חול המועד ב

Zayin

And this is the aspect of Shavu’os , the aspect of receiving the Torah. For the entire aforementioned subject is the aspect of what Rabbainu, of blessed memory, wrote in the aforementioned Torah — that to raise fallen emunah, one must dig the waters from which emunah grows, which are the aspect of aitzos drawn from the depth of the heart — by calling out to Hashem, yisbarach, from the depth of the heart, etc. And this is impossible except through an ish t’vunos, who polishes his n’shamah by drawing spiritual G-dliness into constrictions, through which livelihood is drawn, through which he polishes his soul, and through this he is an ish t’vunos and merits to draw counsel from the depth of the heart, through which emunah grows, as above. And all this is the aspect of the kavanos of K’rias Sh’ma, as above. For at first one needs to draw spiritual G-dliness into constrictions, in order to draw livelihood for all the worlds, in order to polish the n’shamah — which is the mochin — through this. And from where, and through what power, will one merit this — to draw spiritual G-dliness into constrictions? This is drawn from the aspect of the aforementioned external Upper Unification, from which life-force is constantly drawn to all the worlds. And we do not need to arouse this unification through our deeds, but only to draw upon ourselves and upon all the worlds the life-force drawn from there, as is explained in the kavanos of the Ari, of blessed memory. And this is the aspect of what one needs to do at first — to draw the spiritual G-dliness drawn from there into constrictions, so that it can be clothed in this world. For this we need to do: to draw this life-force into constrictions, in order to draw abundance, life-force, and livelihood in great measure, to sustain all the worlds.

For even the life-force that is drawn constantly — even though it is drawn always without lower arousal, as above — nevertheless, we must strive to draw it properly into holy vessels and constrictions, so that it should not be corrupted, chas v’shalom, in this world through excess light, chas v’shalom — that it should not, chas v’shalom, be drawn from this life-force into the mire and mud of the k’lipos and the sitra achra. Therefore, a person must, as soon as the aforementioned illumination — which is the aspect of spiritual G-dliness — reaches him, strive to draw it upon himself in holiness and purity. And this is done through the aforementioned arousal — that one immediately arouses oneself to Hashem, yisbarach, when this spark and illumination reaches him, as above. For through arousing oneself to Hashem, yisbarach, and beginning to prepare oneself to sanctify and purify oneself, and yearning to serve Hashem, yisbarach — even though one does not yet know any counsel or any way to serve Him, yisbarach — nevertheless, through the arousal, yearning, and preparation alone, one makes vessels and constrictions, and draws spiritual G-dliness into constrictions. And not only does one sustain all the existing creations, but one also immediately creates new holy creations, which are the aspect of the joining of spiritual G-dliness with the constriction, which is the aspect of a body, as is explained in the aforementioned Torah. And through this, one draws the life-force, abundance, and livelihood in great measure to the side of holiness alone. And through this, one polishes one’s n’shamah, as above — meaning, the aforementioned aspect: that extra illumination is added to the mochin, which is the n’shamah, so that one can ascend in the secret of mayin nukvin, as above. And then one can cry out from the depth of the heart, until one digs and reveals the aitzos from which emunah grows — meaning, as above: that through this, one ascends in the secret of mayin nukvin with m’siras nefesh, which is the aspect of the crying out from the depth of the heart, the aspect of “tza’ak libam el Hashem,” which is the aspect of m’siras nefesh, the aspect of “ailecha Hashem nafshi esa” [“To You, Hashem, I lift my soul”] (T’hillim 25:1) . And Rashi explains: “My heart I shall direct.” And through this, one causes the inner Upper Unification, and then one draws life-force from the deepest depths, the aspect of “mayim amukim aitzah,” etc. — from which emunah grows. Meaning, one draws the life-force of the n’shamos, which is the aspect of holy counsels, the aspect of the taryag itin d’Oraisa. All of this is drawn from the inner unification, through which comes the main raising of emunah in its completeness, as above.