חֵלֶק ב'-אֱמֶת וֶאֱמוּנָה

— Petichah —

Introduction to Part II —

How great are the kindnesses of Hashem, and the wonders He has performed for us in these generations — amid the turbulence of our affliction in body and soul, in the very depths of the formlessness and void and darkness that covered the face of the deep, which intensified in these times. He planned from afar to bring our end to goodness, to restore our captivity — and made known to us in His mercy, from the divine Spirit — da ruchey she'l Mashiach ["this is the spirit of the Mashiach"] — the spirit of Mashiach that hovers even today upon the face of the turbulent waters, engaged in consuming and destroying, in crushing and shattering the heads of the serpents upon which those who contaminate and defile the oils of the knowledge and understanding of all the souls of Israel sit — (the wiser one becomes, the more they are ensnared behind him). And above them all he rises and becomes great through the sealed flask of oil — remaining sealed with its seal — to illuminate and radiate into the heart of all those who are aroused to emerge from the foolishness of their walk in darkness. To make known to them from afar that there is no wisdom like the wisdom of holy faith — which no other wisdom can ever attain (and therefore it is called by the name "lait lah aynin" [it has no eyes, i.e., it transcends all intellectual sight], as is explained in Likutay I, section 62). And there is no depth like the depth of his faithful words, which go forth and shine like the sun at noon — so that through them one can know and understand also the words of other true books, in a manner that they too will become for him a medicine of true

and eternal life.

Emes ve'Emuno — Truth and Faith

א The Absolute Prohibition Against Studying Books of Heresy and Philosophy — "One in a Thousand Escapes" Let us first come to speak regarding the distancing from studying in their books of confusion — for one must be exceedingly careful not to look even the slightest glance into their books of idolatry. For our Sages of blessed memory have already made known to us (Sukkah 52) that the way of the yetzer hora [evil inclination] is to draw a person toward all transgressions through the cords of vanity, and afterwards "like the ropes of a wagon, sin." And all the more so with this prohibition, which encompasses all the prohibitions in the Torah. And from the abundance of a person's desire for the forbidden thing, he imagines to himself: "What does it matter if I read somewhat in their words? For I will certainly not speak as they speak, G-d forbid, and I will not be caught in their nets through this" — as the verse says (Mishley 1) : "For in vain is the net spread in the eyes of any winged creature." But "they lie in wait for their own blood" — for one in a thousand escapes and emerges from their trap after being caught in it. And this resembles one who says: "Let me taste a little pig-flesh, and afterwards I will spit it out." For the vast majority of unclean and defiled hearts of people of our kind — if they further enter into the dwelling-place of their impurities, filled with kelipot [husks of evil] and idolatry — without doubt they become adhered and rooted in them through every reading and every glance. And through every look, one's own kind is found and awakened to uproot and entrench them to the very foundation within him. (And even to speak with the people who occupy themselves in their books of idolatry is forbidden for people of our kind — for through occupying themselves to speak with them, they recount orally what is written in their books, and this counts as literally reading in their books. And therefore even when one gathers with them for some commercial matter or the like, and they begin to speak regarding the matter of faith — one is obligated to gird oneself with holy boldness against them and divert them to another subject. For who can measure and understand even one part in a million million times of the immensity of the mighty, heavy, prolonged, and sublime battle in this matter in the end of these days — and easily they can divert one's mind from holy faith.) And whoever heeds these words of ours and remains in the wholeness of true and genuine faith — kadosh kadosh kadosh [holy, holy, holy] shall be said of him for all eternity. And see in Likutay I, section 59 — that there are wicked people whom it is forbidden to draw close, etc. — see there the understanding (as I heard orally) that this is said concerning the heretics [ epikorsim ] whom it is even forbidden to speak with. And although I know that for some people this very warning itself becomes a deadly poison — for through this the desire and longing for their writings intensifies over them (as is brought in Likutay I, section 66, regarding all transgressions — see there) — but we are not speaking to people of that kind who desire to expand their boundaries through desire and honor and call this by the name "drawing close to truth" (and see Likutay Halachos, Shabbos, Halacho 6, section 7) . Rather, all our words here orbit only around people who even from themselves are aroused with a good heart to be drawn toward true Truth — to urge them further not to enter with their enticements into argument and counter-argument. As our Sages of blessed memory said: "one may only urge the already-urging." And whoever does not heed these words of ours and wishes to rely on his own judgment that he will not stumble or stray from the Truth even while engaging in their books of idolatry — he will certainly sink there for eternity. For Hashem, may He be blessed, Himself — on account of the power of free choice — gives him room to doubt somewhat. And the possibility and ability to stray from the path of Truth when one enters such a place of danger is greater

and mightier than all speech and all knowledge.

