementioned aspect of *EyBuR* (pregnancy). Yet, despite this,

**Go, see the great power of your master**. This is the power of the wise man. His power is so great that he even lifted up my soul in [the aspect of] pregnancy.

## [Benevolences]

And this is the explanation [of the opening verse]: {**“*Ashrei haam* (Happy is the people) that knows *teruah* (the shofar’s blast); *YHVH* (God), in the light of Your countenance they shall go.”**}

***AShRei haam*** — This alludes to Divine providence, <in that it is similar to *AShuRenu*>.

**that knows *teruah* (the shofar’s blast)** — This [*teruah*] corresponds to Yaakov, who is an aspect of charity, as in (Psalms 99:4), “You execute justice and charity in Yaakov.”

***YHVH*** — This is the aspect of the *HaVaYaH*, the aspect of benevolences.

**in the light of Your countenance** — This is the intellect, as is written (Ecclesiastes 8:1), “A man’s wisdom causes his face to shine.”

**they shall go** — These are the souls, corresponding to “the going of the soul.”

[Reb Noson writes:] In addition to the above, I’ve found a manuscript of the Rebbe’s relating to this lesson. However, all that I found was a piece of the page and only the conclusion appears there. The opening of the lesson is missing. This is [what was found]:

… the Torah, which is an aspect of sight/ *T-N-T-A*, as above. “All flesh… together” corresponds to the gathering of the souls, all of them, as in, “He that takes souls is wise.” [This has been] mentioned above. “For the mouth of God has spoken”—all this is accomplished through the generous spirit. This is “the mouth of God,” as our Sages taught: “In your mouth” (Deuteronomy 23:24) —this is charity (*Rosh HaShanah* 6a). {End of fragment.}

It is clear that he brought the verse (Isaiah 40:5), “And the glory of God will be revealed, and all flesh will see it together; for the mouth of God has spoken,” and then taught the above discourse as an explanation of this verse. But, because of our many sins, the explanation of the opening part of the verse is missing. * * **“And the glory of God will be revealed, all flesh will see it together; for the mouth of God has spoken” (Isaiah 40:5). And the glory of God** — This is wisdom, as in (Proverbs 3:35), “The wise will inherit glory.” This corresponds to the Holy Temple, as is written (Jeremiah 17:12), “The glorious throne, exalted from the beginning, is the place of our Temple.” And through this: **all flesh will see it together** — “See it” alludes to drawing down of the Torah, which is an aspect of sight/ *T-N-T-A*, as above. “All flesh… together” corresponds to the gathering of the souls, all of them, as in, “He that takes souls is wise.” [This has been] mentioned above. **for the mouth of God has spoken** — All this is accomplished through the generous spirit. This is “the mouth of God,” as our Sages taught: “In your mouth”—this is charity (*Rosh HaShanah* 6a).

**“Blow a shofar at the New Moon; at the appointed time for the day of our festival.”**

(**Psalms 81:4**)

## [To Draw Peace]

**L** *’hamshikh shalom* (To draw peace) into the world it is necessary to elevate the Holy One’s glory to its source—i.e., to fear. As it is written (**Deuteronomy 28:58**), “To fear the glorious name.”

## [Lovingkindness]

Yet, it is impossible to elevate the glory except through the Torah of lovingkindness. And of the Torah of lovingkindness our Sages taught: This is the one who studies Torah in order to teach it **(Sukkah 49b)**. For this is the essence of His glory, as is brought in the *Zohar* (II, 69a): When the other nations come and recognize the Holy One, then the name of God ascends and is glorified above and below. This was the case with Yitro. When Yitro said **(Exodus 18:11)**, “Now I know that God is greater than all gods,” with this God’s name ascended and was glorified.

We find, therefore, that this is His glory—when people who are outside holiness draw closer, <to within> the [realm of] holiness. This applies equally to converts who convert and to baaley teshuvah (repentant Jews), for they were also on the outside. And when [the converts and the baaley teshuvah] are drawn closer and brought inside, this is His glory.

But now, the glory is <itself> in exile. For the main glory is [currently] with the gentiles, whereas we, the Jewish people, are lowly and disgraced. But in the Future, when His glory will be revealed from out of the darkness, as in **(Isaiah 40:5)**, “And the glory of God will be revealed, and all flesh shall see it”—for at that time they will all incline together “to serve Him with one consent” **(Zephaniah 3:9)** —then the nations will say **(Isaiah 2:5)**, “Come, let us walk in the light of God.” And glory is called light, as is written **(Ezekiel 43:2)**, “The earth was illuminated by His glory.”

## [Union of the Souls]

Now, the only way to attract converts and *baaley teshuvah* is through Torah, as it is written **(Proverbs 5:16)**, “Your wellsprings shall spread outward.” For those who are on the outside must be given to drink—they must be informed of the path they are to follow.

This is what our Sages taught: There is no glory other than Torah **(*Avot* 6:3)**. And, concerning “If you take out the precious from the vile” **(Jeremiah 15:19)**, our Sages taught: This refers to those who draw people to the service of God **(*Bava Metzia* 85a)**. For this is called “taking out the precious”—i.e., glory—“from the vile”—from the lowliness of exile.

And this is **(Psalms 113:4)**: “God is high above all nations, [His glory is above the heavens].” That is, when the gentiles acknowledge and praise Him, then “His glory is above the heavens”— the glory then ascends from the darkness.

Yet, it is impossible for either Jewish sinners or converts to come to an awakening of repentance except through the Torah, which shines to them wherever they are, as in, “Your wellsprings shall spread outward.” Specifically “outward,” because the Torah is comprised of 600,000 letters, corresponding to the 600,000 [Jewish] souls. And each soul has its own source Above, in the Divine thought of the Holy One, for “Israel arose first in thought” ***(Bereishit Rabbah 1:5)***.

And through a union of souls, the souls of the converts are created. When the souls are aroused through the letters of Torah that a person recites, and they shine to one another, this is the concept of union—each one receives light from the other. And, by means of the union of the souls’ shining within <the Holy One’s> thought, the souls of converts are created.

So, too, the Jewish sinner. As long as he is called a Jew {for we refer to him as a “Jewish sinner,” therefore the name “Jew” still applies to him,} even though he has sinned, he is a Jew **(*Sanhedrin* 44a)**. He <also> has a hold and a source in upper thought. As a result of the shining, the source of his soul shines together with the other sources, so that an illumination reaches this Jewish sinner from his soul’s source. And, by virtue of this illumination, he returns in repentance.

## [A Pure and Clear Soul]

This is what our Sages taught: Why do Torah scholars not have sons who are Torah scholars? Because they did not recite the blessing for Torah first **(*Nedarim* 81a)**. Every person, and especially the Torah scholar, must bless <the Torah first. That is,> through his Torah study, <he must bless> and illuminate the source of the souls—i.e., the “first in thought.” For that is where our source is.

We find, therefore, when a person brings illumination and blessing into the first thought, and through this the souls shine and are blessed, then when he draws down a soul for his son, he certainly draws a pure and clear soul. As a result, his son will also be a Torah scholar.

However, when he does not illuminate and bless the “first” through his study of Torah, then, when he draws a soul for his son, this soul is in the aspect of “I am asleep” **(Song of Songs 5:2)**. It does not shine. This is why his son will not be a Torah scholar. And this is: “Because they did not recite the blessing for Torah first”—i.e., the source of the souls, as in, “Israel arose first in thought.”

## [Humility]

Now, a person can only merit Torah through humility, as our Sages taught **(*Eruvin* 54a)**: “And from the wilderness to Matanah” **(Numbers 21:18)**. He has to break his haughtiness, [drawing] from the four aspects of humility. For a person has to humble himself <in four aspects. The first is> before those greater than he. <The second is> before his equals. <The third is> before those lesser than he. <The fourth aspect is> that he himself is sometimes the smallest of the small and must <then> humble himself relative to his own level. He should imagine himself lower than he [really] is, corresponding to **(Exodus 16:29)**, “Every person must sit beneath his place.”

**This is what Rabbah bar bar Chanah recounted:**

**I once saw a one-day-old *urzila* (mountain goat) which was as big as Mount Tabor. And how large was *Har* (Mount) Tabor? Four miles. The length of its outstretched neck was three miles and the length of its head’s *marvata* (resting place) was a mile and a half. It cast a ball of dung which obstructed the Jordan River (*Bava Batra* 73b). **

*Rashbam:*

**a one-day-old *urzila*** - a newborn mountain goat which had been born that very day: **as Mount Tabor** - that is how big it was: **the length of its head’s *marvata*** - the place upon which it laid its head while lying on the ground: **cast a ball of dung** - it excreted: **which obstructed** - the dung temporarily blocked the Jordan's flow, until the water gradually dissolved it:

♦

**a one-day-old *urzila* (mountain goat)** — This alludes to the aspect of glory, which is <in exile> *b’ZiLuta* (in disgrace). This is ***ur-ZiLa***. *Ur* (illumination) corresponds to glory, as in, “The earth was illuminated by His glory.” And why was it called **one-day-old**? Because the glory will not be revealed until the arrival of our Mashiach. Of him it is written **(*Sanhedrin* 98a)**: [When asked,] “When will my master arrive?” <he answered,> “Today!” <And Eliyahu, of blessed memory, explained:> “Today! If you will hearken to His voice.” Each day, the glory is <capable> of emerging from its disgrace. <This is the meaning of “one-day-old.”>

**which was as big as *Har* (Mount) Tabor** — [Rabbah bar bar Chanah] saw that the elevation of glory depends upon a person breaking his haughtiness. Glory ascends in proportion to the extent one breaks one’s haughtiness, because His glory is elevated through Torah, as above. And, a person can only merit Torah through humility, as our Sages taught: “And from the wilderness to Matanah.” This is ***Har* Tabor**. *Har* denotes arrogance, as in **(Psalms 30:8)**, “You have made my *har* stand proud”; and *taBoR* indicates *sheBiRah* (breaking). <Thus, “*Har* Tabor” alludes to breaking haughtiness.>

**And how large was Mount Tabor? Four miles** — This alludes to the four aspects of humility mentioned above. A person must humble <himself> before the righteous, the ordinary people, the wicked and before his own level. He should see himself as if he has not yet attained [even] the level which he is on. This is **Mount Tabor, four miles**. The breaking of haughtiness is in four aspects.

**The length of its neck when outstretched was three miles** — This corresponds to the things which people tend to be haughty about, of which there are three. A person must guard himself against them, as is written **(Jeremiah 9:22)**, “Let not the wise man glory in his wisdom, nor the mighty man in his might, nor the rich man in his wealth.” They are three aspects: wise, mighty, wealthy. And haughtiness is called an **outstretched neck**, corresponding to **(Psalms 75:6)**, “Speak [not] with a haughty neck.”

**and the length of its head’s *marvata* (resting place) was a mile and a half** — This alludes to the union which takes place in the beginning of Divine thought. [The word] ***maRVata*** connotes union, as in **(Psalms 139:3)**, “… my way and my *RiV’ee* (laying down).” And through this union, there is **a mile and a half**. “A mile” hints to the drawing of souls to their sons, which is termed “a whole mile,” whereas the shining [by] which the souls shine, illuminate and arouse the Jewish sinners to repentance and give birth to the souls of converts is termed “half.”

The reason for this is that [these *baaley teshuvah* and converts] are still very far from holiness, and are likely to encounter many obstacles. One has to expend great effort in order to strip them of the soiled garments which they put on, as in **(Zekhariah 3:4)**, “Remove the soiled garments.” For it is these soiled garments that prevent them from returning to the Holy One. They are barriers, just as a river bars passage and makes it impossible to journey on in the direction of that river. These soiled garments are barriers that must be thrown off. And this is:

**It cast a ball of dung which obstructed the Jordan River** — By stripping and throwing off the soiled garments from them, all the obstacles and partitions separating them from holiness are eliminated.

**obstructed the Jordan River** — This is because the Jordan separates between the holiness of the Land of Israel and the Diaspora. And this is the reason they are called “half,” for one still has to throw off the soiled garments from them in order to remove the barriers, obstacles and partitions separating them from holiness. But these souls which the Torah scholars draw down to their sons are termed “a whole mile,” for they have no separating partitions.

**This is the meaning of “and you shall honor it” (Isaiah 58:13)** —honor it with clean garments! **(*Shabbat* 119a)**. “Clean garments” alludes to throwing off the soiled garments. For this is the essence of God’s glory: “If you take out the precious from the vile”—to induce people to repent and to draw down the souls of converts.

And when converts convert, they come under the wings of the *Shekhinah* (Divine Presence) **(*Sanhedrin* 96b)**. This is why [the convert] is called a *ger tzedek* (righteous convert) **(*Zohar*, Introduction, p. 13)**. As is brought in the *Zohar (II, 93a)*: “Clean garments” is *kanfey* (garment corners of) mitzvah. This alludes to the *Shekhinah*, which is known as “mitzvah,” as in **(Psalms 119:172)**, “All Your mitzvot are righteousness.” And this is the meaning of “and you shall honor it.” For this is the essence of His glory: to bring converts under the *kanfey* (wings) of the *Shekhinah*.

## [Fear of God]

Each person, according to his level, can be aware of glory’s elevation to the source of fear. To that degree that he honors those who fear God, the glory [i.e., God’s honor,] ascends to its source—the source of glory being there [in fear]. This corresponds to **(Psalms 15:4)**, “He honors those who fear God.” Because, as long as the glory is in exile, each person, in his own way, disgraces those who are God-fearing; whereas, to the degree that he rectifies the glory, he correspondingly honors those who fear God.

## [Honor God]

And the essential thing is that a person sincerely honor those who fear God. As our Sages taught: Of those things which are given over to [i.e., hidden in] the heart, it is said, “And you shall fear your Lord!” **(*Kiddushin* 32b)**. Therein lies the essence of glory, as in **(Isaiah 29:13)**, “With their lips they honor Me, but their hearts they have distanced from Me.”

## [Universal Peace]

When a person returns the glory to its source, i.e., to fear, and thus completes that which is lacking in fear, he then merits peace.

There are two types of peace. There is the peace in one’s bones, for a person must first see to it that he has inner peace. Because, at times, there is no peace, as in **(Psalms 38:4)**, “There is no inner peace because of my sin.” But through the fear, a person merits peace in his bones. As is brought in the *Zohar* (II, 79a): In the place where there is fear, there you will find wholeness, as in **(Psalms 34:10)**, “For those who fear Him lack nothing.”

<And> when a person has inner peace, he is then able to pray. For the essence of [praising God in] prayer is achieved through fear, corresponding to **(Proverbs 31:30)**, “A woman who fears God, she shall be praised.” This is because prayer is in place of the *KoRBan* (sacrifice), and of the sacrifice it is written **(Leviticus 21:18)**, “Any man who is blemished shall not *yiKRaV* (draw close).” But when he is not blemished—that is, “In a place where there is fear”—he can then draw close to perform a complete service.

And this is what is written of Chanah **(1 Samuel 1:13)**, “Now, Chanah was speaking to her heart”— through fear she merited to prayer, for the essence of fear is in the heart.

And through prayer, a person merits universal peace—i.e., perfection of the worlds. This is the reason why prayer is called a *KoRBan*, by virtue of its bringing the worlds *KeiRuV* (closer) to their perfection.

## [*GaLGaLa* ♦ sphere]

**This is what Rabbah bar bar Chanah recounted: This merchant said to me, “Come, I will show you the place where earth and heaven kiss.” I went and saw that many windows had been created. I took my basket and placed it in the window of heaven. After I finished praying, I wanted to take [my basket] but could not find it. “Are there thieves here?” I asked. The merchant said to me, “It is the *galgala* (sphere) of heaven which turned. Wait until this time tomorrow and you will find it”** **(*Bava Batra* 74a)**.

