Emunah — Faith; Faith in the Sages; Nullification of Heresies and External Wisdoms

26. The external wisdoms of this world that have a sweetness of intellect in them — but are of no benefit toward the eternal ultimate purpose — on the contrary cause very great harm. They are literally in the aspect of eating from the Tree of Knowledge, which caused death to the entire world. For holy wisdom is the essential vitality, in the aspect of "and wisdom gives life…" [Ecclesiastes 7:12]. But the intellect of the external wisdoms is sweet at its beginning, and its end is the ways of death — in the aspect of what was said about the Tree of Knowledge: "that the tree was good to eat and that it was a desire to the eyes…" [Genesis 3:6]. And all the external wisdoms that spread in these generations due to our many sins derive from the filth of the serpent, and their scholars are submerged in all the desires of the world, and their very wisdom also derives only from desires. For just as they lust after all their desires, so too they have an evil desire for their evil wisdom. Only they mislead human beings by telling them that through their wisdoms they can arrive at the good eternal ultimate purpose — yet falsehood is in their mouths, for on the contrary through this one is separated and distanced further from the true eternal ultimate purpose. They are precisely in the aspect of the serpent who enticed Chavah by saying: "and you shall be like G-d…" [Genesis 3:5] — as our Rabbis of blessed memory said — which in truth was the opposite, for through this they also lost the level they had possessed before. ibid. 6:95

27. The essential mastery in the halacha of repentance — which is the aspect of "expert in entering, expert in exiting," the aspect of "if I ascend to the heavens, You are there; and if I spread out in the depths, behold You are there" [Psalms 139:8] — meaning, to strengthen oneself to draw close to Hashem always, from every place and every level one is at, even if one is at the very lowest stratum, G-d forbid — the essential heart of all this matter is through Emunah. For one who strengthens himself in Emunah simply, will certainly never fall — for this is the essential Emunah: to believe that Hashem is One, first and last, and besides Him there is nothing, and His dominion is everywhere, and there is no place to flee or hide from Him. This itself is the aspect of the above-mentioned mastery. Hil. Birkas HaPeiros 5:15

28. The essential thing regarding which one must strengthen oneself in Emunah concerning the renewal of the world is only the very first beginning — that Hashem brought forth and created all of creation from absolute nothingness, which our intellect cannot grasp at all. Therefore one must strengthen oneself in this only through Emunah. But what comes after the creation — that Hashem renews in His goodness each day constantly the work of creation, something from something — this is not so great a novelty for the world, for we see this each day and at every moment and every hour. And in truth, one who has a true brain in his skull and looks at truth sees no distinction at all between the renewal of the world at the first creation and the renewals that Hashem performs at every moment — for neither can be understood by any intellect at all: how from a single seed planted in the earth can a great tree grow with wondrous fruits? And similarly, from a putrid drop a great human being is formed and created with full stature and form and wondrous intellect? Only: "He spoke and it came to be, He commanded and it stood" [Psalms 33:9]. And this Creator who can create from a single seed a complete tree and from a putrid drop a complete human being — He can certainly also create something from absolute nothingness. For just as it is impossible to understand creation from nothingness, so too it is impossible to understand creation from something — and since we see creation from something each day and at every moment even though we do not understand it, we are certainly obligated to believe also in creation from nothingness. Only because creation from nothingness is not something every person merits to see — only the Tzadikim endowed with holy spirit — therefore it cannot be pictured in the intellect, and one must rely only on the Emunah that is drawn through the abovementioned true possessors of holy spirit. Hil. Birkas HaReiach 5:9