ב Hashem Gives Room to Err — Concealment Within Concealment — Souls of These Generations Are Sinners of Previous Ones — The Investigators Are the Aspect of the Snake Look and see what is brought in the words of Moharan"as z"l in Likutay Halachos , Laws of Oaths and Laws of Honoring Father and Mother, Halacho 2 — that although the way of Hashem, may He be blessed, is to draw a person close through many paths, nonetheless He gives him room to doubt somewhat for the sake of trial and free choice. And when one strengthens himself in complete faith, etc. But if he wishes to seek pretexts to break away — Hashem, may He be blessed, gives him room to err more and more. And he then requires very great and mighty exertions before he merits the Truth — and perhaps will depart from the world without meriting the Truth, etc. See there carefully. (And all of this applied even in the earlier generations — and all the more so in the end of these days, in the footsteps of Mashiach [ikvesa di'Meshicha], wherein it is understood from the books of truth that the souls of these generations — the vast majority of them — are the very same wicked and transgressing ones from previous generations. And since we multiplied transgression and stiffened our necks, and sought pretexts to break away in all the generations through which we passed — therefore it is now fulfilled: "And I will surely hide My face" — which alludes to the attribute of Truth, as is known — "on that day, on account of all that it has done" — in concealment within concealment, in thousands upon thousands of concealments. For through our sins and transgressions, power was given to the sitra achra [the other side] and the snake to suckle and receive from holiness all the flow of wealth and grace and honor and knowledge and wisdom — from which is derived the wealth and grace and honor of the investigators and philosophers, who are the aspect of the snake (as brought in Likutay I, section 63). And also their wisdom and knowledge to produce new inventions — when the time arrives for them to be revealed in the world (as brought in Sichos HaRan, section 5 — see there) — on account of which the concealment of Truth becomes yet greater and greater.) And in other places in his holy words as well. For through all of this you will understand and know also the explanation of the verses and sayings of our Sages of blessed memory that allude to this — such as: "Why have You caused us to stray, Hashem, from Your ways?" (Yeshayahu 63) ; and similarly "You have greatly deceived this people" (Yirmeyahu 4) ; and similarly the words of our Sages of blessed memory (Yoma 39a) : "If a person defiles himself a little, they defile him greatly" ; and similarly what they said (Avos chapter 2) : "the reward of a transgression is a transgression" — where one need not strain as the commentators of blessed memory have strained over this, for although their words too are correct and true — for certainly also afterwards no one forces the person to sin and transgress even more, for the power of free choice remains in his hand also afterwards to do as he wishes — nonetheless the verses and sayings of our Sages do not depart from their plain meaning: that if a person sins and defiles himself and seeks pretexts to break away from the Omnipresent, then "in the path that a person wishes to go they lead him" (Makos 10b) — until his mind and heart is led astray and errs, and it becomes harder and harder for him afterwards to overcome his inclination. And on account of this our Sages of blessed memory said (Moed Koton 27b) : "He who transgresses and repeats it — it becomes as if permitted to him" — and all similar matters become like a smooth plain before him, G-d forbid. And as we find also with the entire people of Israel — as is brought there also in the words of Moharan"as z"l from this (see there) — that when they sinned and erred and said to Moshe: "Let us send men before us to spy out the land" — immediately Hashem said to Moshe: "By your life — I will give them room to err." And so it was fulfilled — the spies came and said what they said — (even though the spies also had free choice in this matter, for they were not forced to say so, G-d forbid — nonetheless Hashem knew beforehand what would occur, that they would not stand in the trial — and for Israel there would be room to err through this) — until it became very hard for them to stand in the trial and hearken to the voice of Moshe Rabbenu, peace be upon him, after he himself had chosen these very men according to the Divine word and had sent them to spy out the land — and they came and said that

"the land devours its inhabitants" and the rest of their evil words.

ג Eliyahu's Bold Accusation — "You Turned Their Hearts" — Free Choice Is the Greatest of All Wonders — The Evil of the Imagination Is the Aspect of Pharaoh And although our Sages of blessed memory differ in their interpretation of the verse: "And You turned their hearts" , etc. — for in tractate Berachos 31b they say there that Eliyahu cast words upward, as it says: "And You turned…" etc. — and Rav Shmuel bar Rav Yitzchak said: from where do we know that the Holy One, blessed be He, conceded to Eliyahu? As it is written: "And that which I have done ill." And in the Midrash Rabba , Parshas Korach , it states there that he said this only in the language of: "If You do not answer me, I will say: 'You have turned'…" etc. — and the implication there is that Eliyahu did not want to say that the Holy One, blessed be He, turns the heart of man and gives man room to err. But according to what appears, even in the Midrash it is possible to interpret that Eliyahu did not come to say that the Holy One, blessed be He, utterly turns the heart of a person so that it is no longer in his ability and his choice to repent — this Eliyahu would not say, G-d forbid. But in any case this is a clear and righteous truth — that if a person wishes to break away, Hashem, may He be blessed, gives him room to err more and more. For does not our simple faith — as explained in the Torah of Moshe — teach this? For "Hashem is the G-d; there is nothing besides Him" — and there is no existence or power even for any sitra achra or denial in the world without Him, may He be blessed. And every thought and reflection that enters the heart of a person — even the thoughts that are not good, and all manner of crookedness in the heart (as in our days, the crookedness of heart of those confused by their love of grammar and fine rhetoric — until it is said of them: "and your interpreters have transgressed against Me" — as brought in Chayay Moharan, that through their revulsion they come to revile the language of our naked ones and our wise ones of blessed memory, upon whose holy tongue Rav Huna said [Kesubos 103]: "the tongue of the wise is blessing, the tongue of the wise is wealth, the tongue of the wise is healing" — and in truth all the ways of their language in the Talmud and Midrash are holy with the very holiness of the Written Torah; and the words of the Scribes are more beloved than the words of the Torah [Midrash Shir HaShirim chapter 1]. And see in Sichos HaRan section 29 what Admoyr z"l said regarding the Aramaic tongue — that Reb Shimon bar Yochai sanctified the Aramaic tongue so greatly that even other things written in the Aramaic tongue have the power to arouse a person. And it is found that even certain proper people who are enamored with the love of grammar and fine rhetoric — they too are not acting well in this [see Sefer Lev Ha'Ivri on this, and the words of Moharan"as z"l in several places, and see Sefer HaMidos, section on Tzaddik, section 9]) — all of it is sent and caused to him by the will of Hashem, may He be blessed, Himself, so to speak. And yet nonetheless the power of free choice is given to man — for therefore, in truth, the power of free choice is the greatest wonder of all the wonders that Hashem, may He be blessed, has wrought (as brought in Likutay Halachos, Laws of the Blessing on Seeing [Birchas HaRe'iya], Halacho 4, in the name of the books of truth) — that it should be in his power and strength to rule his spirit and not to follow after his heart, which is heresy [ minus ], and not after his eyes, which is licentiousness [ niuf ]. And whoever hardens his neck and weighs down his heart so as not to overpower his inclination and evil desires — he is the guilty one, the transgressor