*Rashbam:*

**where earth and heaven kiss** - there was a high place there where one meets the other; though this was not the end of the universe, for the universe extends a distance of five hundred years. And the Land of Israel, which is where Rabbah bar bar Chanah was, is the middle of the universe, as in **(Ezekiel 38:12)**, "They live at the center of the earth": **my basket** - my bread basket: **which turned** - it turns around, as is taught in *Pesachim* (94b): It is the sphere of heaven which rotates and the constellations which are stationary.

♦

**where earth and heaven kiss** — This alludes to inner peace. “Earth” corresponds to the body; “heaven” corresponds to the soul. <As our Sages taught:> It is written **(Psalms 50:4)**, “He calls to the heavens above…”—this is the soul; “… and to the earth”—this is the body **(*Sanhedrin* 91b)**.

And when there is peace between them, then through this: **windows had been created** — <That is,> prayer is created, as in **(Daniel 6:11)**, “The windows of his upper room were directed [towards Jerusalem… and he prayed].”

**I took my basket and placed it in the window of heaven** — “Basket” denotes livelihood, as in [the expression]: “One who has bread in his basket…” **(*Yoma* 74b)**.

In other words, [Rabbah bar bar Chanah] did not want to engage in any of the mundane endeavors of this world, but only for [the spiritual growth of] his soul. Even all his prayers were solely to bind his soul <to its source>. Even those prayers specified in the *Amidah* that are for one’s material needs—such as “Heal us” and “Bless us [for this year and its livelihood],” as well as the other requests for the material necessities—[when he recited them,] Rabbah bar bar Chanah’s intention was not for his body but for his soul. What he had in mind was his soul’s livelihood and healing. And this is:

**I took my basket and placed it in the window of heaven.** He took the prayer that is for the needs of the body and “placed it” entirely for the needs of his soul. For it automatically follows that when there is a rectification in the spiritual, the physical is also rectified.

**After I finished praying, I wanted to take [my basket] but could not find it** — In other words, he did not afterwards have enough for his livelihood. Though he had rectified the spiritual, even so, abundant material blessing had not come to him.

**Are there thieves here? I asked** — [Thieves] who have stolen my blessing of abundance. [The merchant] answered him:

**It is the *GaLGaLa* (sphere) of heaven which turned** — This has to do with the *GiLGuL* (reincarnation) of souls, which is what causes the righteous to have insufficient livelihood. <As our Sages taught> concerning Rabbi P’dat: “If you so desire, the world shall be destroyed and perhaps you will be reborn in a time of material prosperity” **(*Taanit* 25a; *Tikkuney Zohar* #69)**.

And this is: “Make *kinim* (compartments) for the ark” **(Genesis 6:14)**. In the Midrash we find: Just as the *kinim* (bird offering) purifies the leper, so, too, your ark is your purification **(*Bereishit Rabbah* 31:9)**. The leper is “the whisperer who separates close friends” **(Proverbs 16:28)**. He separates husband and wife **(*Arakhin* 16b)**, because of which “he sits alone” **(Leviticus 13:46)**. Yet, the bird offering purifies him. “So, too, *TeyVaTkha* (your ark)….”—i.e., *TeyVaT* (the word of) prayer rectifies the strife and creates universal peace, the peace of all the worlds. And this is why the *Amidah* concludes with [the blessing for] peace.

## [Source of Glory]

This is the explanation [of the opening verse]: **{“*Tik’u* (Blow) a shofar *bachodesh* (at the New Moon); *bakeseh* (at the appointed time) for the day of our festival.”}**

***TiK’u*** — This connotes peace, as in **(Isaiah 22:23)**, “And *TeKativ* (I will affix him) as a stake in a secure place.”

***baChoDeSh shoFaR*** — With a *hitPaRut ChaDaSh* (new glory)—i.e., the elevation of His glory by drawing close the converts or *baaley teshuvah*.

***bakeseh*** — This is the aspect of fear, which is the source of glory. *KeSeh* is similar to *hitKaSyah* (hidden). This corresponds to, “Of those things which are given over to [i.e., hidden in] the heart, it is said, ‘And you shall fear your Lord!’”—for [fear] is a thing which is hidden from all eyes.

**for the day of** — This alludes to peace in the home. For “day” is an aspect of light, as is written **(Genesis 1:5)**, “And the Lord named the light ‘Day.’” And light denotes peace in the home, as our Sages taught: The Shabbat lights take precedence over the *Kiddush* of the day—because peace in the home comes first **(Shabbat 23b)**.

**our festival** — This corresponds to prayer, Divine service. As our Sages taught: Why is the Torah chapter on idolatry adjacent to that of the festivals? This is to teach that anyone who disgraces the festivals, it is as though he serves idolatry **(Pesachim 118a)**. We see, therefore, that keeping the festival is an aspect of a complete service. And what is service if not prayer **(Sifri 102)**? And through prayer one comes to universal peace, as above.

We see, therefore, that someone who wants to draw universal peace has to elevate the glory to its source—i.e., to fear. And through fear, he merits peace in the home. Through peace in the home he then merits prayer. And through prayer, he merits universal peace.

## [Prayer]

This lesson applies to the following verses **(Psalms 145:9-11)**: “God is good for all, and His mercies are upon all His works. All Your works will praise You, God; Your pious ones will bless You. They will speak of the glory of Your Kingdom and talk of Your might.”

“God is good for all.” This is the aspect of prayer; that the person believes in God, that the Holy One is good for all: for health, for livelihood, for all things [a person needs]. When a person believes this, then the main focus of his efforts will certainly be for the Holy One, rather than pursuing all kinds of strategies. This is because when one does not believe in the Holy One, he must work at all kinds of strategies. For example: If he is sick, he must work at getting all sorts of medicines. And there are times when the particular medicines he needs are not available in his country, whereas those medicines that are available are useless for his illness. The Holy One, however, “is good for all” illnesses—to heal them. He is also always available, as is written **(Deuteronomy 4:7)**, “Who is… like God our Lord is, whenever we pray to Him!”

And through prayer, a person merits universal peace. This is the meaning of, “His mercies are upon all His works.” In other words, God’s mercies are drawn upon all created beings. The created beings will have mercy for one another, and there will be peace between them. As it is written **(Isaiah 11:6,9)**, “And the wolf shall dwell with the lamb, and the leopard shall lie down with the kid… they shall not harm or destroy”—for there will be peace between them. This is: “His mercies are upon all His works.” As our Sages taught: Whoever has mercy on [God’s] creations, Heaven has mercy upon him, as is written **(Deuteronomy 13:18)**, “And He will give you mercy and have mercy upon you” **(Shabbat 151b)**.

Afterwards, the verse explains how to merit prayer, [in that] through peace in the home one achieves inner peace—between his body and soul, as above. And this is: “All *maaseykha* (Your works) will praise You.” [The word] *maASeYkha* corresponds to *ASiYah*, the body.

“And *chasidekha* (Your pious ones) will bless You.” *ChaSiDekha* alludes to the soul, as in **(Proverbs 11:17)**, “The man of *CheSeD* (kindness, piety) is beneficent to his own soul.”

Then the verse explains how to merit peace in the home: by elevating the glory of the Holy One to the source of fear, which is called “mighty.” This is: “They will speak of the glory of Your Kingdom”—His glory will be revealed and ascend to its source. And thus, “… and talk of Your might”—“might” corresponds to fear. As our Sages taught: “And the Lord does it so that they should fear Him” **(Proverbs 3:14)** —this refers to thunder **(Berakhot 59a)**; and it is written **(Job 26:14)**, “But who can understand the thunder of His might?”

## [Chanukah]

And this corresponds to the mitzvah of the Chanukah candle. There is a requirement to light it next to the entrance of the house **(Orach Chaim 671:5)**. This is because lighting the candle corresponds to the illumination of the glory, as in, “The earth was illuminated by His glory.” The mitzvah, therefore, is to light it next to the entrance of the house: this is the supernal entrance, corresponding to fear—i.e., the returning of the glory to its source, which is fear, as mentioned above.

And when is it that the glory ascends? when we bring people to return in repentance and make *baaley teshuvah* and converts. For this is His main glory, as above.

This is why the time for lighting the Chanukah candle, which is the illumination of the glory, is from the time the stars come out until people stop walking about in the street **(Orach Chaim 672:1)**. “From the time the stars come out” corresponds to “… and those who turn the many to righteousness like the stars” **(Daniel 12:3)** —i.e., they turn the many to righteousness and make *baaley teshuvah* and converts. For it is through this that the glory shines and returns to it source, which is fear. As a result, one merits peace and strife is eliminated, as explained.

And this is the meaning of “until people stop walking about in the street.” { The street is the place of the external forces **(Pri Etz Chaim, Chanukah)**. } *ReGeL* (walking about) alludes to “the whisperer who separates close friends”—i.e., those who engage in slander and strife. These people *m’RaGeL* (go about snooping) and speaking gossip and slander, inciting strife and friction between friends and between husband and wife. This corresponds to **(Psalms 15:2)**, “He that does not *RoGaL* (slander) with his mouth.”

This is why it is necessary to illuminate and light the Chanukah candle next to the entrance—i.e., illuminate the glory and return it to the source of fear until peace is merited and “the whisperer who separates close friends” is eliminated and destroyed. And this is: “until people stop walking about in the street.” Those who engage in slander and gossip, who slander with their mouths, are [stopped and] eliminated; and peace is increased in the world.

And through peace people merit prayer, through which they then merit universal peace, peace in all the worlds. And then, when they will merit universal peace, all business activity will be eliminated from the world. This is because all business activity in the world stems from a lack of peace. For it is impossible for the will of the seller and the buyer to be the same; this one wants to sell while the other one wants to buy. If their wants were the same, it would be impossible to transact any business.

We see, therefore, that all business activity and trade come only through the concept of strife, when there is no peace between the wills. This is alluded in **(Genesis 13:7)**, “Friction existed between the shepherds of Avram’s flocks and the shepherds of Lot’s flocks; and the Kanaanites were then living in the land.” “Kanaan” alludes to a trader, as in Rashi’s explanation of the verse **(Hosea 12:8)**, “As for Kanaan, the balances of deceit are in his hand.” In other words, due to the aspect of friction and strife—corresponding to “Friction existed…”—through this, “the Kanaanites were then living in the land”—there are traders and business activity in the world.

But in the Future, when there will be the wondrous peace in the world—as in, “And the wolf shall dwell with the lamb, and the leopard shall lie down with the kid…”—then all business activity will be eliminated. As is written **(Zekhariah 14:21)**, “And the Kanaanites will be no more.”

And this is also the aspect of “until people stop walking about in the street” [literally, “until there is not a *regel* (foot) in the marketplace”]. In other words, the mitzvah of lighting the Chanukah candle until people stop walking about in the marketplace corresponds to peace, which comes about through returning the glory until such time as all business activity is eliminated. Thus, “until people stop walking about in the street” indicates that there will not remain a *regel* in the marketplace; because of the peace, all business activity will have been eliminated, as mentioned above.

## [Strife]

The following piece applies to what was taught above.

**To that degree that he honors those who fear God, the glory [God’s honor] ascends to its source…. Because, as long as the glory is in exile, each person, in his own way, disgraces those who are God-fearing; whereas, to the degree that he rectifies the glory, he correspondingly honors those who fear God. **

Now, through this—i.e., through the honor shown for those who fear God, which is the concept of returning the glory to its source, to fear—we merit peace, as has been thoroughly explained.

And this is as our Sages taught: Anyone who disgraces a Torah scholar is afflicted with an incurable ailment **(Shabbat 119b)**. For when a person disgraces a Torah scholar or ridicules those who fear God, he blemishes the glory and does not return it to the source of fear. As a result, he does not merit peace, and so his ailment remains incurable.

This is because all illnesses stem from the aspect of strife. For all illnesses correspond to strife in that there is no peace in his bones. The *yesodot* (elements) are in conflict with one another and do not function peacefully and in proper balance. As a result, he suffers illness, as is known.

Therefore, when he disgraces a Torah scholar and blemishes the peace, his ailment is incurable. For the essence of healing comes through peace, as mentioned above. This corresponds to **(Isaiah 57:19)**, “Peace, peace, for both far and near, says God; and I will heal him.”

When this lesson was given, Rabbeinu z’l also mentioned the teaching of our Sages: No eulogies are made during Chanukah **(Shabbat 21b; Orach Chaim 670)**. However, I do not recall his explanation of this. {Based on my limited knowledge, it seems that the eulogy is meant to rectify the departure of the glory. The [glory] was blemished by the passing of this tzaddik, whose “turning the many to righteousness” brought about the main illumination of the glory. This is similar to what our Sages taught: A eulogy: Is it to honor the living or to honor the dead **(Sanhedrin 46b)**? This is why during Chanukah no eulogies are made. For then, the glory shines due to the Chanukah candle, as mentioned above.}

[See sections 2-5] above.

This is the meaning of “And humility precedes glory” **(Proverbs 15:33)** —for it is through humility that one merits glory. As was mentioned above, the main elevation of the glory comes through the making of *baaley teshuvah* and converts, which can only be achieved by means of the Torah of lovingkindness, etc. And it is impossible to merit Torah, except through humility, as explained earlier. We find, therefore, that it is impossible to merit glory in holiness except by means of humility. This is: “And humility precedes glory.”

**“You will be to Me a kingdom of priests and a holy nation. These are the words that you should speak to the Children of Israel.”**

**(Exodus 19:6)**

## [Hidden Light]

Anyone who wants to experience a taste of the *Or HaGanuz* (Hidden Light)—i.e., the mysteries of the Torah that will be revealed in the Future—must elevate the aspect of fear to its source.

## [To Judge Oneself]

And with what is fear elevated? With the aspect of judgment. As it is written **(Proverbs 29:4)**, “Through judgment, the king will establish the land.” And land corresponds to fear, as in **(Psalms 76:9)**, “The earth feared.” That is, a person should judge all his actions, as is written **(Psalms 112:5)**, “He conducts his affairs with judgment”—i.e., he should himself judge and evaluate all his actions.

By doing this, all fright is removed from him and an aspect of a clear and pure fear emerges. Only fear of God remains, no other fear. For when a person does not evaluate and judge himself, he is then evaluated and judged from Above. This is because “when there is no judgment below, there is judgment Above” **(Devarim Rabbah 5:4)**. And when a man is judged with the judgment of heaven, then justice becomes clothed in all things and all things become God’s messengers for executing “the written judgment” **(Psalms 149:9)** upon this man. As our Sages taught: “To Your judgments they were steadfast…,” and thus “all are Your servants” **(Psalms 119:91)** —so as to execute justice upon this man **(Nedarim 41a)**.

**{“And he that puts right the way, to him I will show the salvation of the Lord” (Psalms 50:23).}** However, when a person judges himself, when there is judgment below [so that] there is no judgment Above, then fear does not clothe itself in anything in order to rouse the person. This is because he has roused himself. This is the meaning of, “And *sam* (he puts right) the way…”—someone who evaluates his ways **(Sotah 5b)**. In other words, he judges the way he acts, as in **(Exodus 21:1)**, “These are the judgments which *taSiM* (you shall put)….”

As a result, “… to him I will show the salvation of the Lord.” This corresponds to fear, as in **(Ecclesiastes 12:13)**, “And the Lord shall you fear.” In other words, the aspect of fear ascends from the evil husk and the nations by means of judgment. For, originally, [fear] was clothed in the evil husk. This is why a person is afraid of something—the authorities, thieves, or anything else which causes him to be afraid—because fear has clothed itself in that thing. For if fear had not clothed itself in that thing, the thing itself would not have had the ability to frighten the person.