29. Complete Emunah of the renewal of the world — one merits this through the clarification of the imaginative faculty (בֵּרוּר הַמְדַמֶּה) , as explained there. For the imaginative faculty in its root is very lofty — it derives from the root of the beginning of creation, which is the beginning of the tzimtzum (צִמְצוּם — contraction) . For the imaginative faculty is the aspect of the contraction of the intellect — just as with a person, when the illumination of his intellect in its completeness departs, such as during sleep and the like, there remains with him only the impression (רְשִׁימָה) from the intellect, which is the aspect of the power of the imaginative faculty. So too above, in its root: the beginning of the first tzimtzum — which is the aspect of the withdrawal of the light of the supernal intellect, which is the root of all creation, for without this there would be no place for creation as is known — this aspect of the tzimtzum is the aspect of the root of the imaginative faculty, and from there is the root of all free choice. Therefore the renewal of the world cannot be grasped by any intellect at all — since the beginning of the root of creation derives from the aspect of, as it were, the withdrawal of intellect, and only the impression remains, which is the root of the power of the imaginative faculty. Through this impression a person has the power to strengthen himself in complete Emunah if he wishes — but if he wishes to investigate and understand, he will certainly fall without support, for there intellect cannot comprehend since the intellect has withdrawn from there. This is the aspect of the tzimtzum of the empty space (חָלָל הַפָּנוּי) as is known. Only this power did Hashem leave in the impression that remained after the tzimtzum — that through this impression one who wishes can have the power to strengthen himself in Emunah. And there is the essential root of all free choice, whose root is Emunah which is the foundation of all commandments, as it is written: "all Your commandments are Emunah" [Psalms 119:86]. And from there is the root of all the Names, appellation-names, and descriptions of Hashem — for they are all only in the aspect of the holy imaginative faculty. For within the inner dimension of intellect, Hashem is stripped of all praises and descriptions — for He is above all Names, appellations, and descriptions as is known. Only out of His love and compassion He contracted Himself as it were, until He withdrew the light of intellect and made room for the creation of worlds, and only the impression remained there — the aspect of the root of the power of the imaginative faculty, which is the power of Emunah: namely, the power that a person has to believe in the truth. And through this all the divine attributes and all creation came about — in the aspect of "and all His works are in faithfulness" [Psalms 33:4]. And through this He grants us permission to call upon Him by these appellations, descriptions, and praises. And there begins the root of counting and number — for "before One, what do you count?" And the essential root of counting and number begins after the tzimtzum, which is the root of the imaginative faculty as above. ibid. §17

30. The completeness of Emunah must be drawn upon oneself fresh each day — for the Holy Blessed One renews the work of creation each day constantly, and the essential purpose of creation was "in order that they should know Him" [Zohar: b'gin d'yishtamod'un leih ] . And so too even now, Hashem through His causes turns with His strategies and makes available to every person each day constantly — in thought, speech, and deed — that through which he can strengthen himself in Emunah further and recognize Him in ever greater recognition. And it is only for this that Hashem renews the renewal of creation each day — in order to draw down the Emunah of the renewal of the world each day with greater revelation. This is the aspect of "New every morning is Your great faithfulness" [Lamentations 3:23] — for the holy Emunah renews and strengthens each day according to the renewal of creation on that day. But the Almighty made a counterpart to this for the sake of the power of free choice — therefore the Other Side and the kelipas also strengthen themselves each day to conceal the holy Emunah and confuse it, G-d forbid — as our Rabbis of blessed memory said: each day a person's evil inclination overpowers him and renews itself against him [Sukka 52a] . And the essential evil inclination is the aspect of heresies as is known. Therefore one must strive greatly to draw close in every generation specifically to the true Tzadikim of that very generation — and the books of the earlier Tzadikim are not sufficient, nor even what all of Israel merited in complete Emunah through Moshe Rabbeinu, peace be upon him — particularly through the Receiving of the Torah, when the imaginative faculty was clarified for all of them because they all merited holy spirit, and through this Emunah was completed with great light. Nevertheless, one must in each generation draw close specifically to the true Tzadik of that very generation, so that he should clarify the imaginative faculty for us and merit us to complete Emunah each day according to the daily renewal of creation, and to nullify the kelipah and Other Side that intensifies against the holy Emunah fresh each day. This was the matter of why, after such a wondrous revelation as the Giving of the Torah, it is written: "And the people saw that Moshe was delayed… this Moshe, the man… we do not know what has become of him" [Exodus 32:1] — and through this they stumbled in the sin of the Golden Calf. All this was because the power of free choice is great — for all of creation was only for this — and the adversary intensifies himself against a person fresh each day. And specifically on that very day that was prepared for calamity, the intensification of the Other Side was so great that it could not be nullified except by Moshe himself if he had been there, for he was the Tzadik of the generation at that time. And therefore in truth, when Moshe descended from the mountain he subdued, shattered, and nullified the calf and returned and received the second Tablets and returned to strengthen the holy Emunah. But even then everything was by the power of the impression that remained from the foundation of Emunah implanted in the heart of Israel at the time of the Giving of the Torah, at the time of receiving the first Tablets. For through this foundation of Emunah every Tzadik in his generation has the power to clarify for Israel the holy Emunah — for through this foundation of Emunah Israel merits in each generation to draw close to the true Tzadik, to seek and search for him until they find him, in order that we merit through him to clarify for us the holy Emunah at all times according to the day and the hour. ibid. §§32–33