, the willful sinner, and the rebel.

ד Every Day a Person's Yetzer Grows Stronger — Derived from the Primordial Thought of Judgment — Hashem's Repentance on the Yetzer — Both Are Necessary — The War of Amalek And see in Likutay Halachos , Laws of Tefillin , Halacho 5, section 27 — on the saying of our Sages of blessed memory (Sukkah 52b) : "Every day a person's yetzer grows stronger over him" — that this flows and descends from the aspect of "Originally it arose in thought to create the world with the attribute of judgment." For every day the person is judged somewhat in the manner of the arising of this primordial thought. And the help and assistance that the Holy One, blessed be He, aids him against this — as they said there: "And were it not for the Holy One, blessed be He, who aids him…" etc. — this flows from the aspect of "He saw that the world could not endure, and stood and combined the attribute of mercy with the attribute of judgment." And in my humble understanding it seems apt to combine with this also what our Sages of blessed memory said — that Hashem, may He be blessed, regrets every day having created the yetzer hora — according to what is brought in Likutay I, section 10: that from the repentance and regret of Hashem, may He be blessed, over the blemishing of the moon — from which the yetzer hora descended, as is brought — from this flows regret on Rosh Chodesh [the New Month] for all creatures in the world. And according to what is understood in the books of truth regarding the matter of the Exodus from Egypt — that although the main illumination of this is only revealed on Passover, nonetheless every single day something of this kind occurs — which is why it is necessary to mention the Exodus from Egypt every single day. Similarly for the matter above — the flowing down of the repentance into each person: although the main occurrence of this takes place on Rosh Chodesh , nonetheless every day there is something of this — that Hashem, may He be blessed, regrets, so to speak, the creation and downflow of the yetzer hora , as brought in the said saying of our Sages of blessed memory. Concerning which in truth certainly there is no applicability of regret whatsoever to Hashem, may He be blessed, who tells the end from the beginning — and knows beforehand what will be. And certainly before Him, may He be blessed, it is revealed that it is impossible to exist without this. And as is brought in the conversations of Admoyr z"l at the end of Likutay Tinyono , section 49 — that it is a great virtue when there is a yetzer hora , etc. — see there. And see also carefully in Likutay Tefilos , part I, section 92. And all the repentance of Hashem, may He be blessed, over the yetzer hora — although there are unfathomably deep hidden matters in all of this — nonetheless this too is in order that from it there should flow repentance and awakening to every person in the world. As is understood there in section 10 mentioned above regarding Rosh Chodesh . And through this, the words of Moharan"as z"l in the said Laws of Tefillin will be further clarified for you — for although it might appear from the words of our Sages of blessed memory that only at the time of the creation of the world was there the drawing down of the attribute of judgment and the regret — so to speak the aspect of "He saw that the world could not endure, and stood and combined the attribute of mercy with the attribute of judgment" — but in truth this occurs also every single day. For in truth both of them are precisely necessary for the rectification of souls. For from the primordial thought, where the force of the attribute of judgment is concentrated — from this flows each day the strengthening of the yetzer hora (which includes all manner of hindrances and enticements and provocations and crookedness of heart and all other manner of the strengthening of the kelipah [husk] of Amalek that grows strong over a person — up to "for every inclination of the thoughts of his heart is only evil all the day") . As is explained in Likutay I, section 72 — that the attribute of judgment is, as it were, the yetzer hora of Hashem, may He be blessed — from which flows all manner of evil inclinations in the world. And from the aspect of "He saw that the world could not endure, and stood and combined the attribute of mercy" , etc. — which is itself the aspect of the repentance of Hashem, may He be blessed, over the yetzer hora as brought in the said saying of our Sages — from this flows each day the help and assistance from Him, may He be blessed, that it should be possible to overcome it. And this is the aspect of the war of Amalek — in which Hashem, may He be blessed, Himself, as it were, wages war with it at every moment, as is brought in the books of truth (see Zohar, part I, 90a) .

the intensification).