## [*Daat* ♦ Holy Knowledge]

And, the source of fear is *daat* (holy knowledge), as is written in Etz Chaim **(Shaar Rosh HaShanah 2)**: *MaNTZPaKh* is located in *Daat* of *Z’er Anpin*. As is written **(Proverbs 2:5)**, “Then you will understand the fear of God, and *daat* of the Lord you will find.” And the essence of knowledge is in the heart, as in **(Deuteronomy 29:3)**, “Yet God has not given you a heart to know.” The essence of fear is also [in the heart], as our Sages taught: Of the things which are given over to [i.e., hidden in] the heart, it is said, “And you shall fear your Lord!” **(Kiddushin 32b)**. That is, he will know whom to fear—i.e., “To fear the glorious name” **(Deuteronomy 28:58)**, [which is] fear of His exaltedness.

## [Perception of the Torah]

When a person achieves the aspect of *daat*, he merits perception of the Torah, as is written **(Proverbs 8:12)**, “I, wisdom, dwell with [the] cunning”—the dwelling of the Torah is with the one who has *daat*. As is written, the Holy One “gives wisdom to the wise” **(Daniel 2:21)**.

However, there are two aspects to the Torah: the aspect of revealed and the aspect of hidden. Although the aspect of hidden will only be [fully] merited in the Future **(Zohar III, p.152a)**, still, by means of prayer with self-sacrifice one can merit the aspect of hidden [even] in this world. And the way to merit prayer is through the revealed Torah. This is because the Torah which is revealed corresponds to Sinai, as our Sages taught: “Sinai” or “an uprooter-of-mountains,” which is preferable? And they answered, “Sinai” is preferable, for everyone requires the grain merchant **(Berakhot 4a)**. The revealed Torah is something which everyone needs. The hidden Torah, however, few are those who need it **(Zohar III, p.73a)**.

Now the aspect of Sinai corresponds to humility, as our Sages taught: The Holy One ignored all the mountains and gave the Torah only on Mount Sinai **(Sotah 5a)**. And our Sages taught: The prayers of a humble person are not rejected, as in **(Psalms 51:19)**, “A broken and contrite heart You do not despise” **(Sotah 5b)**. By praying with self-sacrifice, a person transcends all his corporeality and has no limitations. And with no limitations, he is then able to perceive the Torah of the Future, which has no limitations and cannot be circumscribed.

## [Hidden Mysteries]

**This is what Rabbah bar bar Chanah recounted: I myself saw this *akrukta* which was as *akra deHagrunia* (the city of Hagrunia). And how large was the city of Hagrunia? sixty houses. A *tanina* (serpent) came by and swallowed it. A *pushkantza* (raven) came by and swallowed the serpent, and then ascended a tree and sat there. Come and see how great was the strength of that tree! Rabbi Papa the son of Shmuel said: Had I not been there, I would never have believed him! (Bava Batra 73b).**

*Rashbam:*

***akrukta*** - [Aramaic for frog;] in Hebrew, *tzephardeah*: **as the city of Hagrunia** - it was as large as this city: **And how large was the city of Hagrunia? sixty houses** - The Talmud said this: **A serpent came by** - Rabbah said this: ***pushkantza*** - [Aramaic for] a female raven; [*orev* in Hebrew]: **a tree** - on one branch, the way birds do: **never have believed** - I would not have believed it:

♦

***akrukta*** — Rashbam explains that this is a *tzephardeah*. This alludes to the elevation of fear to its source, i.e., *daat*. This is because the word *TZePhaRDeAh* is a composite of *TZiPoR* (bird) and *DeAh* (knowledge) **(Tanna d’Bei Eliyahu 1:7)**. A bird corresponds to fear/earth, as in **(Isaiah 24:16)**, “From the *knaf* (corner) of the earth we heard songs.” And, as is written **(Isaiah 60:8)**, “*MI EiLeH* (Who are these)”—the same letters as *ELoHIM* —“that fly as a cloud.” And *deah* is the source of fear.

**which was as *aKRA* (the city) of haGRUNia** — This is phonetically similar to “*KRA b’GaRUN* (cry out from the throat)” **(Isaiah 58:1)**. This is a reference to the revealed Torah, as our Sages taught: *l’motzI’eihem* (to those who express them) verbally **(Eruvin 54a)**. For by elevating the fear to the aspect of *daat*, one merits the revealed Torah.

**And how large was the city of Hagrunia? sixty houses** — This corresponds to prayer. For when we call out to the Holy One in the imagery of man and He makes Himself available to us “whenever we call upon Him” **(Deuteronomy 4:7)**, this is God’s lovingkindness. This is because, were it not for God’s kindnesses, it would not be appropriate to call out and make reference to God with imagery, praises, words and letters. But all this is God’s lovingkindness. And this is sixty houses —corresponding to lovingkindness, the aspect of Avraham. As it is written **(Song of Songs 6:8)**, “There are sixty kingdoms,” which Rashi explains as referring to Avraham. And houses connotes houses of kingship.

This is the meaning of “*samkhuni b’AShiShoT* (support me with the wine jugs)” **(Song of Songs 2:5)**. This is like holding up *AShaShoT* (crystal reflectors) against a powerful light in order to look at the powerful light through the reflectors. Similarly, His lovingkindness decreed that we be supported by [i.e., rely upon] this imagery and praise. And this is the connotation of *SaMKhuni*, it corresponds to *SaMeKh* (sixty), and to “There are sixty kingdoms.” This is the aspect of Avraham, for he corresponds to the *samekh* houses.

**A tanina came by and swallowed it** — *Tanina* indicates the aspect of a serpent. It lures a person into praying for personal benefit, such as, “Give us life and livelihood” **(Tikkuney Zohar, p.22a)**, or other [similar] benefits.

**A pushkantza came by and swallowed it** — Rashbam explains that this is an *orev*. And our Sages taught: [With whom is the Torah to be found?] With the one who makes his face as black as a raven, and one who makes himself cruel to his children as the raven **(Eruvin 22a)**. That is, he prays without any concern for personal benefit. He does not consider himself as having any worth, so that all his selfhood and corporeality are eliminated. He is thus negated, as if he were not in this world, as it is written **(Psalms 44:23)**, “For Your sake, we are killed each day.” This corresponds to “black as a raven” **(Song of Songs 5:11)**. And through this:

**ascended a tree and sat there** — This is meriting the aspect of hidden Torah, as is written **(Psalms 18:11)**, “He made darkness *SiTRo* (His hidden place).” A person merits the *SiTRey* (hidden mysteries of) Torah through darkness—i.e., self-sacrifice—for he “makes his face as black as a raven.” For [the hidden Torah] corresponds to darkness due to its deep concepts. And this is: It ascended a tree and sat there. [The tree] is the dwelling place of the souls, as is written **(Zohar II, 99a)**: All the souls emanate from the Great Tree.

And [the hidden Torah] is an aspect of the World to Come, in which there is length of days, as in **(Isaiah 65:22)**, “As the days of a tree, so shall the days of My people be.” This is merited through prayer, for the Holy One desires the prayer of the Jewish people **(cf. Chullin 60b)**.

And, when the Jews pray before Him and satisfy His desire, then [God], as it were, takes on the aspect of *IShaH* (the feminine). This is because He receives pleasure from us, as is written **(Numbers 28:8)**, “It is an *ISheH* (fire offering), an appeasing fragrance to God.” Through the appeasing fragrance that He receives, He takes on the feminine aspect. And, [because] “The female shall court the male” **(Jeremiah 31:21)**, the Holy One takes on the aspect of a “revealed garment.” In other words, that aspect which was originally hidden is now revealed through prayer. And, God and the Torah are one **(Zohar III, 73a)**. Thus, through prayer, Torah is revealed—i.e., the hidden mysteries of the Torah.

**Come and see how great was the strength of that tree!** — That is, [come see] how great is the strength of those mysteries of Torah. It cannot be clothed in anything finite or physical, but only in the one who “makes his face as black as a raven” and behaves as a raven to his children. {There are five possessions which the Holy One acquired in His world: Torah is one possession; heaven and earth are one possession; Avraham is one possession; Israel [the Jewish people] is one possession; the Holy Temple is one possession **(Avot 6:10)**.}

## [Five Possessions]

This corresponds to, “There are five possessions which He acquired in His world….”

**Torah is one possession** — This corresponds to the revealed Torah.

**heaven and earth are one possession** — This is the aspect of elevating fear to *daat*. “Earth” corresponds to fear, as mentioned above. “Heaven” corresponds to *daat*, because *daat* (knowledge) is union, as in **(Genesis 4:1)**, “The man knew [Chavah, his wife].” And this corresponds to *ShaMaYiM* (heaven): *aiSh* (fire) and *MaYiM* (water) bound together.

**Avraham is one possession** — This corresponds to prayer, the aspect of sixty houses, “there are sixty kingdoms,” as above.

**Israel is one possession** — This is the aspect of judgment, which elevates fear, as explained. As is written **(Psalms 147:19)**, “His statutes and His judgments to Israel.”

**The Holy Temple is one possession** — This corresponds to the mysteries of the Torah, which are merited through prayer, the aspect of Avraham.

And this is: “This mountain, which His right hand has acquired” **(Psalms 78:54)**. “Right” corresponds to prayer, the aspect of Avraham. And [the hidden Torah] is called “mountain” due to its deep concepts. It is also called Holy Temple, the aspect of holiness/first, [as in] **(Leviticus 22:10)**, “No non-priest may eat that which is holy”—the only ones that may eat of it are His holy ones and those whom He called [to partake]. And the Holy Temple corresponds to the mysteries of the Torah.

## [Judgments to Israel]

And this is the explanation of [the opening verse]: **“You will be to Me a kingdom of priests and a holy nation. {These are the *devarim* (words) that you should *daber* (speak) to the Children of Israel.}”**

**kingdom** — This corresponds to the revealed Torah, because with it “kings rule” **(Proverbs 8:15)**. Kingship is the aspect of revealed, for a king without a nation is no king. And everyone has need of a king, because “everyone requires the grain merchant.”

**priests** — This is synonymous with prayer, the aspect of Avraham. As our Sages taught: The Holy One said to Avraham **(Psalms 110:4)**, “You are a priest forever” **(Nedarim 32b)**.

**and a holy nation** — This is the aspect of the Holy Temple—the hidden Torah which is called holy. And how can we merit achieving these aspects? by elevating and binding the aspect of fear to knowledge through the aspect of judgment, as above. And this is:

**These are the *devarim* (words) which you should *daber* (speak)** — This corresponds to fear which is called “word.” This is because the essence of speech is there [in fear], as our Sages taught: When a person has fear of Heaven, his words are listened to **(Berakhot 6b)**. Moshe is the aspect of *daat*. **This is, which you should *daber*** — specifically [“*daber*”]! And this is: “If they should have *davar* (a word) between them, they come to me” **(Exodus 18:16)** —because Israel, who is the aspect of judgment, elevates and binds fear to Moshe, to the aspect of *daat*. And this is:

**to the Children of Israel** — Specifically! for they are the aspect of judgment, as in, “His statutes and His judgments to Israel.”

Thus, by binding fear to the aspect of *daat* through judgment, we merit revealed Torah. Through the revealed Torah we merit prayer. And through prayer, we merit the mysteries of the Torah.

***DaVaR*** — This corresponds to fear, as is written **(Malakhi 3:16)**, “Then those who fear God *niDBRu* (spoke).”

## [Faithful of the Earth]

This lesson applies to the verse: **“My eyes are upon the faithful of the earth, [that they should dwell with Me. He that goes in the way of perfection, he will serve me”] (Psalms 101:6).**

**My eyes** — This is the aspect of *daat*, as in **(Genesis 3:7)**, “And the eyes of both of them were opened.” Also, *daat* is ten [times] the Holy Name { *YHVH* }, which is numerically equivalent to twice *ayin* (eye), as is known **(see Etz Chaim, Shaar 25:2)**.

**the faithful** — This is the aspect of Aharon, as is brought in Midrash *Shocher Tov* **(#101)**. And Aharon corresponds to judgment, as in **(Exodus 28:30)**, “Aharon bore the judgment of the Children of Israel.”

**the earth** — This corresponds to fear, as above.

**should dwell with Me** — This alludes to Sinai, humility; “I dwell with the humble” **(Isaiah 57:15)**, as above.

**He that goes in the way of perfection** — This is the aspect of prayer, the aspect of Avraham, as is written **(Genesis 17:1)**, “Go before Me and be perfect.”

**he will serve me** — This alludes to the mysteries of the Torah, corresponding to “he,” an aspect of the World to Come **(Zohar I, 154b)**.

**Rabbi Yochanan related: One time, we were travelling by ship and we saw this fish which had raised its head out of the water. His eyes resembled two moons and he *nafitz* (spouted out) water from his two nostrils like the two rivers of Sura.**

**We saw this fish** — This is the tzaddik who is called a fish, as is known **(cf. MeOrey Or, dag)**.

**which had raised its head out of the water. His eyes resembled two moons and he spouted out water from his two nostrils like the two rivers of Sura** — For it is impossible for the tzaddik to always ponder upper wisdoms. There are times when he has to move outside [of these wisdoms] and occupy himself with mundane matters. As our Sages taught: There are times when setting aside Torah preserves it **(Menachot 99b)**.

**when it raised its head out of the water** — That is, when he removed himself from the upper wisdoms. Then:

**His eyes resembled two moons** — Opening the eyes is an expression which indicates wisdom, as in **(Genesis 3:7)**, “And the eyes of the both of them were opened.” When he is occupied with wisdom, then his eyes correspond to the sun, but when he removes himself from upper wisdom, it is comparable to the sun having set. And when the sun sets, his eyes take on an appearance corresponding to the moon. This is because the moon only shines when the sun goes down.

This corresponds to (Shabbat Nishmat Prayer), “And our eyes shine like the sun and the moon.” Sometimes they shine like the sun—when we are bound to <the upper> wisdom; and sometimes they shine like the moon—when we remove ourselves from pondering wisdom.

**he *naFiTZ* (spouted out) water from his two nostrils** — This alludes to the two Messiahs, whom the gentiles will seek out and be drawn to. As is written (Isaiah 2:2), “All the nations shall flow unto him.” And this is:

**the two rivers of Sura** — SuRa alludes to the gentiles, on account of [their] idolatry, as in **(Exodus 32:8)**, “*SaRu* (They strayed) quickly from the path.” [The gentiles] are embodied in two nations: Esav and Yishmael. And through these two Messiahs—who are the two nostrils, corresponding to “The breath of our noses, the Mashiach of God” **(Lamentations 4:20)** —[the gentiles] will be redeemed, and they will be drawn to them to learn the word of God.

And the two nations, Esav and Yishmael, are the two clouds which cover the eyes so that they cannot always shine like the sun. Because of this, the tzaddik has to set aside his <resolute> cleaving [to wisdom], so that the nations of Esav and Yishmael do not overpower his eyes and nullify his wisdom entirely, God forbid.

But, through the two Messiahs “whose wellsprings *yaFuTZ* (will spread forth)” **(cf. Proverbs 5:16)**, they will all be transformed to a “pure tongue” **(cf. Tzefaniah 3:9)**. Then, “The light of the moon will be as the light of the sun” **(Isaiah 30:26)**, and [the tzaddik] will no longer have to set aside his cleaving [to upper wisdom.]