31. Through Emunah one enters into intellect and da'as is completed, and through this one can expound the Torah. For when one's Emunah is not complete, one's da'as and intellect are locked as if in iron chains, in captivity and prison — for human intellect is too short to grasp any matter in its completeness and truth. Therefore all the scholars of the rationalists wander and are greatly confused in all their wisdoms, for there is not even a single clear piece of wisdom among them — there are doubts, disputes, and enormous confusions in all their wisdoms, as is known to anyone versed in them. All this is because through human intellect it is impossible to grasp any matter in its completeness and truth. Therefore when one enters into any wisdom without Emunah, G-d forbid, his intellect is like one imprisoned and seized in a captivity from which he cannot emerge — for his da'as remains confused and seized in what he contemplates and cannot emerge from there in peace. But when one has Emunah — which is the aspect of Shabbos, the aspect of the world of freedom — then his da'as is free. For he knows all matters in their true state through Emunah alone, by believing in the words of our Rabbis and holy ancestors who merited to attain everything through prophecy and divine overflow, which is far above human intellect. And then he has a foundation on which to stand — namely the holy Emunah upon which everything stands. Through this he can enter into all the expositions of the Torah and emerge from them in peace, since he has strong foundations through the holy Emunah. Hil. Birkas HaHoda'ah 5:6

32. As long as a person believes that there is no vitality in the world except Torah and commandments, and digs and yearns for the eternal ultimate purpose, and draws close to true Tzadikim and companions, and strengthens himself to gladden his soul at all times through the points of the commandments — he will certainly merit a good ultimate end. For all of Israel have a share in the World to Come, and even as he is now, nonetheless he snatches some commandments each day — for even the transgressors of Israel are as full of commandments as a pomegranate. But the essential thing is to rejoice in this and to know, comprehend, and understand the truth that there is no vitality in the world other than this. Then through the power of the true Tzadikim he will certainly merit a good ultimate end and to return in complete repentance to Him. ibid. 6:65

33. The Other Side arouses itself each time to uproot everything, G-d forbid, and to demolish even to the very foundation, G-d forbid. But Hashem will not abandon us into its hands — for we already have a strong foundation: we are the children of Avraham, Yitzchak, and Yaakov, and have already received the holy Torah, and we are strong in our holy Emunah and take great pride in it, and say each day: "How fortunate are we, how good is our portion…" Therefore every single Jew must give life and strength to himself through the foundation of Emunah that is within him — for this is the essential foundation upon which the entire Torah stands. This is the aspect of the remembrance of the Exodus from Egypt and the Giving of the Torah which we need each day, for this is the foundation of our holiness. And so too in each and every generation, great Tzadikim come and establish for us strong foundations that cannot be demolished in any way — for the Tzadik is the foundation of the world. This is the aspect of the holiness of the foundation-stone of the place of the Holy Temple, which David labored greatly to find. For the essential thing is the foundation of holiness — for even though the Temple was already destroyed twice, only the structure above the foundation was destroyed. But the foundation itself can never be demolished — and this is all our consolation and hope: that upon this holy foundation the final Temple will be speedily built in our days and will endure forever. ibid. §§68–69

34. As long as a person has not merited to know who is the true Tzadik he must draw close to and cleave to, he must believe in and cleave to all the Tzadikim even though they disagree with one another. Not like the mockers who say that since the Tzadikim dispute one another, he hears the words of both and disputes both — for this is mockery and borders on heresy, G-d forbid. Rather the truth is the opposite: one must believe in all of them and not look at all at the dispute between them, since all of them warn him to fulfill the written and oral Torah of Moshe. For only from those heretical people who walk in the ways of investigation and wish to sway him from the Torah of Moshe to study external wisdoms and so forth — from them one must distance oneself to the utmost degree. But all who conduct themselves according to the Torah as our holy Rabbis transmitted it to us in the Talmud, the legal authorities, and the books of those who fear G-d that are founded upon their holy words — to all of them one must cleave, as it is written: "and to Him you shall cleave" [Deuteronomy 10:20], and our Rabbis said: cleave to Torah scholars. This is the aspect of the second day of Yom Tov in the diaspora — for just as one is stringent due to doubt and observes two days of Yom Tov , so too due to doubt one must draw close to all the Tzadikim who walk according to the Torah. For the holiness of Yom Tov is the aspect of the holiness of the Tzadik as is known. Hil. Tefilas HaMinchah 6:12; see also Tzadik §75