ה Even After Sinning — Hashem Sends Hints to Return — Through His Prophets and True Tzadikim — "Moshe Drew Near to the Thick Darkness Where G-d Was" For even if a person did what he did and transgressed what he transgressed — at which point He, may He be blessed, so to speak, increasingly distances him (as brought in Rashi, Devarim 11, in the name of our Sages: "If you forsake Me one day, I forsake you two days" — and see there in Sifsei Chachamim who brings in the name of the Yerushalmi the parable of two people who take leave of one another) — in the aspect of "And Hashem hardened the heart of Pharaoh" — for the evil of the imagination in the heart of each person is in the aspect of Pharaoh, as brought in Likutay Halachos , Laws of Agents [ Shelichin ], Halacho 5. But in truth even then Hashem, may He be blessed, contracts Himself from infinite to limitless degrees — and hints to him through various causes that he should draw close to Him. For He, may He be blessed, thinks thoughts so that none be lost from Him. But all His hints, may He be blessed, and all His calling out to us — this is through His prophets and His true Tzadikim, that we should return to Him from all manner of enticements and provocations and hindrances that He has intensified and will intensify over us — both in the general and in the particular. As is brought in the words of Admoyr z"l on the verse:

"And Moshe drew near to the thick darkness where G-d was" — see there.

ו All That the Merciful One Does Is for the Good — Hair-Breadths of Awakening from Below — "One in a City and Two in a Family" — Punishments of Previous Gilgulim Spared There is yet more to say on G-d's behalf to explain somewhat all of this — for this is a great principle: all that the Merciful One does is for the good. For although in these generations it is a time of trouble for Yaakov, the like of which has never been — for the vast majority stumble and distance themselves through all the enticements and provocations and all the causes of this (such as the many places where confusion has been made — confusion upon confusion of various kinds — which He has prepared and arranged even within the words of His holy Torah and within all the words of the true Tzadikim, so that the transgressors and the unworthy would stumble in them, and from all of this there should be made for them literally a deadly poison, G-d forbid [see Likutay I in the Torah Ais Lonu Beira, section 31]) — which He has intensified over us. And from the pollution of the sins that pile upon them, they will be compelled to be refined afterwards through punishments harsher and bitterer still, G-d protect us. But through every single hair's-breadth of arousal from below [ isarusa d'lesata ] that is found even in them — for on account of this His mercy, may He be blessed, reaches even them to help and assist them to snatch and perform a few good points from all the immense torment and adversity that passes over them — through these they will in the end ultimately come to holiness, to cleave to Him, may He be blessed, for eternity. And all the punishments will be fully worthwhile for this (see further in Part IV, in the annotations, section 3) . For it is impossible for any soul to merit and arrive at eternity in the gates of the attainment of His G-dliness, may He be blessed — only and solely through every single hair's-breadth of "turn from evil and do good" in which it strengthens itself in the practices that He, may He be blessed, employs with it — (as is understood from all of this in his holy words, and in particular in the said prayer 92) — from its beginning to its end. And by thousands upon thousands and myriads upon myriads of kal va'chomer [inference from minor to major] — "one in a city and two in a family" who strengthen themselves even today to be as is His will, may He be blessed, as is fitting — aside from the fact that for eternity they will drink from the richness of His House and the attainment of His G-dliness doubly and in far greater measure — they are also refined and purified and spared after their death from the punishments for the sins of previous gilgulim [reincarnations].

also in this and in the rest of His sublime mysteries.

ז Prayer Helps Escape the Yetzer Hora — The Essence of Free Choice Is to Coerce One's Own Will — to Nullify One's Mind and Rely on Faith Alone and Multiply Prayer Regarding what is to be gained from prayer to escape from the yetzer hora — even though Hashem, may He be blessed, desires that man exercise free choice, and that through his free choice he should overpower all desires and confusions and hindrances — see in Likutay Halachos , Laws of Deposits [ Pikadon ], Halacho 3, sections 7 and 9. What is written there in these words: And in truth it is impossible to understand this, for it is also one of the questions that cannot be resolved in any manner except through faith alone, etc. Therefore one must rely only on faith — to believe in our Sages of blessed memory, that all of them went in this way, etc. And in truth this is the very essence of free choice — that is, what one coerces his choice to utterly nullify his mind and to rely on faith alone and to multiply prayer and supplication. For the baal davar [the adversary] warps the heart of a person until even this is difficult, etc. And therefore, whoever merits to accustom himself to multiply prayer and conversation between himself and his Master — that Hashem, may He be blessed, should grant him merit and help him to draw near to His service, may He be blessed — in this itself he is a free-choice agent: for he has merited to choose true life through the path of faith and prayer. See there. The Compiler says: It appears to me in my humble understanding — according to what is explained in Likutay Halachos , Techumin , Halacho 3: that through prayer one receives abundant mercy — therefore when one merits to choose the path of faith and prayer, one receives His abundant mercy. And in the aspect of the attribute of mercy, the help and assistance flows to escape from the yetzer hora , as mentioned above in section 4.

And therefore prayer is effective in escaping from the yetzer hora .