**Rabbi Yonatan *Mishta’iy* (Rabbi Yonatan related): One time, we were travelling by ship and we saw this basket into which jewels and pearls had been set. Surrounding it were fish of the type called *birsha*. A diver went down to retrieve it. He sensed that one [of the fish] was trying to sever his thigh. He threw a flask of vinegar [at the fish] and it fled. A heavenly voice proclaimed: “What have you to do with this basket? It belongs to the wife of Rabbi Chanina ben Dosa, who will one day store in it *tekhelet* (sky-blue wool) for the tzaddikim in the World to Come.” (Bava Batra 74a)**

**Rabbi Yonatan related: One time, we were travelling by ship and we saw this basket…**

*Rashbam:* **basket** - a chest: **type called *birsha*** - that is its name: **A diver** - someone adept at swimming: **trying to sever** - it wanted to bite off his thigh: **He threw vinegar** - the smell of the chometz (vinegar) drove the fish out to sea: **store in it** - to hide in it:

## [Purpose]

**K**now! everything has a *takhlit* (a purpose/goal), and this purpose has another purpose; one more exalted than the next. For example: The purpose of building a house is so that a person has where to rest. The purpose of resting is so that with this strength, he will be able to serve God. And the *takhlit* of serving God….

Now, the goal of any thing is more connected to [the original] thought and intellect than the thing [itself] from which the particular goal is derived. The goal is also closer to thought than the thing is; for, “last in deed is first in thought” (Sabbath Evening Liturgy). Thus, the end and the goal is “first in thought” and close to it. And from the goal, the deed evolves.

For example: When the thought occurs to someone to build himself a house, certainly the house is not erected all at once. Rather, wood has to be prepared; each piece of lumber has to be cut and planed as is necessary. Afterwards, the house can be built and completed. Therefore, the completed house, which is the goal of the construction and its conclusion, was “first in thought.” Thus we find that the goal is closer to the thought than the beginning of the deed.

## [World to Come]

Know! the purpose of <all> creation is the delight of the World to Come. Yet it is impossible to bring this purpose closer to the thoughts of men, as it is said of this *takhlit* **(Isaiah 64:3)**, “No eye has seen it….”

Even so, the tzaddikim are capable of comprehending <in their intellect and thought> even this goal of the World to Come. And each individual Jew, in accordance with the root he has in the <true> tzaddik’s soul, receives <this> goal from him—to the extent that anger is undone by mercy.

In other words, when a person becomes angry, he should not act cruelly out of anger. On the contrary, he should mitigate the anger with mercy, as in **(Habakkuk 3:2)**, “In wrath, remember mercy.” By virtue of this <mercy>, a crown is made for the humble who flee from honor and positions of authority by their making themselves inconsequential. But when they are ennobled with the crown of mercy—as in **(Psalms 103:4)**, “Who crowns you with kindness and mercy”—then they receive the honor and authority <even when they don’t want it>. This corresponds to **(Megillah 15b)**: “‘*Ateret tzvi* (A crown of glory) … for the *Sh’aR* (residue) of His people’ **(Isaiah 28:5)** —for the one who makes himself like *ShiRayim* (remnants).”

Because this that the tzaddik flees from positions of authority and honor, and doesn’t want to lead the <generation>, is [based on] a thought which comes to them from the concept of the concealment of God’s countenance. It is due to the Jewish people’s lack of faith. This is because commensurate with the extent of heresy, heaven forfend, is the concealment of God’s countenance. He [the tzaddik] <therefore> does not want to lead them.

This concealment is synonymous with His anger and wrath. It is the result of idolatry. As in the teaching **(Sifri 13:18)**: As long as there is idolatry in the world, there is *charon af* (burning anger) in the world. And even when there is no <real> idolatry, but faith is not as complete as it should be, then there is also burning anger and His concealment is commensurate with this lack of faith.

However, because the burning of His anger is short-lived—as is written **(Psalms 30:6)**, “For His anger endures but a moment”—it is not felt except when there is <real> idolatry in the world. But when there is no idolatry, only a lack of complete faith, then the small degree of burning anger, <because it is so infinitesimally small and [lasts but] a moment>, certainly cannot be felt. The concealment of His countenance also goes unrecognized.

Even so, when the evolution of the burning anger reaches the tzaddikim, they then hide their faces from the world, and refuse to lead the world. And because the burning anger is only an infinitesimally small fraction of a moment, they do not attribute the concealment of their faces to the wrath. Rather, they attribute the concealment of their faces to their own inconsequentiality. They make themselves as “remnants” and maintain that they are unfit to lead the world. In truth, they too are unaware of and don’t feel the burning anger, it being so infinitesimally small.

Thus, when Moshe downplayed his ability to go to Egypt and become a leader, <and said> **(Exodus 3:11)**, “Who am I that I should go to Pharaoh?”—it is <later> written **(ibid. 4:14)**, “God’s anger burned in Moshe.” The meaning is as follows: this downplaying, that he did not want to be a leader, was due to God’s burning anger which evolved into Moshe, as explained.

Nevertheless, when the wrath and burning anger are mitigated through mercy, then the mercy also mitigates the burning anger which is in the tzaddikim. They are then overcome with [feelings of] mercy and take pity on the world. They are reconciled to its supervision and take upon themselves the authority of leadership. And with this mercy they lead the world, as in **(Isaiah 49:10)**, “For he that has mercy on them shall lead them.” From this we can conclude that this mercy is their crown—it ennobles them with the quality of dominion and leadership.

And this is:

**this basket into which jewels and pearls had been set** — Basket, as Rashbam explains, is an *argaz* (a chest). [The word] *aRGaZ* corresponds to the *RoGeZ* (wrath) mentioned earlier. “Jewels” corresponds to the crown/mercy mentioned above.

**Surrounding it were fish of the type called *BiRSha*** — This alludes to faith, as in the teaching **(Megillah 10a)**: “‘In place of the thorn will sprout a *B’RoSh* ’ (a cypress tree) **(Isaiah 55:13)** —this is Mordekhai.” He is called a Jew <because he believed in God and> denied idolatry, as in the teaching **(ibid. 13a)**: “Anyone who rejects idolatry is called a Jew.”

## [Leadership]

Sometimes, a person himself thinks that he feels mercy for the world and wants to lead it. In truth, this person is chasing after glory, but he attributes his chasing to mercy. The truth is that he is far from this mercy. As long as a person hasn’t achieved the ultimate level of complete faith <in God>, he most certainly should not accept the dominion and leadership.

Even someone who puts faith in some *darkei ha’ Emori* (superstition), although he believes in the Holy One, should certainly not accept the role of leadership. This is because principally, leadership has to do with mercy, and mercy fundamentally has to do with the removal of idol worship—even the faintest trace of idolatry. Even when [all] he says is that “a deer crossed my path,” he lacks complete mercy and should reject the role of leadership.

This also applies to someone whose faith is great. Only after he has scrutinized himself so that he retains <none of the false> beliefs that one ought not believe in, such as superstitions, and he remains “totally faithful to God your Lord” **(Deuteronomy 18:13)**, then the mercy is real and he deserves to lead [others].

But [concerning] one who lacks complete faith, yet <everyone> presumes that he feels mercy for the world and he wants to lead the world, this corresponds to **(Sotah 49b)**: “The *malkhut* (government) will be turned to heresy.” This is because a small amount of heresy undermines the government in its quality of leadership. It turns it to heresy, just as he, the one who is minutely heretical, turns [and takes] the *Malkhut* for himself.

## [*Malkhut*]

And know! Faith always secures *Malkhut* and leadership so that an unsuitable stranger cannot take it. And know! *Malkhut* has its principal root in *Chokhmah* (wisdom), so that one can know how to lead and rule. This is why every king has wise men and advisors, as this is what establishes his kingdom and enables his country to survive.

This is synonymous with **(Deuteronomy 33:5)**, “There was a king in Yeshurun when the people’s leaders gathered themselves together.” In other words, by virtue of the “people’s leaders”—they are the minds and the wisdom—the concept of *Malkhut* is established. And, because of a love for the wise man, the kingdom is secured.

But when the king feels some hatred for the wise men, let him know that [a decree has been issued] from heaven that he be removed from kingship. For the <kingdom> cannot survive <except through> wisdom, as in **(Proverbs 29:4)**, “The king establishes the land with judgment,” and justice is synonymous with <wisdom>, as in **(Leviticus 26:15)**, “If you come to grow tired of My judgments”—this is explained as someone who despises the sages **(Rashi, loc. cit.)**.

It follows, that when a person whose faith is incomplete because of [his] superstition comes to take the *Malkhut* and leadership for himself though he is undeserving of it, then the faith which surrounds and secures leadership so that a stranger cannot touch it, causes this person to hate the wise men, so that the *Malkhut* and leadership should not remain with him. And it certainly does not remain with him because, as explained, dominion mainly depends upon judgment.

That is, unless the one who takes hold of the *Malkhut* strengthens himself with <great> atheism and heresy to the point where he separates faith from leadership, from the concept of dominion, from securing the <trait of> *Malkhut*. Then it is possible that the *Malkhut* could remain under his control. This is because there is no one to make him hate the wise men, for faith has been separated from the *Malkhut*.

And this is: **A *bar emorai* (a diver) went down to retrieve it. He sensed that one was trying to sever *atmeh* (his thigh). **

***Bar EMORaI*** — This alludes to someone whose faith is not complete, <the concept of *darkei ha’EMORI* (superstition)> as explained above.

***ATMeh*** — corresponds to **(Makkot 24a)**, “*‘OTeM* (Stops up) his ear from listening to blood[y words]’ **(Isaiah 33:15)** —he cannot listen to the denigration of a rabbinical scholar.” In other words, the *birsha* wanted to make him hate the wise men. **He threw a flask of vinegar and it fled** — “Vinegar” (*ChoMeTZ*) alludes to an increase of heresy, corresponding to **(Psalms 73:21)**, “When my heart *yitChaMeTZ* (was in ferment).” Because of this, the *birsha* fled.

## [Faith]

And in truth, the kings of the gentiles, even though they rule over us, do not have in their dominion the quality of Jewish kingship. Nor have they affected it. For whoever <of the nations> wants to have an affect upon it, finds neither [type of dominion] remaining under his control. In other words, even their rulership over the gentiles is taken from them. This is because the faith which surrounds our kingship causes their wisdom to fall, their kingship being dependant upon this [wisdom], as above.

This is what is written about the downfall of Egypt **(Isaiah 19:13)**, “The princes of Tzoan have become obtuse.” Because of foolishness—namely, a fall of their wisdom—their kingdom fell.

And this is what Chananiah, Mishael and Azariah said to Nebuchadnezzar **(Vayikra Rabbah 33:6)**: “You rule over us with regard to taxes, but with regard to supervising us in service [of God] and faith—you and a dog are on equal footing.” In other words, they said that he had not affected the kingship of the Jewish people, which relates to our faith. This is because our faith surrounds the *Malkhut* and protects it from being affected by a stranger. It causes those who persecute it [the *Malkhut*] to hate the wise men. That is, provided the power of heresy has not prevailed over faith, in which case he [the gentile ruler] could take our kingship, God forbid, as in, “He threw a flask of vinegar and it fled.”

## [Perfection]

But know! Heaven does not allow him to possess it. This corresponds to: **A heavenly voice proclaimed: “What have you to do with this basket? It belongs to the *aishet* (wife of) Rabbi Chanina ben Dosa, she will one day store in it *tekhelet* (sky-blue wool) for the tzaddikim in the World to Come.”** In other words, [the strange ruler is kept from possessing the *Malkhut*] by virtue of the perfected letters of the words of faith—this being synonymous with “the wife of Rabbi Chanina ben Dosa.”

This is because Rabbi Chanina ben Dosa alludes to faith, for his particular trait was faith, corresponding to **(Taanit 24b)**, “As for My son, Chanina, he has enough with a measure of carobs.” “A measure of carobs” is the quality of faith. “Carobs” alludes to the *BRoShim*, which corresponds to *BiRSha*, as explained above.

And *AiSheT* alludes to the letters which are perfected through faith, corresponding to the first letters of **(Deuteronomy 27:6)**, “*Avanim Sh’leymot Tivneh* (build with whole stones).” “Stones” are the letters, as in the teaching **(Sefer Yetzirah 4:12)**: “Three stones build six houses.”

**{“Then I will revert the nations to a pure language, that they may all call in the name of God” (Zephaniah 3:9).}** And the letters are perfected through faith, as in, “Then I will revert the nations to a pure language.” In other words, through faith—which corresponds to, “that they may all call in the name of God”—I will revert them to a pure language, this being the perfection of speech.

And perfection of the letters is the goal of all created beings. This is because all the worlds were created through letters, and the perfection of the letters is the *yod*. It is synonymous with “the World to Come, which was created with a *yod* **(Menachot 29b)**. For the *yod* is the final letter which completes the formation of every letter. This is because when the final point which completes a letter is missing, then certainly there is no perfection for that letter, inasmuch as it has no form.

Now, the letters are in *Malkhut* and leadership, as in **(Tikkuney Zohar, Introduction)**, “*Malkhut*, which is mouth.” This is because, principally, leadership is through speech, for it is impossible to lead and command except by means of speech.

We can conclude from this that through the perfection of the letters of faith which are in *Malkhut*, the tzaddikim know the goal of the World to Come. This is because the tzaddikim who lead the world—as in **(2 Samuel 23:3)**, “the tzaddik rules”—take hold of the trait of *Malkhut*. By taking hold of the *Malkhut*, they take hold of the letters which it contains. And by taking hold of the complete letters, they take hold of the goal, which is the perfection of the letters/the *yod* /the World to Come.

And this is the concept of the ***TeKheLeT***, which corresponds to *TaKhLiT* (purpose/goal). It is revealed within the **basket** /the leadership and the *Malkhut*, as explained above, by means of **the wife of Rabbi Chanina ben Dosa** / *Avanim Sh’leymot Tivneh*.

**for the tzaddikim in the World to Come** — The tzaddikim attain the goal, which is the World to Come, as above.

This is synonymous with **(Proverbs 3:6)**, “In all your ways, know Him”; that a person can attain the goal with each thing. This is because everything was created with letters, and each letter has in it perfection—namely, the final point. This is the *yod* /the World to Come, which is the goal that completes the form of the letter, as explained.

## [*Tekhelet*]

Now, the *takhlit* is called *tekhelet* (sky-blue wool). This is because *tekhelet* is a blending of black and white and is a color between black and white. When black and white are brought together—as in writing, which is the concept of black [ink] on top of white [paper] and where certainly the undersurface of the letter is attached and close to the paper which is white—in the interface and closeness the black and the white are blended into the concept of *tekhelet*.

And the undersurface of the letter is the end and the goal. The reason for this is that when a scribe writes, [he begins] by placing the reed or the pen with the ink on the [surface of the] paper. Clearly, the ink is still somewhat removed from the paper until the scribe presses the pen with the ink into the paper’s fiber. Then the ink’s blackness becomes very deeply and closely attached to the fibers.

We can conclude from this that the coming closer is the end and the *takhlit*, and in the place of the closeness the paper and the ink are blended together in the concept of *tekhelet*, as explained. For such is the matter: the *takhlit*, which is the end of the deed, was “first in thought” and close to the thought, as above.

{In my humble opinion, this is the explanation: the end of the deed corresponds to the blackness, whereas the beginning of thought corresponds to the upper whiteness, as is known. Thus, the end of the deed is the *takhlit*, which was “first in thought” and closer to the thought. This is the concept of the *tekhelet*, which is a joining of black and white. Understand this.}

## [Heavenly Voice]

This is precisely why it was a “heavenly voice” that proclaimed, for the concept of the heavenly voice implies the purpose of all things. In other words, it inverts everything from its beginning to its end, which is the *takhlit*. This is synonymous with **(Tamid 32a)**, “Who is the wise man? The one who sees the future”—this being the end and the purpose.

A heavenly voice is [akin to] what is heard when one emits a sound in a forest or some other place and then hears [the echo] as if someone else had also emitted such a sound. Empirically we know this to be so. When a person says something [aloud], he also hears that very utterance itself.

We find therefore that the heavenly voice inverts the speech from beginning to end, bringing its end closer to itself. For example: when a person says the word “*BaRuKh*” (blessed), then certainly the letter *Bet* emerges first and moves away from the person. Afterwards, he pronounces the *Reish* of *barukh*, and the *reish* remains closer to the speaker than the *bet*. The same is true for the *Khaf* which he pronounces at the end, it is closer to this person than the *reish*.