35. When one is expelled from the Garden of Eden — meaning: every time one wishes to do anything holy, which is the aspect of entering the Garden of Eden, one is expelled and confused — the essential remedy is to stand firm in Emunah, which is the aspect of Shabbos: namely, that despite everything one believes that Hashem rules over all and His hand is on top, and in the end He will complete what is His and everything will be according to His will — for there is repentance in the world. And even though he is still far from repentance, on the contrary he is provoked until he blemishes further each day, G-d forbid — nonetheless, in any case he believes that there is the aspect of repentance, the aspect of Shabbos-Emunah, through which everything is rectified. For Emunah rectifies everything. Therefore one must stand firm in Emunah which is the aspect of Shabbos — and afterward one merits to attain and understand how to arrange and rectify all the rectifications of the Shechinah in the aspect of "bed, table, chair, and lamp" [the furnishings of the Shunamite woman for Elisha — a hint at the daily spiritual service] that are rectified through the holiness of Shabbos. Hil. Shabbos 4

36. The essential thing is faith in the Sages (אֱמוּנַת חֲכָמִים) — for the essential thing is the ultimate purpose. Every person must have care for himself and think always each day about his eternal ultimate purpose, and what his end will be, and so forth. And to merit the genuinely good ultimate purpose is impossible except through faith in the Sages — for a person cannot arrive at and return to the source of his soul except through the true Sage-Tzadikim. For even the upright and G-d-fearing who engage in Torah cannot attain their completeness except through the true Sages and Tzadikim. All the more so one who has committed some blemish; all the more so one who has blemished and transgressed greatly, G-d forbid — as is common now due to our many sins — he can certainly not be healed in body and soul except through the truly great and wondrous Tzadikim who know how to expound the Torah in true completeness, and know the soul-roots of every single Jew in the Torah, and know how to explain and elucidate all the paths, counsels, routes, and strategies that every person in the world who wishes to approach holiness requires — so that everyone can receive healing for all manner of illness of soul and body in the world. ibid. 6:3

37. Coming to faith in the Sages is through a vow (נֶדֶר) . For the reason that many are distant from faith in true Sages is only because of the wisdoms of this world — the worthless wisdoms that every person has, since everyone considers himself wise. And in truth, one who has a true brain in his skull can easily understand that all the wisdoms of this world are foolishness and vanities and are not in the category of wisdom at all — for since through them one cannot arrive at one's true and eternal ultimate purpose, which is the essential thing, as it is written: "Behold, they have despised the word of Hashem, and what wisdom do they have?" [Jeremiah 8:9]. And it is written: "Let not the wise man boast of his wisdom… but only in this may one who boasts boast: that he understands and knows Me" [Jeremiah 9:22–23]. For the essential true wisdom is the wisdom of the great Tzadikim who merited to think in truth about their eternal ultimate purpose — for this is the essential wisdom truly, in the aspect of "Who is wise? One who foresees consequences." Every person must be thoughtful about his ways and settle himself well regarding what will ultimately be born from his actions and dealings in the final end — and for this one cannot merit through any wisdom in the world, only through the wisdom of the true Tzadikim whose essential wisdom is to strive to separate themselves from this world entirely, until they merited this in completeness — who broke all desires to the very last extreme and no trace of a scent of any desire of this world remained in them. And only Tzadikim such as these can rectify the entire world and return everyone to the good — anyone who wishes to cleave to them. For every person must arrive at this: the ultimate end of separation and holiness in truth. This is the essential eternal ultimate purpose of a person. But not every person merits this, and only a very few merit this in true completeness. Therefore the essential rectification of all other people is through drawing close to the true Tzadikim, to them and to their disciples, and so forth — for the true Tzadikim can rectify and heal every person in the world even if he is a very great invalid in soul and body. For just as one who shames a Torah scholar has no healing for his wound, as our Rabbis said — so too the reverse: the good measure is greater — one who believes in Tzadikim and their disciples who are truly true Torah scholars, there is no wound in the world in body or soul for which he cannot receive healing through them, in the aspect of "and healing to all his flesh" [Proverbs 4:22] which is said about all of the Torah. For the essential Torah is known only to the true Tzadikim who separated themselves from the desires of this world completely — only they know how to expound the Torah and explain and elucidate all the paths and routes therein so that everyone can receive healing for all manner of illness of soul and body as above. But since not every person knows where these Tzadikim are and how to merit to believe in them and draw close to them in truth — the counsel for this is a vow: that one should vow some vow and fulfill it immediately. For vows are a fence for separation (נְדָרִים סְיָג לַפְּרִישׁוּת) — for all vows are the aspect of separation, as one wishes to separate himself from some desire in order to draw close to Hashem. Even vows of charity and hekdesh (הֶקְדֵּשׁ — consecration to the Temple) are also the aspect of separation — for with that money he could have bought himself something the body enjoys, and he breaks his desire and gives that money to charity. Therefore through this one ascends and connects oneself to the true Tzadikim who merited the ultimate end of separation in truth — and one merits faith in the Sages and to draw close to them. For since Hashem sees that one draws himself toward their ways and accepts upon himself some aspect of separation through a vow — which is the aspect of something wondrous, in the aspect of "when someone makes a wondrous vow…" [Numbers 6:2] — through this one merits to believe in the wondrous Sages and Tzadikim who merited wonders of wisdom through their having separated themselves from this world entirely. ibid.