ח All the Other Counsels of Admoyr Are Equally Subject to This Principle of Isarusa d'Lesata And although [ Moharan"as ] does not speak there about all of this except in relation to prayer — which is in the aspect of faith and the foundation of all the commandments, see there — but in truth all of this is said also regarding the other counsels brought in the words of Admoyr z"l. For in all of them it is the will of the Creator, may He be blessed, and all of them are included in the general fulfillment of the commandments (which are all encompassed in the foundation of faith) . And over them themselves great and mighty hindrances and confusions have arisen (only that nonetheless certainly all of them are much easier than what would be intensified without them) . And everyone who strengthens himself to do them and to multiply them as is fitting — this itself will be counted as a complete isarusa d'lesata [arousal from below] as is fitting, and as though he accomplished all this strengthening in the very service through which

he merited.

ט Prayer for Physical Needs — Through the Immensity of Rectifications From Prayer One Can Receive Hashem's Kindness Without It Harming Spiritual Success — Also Through Joy, Clapping, Dancing, Bonding to Tzadikim And regarding the matter of prayer for bodily needs — see in Likutay Halachos , Laws of Eruv Techimin , Halacho 3, and Laws of Milah , Halacho 5, sections 4 and 5. And the understanding from his holy words in general — that although all the afflictions and sufferings that Hashem, may He be blessed, sends upon a person are all in accordance with what is best for his soul for eternity — nonetheless for the most part it is possible that all of this is because he has not yet prayed for this (or has not multiplied his prayer regarding it) . But through the immensity of the rectifications that are made through his prayer, it can come about that a vessel is created within him — so that it becomes possible for him to receive from Him, may He be blessed, the greatness of His kindness and His abundant mercy. To the point that His salvation in physical matters will no longer harm him for the success of his soul in spiritual matters — and they will no longer be considered as two opposites, even in His compelling knowledge, may He be blessed. For he will then be capable of receiving both of them — according to the rectifications made through his prayer, or through joy and clapping and dancing, or through bonding to Tzadikim and the prayer of the Tzadikim and their other sweetening practices (to atone for the sins and save us in all salvations) , or through the other counsels brought in the words of Admoyr z"l. Fortunate is whoever holds fast to them. (And sometimes it does not depend on all of this — and therefore one must not entertain any troubling thought, G-d forbid, regarding any affliction that comes — even if one has multiplied prayer and the like. For certainly, certainly, everything is for his good and his eternal success — and ultimately he will say of all of this: "I will thank You, Hashem, for You were angry with me" etc.

[as brought in Likutay Halachos, Laws of the Priestly Blessing, Halacho 4 — see there].)

י One Must Set Limits to Words — The Greatness of Hashem's Wisdom vs. the Smallness of Human Intellect — "I Believe Hashem Can Make a Triangle into a Square" Now in all that I have written thus far there is much to speak and allude and explain — but the necessity to put limits to words, so as not to enter into investigations, G-d forbid. For whoever has been granted by Hashem a portion of true understanding and discernment — to understand how far wisdom is from him (see Likutay Tinyono, section 83) — and to understand from his own reasoning the greatness and immensity of the deficiency and smallness of his human, limited, pathetic, and feeble intellect — and that it is counted as literally nothing before Him, may He be blessed, whose exaltedness and the hidden mysteries of whose understanding and knowledge, may He be blessed, have no end and no limit — he will see with his own eyes the immensity of the foolishness and stupidity of the confused and misled and misleading ones who investigate His ways, may He be blessed, with the lowliness and smallness of their human intellect. They grope and fumble in their reasoning about all of this like a blind man in the darkness literally. For "as the heavens are higher than the earth, so are His ways higher than our ways and His thoughts than our thoughts." There is that which in the smallness of our understanding is two opposites in one subject — and to the infinite depth and concealment of His understanding, may He be blessed, it is considered as not-opposites. (See in Chayay Moharan, the section on distancing from investigations, in the omissions [hashmotos] that were omitted at the time of printing — what Admoyr z"l said: "I believe that Hashem, may He be blessed, can make a triangle into a square." And see in Likutay Tefilos, section 64 — what Moharan"as z"l says there in the language of prayer: "For You perform great wonders alone" — which appear to our human understanding as two opposites in one subject.) And there is that which, so to speak, in His knowledge, may He be blessed, is two opposites in one subject — and from the shortness and poverty of our understanding this too is hidden and concealed in concealment and hiddenness beyond all

limit.

יא The Investigators Think They Magnify G-d — But Their Very Question Is the Answer: His Infinite Greatness Manifests Precisely in Attending to the Lowliest Particulars And see in Likutay Halachos , Laws of Commerce [ Masa u'Matan ], Halacho 4, section 3 — regarding the investigators who mislead themselves, claiming as if they magnify and exalt His honor, may He be blessed, by saying that it is not fitting at all that He should oversee the person in this lowly world. See there carefully — and you will understand from afar the depth of his wondrous words, which turns their very question itself into the answer to their words. For the entire foundation of their question is the lowliness of the world and of man within it — and this itself is the answer to their words: for precisely on account of this, from the very immensity of their own lowliness and the lowliness of their thinking (i.e., of the investigators) , this reasoning appears to them. But from the immensity of His greatness and exaltedness, may He be blessed — who is exalted and elevated beyond all human comprehension — the opposite is necessitated: that precisely in the place of His infinite greatness, there is found His infinite humility — to occupy Himself and oversee this lowly world and govern it in every particular

, in thought, speech, and deed.