The heavenly voice then takes this word *barukh* and inverts it from its beginning to its end. It transposes the *bet* so that it becomes closer to the person than *reish*, and the *reish* <closer> than the *khaf*. Thus, the *khaf*, which is the end and the purpose of the word, and which was at first as far away from the heavenly voice as was possible, is now as close as it can possibly be. Hence we hear the heavenly voice pronouncing the word *barukh*: first the letter *bet*, then the *reish*, and then the *khaf*.

We can conclude from this that the *khaf*, which is the purpose and which originally was infinitely remote from the heavenly voice, has now gotten infinitely close. This is because the heavenly voice inverted the word.

This is: **A heavenly voice proclaimed** — It was specifically a *heavenly* voice that made this known. **“What have you to do with this basket? It belongs to the wife of Rabbi Chanina ben Dosa, who will one day store in it tekhelet for the tzaddikim in the World to Come.”**

[The rest of the “*Mishtaiy* -Tales,” for example “Rabbi Yehudah of India *Mishtaiy* ( Related),” and the other similar tales that follow those told by Rabbah bar bar Chanah in the tractate *Bava Batra* – such as “Huna bar Natan Once Said to Me” and “A Tale about Rabbi Eliezer and Rabbi Yehoshua” – are duly explained in Lessons #3, #4 and #5 of *Likutey Moharan Tinyana* **(II)**. See there and find contentment for your soul.]

**“*Tefillah L’Chabakkuk* (A prayer by Habakkuk) the prophet for having erred. [O God, I heard your utterance, I feared; O God, revive Your acts in the midst of years….]”**

The first chapter of the *Sifra De’Tzniuta* states **(Zohar II, 176b)**: **“As long as there was no scale, there was no providence face to face.”**

## [Travel to the Tzaddik]

**E**veryone wonders: Why is it necessary to travel to the tzaddik to hear <ethical teachings> directly from him, when it is possible to study the ethical teachings from books? But, the truth is that there is a great advantage [to visiting the tzaddik]. For there is a big difference between someone who hears directly from the true tzaddik himself and someone who hears from someone else who repeats it in his name, and certainly when he hears from someone who heard from someone else. Each time it descends from level to level, [becoming increasingly] distant from the tzaddik. So, too, between someone who hears it directly from the tzaddik and someone who studies from a book there is an even greater difference.

## [Pure Countenance]

Now, the tzaddik has a pure countenance.> Everyone can see his own face in the face of <the tzaddik>, as [he could] in a mirror. As a result, even without rebuke and without reproof, his friend will feel remorse for his deeds just by having looked into <the tzaddik’s> face. This is because by looking into his face, a person will see himself as if in a mirror and, [realizing] how he is immersed in darkness, <will feel remorse>.

## [Holy Tongue]

<How does the tzaddik achieve this countenance? It comes from the Holy Tongue.> For the value of the Holy Tongue is very great; with it the world was created. As our Sages say **(Bereishit Rabbah 18:4)**: “‘This one shall be called *IShah* (woman) because from *ISh* (man) was she taken’ **(Genesis 2:23)** — *lashon nophel al lashon* (a play on words). From here we see that the world was created with the Holy Tongue.”

This [verse] is a reference to *ChaVaH*, corresponding to **(Psalms 19:3)**, “Night *yeChaVeH* (declares) to night”—namely, the concept of speaking with the Holy Tongue, with which the world was created. And this is what is implied in, “*L’zot* (this one) shall be called woman”—namely, speech—as in **(Genesis 49:28)**, “*V’zot* (this is) what [their father] spoke to them.”

And by virtue of *LaShoN hakodesh* (the Tongue of Holiness), “He exalted us above all the *L’ShoNot* (nations)” (Festival Liturgy). All the nations’ tongues are vanquished by the Holy Tongue. That is, the evil with which the nation’s tongue is allied is nullified and vanquished through the Holy Tongue. It [the evil] therefore has no power over the Jewish people. This is the concept of *LaShoN nophel al LaShoN* (lit., tongue falls upon tongue).

The comprehensive evil in which all the evils of the seventy tongues are encompassed <is the> burning inferno of the lust for sex in which all the seventy tongues are immersed and absorbed. <This lust> is vanquished and nullified and has no power due to the Holy Tongue. This corresponds to the “conflagration of seventy stars” mentioned in the holy Zohar **(II, 203a)**, namely the comprehensive evil, which is the burning inferno of the lust for sex in which all the seventy nations are absorbed.

And this is the concept of *ChaShMaL: Chayot aiSh me ’MaLelot* (fire-speaking creatures) **(Chagigah 13b)**. *Chayot aish* corresponds to *Chavah/ ishah*, namely, the Holy Tongue, as explained. Through them the fire of the “conflagration of the seventy stars” *mitMaLel* (is extinguished) and crushed. This is synonymous with the *MaL* of *chashMaL* which is <numerically equivalent to seventy>, the “conflagration of the seventy stars” which becomes extinguished and is eliminated by the Holy Tongue. And for this reason it is called the Holy Tongue, for “anywhere you find protective measures against illicit sexual behavior, you find holiness” **(Vayikra Rabbah 24:6)**.

And this is what Rashi explains **(Genesis 2:24)**: “‘man shall therefore leave his father and mother, and be united with his wife’—from here we learn that sexual promiscuity was forbidden to them. They were informed of this through *ruach hakodesh* (Holy Spirit).” The Holy Spirit is synonymous with the Holy Tongue, as in **(Psalms 33:6)**, “[By the word of God the heavens were made,] and by the *ruach* (spirit) of His mouth their entire host.” By means of the Holy Tongue, the lust for sex is checked and controlled. In other words [by means of the Holy Tongue] the “conflagration of the seventy stars” has no rule over the Jewish people, corresponding to, “one tongue overcoming the other” (*lashon nophel al lashon*), as explained. The spirit of folly is nullified <and vanquished> by the Holy Spirit.

Conceptually this is the rectification of the Covenant, which is synonymous with the Holy Spirit, as in **(Zevachim 116a)**: “Neither did there arise any more spirit in man” **(Joshua 2:11)** —[about which our Sages say that this alludes to the lack of masculine virility].

This is, “He then sealed flesh in its place” **(Genesis 2:21)**. [Concerning this our Sages taught] **(Berakhot 61a)**: “This was only required for the location of the *ChaTaKh* (incision)”—namely, *ChiTuKh* (articulation) of the words <of the Holy Tongue>.

And this is, “He built” **(Genesis 2:22)** —”He constructed her like a storehouse” **(Berakhot, ibid.)**. The primary construction and rectification of the Holy Tongue is dependent upon **(Isaiah 33:6)**, “the fear of God is his storehouse,” corresponding to **(Ecclesiastes 12:13)**, “*Sof davar* (In the end), all is heard: fear the Lord.”

This is like a granary of wheat. In other words, fear is a storehouse upon which the making and rectifying of the *chitah* (wheat)—the twenty-two letters of the Holy Tongue—depends.

This is the meaning of **(Psalms 60:8)**, “The Lord spoke through His holiness”—holy words are dependent upon “fear the Lord.”

Now Yosef, because he had achieved perfection of the Holy Tongue—as in **(Genesis 45:12)**, “… that I myself am speaking to you,” in the Holy Tongue—it is therefore written of him **(ibid. 41:38)**, “Can there be another person who has the spirit of the Lord in him as this man does?” The “spirit of the Lord” is synonymous with rectifying the Covenant, in the aspect of, “Neither did there arise any more spirit in man.” For rectifying the Covenant is dependent upon the Holy Tongue, as in, “From here we learn that sexual promiscuity was forbidden to them.” This is because one without the other is impossible. In other words, rectification of the Covenant and perfection of the Holy Tongue are dependent one upon the other.

And this is the meaning of **(Proverbs 29:3)**, “But he who keeps company with harlots wastes his wealth.” “Do not read this *hon* (wealth), but *garon* (voice).” This corresponds to the Holy Tongue, because the person who blemishes the Covenant forfeits the Holy Tongue.

This is also **(ibid. 3:9)**, “Honor God with your wealth.” Specifically honor, for the concept of honor is dependent upon it [the Holy Tongue]. This is because the reverse of honor is shame and disgrace, which are associated with the genitalia. As is brought in the *Tikkunim* **(Tikkuney Zohar #58, p.92a)**: “They were not embarrassed” **(Genesis 2:25)** —”embarrassment applies specifically to the genitalia.” And sexual immorality is synonymous with blemishing the Covenant, the concept of the foreskin, <the concept of disgrace, as in **(Genesis 34:14)**, “We cannot give our sister to an uncircumcised man> as this would be a disgrace to us.”

This is “honor,” which is the reverse of shame and disgrace. It is dependent upon “your wealth”—namely, “your voice,” which is the perfection of the Holy Tongue, as explained.

And “*yoSeF*,” <because he had> perfection of the Holy Tongue, which is the rectification of the Covenant, <it is written of him,> “God has *aSaF* (gathered up) my humiliation” **(Genesis 30:23)**. This is because honor depends upon this [gathering up of humiliation], for “embarrassment applies specifically to the genitalia,” as above.

And the Serpent, which is the comprehensive evil, <when it sees> that the Holy Tongue lacks perfection, it goes and rules over the Holy Tongue. This corresponds to, “The Serpent’s rule is over the flesh”—namely, the concept of Chavah, mentioned above. She is ‘flesh of his flesh,’ corresponding to **(Haggai 2:12)**, “consecrated flesh.”

And this is the concept of the Serpent who seduced Chavah and polluted her **(Shabbat 146a)**. He is the storm-wind, the spirit of folly, the “woman of folly” **(Proverbs 9:13)**. He continually seduces the Holy Spirit, which is the Holy Tongue, the woman of wisdom—corresponding to **(ibid. 14:1)**, “the wisdom of women”—and then pollutes her.

This corresponds to **(Genesis 4:7)**, “Sin crouches at the door.” “At the door,” as in **(Mikhah 7:5)**, “the doors of your mouth” of the Holy Tongue. Sin crouches [by the door/mouth] in order to draw sustenance from it.

## [Targum]

And know! It is impossible for this “woman of folly”/the comprehensive evil of the seventy tongues to draw sustenance from the “woman of wisdom”/the Holy Tongue, except by means of the “Tree of Knowledge of good and evil” **(Genesis 2:9)**. Through this, it lures the Holy Tongue and pollutes it. And the Tree of Knowledge, with its two aspects, good and evil, is a medium between the Holy Tongue/the “woman of wisdom” which is entirely good, and the tongues of the seventy nations which are entirely evil.

Now, the “Tree of Knowledge of good and evil” is synonymous with the tongue of *Targum* (Aramaic) which is a medium between the Holy Tongue and the tongues of the seventy nations. When the tongues of the nations want to draw sustenance from the Holy Tongue, they can only do so by means of the tongue of *Targum*. The *TaRGuM* is synonymous with “a woman of intellect” **(Proverbs 19:14)**, corresponding to **(Pesachim 117a)**, “Intellect, by means of a *TuRG’Man* (a translator).”

This is because the Targum possesses both good and evil. There are times when it is the quality of *MaSKiL* (intellect), and other times when it is the quality of *M’ShaKeL* (destruction). And this “woman of folly” uses the “woman of intellect” to lure the “woman of wisdom.” This is because the primary strength of the forces of evil is only through the *Targum*, corresponding to **(Deuteronomy 26:5)**, “An Aramaean [tried to] destroy my ancestor”; and to **(Numbers 23:7)**, “Balak has brought me from Aram.” This is [a reference to] the language of *Targum*, Aramaic, from which the <forces of evil> are aroused to draw from the holiness.

Now in the main, the construction and perfection of the Holy Tongue is only [achieved] by subduing the evil of the *Targum* and elevating the good in the *Targum* to the Holy Tongue. By doing this, the Holy Tongue is perfected. Lavan the Aramaean, the “Aramaean [who tried to] destroy my ancestor,” wanted to draw from the holiness by means of the Targum. This is why he called it [the memorial mound] “*Yegar Sahaduta*.” But Yaakov, who elevated the *Targum* to the Holy Tongue, called it “*Gal’eid*,” in the Holy Tongue **(Genesis 31:47)**.

This is **(Genesis 2:21)**, “God the Lord then made [the man] fall into a deep sleep.” < *Tardemah* (deep sleep)> is numerically equivalent to *Targum*, as is brought **(Likutey Torah, Va’Etchanan)**. For <vanquishing the evil in> the *Targum* is the primary construction of the Holy Tongue. And, by elevating the good in the *Targum* to the Holy Tongue while vanquishing its evil, all the seventy tongues are overcome—”one tongue overcoming the other.”

And this is “*VaYaPeL* (made fall).” It is an acrostic for “*Peh Lahem Ve’lo Yedabeiru* (They have a mouth but cannot speak)” **(Psalms 115:5)**. For by means of *tardemah / Targum* —through which Chavah/the Holy Tongue is primarily built up due to the elevation of the good and vanquishing of the evil in it [*Targum*]—all the seventy tongues are *noPheL* (vanquished and overcome). This corresponds to, “They have a mouth but cannot speak”—the first letters of which spell *vayapel*.

And Yosef, because he had achieved a perfection of the Holy Tongue, was able to interpret dreams. Dreams occur primarily during sleep, that is, during deep sleep, and the perfection of the Holy Tongue is through *tardemah / Targum*, as explained above. Thus Yosef, who merited to perfection of the Holy Tongue, which is principally perfected through *tardemah*, was able to interpret the dreams of deep sleep.

{For he was worthy of refining the concept of *Targum / tardemah*, namely, elevating its good to the Holy Tongue while vanquishing its evil. This is the perfection of the Holy Tongue by means of the tongue of *Targum*, as explained above. This is why he was able to interpret the dreams of sleep and *tardemah*, which is synonymous with *Targum*. He knew how to extract the good and the truth in the dream, which is the concept of *tardemah / Targum*, because he was worthy of refining the tongue of *Targum*. For this is the principal perfection of the Holy Tongue by means of the *Targum*, to which he merited.}

## [Seventy Tongues]

And this is the concept of the “chance nocturnal emission” **(Deuteronomy 23:11)**. The storm-wind/the spirit of folly/the seventy tongues ascend via *Targum* / *tardemah* /sleep and draw from the Holy Tongue/the Holy Spirit/the Holy Covenant.

For whoever possesses perfection of the Holy Tongue can cool his burning desire through the Holy Tongue, as in **(Psalms 39:4)**, “My heart burned within me… I spoke with my tongue.” He can cool his burning desire with the words of the Holy Tongue, as in **(Genesis 2:23)**, “Now this is bone from my bones.” From here we see that with [the creation of] Chavah, his mind was calmed **(Yevamot 63a)**.

But when someone lacks perfection of the Holy Tongue, the storm-wind is *m’KaRer* (cools) him with a “nocturnal *miKReh*” (chance emission) during sleep. This corresponds to **(Deuteronomy 25:18)**, “When *KaRkha* (they chanced to meet you) on the way,” which is an aspect of *KRirut* (a cooling off). “On the way” corresponds to **(Proverbs 30:20)**, “Such is the way of a promiscuous woman.” The storm-wind—by way of the *Targum*, which is synonymous with the <evil force> of *nogah* —draws from the above mentioned *chashmal*, <as is known>.