38. The essential blemish of faith in the Sages comes from those who are wise in their own eyes in the worthless wisdoms of this world, and dispute the above-mentioned true Sages. Through the holiness of Shabbos all the abovementioned enemies and disputants are subdued and fall, and then faith in the Sages is rectified. And in truth the essential distinction between the true Sages and those who are wise in their own eyes — who are false sages, whether sages in actual external wisdoms who are the philosophers and rationalists, or any worthless wisdoms that are against the point of truth — the essential distinction between them is the distinction that exists between eating on Shabbos and eating on weekdays. For from weekday eating, the liver is nourished first — from which derives the root of all bodily desires. But from Shabbos eating, the brain is nourished first. Similarly these worthless sages: the root of all their wisdom is only for the desires of this world — as one sees clearly that they are filled with all desires and evil traits, and all their labors in investigations and wisdoms are also only for desires and evil traits, to obtain thereby wealth or honor and the like. This has filtered down to the point where even among Jews themselves all the false wisdoms are all only for bodily desires — so much so that there are those who travel to Tzadikim and famous ones, and their entire intention is for bodily desires: to obtain some rabbinical post or leadership position and the like. All this is the aspect of the liver being nourished first and the brain afterward — for all their intention even in their wisdom is only for the bodily desires that are rooted in the heat of the blood that comes from the liver. But the Sages of holiness are in the aspect of the Shabbos delight (עֹנֶג שַׁבָּת) — where the brain is nourished first: meaning all their intention in all their dealings is only for the brain and holy da'as , to arrive at the true eternal ultimate purpose. And similarly all those who believe in them and draw close to them — all their intention is for Heaven alone: to separate themselves from bodily desires and to attain some eternal hope for the World to Come. This is the aspect of the brain being nourished first as above. ibid. §4

39. All the external wisdoms of the rationalists through which they were led astray to where they were led astray — all of it comes from the evil desires and evil traits of this world as above. For they are all filled with desires and evil traits, and all their first and later sages were greatly submerged in all desires and evil traits: in licentiousness, money, honor, eating, drinking, desire to win, provocation, jealousy, hatred, and so forth — as is known to anyone versed in them. And it is stated in the holy books that even what they investigate in their wisdom and acknowledge regarding the immortality of the soul — this too comes from desires. For they want their evil ways to succeed even after their death, so that their desires in this world should be pleasurable to them. Therefore they say that through the investigation of their wisdom they will succeed through this even for eternity. For if not — it is very bad for them that from today to tomorrow they will fall as dead corpses and what will remain of them. Therefore they acknowledge immortality of the soul and say that the success of the soul for eternity is through wisdom — and all of it is only from desires and evil traits: they wish to fill their bellies with all the desires of this world, and to have a great name and honor among kings through their wisdom, and that through this they will succeed even after death. But falsehood is in their mouths — for in truth the essential success of the soul after death is according to how much one separated himself from the desires of this world and engaged in Torah, commandments, and good deeds. Therefore the essential good ultimate purpose will be merited by the great Tzadikim who are the true Sages — who became wise with true wisdom and separated themselves from the desires of this world entirely. And the rest of the world will have a good portion in the World to Come, each one according to how much he merited to draw close to them, believe in them, and walk in their ways. Therefore our Rabbis of blessed memory truly said: one who shames a Torah scholar is a heretic who has no share in the World to Come — for the essential share in the World to Come of each person is through faith in the Sages as above. ibid. §7