יב "Ketz Ba HaKetz" — All Suffering Is Because One Attributes It to Natural Causation — Suffering Coming Through Another Person Also Comes from His Decree — "Many Messengers Has G-d" — The Drowned Man and the Murderer Regarding what is brought in Likutay I, section 250, on the verse "the end has come, the end" etc. — that all the feeling of afflictions and sufferings is entirely because one attributes it to the way of nature. See there carefully. And it is necessary to explain somewhat in this — for in truth even all the sufferings that come through a certain person — which are most apt to be attributed to natural causation, since through his free choice and evil will he has harmed his fellow — but in truth this too is from His Providence and decree, may He be blessed, who decreed these afflictions and sufferings upon the one harmed. And had these sufferings not come through this person, Hashem has many messengers through whom He could send these very sufferings from another place. And see in Likutay Halachos , Laws of Rosh Chodesh, Halacho 6, section 19 — on the matter of the perplexity of the investigators regarding the Mishnaic saying "because you drowned others, you were drowned" etc. — and the general principle that emerges there from his holy words: that although the murderer is punishable — because it was in his ability and the power of his free choice not to murder his fellow — nonetheless, the killing of the murdered one was by the decree of Hashem, may He be blessed. Only that he [the murderer] did not need to be the messenger for this — for

"merit is brought about through the meritorious, and guilt through the guilty."

יג All Things in the World Have Messengers That Reach the Ear of the Tzadik — All Things Have Sparks of Divine Vitality — The Shechinah Speaks From the Throat of the Tzadikim — Each Teaching Has Many Faces Regarding what is brought in Chayay Moharan , in the account of the greatness of his attainment, section 5 (siman 243) , regarding milay d'alma [worldly matters] etc. — see there carefully. And it appears to me in my humble and meager understanding that all of this is somewhat related to what is brought there further on, in the account of the greatness of those who draw close, section 27 (siman 317) : that from all the trees and grasses and all things in the world, messengers go from one to another, etc., until the matter rolls and arrives at the ear of the Tzadik, etc. For in every single thing in the world there are sparks of Divine vitality from Him, may He be blessed — as is understood in the books of truth, that this is the aspect of the song that they sing. And all the more so — the human being, the great and wondrous one who speaks, who surpasses all of them — for certainly there are more sparks of Divine vitality from Him, may He be blessed, within him. And all his words and stories — the great Tzadikim are capable of elevating them and knowing and attaining and revealing from this a wondrous Torah and wondrous and awesome novelties. And through this you will understand, by thousands upon thousands and myriads upon myriads of kal va'chomer , the greatness and immensity of the awesome exaltedness of the words of the holy Tzadikim themselves — who merited to remove from themselves all the kelipot that cover and surround the fruit, which is the Divine portion from above that is within them, and purified and refined and sanctified themselves with all their strength and ability. Until each and every one of them merited — according to his level — some aspect of "the Shechinah speaks from his throat" as is known. Until, like a hammer it shatters a rock, etc. And so every single utterance from their Torah words is expounded and explained in many and many varied faces that the mouth cannot speak and the heart cannot think.

(And see above in Part I, in the Sayings of Moharan"as z"l, sections 7 and 12 — and you will understand and know less than a drop from the great sea of what we do not know.)

יד Commentary on the Prince Who Fell Into Heresy — The Beggar Without Hands, the Beggar Without Feet — The Seventh Beggar's Dance Raises Fallen Faith — "In the Footsteps of Mashiach Heresy Descends from Heaven" I further intended to lay before the reader what appears to be hinted at, in my humble understanding, in the matter of the Prince who fell into heresy — brought at the beginning of the story of the Seven Beggars that Admoyr z"l recounted. For through the power and the humility of Admoyr z"l, I too have leaned to insert my head into the words of his holy Torah teachings, conversations, and stories. For in the awesome and wondrous exaltedness of Admoyr z"l — and through the power of his holy disciple, of whom "the righteous are greater in their death than in their life" (Chulin 7b) — they will make a wondrous vessel that clarifies and elevates the wondrous song and melody precisely from the beasts and creatures that are in the aspect of the

lowly ones like us.