Thus Elisha, by inheriting the Holy Spirit from Eliyahu, received from him the perfection of the Holy Tongue. This is alluded to in **(2 Kings 2:9)**, “Let there be a twofold portion of your spirit upon me.” “Twofold” corresponds to the Holy Tongue, as in [the halakhic requirement to read] “the verse twice and the *Targum* once” **(Berakhot 8a)**. Because of this it is written of him **(2 Kings 4:9)**, “A holy man passes by here all the time.” [Our Sages see this verse alluding to the fact that] “seminal discharge was never seen on his sheet” **(ibid. 10b)**. This is because perfection of the Holy Tongue safeguards a person from nocturnal emission, for through the perfection of the Holy Tongue one merits to rectifying the Covenant, as explained above.

The reason for this is that the primary perfection of the Holy Tongue is by means of *Targum / tardemah* and sleep—that is, by refining the concept of *Targum / tardemah*. Through this one is then saved from the nocturnal emissions of deep sleep, as above.

**{“As for the head of those who surround me, let the mischief of their own tongues cover them. Let fiery coals descend upon them; may it cast them down into the fire” (Psalms 140:10, 11).}** And this is what David requested, “As for the head of those who surround me, let the mischief of their own tongues cover them.” “The head of those who surround me” corresponds to **(Ezekiel 1:4)**, “*Nogah* surrounding it”—for it [the evil force of the *nogah*] is the head of those that surround holiness. “Let the mischief of their own tongues cover them,” <in other words,> their mischief and evil should be nullified.

And regarding the other tongues of the nations—the concept of the “conflagration of the seventy stars”—<he asked>, “Let fiery coals descend upon them; <may it cast them down into the fire>.” This is because “they emanated from fire and fire will consume them” **(ibid. 15:7)**.

In other words, the concept of *nogah / Targum* needs to be refined, so that the evil in it will fall away and the good in it will be extracted and ascend. It is then encompassed within holiness, namely, the Holy Tongue. For this is the concept of the perfection of the Holy Tongue through the tongue of *Targum*, explained earlier. As for the other tongues of the nations, the concept of complete evil, they must be utterly destroyed, as in, “Let fiery coals descend upon them….”

This is the concept of the flame of fire that descends on Shabbat eve upon the heads of the evil forces. This prevents them from being encompassed in the *nogah* to draw sustenance from the holiness, <as is known>.

The meaning of this is as follows: On Shabbat eve, right as Shabbat begins, *nogah* becomes encompassed in holiness. When this happens, the other forces of evil, the totally impure ones, also seek to ascend to holiness. But then a fiery flame descends upon their heads causing them to fall below. This is the deeper intention behind washing oneself with hot water on the eve of Shabbat, as explained in the *Kavanot*. It is also the above mentioned concept of having to extract the good in the *Targum / nogah*, so that it will be encompassed within the Holy Tongue. As for the other tongues of the gentiles, which are complete evil, we have to vanquish and nullify them totally, as has been explained.

## [Power of the Letters]

And when a person elevates the good in *Targum* <to the Holy Tongue> and perfects the Holy Tongue with which the world was created, this arouses and enhances the power of the letters of the Holy Tongue which are in each thing in the world. For each thing has in it a number of letter permutations with which that thing was created. Through the perfection of the Holy Tongue by means of the tongue of *Targum*, the power of the letters in each and every thing is aroused and enhanced.

This is **(Numbers 14:17)**, “Now, I pray, let the power of the Lord be enhanced, as You have spoken, saying….” [Elsewhere, our Sages **(Sanhedrin 56b)** teach:] “Saying refers to sexual offenses”—i.e. the “conflagration of the seventy stars.” This is the lust for sex which is eliminated by the speaking of the Holy Tongue, as above.

And this is “as You have spoken, saying.” In other words, commensurate with the speaking of the Holy Tongue, through which illicit sexual behavior is checked and lust eliminated, likewise will the “power of the Lord be enhanced.” This is because to the degree that speaking of the Holy Tongue—synonymous with crushing and eliminating the lust for sex—is perfected, accordingly the power of God in the Act of Creation—this being the letters contained in each and every thing in the world—is enhanced and aroused. This has been explained above.

## [Illumination]

Now, when someone has the ability to awaken an illumination of the letters of the Act of Creation in each thing, then his eating, drinking and all his [physical] pleasures come only from the illumination of the letters which are in eating and drinking. This corresponds to **(Ruth 3:7)**, “He ate and drank, and his heart was good.” “His *LeV* (heart) was good” alludes to the illumination of the letters of the *L-V* (32) times that the Holy Name *Elohim* appears in the Act of Creation which is in each thing.

And this is, “His heart was good”—”good” is nothing other than light, as in **(Genesis 1:4)**, “Then God saw that the light was good.” Thus, “He ate and drank, and his heart was good.” His eating and drinking came from a shining and illumination of the letters of the Thirty-two *Elohim* contained in the meal which he ate.

And this is, “‘His heart was good’—this is the Grace after Meals” **(Ruth Rabbah 5:15)**. His eating and drinking came from the illumination of the letters that are in the food and drink. This is the concept of Grace after Meals, because food is blessed through the perfection of the Holy Tongue—by causing the letters in each and every thing to be aroused and to shine. It is from there that eating, drinking and the other physical pleasure should primarily come, as explained.

## [Permutations]

Now, every simple sage {that is, he is only wise but not a tzaddik,} is capable of knowing the letters with which the thing he is eating was created. For someone who is knowledgeable in the factors controlling sweetness and bitterness, sharpness and saltiness, that this softens and this hardens, this enlarges and this reduces, this constricts and this expands; and he knows the divisions of the letters, which are classified into the three principal letters, the seven doubled letters and the twelve single letters; and he knows to which particular *sefirah* (Divine emanation) each letter applies and the power of each individual *sefirah*, which one is soft and which is hard and so on—then, by tasting some food or <even just> seeing something, he knows and understands the letter permutations through which that particular thing was created.

This is because each thing is different in its taste, smell and shape, depending entirely upon the permutations of the letters of the Holy Tongue. For the Holy One, with His wisdom and simple will, weighed exactly so many and so many letters with which to create one thing, and so many and so many letters with which to create something else.

This corresponds to the omissions, inclusions and vowel points which appear in the Torah. Everything is weighed; omissions and inclusions are made to maintain the balance. It is necessary to sometimes remove and sometimes add a letter or vowel point in order to align the balance of God’s power—all in accordance with His wisdom and will. Thus did the Holy One’s wisdom and will obligate: that He would weigh so many and so many letters and vowel points, and would create with this power and these letters and vowel points this thing so that it would have its specific taste, its specific smell and its specific shape. Likewise, He weighed a set of different letters and vowel points and with them created something else, so that it would have a different power, smell, taste and shape proportional to those letters.

This holds true for whatever exists in the world, and one who is just wise [and not a tzaddik] can understand all this with his wisdom. He will know the letters in each thing. Even so, for him to experience and have pleasure just from the letter permutations—corresponding to, “He ate and drank”—is impossible. Only a person who has brought perfection to the Holy Tongue and a new illumination in the Holy Tongue of each thing, i.e. into the letters in each thing, [only] he can fulfill “he ate and drank,” as explained above.

{The explanation is as follows: By means of wisdom alone, when one is knowledgeable in all the aforementioned, it is possible to know the letters contained in each thing. Thus, for example, when a person sees something which is sweet, and he is aware that sweetness has the power to soften, and he knows from which *sefirah* the power of sweetness and softness emanates—e. g. from the *sefirah Chesed* —and he knows which of the twenty-two letters is associated with the *sefirah Chesed*, then he knows that this letter is clothed within that object. This is likewise the case for all that exists in the world.

Yet, even though he is such a great sage that he knows all this clearly, he knows the letters in each thing (for which it is necessary to be thoroughly versed in the Wisdom of Truth, the Kabbalah, and in all natural sciences, as any intelligent person will realize—it being impossible to know all this without being an eminently accomplished student of Kabbalah and other fields of knowledge), it is nevertheless still possible that his eating, drinking and pleasures are still from the physical substance of the thing and not from the illumination of the letters. For it is only possible to merit having all one’s pleasures come exclusively from the letters which each thing contains when one has merited to the perfection of the Holy Tongue—i.e. when he has merited breaking his sexual lust entirely and has perfected the Holy Tongue to the point where he has brought a new illumination into the Holy Tongue, namely, into the letters in each thing. It is specifically the tzaddik who is on this level who merits this: to not feel any pleasure from any thing [in itself]—eating, drinking, and the other worldly pleasures—but only from the illumination of the letters in each thing. Fortunate is he.}

**{“May He send your help from Holiness, and from Zion *yis’adekha* (your support)” (Psalms 20:3). }** This corresponds to, “… and from ZIoN *yiS’ADekha* (your support).” *Se’UDatkha* (your meals)—i.e. eating, drinking and all the physical pleasures—will be from the *TZiun* (sign) and mark of the letters which are <combined> and marked in each thing. For the taste, smell and shape is the sign and mark of the letters which are contained in that thing.

This is: “May He send your help from Holiness.” “Your help” corresponds to **(Genesis 2:18)**, “I will make him a helpmate”—namely Chavah/the Holy Tongue, as explained. And this is, “from Holiness”—<“Anywhere that you find protective measures against illicit sexual behavior, you find holiness”>—namely, the Holy Tongue.

Thus, the final letters of “*yishlaCh ezreKha mi’kodeSh*” (may He send your help from Holiness) spell *ChoSheKh* (darkness). This alludes to *tardemah*, which is *Targum*, for the principal perfection of the Holy Tongue is through the *Targum*, as explained. And when he has this perfection, as a result, “From Zion [will come] your support.”

## [Creation]

Now, someone who has attained this level of “from Zion [will come] your support,” as a result his heart will shine. It is called *LeV* (heart) by virtue of its receiving and being sustained “from the beauty of beauties,” from the *L-V Elohim* in the Act of Creation. These are synonymous with the letters contained in each thing, which are all drawn from the concept of the Thirty-two *Elohim* in the Act of Creation.

And, through the illumination of the light which the heart receives from the Thirty-two *Elohim*, one’s face radiates with this light, as in **(Proverbs 15:13)**, “A happy heart makes a good countenance.” And when one’s face shines with this purity, then another person can see his face in this face as he would in a mirror, and then feel remorse and return in repentance. This corresponds to **(Deuteronomy 5:4)**, “God spoke to you face to face.” In other words, because you have with you “God’s speech,” i.e. perfection of the Holy Tongue, the countenance radiates and shines to such a degree so that <each and every> person can see himself “face to face.”

This is [the meaning of]: **“As long as there was no scale, [there was no providence face to face].”** This alludes to the Holy Tongue, which is called a scale because with His will the Holy One weighed the letters, as explained. This corresponds to **(Job 28:25)**, “He makes a weighing of the spirit.” The Holy One weighed so many and so many letters for each and every thing, so that it would have a specific taste, smell and form, as He willed it.

But before the Holy Tongue was perfected, **“… there was no providence face to face.”** The concept of “face to face” did not yet exist. For it is impossible to merit to a shining face—the concept of “face to face”—except by means of the “scale,” which corresponds to the perfection of the Holy Tongue. This is because essentially, “face to face” is the result of “God spoke to you,” as above.

<In addition,> “scale” corresponds to the concept of the Holy Tongue in that its [the Holy Tongue’s] principal perfection comes through *Targum* which is *nogah*, [and *nogah*] is called a scale, as is known.

And this is the difference between hearing something from a teacher, from a student, or [seeing it] <inside> a book. For the tzaddikim are **(Psalms 103:20)**, “strong warriors doing His word.” They make and construct the word of the Holy One—namely, the Holy Tongue with which the world was created. This corresponds to **(Bereishit Rabbah 8:7)**: “The Holy One consulted with the souls of the tzaddikim and created the world.”

The Holy One anticipated the delight He would have from the souls of the tzaddikim, and by virtue of this, “With the word of God the heavens were made, and by the spirit of His mouth their entire host.” That is, the word of the Holy Tongue, with which the world was created, was made. This is because the tzaddikim are synonymous with “doing His word.” They make the word of the Holy One—that He should speak and create the world.

All this preceded [the Act of] Creation. Now, too, when the tzaddikim want to hear some word from the Holy One, they first make the word and construct it. That is, through their good deeds they merit to hear the Holy One speak. Thus, these words came into existence and were constructed by them. This corresponds to (Psalms 103:20), “Doing His word, to hear the sound of His word.” When they want to hear the Holy One’s word, they first make the word—this being “doing His word.” Then afterwards, they hear that word from the Holy One—this being “to hear the sound of His word.” It is with this word that the Holy One talks to them.

Perfecting the speaking of the Holy Tongue is dependent upon fear, corresponding to, “He constructed her like a storehouse,” as explained. And fear depends upon the ears **(Tikkuney Zohar #70, p. 122a)**. We find that when the tzaddik hears words of Torah from the mouth of the Holy One, these words are perfect. This is because the words are dependent upon fear <and fear depends upon the ears>, and he hears the words in the aspect of “to hear the sound of His word.”

Therefore, someone who hears directly from his [the tzaddik’s] mouth receives the words of the Holy Tongue with perfection—namely, with fear. This Holy Tongue has perfection because of the concept of “to hear the sound of His word.” For perfection of the word depends upon fear, and fear depends upon the ears. But someone who hears it from someone else is far from this perfection, because it has gone down in its level.

And this is [the explanation of the opening verse]: **{“*Tefillah l’Chabakkuk* (A prayer by Habakkuk) the prophet for having erred. O God, I heard Your utterance, I feared; O God, revive Your acts in the midst of *shanim* (years)….”}**

**O God, I heard Your utterance, I feared** — <This is: When I heard> directly from the tzaddik, who hears it from Your mouth, as in, “Doing His word, to hear the sound of His word.” And thus:

**Your utterance** — He hears from You, that is, from the mouth of the Holy One Himself. Then:

**I feared** — For in the main, fear depends upon the ears. And then there is perfection to this Holy Tongue, as explained earlier. And thus:

**O God, revive Your acts in the midst of *shanim* (years)** — “Revive,” Rashi explains as arouse. In other words, Your acts are aroused—the power of the Act of Creation is aroused.

**in the midst of *shanim*** — [As our Sages teach (Sotah 49a):] “Do not read this ‘in the midst of *ShaNiM*, ’ but in the midst of *Sh’NayiM* (two)”—<namely,> the verse twice <and the Aramaic translation once>, i.e. the Holy Tongue. And through a perfected Holy Tongue—perfected through fear which depends upon the ears—the power of the Act of Creation, which was created by means of the Holy Tongue, is aroused and made to radiate.

This is what Rashi explains: **A prayer by Habakkuk [the prophet] for having erred** — [Rashi says,] “*k’Targumo* (according to its translation).” For principally, the perfection of the Holy Tongue is through the *Targum*, as above. And this is:

**for having erred** — For “errors” allude to *Targum*. This is because *Targum* is the concept of the Tree of Knowledge of good and evil. It is an admixture of good and evil. The same is true of one who sins unintentionally, he also contains good and evil. For the deed is evil, but his intention is good.

*Excerpts related to this lesson:*

The difference between someone who learns from a book and someone who hears [the teaching] directly from the sage is even greater. This is because a book is only for remembering, as is written **(Exodus 17:14)**, “Write this as a reminder in the Book.” And memory is [fixed] in the power of imagination, for even an animal has memory. This we know empirically, that even an animal can recall that in this place it was bitten by a dog and so it runs away from there. This is why our Sages said **(Gittin 60b)**: “Words of the Oral Torah may not be written down.”

There is more to this than meets the eye. For in truth, this verse “Write this as a reminder in the Book,” was said about the Written Torah which specifically needs to be written down. {All this I [Reb Noson] heard from his [Rebbe Nachman’s] holy lips when I transcribed the lesson in his presence, but he did not fully clarify this point.}

This is the deeper meaning of what our Sages said **(Sanhedrin 38b)**: “The First Man disguised his circumcision. The First Man spoke Aramaic.” Understand this well.