40. The elevation of fallen Emunah is a wondrous matter — for it is hard to understand with the intellect: how can Emunah be elevated through some counsel? For since he has no Emunah, he will not believe, G-d forbid, even in the counsel — for example, the matter explained above that coming to faith in the Sages is through a vow, and similarly what is explained elsewhere as a counsel for general Emunah: to study the legal authorities and to speak words of Emunah. If so, one must first believe in the counsel — and yet is he not still far from Emunah? But in truth, one who has fallen completely from Emunah, G-d forbid — like the gentiles and those wise in external wisdoms — the above-mentioned counsels will certainly not help them, since he does not believe at all and does not seek Emunah at all, so he automatically does not believe at all even in the counsels, and similarly regarding the abovementioned faith in the Sages. But in truth Israel is a holy people — believers, children of believers — and their root is Emunah. Therefore when one of Israel falls, G-d forbid, from Emunah — certainly there remains within him still some point of Emunah. For this itself — that he is pained that he has fallen from Emunah and seeks good counsels to raise and strengthen the Emunah — this itself is Emunah, for in the inner chamber of his heart he truly believes in Hashem and the holy Tzadikim. Only he does not feel the Emunah in revealed completeness — for the Emunah within him is in a state of smallness (קַטְנוּת) , in the aspect of shattering. Therefore counsel helps him — for the moment someone offers him a good counsel for Emunah he grabs it like a precious stone, since he still has within his inner dimension the point of Emunah and truly yearns to complete and elevate his fallen and shattered Emunah. Therefore he can take some good points from the broken shards of Emunah and complete it through this into wholeness — for through this he strengthens himself to believe and fulfill the counsel of the Sages who give him good counsels to rectify and complete the Emunah. This is the aspect of "both the Tablets and the broken Tablets were placed in the Ark" [Berachos 8b] — for through the aspect of the broken Tablets, the aspect of shattered Emunah, through this itself the Emunah returned and was rectified and completed anew in the aspect of the Tablets. For through the fact that some point of the shattered Emunah remained within him — through this he fulfills the counsels of the Sages whose Emunah was shattered within him, and through this he returns and rectifies the Emunah. This is the aspect of receiving the second Tablets — for Emunah is the foundation of the entire Torah. ibid. §11

41. The essential totality of holy Emunah is faith in the Sages — for they draw down complete holy Emunah for us. For without faith in the true Sages, even our Emunah in Hashem is not complete. ibid.

42. Emunah is called a "stone" — because one must be strong in Emunah like a hard stone, in the aspect of "I am a wall…" [Song of Songs 8:10]. Yet it is not like a literally hard stone that has no moisture at all, G-d forbid — on the contrary, it is the aspect of a precious stone (אֶבֶן טוֹב) , from which all manner of divine overflow and blessing flows. For Emunah is the source of all blessings and divine overflow. And while a broken stone has no remedy — shattered Emunah does have a remedy through the very shards of the Emunah itself, as above. ibid.

43. The essential education in the service of Hashem is through faith in the Sages. For just as a small child needs his father and mother to educate him in Torah and prayer — so too we need even more that the true Tzadikim educate us in His service. For it is impossible to enter into the service of Hashem except through them. Also, just as education is through a small and easy matter, yet it is nonetheless very precious since through it the child is initiated in the holiness of Israel — so too the Tzadikim initiate us in His service through small and easy matters: for example, through a vow and a mere act of separation they merit us to faith in the Sages and to all goodness as above, and similarly many more things of this kind. And this too is the distinction between one who studies books of moral instruction alone and those who draw close to the true Tzadik — for even though studying books of moral instruction is very, very precious, nonetheless the good counsels for His service are not so fully set out there. Rather they rebuke and arouse us to return to Hashem — but in most cases one will still not find there a counsel for how to draw close. But when one draws close to true Tzadikim and their disciples and so forth — they are filled with precious counsels, in the aspect of "and from him one receives counsel and wisdom" [Proverbs]. For most of the counsels must of necessity be received orally, as is understood — and sometimes through a very small and easy counsel to fulfill, they merit us to all genuine and eternal goodness as above. ibid. §18

44. One must give very great thanks and praise to Hashem when one merits faith in the Sages — for through this one is saved and emerges from all the troubles of the world in spiritual and physical matters. This is the aspect of the additional thanksgiving (מוֹדִים דְּרַבָּנָן) . ibid. §19