טו The Prince Represents All Souls of Israel — The Father Warned Him Especially About Joy — The Seventh Beggar's Dance Rectifies and Raises Fallen Faith — This Is the Entire Battle Now And therefore — were I not afraid — I would say, even though Admoyr z"l did not recount the entire story of the Seventh Beggar: that this very story of the Prince who fell into heresy is itself something of the concealed stories of the story of the Seventh Beggar. (For although it will not be revealed until the very day of the Seventh Day itself — but insofar as through the mercy of Hashem His light has already shone — to let even ears as coarse as mine hear of such matters inscribed and sealed in the supernal crown as these — I have filled my heart even in the very immensity of my smallness and lowliness, from worm and maggot [and not in the manner of exaggeration and humility, but in truth], to speak of this matter.) For as Admoyr z"l recounts regarding the holy boasting of the Beggar Without a Neck who repairs the couple with his very holy voice; and the Hunchback who repairs and elevates on his very shoulders the members of the group; and so on for each of them. As Moharan"as z"l drew for us from the dregs (in his holy halachos) — that also the first, the Blind Beggar — precisely through the rectification of his eyes, he merited the wondrous and awesome memory, until all the holy elders mentioned there require him, and all of them receive their mind and memory only from him. Which is the aspect of "and for a remembrance between your eyes" as explained in his words, Laws of Tefillin , Halacho 5, at the beginning and end of section 2 — see there. And the Deaf Beggar — on account of his not hearing any sound of deficiency flowing from the returning voice — and being always attached only to the straight voice flowing from Ein Sof [the Infinite] — on account of this very reason he lives such a good life that he rectifies the country that has lost its gardener, as is understood and explained in Likutay Halachos , Laws of Procreation, Halacho 3, sections 33 and 34 — see there. And the one who is heavy of mouth — the very root of whose holy speech is righteousness and true lovingkindness — which is the aspect of "with your mouth" — this is righteousness (as brought and understood in Likutay Halachos, Laws of Tzedakah, included in Laws of Teachers [Melammdim], Halacho 4, section 13 — see there) — with this he sustains the heart and the wellspring, which is all the sustenance of the world. And as explained in his holy words in Likutay Tinyono , section 81 — that through the dancing of feet from the joy of a mitzvah (which was the subject Admoyr z"l spoke of before beginning to recount this story — as is explained there — and I heard from my father, may I be his atonement, who heard from Moharan"as z"l that he condensed his language there — and he said at that time in these words: "Ich vel aych der tzeyln vi azoy me iz amol fun a morah shechorah freylich givoren" ["I will tell you how in earlier times they became joyful from melancholy"]) — the faith is elevated — see there. And according to what appears in all his holy stories — that every story ending with "and one day" [ va'yehi ha'yom ] circles around and leads to the story that precedes it — from all of this it is possible to hint, in my humble understanding, also in this story: that the story ending with "and one day" — which is the story of the Beggar Without Feet — circles around and leads to the completion of the story that precedes it: which is the story of the Prince who fell from faith. And both of these Admoyr z"l did not complete — for these two are one single story. For the one Without Hands — through the song of his holy hands — repairs and heals the King's Daughter [ bas melech ]. And the one Without Feet — through the dance and circling of his holy feet — repairs and elevates the Prince who fell from faith. And this is the entire battle now (and it is understood that for this too Admoyr z"l did not complete it) — in the footsteps of Mashiach (whose soul is in the aspect of the seventh sefira of Sovereignty [Malchus], as is known — and this is the aspect of Faith — and therefore, measure for measure, heresy such as this grows strong first) — wherein heresy descends from heaven and grows stronger at every moment. And through this, all the other sins and transgressions and iniquities also grow stronger. And the Prince — who is the collective souls of Israel called "children of kings" — since he was born with goodness (for they were drawn from the supernal thought of the Holy One, blessed be He) , the voice of his Beloved knocks and raps within him at every moment — and therefore he remembers himself every time: "Where am I in the world, and what is happening to me?" etc. But immediately and at once, when he begins to use his intellect, the philosophies of heresy reassert themselves within him. And because of this, the end is that he also descends from his kingship and dominion — as is understood there — for kingship is the aspect of Faith, and they depend on one another, as is known. And the Prince's father — when he looked ahead and saw all of this — warned him especially about joy: that he should strengthen himself in joy even in the depths of his fall and descent from his kingship and faith (which encompasses all the afflictions and sufferings that pass — in the general and the particular — in body and soul) . For this is his entire rectification. For this is the isarusa d'lesata [arousal from below] that will arouse over him more and more the joy of the dance and the dancing of the feet of the Seventh Beggar — through which he will return to his kingship and faith with yet greater strength and power. (And this is the explanation of: "In the future the Holy One, blessed be He, will make a dance for the righteous, and each will say: 'This is Hashem for Whom we hoped'" — that is, through the dance of the Seventh Beggar, faith will be so repaired that they will literally see with their eyes Hashem in the aspect of "This is Hashem for Whom we hoped" — as brought in Likutay Moharan, section 62, in the explanation of the saying of the Elder: guf temirta ve'galya ["the concealed body and the revealed"] — that to the believer, the matter is as though he sees it with his own eyes — see there.)

Admoyr z"l and his holy disciples concerning the greatness of the virtue of joy; see there.)