As explained, through the Aramaic tongue, which is the tongue of *Targum*, the foreskin/the comprehensive evil was able to draw and nurture from the Holy Tongue/the Holy Covenant. Study this carefully. For primarily, blemishing the Covenant/the comprehensive evil/the tongue of the nations is nurtured through the tongue of *Targum / nogah*. Through this they ascend to nurture from the Holy Tongue/the Holy Covenant, as explained above. This is because quintessentially the scale—choice and free will—corresponds to *nogah / Targum*, because *nogah* is referred to as a scale, as above.

And this is: “The First Man disguised his circumcision. The First Man spoke Aramaic.” For one depends upon the other. This is because in the main, the blemishing of the Covenant/”disguising the circumcision” comes about as a result of [people] not elevating the Aramaic tongue/the tongue of *Targum* to the Holy Tongue, as above.

**“Doing His word, to hear the sound of His word.” When the tzaddik makes the word…**, as above. When the Holy Tongue comes from above, it is still in need of rectification. For the good still has to be elevated from the *Targum*. This is the deeper intention of circumcision. As the Midrash **(Bereishit Rabbah 11:6)** brings the question which the heretics asked concerning the mitzvah of circumcision: How is it that the Holy One created something which is still in need of rectification? But it was with this intention. As explained earlier, the Holy Tongue, which corresponds to the sanctification of the Covenant that comes from above, is still in need of rectification. Primarily, its rectification is below, in this world, by our elevating the good in the *Targum* and perfecting the Holy Tongue. This is because the primary rectification of all things is completed below, specifically in this world. This is the concept of the perfection of the Holy Tongue through *Targum*. For, even though the Holy Tongue comes from above, it nevertheless can only be perfected through the tongue of *Targum* which is the concept of the Tree of Knowledge of good and evil; that is, by extracting the good in the *Targum*, the good in the Tree of Knowledge, specifically through this is the Holy Tongue perfected.

And this is the concept of what was explained in the Midrash: the answer to the question of the heretics concerning the mitzvah of circumcision: “How is it that the Holy One created something which is still in need of rectification?” They answered there that everything requires rectification. “Lupines need to be cooked… man, too, is in need of rectification.” See there.

As mentioned above, the Holy One created the entire Creation for the sake of man, the owner of free will, specifically so that he rectify all things by extracting the good in the Tree of Knowledge. By doing so he completes and rectifies everything in the world. Thus, it is necessary to make the correction of circumcision, the concept of rectification of the Covenant, specifically in this world. For this is the concept of the perfection of the Holy Tongue specifically through *Targum*. The Holy Tongue which comes from above, comes from above without perfection, and is only perfected through our extracting the good in the *Targum*. Only then can the Holy Tongue be perfected, as explained.

And this is *chashmal: chash MaL*, synonymous with *MiLah* (circumcision). And *MaL* is numerically equivalent to seventy, corresponding to the “conflagration of the seventy stars,” mentioned earlier. It is *nitMaLel* (extinguished), *neChTaKh* (cut off) and nullified through the mitzvah of circumcision, which is the rectification of the Covenant, as above. Study the *Kavanot* and understand.

Elevating the good from the *Targum* is achieved through the rectification of errors. A person has to rectify all that he did by sinning unintentionally. Understand this.

Now, like Yosef, someone who has achieved a perfection of the Holy Tongue is capable of interpreting the dreams of deep sleep, as explained there. This is because dreams are determined by the foods that one eats, as is brought. We’ve seen that in every thing there are letters. And so, when a person lays down and sleeps, the vapors of the foods he’s eaten ascend and rise to the brain. The letters which they contain are combined, and from this the dream is made.

It can be concluded from this that if, when eating, a person would eat the second spoonful before the first, an entirely different dream would show itself to him. For every thing has different letters and if he had eaten this spoonful first, the letters would have combined in different permutations and another dream would have been shown to him. Now, the person who has achieved a perfection of the Holy Tongue knows the letters which all things contains. Therefore, as mentioned earlier, he is capable of interpreting dreams.

Understand well how the subject of interpreting dreams through the perfection of the Holy Tongue has now been properly explained by what is written there afterwards, that through the perfection of the Holy Tongue the illumination of the letters in each thing is made to shine. Through the illumination of the letters in all foods—from which dreams emanate—the tzaddik/Yosef knows how to interpret the dreams of tardemah, as explained earlier.

*The following material, which relates to this lesson and was written by Rebbe Nachman himself, was later found:*

“May He send your help from Holiness.” The value of the Holy Tongue is very great; with it the world was created. As our Sages said: “‘This one shall be called *IShah* (woman) because from *ISh* (man)’—a play on words. From here we see that the world was created with the Holy Tongue.” For woman is synonymous with the Holy Tongue—through her the world was created. And this is ChaVaH, corresponding to speech, as in, “Night *yeChaVeH* (declares) to night.” And this is what is implied in, “This one shall be called a woman.” For speech is called *zot*, as in, “*V’zot* (this is) what their father spoke to them.”

And by virtue of the Holy Tongue, He exalted us above all the *L’ShoNot* (nations). This is the concept of *lashon nophel al lashon*: All the *l’shonot* (tongues) are overcome by the *lashon* of holiness. And there is no….

< The [third chapter of] *Sifra De ’Tzniuta* states (Zohar II, 176b):>

**“*Teisha Tikkunim Yakirin* (nine precious rectifications) were given over to the beard. The more something is hidden and not revealed, the more it is found to be lofty and precious. It [the beard] is a very precious treasure. Hairs upon hairs from in front of the ears to the top of the mouth. [Hairs above the lip] from one side to the other. Found below the two nostrils is a path which is full but does not show out. The sides of the face are covered [with hairs] on both sides. Showing out are two cheeks, red like a rose. In one strand, tough black hairs cascading down to the chest. Lips, which are red like a rose and free of hair. Small hairs resting on the throat and covering the back of the neck. Long and short hairs which end together. With these, he is found to be mighty and strong.”**

## [Suffering]

**K**now! There is a soul in the world through which Torah lessons and explanations are revealed. And she [this soul] is burdened with suffering: “Bread with salt shall you eat, water with measure shall you drink; for such is the way to [acquiring] Torah” **(Avot 6:4)**. And all those who expound the Torah receive from this soul.

Now, this soul, all her words are like flaming coals. For it is impossible to receive and draw from the waters of Torah except when one’s words are like flaming coals, as in **(Jeremiah 23:29)**, “Is not My word like fire?”

But when this soul falls from the level of “Is not My word like fire?” and her words are not like flaming coals, but her words cool off, then she expires. And when she expires, then the Torah lessons which are drawn through her depart. Then all those who expound the Torah are incapable of comprehending any <of the light and> lessons of the Torah.

As a result, quarrel breaks out against the tzaddikim. This is because the primary controversy which exists in the world comes about due to a departing of the Torah’s lessons. For a lesson is an answer to difficulties and quarrels.

This corresponds to **(Numbers 20:1)**, “*miDBaR TZiN*” (the Tzin Desert), which is etymologically similar to *DiBuR m’TZuNan* (cool and indifferent words). It was there that Miriam—the concept of the soul which bears the bitterness of servitude for the Torah—passed away. Then the *B’ER* (the well), the *Bei’EuRei* (the explanations) of Torah, departed. And then **(Numbers 20:3)**, “The nation quarreled with Moshe”—i.e. the concept of quarrel which breaks out <against the tzaddikim>, as explained.

This is why those who expound the Torah are called *MoRIM* (instructors), because they receive through the above mentioned soul which is known as *MiRIaM*. They are also *MoRIM et MoReIheM* (instruct their instructors), as in, <“From all my teachers I gained wisdom,” **(Psalms 119:99)**> “… but from my students most of all” **(Taanit 7a)**. And this is what Moshe replied **(Numbers 20:10)**, “Listen now, you *MoRIM* (rebels).”

## [Impassioned Words]

Now, someone who wants to draw <true> Torah lessons must first draw to himself impassioned words like flaming coals. The words are drawn from the Supernal Heart, corresponding to **(Psalms 73:26)**, “*tzur* (the rock) of my heart.” A person has to pour out his words in prayer before God. Through his prayer, God’s mercy upon him is stirred and the Supernal Heart is opened, for the essence of mercy is in the heart. Then words flow from the Supernal Heart, and through the words he also draws lessons of Torah from there.

The above mentioned heart corresponds to the *sela* (the rock) from where words come, as in **(Megillah 18a)**, “Words are in the *sela*.” And *sela* is synonymous with *tzur*, as in **(Psalms 105:41)**, “He split open the *tzur* (rock) and water flowed out.” It is also the concept of heart, corresponding to “the *tzur* of my heart.”

The heart is stirred with mercy and inspires impassioned words, as in **(Psalms 39:4)**, “My heart grew impassioned within me, when in my utterance a fire blazed—then I spoke aloud.” And in this heart are recorded all the <true> Torah lessons, as in **(Proverbs 3:3)**, “Record them on the register of your heart.”

And someone who wants to take some lesson must take it from the above mentioned heart with prayer <and> with pleading. Because of this, before any of the Torah’s expounders begins elucidating some lesson, he must first pour out <his heart, like water, in prayer> before God. This is so that he may arouse the Supernal Heart to inspire him with words that are like flaming coals. Afterwards he can begin to give the lesson, because afterwards the rock has been opened and its waters—the lessons of Torah—<will begin> to flow.

## [Binds with their Souls]

And there is a difference between the lessons a person explains to himself and those he explains to a group of people. This is because when he expounds publicly, and before giving the lesson binds himself with their souls and pours out his words and prayers before God, then certainly **(Job 36:5)**, “Behold, God is great and despises not.” But the prayers of an individual—perhaps they do despise his prayers.

This corresponds to **(Numbers 20:8)**, “Speak to the boulder in their presence”—your prayer should be at a time when the congregation is assembled <before you>. And this is **(Deuteronomy 31:12)**, “Gather together the people.”

## [Supernal Heart]

And this is the difference between someone who studies from a book and someone who hears [a teaching] directly from the sage himself. For the person who hears directly from the sage himself certainly has had his soul bound with the soul of the sage while he prays, as explained. Then this person has a share in this lesson.

This is because through the prayer, holiness is added above. And every prayer that emanates from numerous souls adds holiness above and arouses the Supernal Heart all the more. And so, the Supernal Heart pours forth the waters of the lesson all the more.

<The amount of holiness added is commensurate with the size of the gathering>, as in **(Psalms 22:4)**, “You are holy, enthroned upon the praises of the Jewish people.” Through the praises of the Jewish people, His holiness is increased.

Likewise, all those people present at the time of the lesson have their evil subdued by the good of the sage expounding. And commensurate with the subduing [of this evil], so the enemies—i.e. the evil forces besieging the Supernal Heart—are subdued. This corresponds to **(Ezekiel 5:5)**, “This is Yerushalayim. I have set it in the midst of the nations, <and countries surround her>.” <And Yerushalayim is synonymous with the Supernal Heart,> corresponding to **(Isaiah 40:2)**, “Speak to the heart of Yerushalayim.”

And this is the concept of the staff. God said to Moshe **(Numbers 20:8)**, “Take <the staff> and gather the community.” The “staff” is synonymous with the authority and strength of the tzaddik made by means of his devotional service. Through it, all the enemies are subdued—both below and above.

**{“The staff of your strength God will send from Zion; rule amidst your enemies” (Psalms 110:2).}** And this is the meaning of, “The staff of your strength God will send”—namely, the mitzvot and good deeds, which are *TZIuNim* (signs) of exalted things. From them the “staff of strength” to subdue the enemies is made. And this is, “rule amidst your enemies.” From this we can conclude that someone who is in the company of the sage during the <discourse>, his evil is <subdued>, as above.

And this is the meaning of **(Lamentations 2:19)**, “Pour out your heart like water before the countenance of God.” “The countenance of God” corresponds to the lessons and interpretations of the Torah, as in **(Leviticus 19:32)**, “Honor the countenance of the *ZaKeN* (the sage).” The *ZaKaN* (the beard) is the honor of the face. And they [the Torah lessons and explanations] are the Thirteen Rectifications of the Beard, the Thirteen Principles of Torah Interpretation. <And this is: “Pour out your heart….”> A person needs to pour out his words and prayer prior to drawing Torah lessons, as explained.

And this is **(Numbers 20:6)**, “[Moshe and Aharon moved away] … and fell on their faces”—when they heard the quarrel. They understood that because of the fall of the Torah lessons/the face, the quarrel began.

## [Undeserved Gift]

And when a person prays before the lesson, he has to pray with entreaties, asking God for an undeserved gift. He should not make it contingent upon his own merit, even if his staff of strength from his devotional service has now been aroused. This staff is not for self-aggrandizement, but for humbling the evil of the community.

This is because in a group of people, there are those who are good and those who are wicked. He has to humble the evil of the wicked, as explained. But before God, he must stand like a pauper and a beggar. He should plead instead of relying upon <his own merit>. This is **(Deuteronomy 3:23)**, “At that time I pleaded with God, saying.” He has to plead whenever it is that he wants to “say”—i.e. prior to giving the lesson.

And this is the mistake which Moshe made. God said to Moshe: “Take the staff and gather the community. Then speak to the boulder in their presence.” He was to take the authority of his strength which he had by virtue of his mitzvot and good deeds, “And gather the community.” For at a time of gathering, when there are also wicked people amongst them, a staff of strength is necessary in order to subdue their evil.

But afterwards, “Then speak to the boulder in their presence.” It isn’t “speak[ing]” unless [it’s said with] humility. He should pour out his words and prayers with pleading, like a pauper and a beggar. “To the boulder”—i.e. to the Supernal Heart, as above. “In their presence”—specifically. The assembly should be there at the time, so that he can bind himself to their souls.

But he [Moshe] did not do this. <Rather,> he made mention of his goodness and righteousness while praying. He did not make use of the staff for the assembly, but used the staff while praying.

This corresponds to **(Numbers 20:11)**, “Moshe raised up his hand [and struck the boulder twice with his staff].” “His hand” alludes to prayer, as in **(Exodus 17:12)**, “His hands were faith,” which Onkelos translates as, “[His hands] were spread out in prayer.” He raised up his prayer and did not bind himself to the assembly. “And struck the boulder twice with his staff,” as if to say, “He struck the rock and water flowed” **(Psalms 78:20)** —he struck the Supernal Heart, like people taking something by force, with coercion. This is because he [Moshe] came with the strength of his good deeds.

And this is the striking of the boulder twice. One striking was the taking of the Torah lessons by force, with coercion. He did not ask for it gratis, as explained. And there is another striking. For “whoever presses the hour, is pressed by it” **(Berakhot 64a)**, and he passed away prematurely. And with his passing, the Divine Presence, which is the Supernal Heart, wails and cries over him. And this is “twice,” for both Moshe and Aharon died as a result of the striking. As is written **(Numbers 20:13)**, “These are the Waters of Strife….”

Because of this, a person should not pressure himself about anything. Rather, he should request with pleading. If God will give it to him, He will give it; and if not, not. **{“Because you did not have enough faith in Me to sanctify Me in the presence of the Jewish people, therefore, you shall not bring this assembly to the land that I have given you” (Numbers 20:12).}**

And this is, “Because you did not have enough faith in Me”—i.e. prayer, as mentioned. He raised up his prayer above the prayer of the assembly. He did not bind himself with <their souls>. And prayer is faith, as in, “His hands were faith.”

“To sanctify Me in the presence of the Jewish people.” Specifically, “to sanctify Me.” For through the multitude’s <prayer, His name> is made holy. “Therefore, you shall not bring this assembly to the land that I have given you.” <This> hinted to his passing away. For at the time of the tzaddik’s passing, holiness is also added above, as is known. Thus, that which was decreased through them is now completed through them.