45. The essential Torah was given to human beings in this world because they possess free choice. And all the Torah and commandments are dependent on Emunah, as it is written: "all Your commandments are Emunah" [Psalms 119:86] — and our Rabbis of blessed memory said: Chavakuk came and grounded all of them on Emunah [the verse "the righteous shall live by his Emunah" (Habakkuk 2:4)] . It follows that the essential free choice of a person is in the Emunah — and the essential free choice that a person has in the matter of Emunah derives in its root from the secret of what is explained in the writings of the holy Ari of blessed memory regarding the intention of the reading of the Shema and in other places. For there is a supernal unification of Abba and Imma (אַבָּא וְאִמָּא — Father and Mother, the aspects of Chochmah and Binah) and within the aspect of this unification there are two types of unification. For there is the aspect of the outer unification of Abba and Imma, and this unification is constant and never ceases — for it is for the sake of the vitality and existence of all the worlds, and if it were to be suspended even for a single moment, G-d forbid, all the worlds would be annulled. And there is additionally the aspect of the inner unification of Abba and Imma — which is in order to give intellect to Zachar and Nekevah (זָכָר וּנְקֵבָה — Male and Female) in order to give birth to souls in the world, which is the inner dimension of the worlds. This unification is not constant — for it is only possible to effect this unification through the raising of mayin nukvin (מַיִּין נוּקְבִּין — feminine waters) : when we draw during the reading of the Shema an illumination to the intellect from the above-mentioned outer unification, so that they can ascend in the secret of the raising of mayin nukvin — and then they ascend in the secret of mayin nukvin through self-sacrifice for the sanctification of G-d's name, and through this we effect the above-mentioned supernal inner unification which is for the sake of drawing down souls. And it is explained further there that the illumination received by the intellect from the outer unification is according to the level of the intellect at that time — and according to the illumination received, so the inner unification and the above-mentioned drawing down of souls is made. See there for further elaboration. The essential vitality and existence of all the worlds is Emunah, as it is written: "and all His works are in faithfulness" [Psalms 33:4]. Therefore the vitality constantly drawn from above — from the aspect of the above-mentioned outer unification, which is for the sake of the vitality and existence of the worlds — this is the aspect of the illumination of Emunah drawn from there. Through this illumination, the pull in a person's heart to believe in Hashem is drawn — for Emunah is the aspect of malchus whose root is in the supernal Chochmah , as it is written: "Hashem through wisdom founded the earth" [Proverbs 3:19], as is known. This is the aspect of "of You my heart said: seek My face" [Psalms 27:8] — for a person's heart tells him to seek His face always. This derives from the above-mentioned supernal vitality constantly drawn from above from the outer unification. And upon this the essential free choice of a person depends — through which a person stands higher than the rank of the angels and so forth. For when the above-mentioned illumination and vitality is drawn in the upper worlds — the world of angels, Seraphim, and so forth, where there is no physicality and no free choice — they have the power to receive this illumination in great completeness, and they are immediately aroused with great trembling to sanctify His name and are inflamed with great ardor to perform the will of their Creator with awe and fear. But when this illumination reaches this opaque physical world — the World of Action — it is then impossible to receive this great illumination except as a mere flash and hint of it. Through this a person's heart is aroused to yearn for His Emunah and to seek His face always in the aspect of "of You my heart said: seek My face" as above. For since this illumination cannot clothe itself in this world except through very many contractions, therefore initially only a mere flash is drawn from it to a person's heart — to hint to the person to draw himself after Him, as one is hinted to from afar. And then a person has free choice — for the one who is intelligent and truly desires truth is immediately aroused by this flash and begins to run and pursue to attain this Emunah in completeness, and strives to make contractions and vessels in his heart to receive this illumination more and more. This is the aspect of drawing divine spirituality into contractions. And through this illumination that is added to his intellect — which is the aspect of the intellect receiving illumination from the above-mentioned outer unification during the reading of the Shema as above — through this he is aroused with the flame of love to surrender his soul wholeheartedly for the sanctification of G-d's name. And then he ascends through this in the secret of mayin nukvin as above and brings about the inner supernal unification — and from there even higher vitality is drawn to him, which is the aspect of the vitality of the souls of Israel. Through this the Emunah is revealed in the world in great completeness with great revelation to all who come into the world. For specifically in this very low and physical world it is necessary to draw the Emunah — which is the essential vitality — from the inner unification which is higher and more exalted. And through this in truth the souls of Israel are higher than the angels — for the angels receive vitality only from the outer unification, but the souls of Israel derive from the above-mentioned inner unification as explained in the writings of the Ari. For this vitality and illumination drawn from the outer unification, even though it too is very lofty and holy — nonetheless it does not yet have the power to permanently establish Emunah in completeness in a person's heart, only through it we are aroused to His Emunah as above. And the essential complete Emunah is drawn through the true Tzadikim — for the moment the above-mentioned illumination and flash from the outer upper unification reaches them, they draw this illumination into contractions and bind it in their hearts. Through this illumination is drawn to their intellect — and through this they ascend in the secret of mayin nukvin in self-sacrifice for the sanctification of G-d's name. Through this the inner unification is made — from which derives the vitality of the souls of the Tzadikim — through which the Tzadikim can reveal Emunah in the world with great completeness. And through this we are much higher than the angels — for even though the angels receive the illumination from the outer unification with greater and more wondrous light than what the lower beings receive from it, nonetheless they have no power to bring about the inner unification and to renew Emunah with additional extraordinary wondrous illumination. But we, the holy people — on the contrary, precisely because of this very thing: that the beginning of the illumination of Emunah comes upon us in this world with great contraction, only in the aspect of a flash and hints as above, and through this we have free choice — when we merit to choose the truth, to pursue and run after Him in self-sacrifice, we merit through this to bring about the inner unification, from which extraordinary wondrous illumination of the knowledge of the yearning of His Emunah is drawn upon us — something the angels know nothing of. And we have the power to renew Emunah with wondrous renewal, in the aspect of "New every morning is Your great faithfulness" [Lamentations 3:23]. And this illumination drawn from the outer unification is drawn over the entire world, even over the nations of the world — for from it derives the essential vitality and existence of all creatures. And in truth Hashem wishes to draw even them to His holy Emunah. But they, when the above-mentioned illumination, flash, and hints come upon them, they turn their backs away from hearing — for they are unwilling to cast away their evil desires and to surrender their souls for His sake. And this is the aspect of what our Rabbis said: that the Holy Blessed One offered the Torah to all the nations and they refused to accept it [Sifrei Devarim 343] . And through this — not only do they not merit to bring about the inner unification, from which derives the essential revelation of Emunah with wondrous light, which is the essential receiving of the Torah — but even the light constantly drawn from the outer unification is corrupted for them through their evil deeds, and from this heresies and false beliefs are drawn to them, G-d forbid. And from this derives the fact that the whole world — even the nations of the world, the philosophers, and the heretics — most of them almost all acknowledge the existence of Hashem, as our Rabbis said: "they called Him the G-d of gods" [Megila 13a] . All this derives from the vitality drawn in contraction even into this world from the outer unification — whose essential vitality is Emunah. But due to the physicality of the world, this illumination is not revealed in this world except as a flash and hints — and through this is the essential free choice: for one who wishes to surrender himself for Hashem and cry out to Him from the depths of the heart, through this brings about the inner unification and draws from there the vitality of the holy Emunah in completeness. For specifically because this world is so very low and physical, it needs to draw vitality and illumination from a higher source — so that the physicality of this world cannot conceal it. And the foolish ones who choose evil and are unwilling to cast away their desires and pursue Hashem in self-sacrifice — they do not merit to receive the vitality of Emunah from the inner unification, and even the small vitality drawn from the outer unification they cannot receive in completeness, until even this is corrupted for them and from it come false beliefs and heresies, G-d forbid, as above. Hil. Techumin 5:3–6