טז "Who Are These That Fly as a Cloud" — The Hot Air Balloon — The Kelipah Precedes the Fruit — But All Will Be Turned to Holiness — Moshe and Israel Will Sing The verse "Who are these that fly as a cloud?" (Yeshayahu 60) — it appears to me in my humble understanding that the intent of the verse is regarding the invention of the air-route [ luftballon — the hot-air balloon] that has been revealed in these times. For according to the intellectual advances that will yet be added in this matter, it will be in the capability of each and every person to fly and traverse wherever he desires. Although the kelipah [the husk] precedes the fruit — for at present, through their inventions, the concealment of Truth has grown greater and greater, as is known — yet this too came forth from Hashem of Hosts with the hidden will: "You intended evil, but G-d intended it for good." And ultimately everything will be turned to holiness — and then Moshe and the children of Israel will sing doubled and redoubled, myriads of myriads of times: "I will sing to Hashem for He has triumphed greatly — horse and rider He threw into the sea" — this refers to Samael and his consort (Pri Etz Chayyim, Gate of the Zemiros, chapter 6) . And these themselves — their questions and confusions, their mockeries and their scoffing, their honors and their arrogances, and their likening themselves in their own souls to clever thinkers and pursuers of truth, and the growing force of their strong hand even with the great valor and might of jealousy and desire and honor and triumph — and the false beliefs that come to their aid (for many are seized by their confused ways in order to permit themselves immorality publicly; and there are those who come to this through jealousy and honor — for as "one who turns from evil is seen as mad" [Yeshayahu 9] — the creatures consider him a fool [Rashi there] — so conversely, everyone who leans more toward their evil ways, all praise and glorify him: a kop, a mentsh, a kluge, a kener ["a head, a human being, a wise one, a knower"]. And all the more so through the false beliefs — for there is nothing that strengthens their confusions like the growing of the false beliefs, since any falsehood that has no truth in it cannot endure. And in addition to all this — the trait of stubbornness and contentiousness that is in human nature, through which it is impossible in any way to move him from the approval of his reasonings) — these will pursue and overtake and divide the spoil. But "who is like You among the mighty, Hashem" — to strengthen and embolden the power of the simple pure ones and the holy Baalei Shem [masters of the Name], until in the end they will prevail to elevate and bring out all the souls that fell into these contaminations and impurities — which are themselves the very essence of the kelipas Amalek (and from them themselves also all the punishments for all the souls that fell into them — in the aspect of "your own evil will discipline you, and your backslidings will reprove you" etc.) . For which, so to speak, the Name is not whole and the Throne is not whole — until "I will utterly erase their memory from under the heavens." And "It will be wondrous in the eyes of the remnant of this people in those days — it will also be wondrous in My eyes, says Hashem

of Hosts" (Zechariah 8) .

יז Ultimately Hashem Will Complete His Work — An Awakening in Every Jewish Soul — Despite Darkness Almost Not Knowing What Truth Is — Rachmana Liba Ba'ei — "Your Teacher Will No Longer Hide Himself" — The Great Leader Who Will Come — "I Will Make You Walk in My Statutes" For ultimately Hashem, may He be blessed, will complete His own — that in every Jew there will be an isarusa d'lesata [arousal from below] to yearn and long in truth for the Truth (without any cunning or deceit of the burning jealousy and honor which is like a fire locked within their very bones — until some destroy themselves on account of it, until each one misleads himself that he desires the Truth — while the truth is that it is in order that he should have all the honor and desires as is now customary. Also the burning of stubbornness and contentiousness is strong and mighty like a torch of fire and a literal flame — and as is visible to the eyes, that they will even risk their lives from the excess of the burning contentiousness within them, as is known. And they too say that all their intentions are toward the Truth — and in all this there is very much more to speak and explain, and the discerning one will understand from himself) — with all their heart and soul — an isarusa d'lesata such as has never yet existed in the world. And although from the immensity of the heresy and the darkness and deep gloom that will be in those days — they will scarcely know at all what Truth is — but Rachmana liba ba'ei [the Merciful One desires the heart] (Sanhedrin 106) . And immediately when this time and hour arrives, He will draw down in His mercy, may He be blessed, a wondrous and awesome help and assistance the like of which has never yet existed in the world. (For today, in the particular — when one person yearns with total self-abnegation toward Truth, Hashem draws down to him through this help and assistance until he merits to true faith [as brought above — see there]. And by thousands upon thousands and myriads upon myriads of kal va'chomer — when this matter will occur in the general, from all of Israel together — for "behold, G-d is mighty and does not despise" — and He will also combine in His mercy every point and point of isarusa d'lesata that existed in every soul in all the generations that passed over it.) Until there is fulfilled the verse: "Your teacher will no longer hide himself from you" (Yeshayahu 30) — that He will no longer conceal Himself from him. And when His glory becomes great (see Likutay I, section 2) He will illuminate toward us His face — which alludes to the attribute of Truth — until from this will automatically come also

all other kinds of salvations for eternity and for ever and ever.

Regarding what is brought there in Likutay I, section 59 — that there are wicked people whom it is forbidden to draw close, etc. — see there the understanding (as I heard orally — that this refers to the heretics whom it is even forbidden to speak with, for they can bring down the one who draws them close from his level — as is explained there in section 59. And see above in this part, in section 1 — see there) . Then will be fulfilled "and his hand grasps the heel of Esav" — that the one will not manage to complete his kingdom before the other rises and takes it from him. And suddenly "the Lord Whom you seek will come to His palace" — a man who, through the immensity of his mighty and sublime wisdom, will implant in the heart of every Jew not to pay attention to all the confusions and questions and scoffings that have grown strong in the world to nearly no limit. But he will strengthen and fortify and brace himself in prayer and crying out and the other holy counsels — until there is fulfilled what He promised us through the seer: "And I will make you walk in My statutes, and you will keep My judgments and do them." Until His will and desire and intention, may He be blessed, in the creation of His world is fulfilled

in the ultimate perfection beyond which there is no perfection.