## [Land of Israel]

Now, in the merit of the Torah which we draw, we merit to the Land of Israel, as in **(Psalms 105:44)**, “And He gave them the lands of the gentiles.” But the Land of Israel is one of the three things which are acquired through suffering **(Berakhot 5a)**. And the main suffering is the detractors, the wicked people, those “who had given a bad report about the land” **(Numbers 14:37)**.

The first thing that has to be done is to subdue these wicked people, and to punish them with the sword and with death. By doing this, it is afterwards possible to go to the Land of Israel. Yet, it is impossible [to acquire] the power to punish the wicked except when this power is received from *EDoM*. For this is his power, as in **(Genesis 27:40)**, “But you shall live by your sword.” He draws from the planet *Ma’EDiM* (Mars).

## [Edom]

And know! the spiritual forces which are created from the letters of the Torah originated <by this sage>—they are bona fide angels. They receive the power from Edom in order to punish the wicked with the sword and with death. And they are created in the concept of **(Psalms 68:12)**, “The Lord gives the word, the heralds are a mighty host.” They punish the wicked, as in **(ibid. 91:11, 13)**, “He will charge His angels on your behalf…. Upon the lion and the viper you will tread.”

## [Holiness]

Now, these spiritual forces/angels are commensurate with the renewal of the Torah, and the renewal of the Torah <is> the holiness that is added above. The more the holiness, the more Torah that is drawn; the more the Torah, the more numerous the angels. The reverse is also true. In other words, there are times when the [level of] holiness is so inferior that the angels created from the Torah insights are weak. They lack the ability to receive the power [needed] to punish the wicked with the sword and with death. They only have strength to subdue the wicked and bring fear into their hearts, but not to punish them with the sword and eliminate them entirely.

## [Gentile Courts]

And there are times when even just subduing them is not within the power of these angels; so weak are they because of the inferior [level] of the holiness. The only power they have is to stir the nations against the wicked people who give a bad report about the land.

This is how it now is in <this bitter> exile. We do not have the power to punish the wicked on our own; only through <gentile law>, as in **(Habakkuk 1:4)**, “The wicked besets the righteous, therefore, the judgment goes out crooked.” For the wicked man surrounds the tzaddik, and we on our own do not have the power to repel him except through <gentile courts>—to have him judged according to their laws and to receive from them the power to oppress the wicked.

And know! occasionally it is God’s plan that the wicked besets the tzaddik and the tzaddik doesn’t have the ability to repel him except through <the gentile courts>. Through the strength of the judgment, the judgment of holiness, which had fallen between the forces of evil, emerges. <And> the tzaddik takes it out from between the evil forces, so that the judgment goes out from its crookedness. For it became crooked [while] between the forces of evil, as in **(Psalms 147:20)**, “Judgments—they know them not.” But now, it goes out of its crookedness and is straightened out. And this is the meaning of: “Therefore, the judgment goes out crooked”—.

## [Silence]

And there are times when they don’t have even this power. They haven’t the power to punish [the wicked], or to punish through <the gentiles>, or to bring fear into their hearts. The only power they have is to silence them, that they should not speak evil in front of us. This is so that their words should not be heard by the common people. And occasionally they don’t have even this power. It all depends on the inferiority of the [level of] holiness.

And this is the meaning of: **{ Then Moshe sent envoys to the King of Edom: “This is what your brother Israel declares: You know all the troubles that we have encountered. Our fathers migrated to Egypt…. The Egyptians mistreated us…. When we cried out to God, He heard our voice and sent an angel who took us out from Egypt. We are now in Kadesh, a city at the edge of your territories. Please let us pass through your land. We will not go through any fields or vineyards, and we will not drink any water from your wells. We will travel along the King’s Highway.” … Edom’s response was, “Do not pass through my [land], or I will greet you with the sword!” The Jewish people said to them, “We will keep to the beaten path. If we drink any of your water… I will pay the full price. It is of no concern. Only with my foot will I pass through.” He replied, “Do not come through!” (Numbers 20:14-20).}**

**Then Moshe sent *malakhim* (envoys) to the King of Edom** — “*Malakhim*” <means *malakhim* (angels), literally>, as mentioned. “The king of Edom,” as above.

**This is what your brother Israel declares** — In other words, these angels come into existence from the pure statements of the Jewish people, as explained. This corresponds to, “[The Lord] gives the word, the heralds are a mighty host.”

**You know all the troubles that we have encountered. Our fathers migrated to Egypt** — “*You* know,” specifically. This is because all punishments are through him, particularly the Egyptian exile. It resulted from a blemishing of the Covenant, as is known. And blemishing the Covenant brings to the sword, as in **(Leviticus 26:25)**, “a vengeful sword <to avenge [My] covenant.” And Edom> is appointed over the sword, as explained.

**The Egyptians mistreated us…. When we cried out to God, [He heard our voice] and sent an angel [who took us out from Egypt]**— Our Sages <said> that this was Moshe “who took us out.” For the blemishing of the Covenant is a blemishing of knowledge, as in **(Genesis 4:25)**, “And Adam knew.” And the voice arouses the *daat* (knowledge), as in **(cf. Berakhot 24b)**, ‘The voice arouses concentration.’ Because of this: “When we cried out to God, He heard our voice”—<for> the voice arouses *daat* —”and sent an angel.” This is Moshe, who is synonymous with *daat*. And through the revelation of *daat* as it should be, then, “he took us out.”

This is why we recite the Haggadah in a loud voice. For the redemption came about through voice, corresponding to, “He heard our voice.” This is also the reason it is called *haGaDah*, indicating the rectification of the Covenant, as in **(Deuteronomy 4:13)**, “*vayaGeD* (And He told) you about His covenant.” And the main mitzvah is <to recite the Haggadah over wine>. This indicates a rectification of the daat, as in **(Yoma 76b)**, “Wine and fragrances make clever,” and as in **(ibid.)**, “‘*tiRoSh*’: if he is worthy he becomes *RoSh* (foremost)—i.e., *daat*.”

**Please let us pass through your land** — They wanted to travel to the Land of Israel by way of the power of Edom, so as to receive from him the power to punish the wicked with the sword and with death. This was so that they would be able to travel <to the Land of Israel> on the King’s Highway—the King of the world—and not for the sake of worldly pleasures. And this is:

**We will not go through any fields or vineyards, and we will not drink any water from your wells** — This alludes to the pleasures of this world. For all this is not what we desire. Rather, what we desire is:

**We will travel along the King’s Highway** — This is so that the wicked do not prevent us from following the path of the King of the world.

**Edom’s response was, Do not pass through my [land], or I will greet you with the sword!** — All this <was> due to the inferior power of the holiness, as explained. And this is:

**We are now in *KaDeSh*, a city at the edge of your territories** — In other words, because the *KeDuShah* (the holiness) is on such an inferior level, <touching on> the border of impurity, as a result:

**His response was, Do not pass through my…** — For someone who is on a inferior level should not provoke the wicked, for [the wicked man] devours a tzaddik greater than he **(cf. Habakkuk 1:13)**.

**They [the Jewish people] said to them, We will keep to the beaten path** — This corresponds to **(Psalms 84:6)**, “the paths in their hearts”— to bring fear into their hearts.

**If we drink any of your water** — “Your water” is synonymous with judgment, as in **(Amos 5:24)**, “But let judgment cascade like water.” In other words, it is sometimes necessary to <flatter> the wicked <in the gentile courts>.

**I will pay the full price** — Onkelos translates this as, “their money.” It refers to the bribes <which must be doled out in the gentile courts> in order to have them willingly allow the <judgment of holiness> to be taken from the crookedness.

**It is of no *DaVaR* (concern). Only with my foot will I pass through** — I want to travel and pass through with your power, in order to silence the wicked. So that *DiVReihem* (their words) do not enter “my foot”—i.e. the common people. They are called foot, as in **(Exodus 11:8)**, “And all the people who are at your feet.”

**He replied, Do not come through!** — All this is due to the inferior [level] of the holiness, as explained.

<From this we can conclude that one has to> pour out his prayer prior to [teaching] the Torah, and bind himself with the souls in the audience. By virtue of this, greater holiness is added above, as in **(Proverbs 14:28)**, “In the multitude of people is the King’s splendor.” And commensurate with the increase of holiness is the increase in the radiance of Torah. And the greater the radiance of the Torah, the greater the power of the angels; the greater the power of the angels, the better he is able to punish the wicked who give a bad report.

And this is the explanation <of the *Sifra De’Tzniuta*>:

**Nine precious rectifications were given over to the beard (*zakan*)** — In other words, to the *zaken* (the sage) who sits in the yeshivah to expound [the Torah] were given the nine concepts mentioned above: 1) “take the staff”; 2) “and gather the community”—to subdue their evil; 3) “speak to the boulder”—with pleading; 4) “in their presence”—that he should bond with them; 5) to draw <words like flaming coals>; 6) to draw Torah [lessons]; 7) the creation of angels 8) to receive power from Edom to subdue <the wicked and the forces of evil>; 9) to come to the Land of Israel.

And these are <the nine> rectifications that are given over to the sage who expounds:

**The more something is hidden and not revealed** — This hints to the soul which is the concept of Miriam. It expires, as explained. **The more it is found [to be lofty and precious]** — The explanation is: Because of this sage, all that was forgotten due to the soul’s having expired is now *found*. And now the nine rectifications are listed in order:

**The first rectification: Hairs upon hairs from in front of the ears to the top of the mouth** — This is the concept of *S’ARot* (hairs), as in **(Psalms 87:2)**, “*ShaARey* (the gates of) Zion,” which corresponds to, “The staff of your strength <God> will send from Zion”— as mentioned above.

“From in front of the ears,” that is, prior to hearing if they would be able to accept [the Torah]; “to the top of the mouth,” they opened their mouths and said, “We will do.” This is **(Ketuvot 112a)**, “Your mouths preceded your ears.”

**The second rectification: [Hairs above the lip] from one side to the other** — In other words, to subdue their evil, as above. With this he takes them out of the authority of the Other Side, and brings them into the domain of holiness. This is the meaning of “from one side to the other”—<corresponding to, “and gather the community,” mentioned above>.

**The third rectification: Found below the two nostrils is a path which is full but does not show out** — Namely, the concept of the *ChoTeM* (the nose), as in **(Isaiah 48:9)**, “For My praise, *eChToM* (I will restrain My anger) from you.”

“A path which is full,” because “For those who fear Him lack nothing” **(Psalms 34:10)** —this is “full.” And fear is synonymous with <praise> [i.e., prayer], corresponding to **(Proverbs 31:30)**, “But the woman that fears God, she shall be praised.” It is the concept of the nose, as in **(Isaiah 11:3)**, “He shall breathe of the fear of God.”

“But does not show out,” for a person must humble himself and not rely upon his own merits, as explained. This corresponds to **(Proverbs 25:6)**, “Do not show yourself splendorous in the presence of a king.” <This is the third rectification: “speak to the boulder.”>

**The fourth rectification: The sides of the face are covered [with hairs] on both sides** — Namely, the binding with their souls; they cover him on all sides. <This is the concept of the fourth rectification, which is “in their presence.”>

**The fifth rectification: Showing out are two <holy> *TaPuChin* (cheeks), red like a rose** — This is the concept of the openings of the heart which are *niPhTaChim* (opened). The mercies of the Supernal Heart are stirred and there is an inspiration of impassioned words <like flaming coals>—corresponding to “red like a rose.”

**The sixth rectification: In one *chut* (strand), tough black hairs *TaLyan* (cascading) down to the chest** — This is the concept of drawing Torah, as explained. For they [the lessons] are synonymous with **(Song of Songs 5:11)**, “[His locks] *TaLtalim* (are wavy) and black like a raven”—because they are “*TiLei TiLim* (heaps and heaps) of laws” **(Eruvin 21b)**. They are drawn down to the chest—to the innards, as in **(Psalms 40:9)**, “Your Torah is in my innards.”

“Cascading in one chut.” This corresponds to **(Psalms 50:3)**, “His surroundings are exceedingly *niS’ARah* (turbulent)”—God is strict with the tzaddikim to a chut <*haS’ARah*> (a hairsbreadth) **(Yevamot 121b)**. And when they blemish [even] a hairsbreadth worth, then they lack the ability to draw these laws, as explained.

**The seventh rectification: Lips, which are red like a rose and free of hair** — This is the creation of angels, as above, as in **(Psalms 33:6)**, “By the breath of His mouth all their hosts.” “Red like a rose,” as in **(Psalms 104:4)**, “… flaming-red fire His attendants.”

**The eighth rectification: Small hairs resting on the throat and covering the back of the neck** — In other words, to receive the power from Edom to subdue the <forces of evil> which turn their back.

“Small” is synonymous with the power of Edom, corresponding to **(Obadiah 1:2)**, “Small have I made you amongst the nations.” “Resting on the throat” is synonymous with the sword mentioned above, corresponding to **(Psalms 149:6)**, “The lofty praises of God are in their throats, and a double-edged sword….”

**The ninth rectification: Long and short hairs which end together** — This is the concept of the Land of Israel. It is divided into tribes, which correspond to **(Psalms 104:25)**, “small creatures and great ones.”

**With these, he is found to be <mighty and strong>** — In other words, when he comes to the concept of the Land of Israel, then he is called <“mighty and strong.”> For before he achieves the concept of the Land of Israel, then, “Let him that girds [his sword] not boast like he that takes it off” **(1 Kings 20:11)**. But afterwards, when he is victorious, then he is called “a man of war.” <Ponder this well.>

This lesson was taught on Rosh HaShanah, on the verse **(Psalms 89:16)**, “Happy is the people that knows the blast of the shofar.” But we were not worthy of receiving from what his holy hand had written, the explanation of this verse according to the lesson. Also, prior to his delivering this lesson, some time before that he told an amazing story. He had a vision, either awake or asleep, and he said that the lesson “Nine Rectifications” explains this amazing vision which he related. God willing, the time will come to explain these things, elsewhere, with His help.

Rabbi Chanina ben Chakhinai says: One who stays awake at night, and one who walks on the road alone, and one who turns his heart to idleness, behold, such a person is liable for his life (Avot, chapter 3). For there are heretics who say that the world is a necessary existence, and according to their evil, corrupt opinion it seems to them that there are proofs and demonstrations for this, God forbid, from the way of the world. But in truth their mouths utter vanity, for in truth the world and all that fills it is a possible existence, for only the Name, blessed be He, alone is a necessary existence; but all the worlds with everything in them are a possible existence, for He, blessed be He, created them out of nothing, and in His ability, His power, and His possibility, blessed be He, it lay either to create them or not to create them. Therefore certainly all the world and all that fills it is a possible existence. But from where is drawn the error by which one is able to err, God forbid, that the world is a necessary existence, God forbid? Know that this is drawn from the fact that in truth now, since the souls of Israel have already been emanated and drawn forth, now certainly the world is in the aspect of a necessary existence. For all the world and all that fills it, all of it was created only for the sake of Israel, as is known, and Israel rule over the world; and therefore certainly now, after the souls of Israel have been emanated and created, He, blessed be He, is as it were compelled to create and to sustain the world, for it was on this condition that He emanated the souls of Israel, in order to create all the worlds for their sake. But the souls of Israel themselves, when they were emanated, they themselves together with all the worlds that depend upon them, all of it was a possible existence, for it lay in His possibility to emanate them and create them or not to create them. But immediately when the Holy One, blessed be He, willed to emanate the souls of Israel, then the whole world became in the aspect of a necessary existence; for since the souls of Israel had been emanated, then, as it were, He is compelled to bring the world into existence, for it was on this condition that their souls were emanated, that all the worlds should be created for their sake and that they should rule over all. Understand this well. And from this is derived and drawn the error of the heretics who say that the world is, God forbid, a necessary existence. But in truth only the Name, blessed be He, alone is a necessary existence, while all things are a possible existence, as above.