46. Even though there is also an aspect of Emunah in the supernal worlds, nonetheless the essential drawing-down of Emunah is in this very physical world. ibid. §13; see also Tiltul veNessi'ah §100

47. The essential thing is Emunah — which is the aspect of Shabbos. For as long as a person has Emunah, he will certainly return to Him until everything is rectified. ibid. §26; see also Teshuvah §22; Hischazekus §40

48. The forty-eight words of the Shema Yisrael passage — which is the foundation of Emunah — correspond to the forty-eight cities of the Kohanim and Levi'im. Six cities of refuge correspond to the six words of "Shema Yisrael Hashem Elokainu Hashem Echad" ; "and in addition to these forty-two cities" [Numbers 35:6] correspond to the forty-two words from "Ve'ahavta" to the end of the passage, as explained. And these forty-eight cities shelter and save from the side of death (סִטְרָא דְּמוֹתָא) . Therefore the inadvertent killer must flee there — for Emunah is the essential life, and heresies are the side of death. Therefore the forty-eight cities of the Levi'im — which are the aspect of Shema and Ve'ahavta , which are the essential drawing of Emunah — they shelter and protect from the side of death and save the killer from death. And in these forty-eight cities in which the Kohanim and Levi'im dwelled, the holy Torah showed us precisely that one must travel to Tzadikim and to those who attach themselves to them. And the essential purpose is in order to merit Emunah which is the essential life, and to be saved from the side of death which is heresy. For complete Emunah is received only through true Tzadikim and those who attach themselves to them — who are the aspect of the Kohanim and the Levi'im. For the Kohen is the aspect of the true Tzadik and true Rav, as our Rabbis said about the verse: "and the lips of a Kohen…" [Malachi 2:7] — "if the teacher is like an angel…" And the Levi'im are the aspect of those who attach and join themselves to them, in the aspect of "and they shall join themselves to you and serve you" [Numbers 18:2]. And one who has stumbled in whatever he has stumbled and wishes to care for his life and save his soul from eternal death must flee and run and come to their cities — and there specifically he will be saved from all evil, like the killer who stumbled in what he stumbled and empowered the side of death: therefore he has no salvation except to flee to the forty-eight cities of the Kohanim and Levi'im — and there he will be saved from the side of death as above. ibid. §28

49. The two thousand amos (אַמָּה — cubits) of open land that surrounded the Levitical cities are the secret of the holy counsels that the true Tzadikim draw from the aspect of the light of Moshiach. These counsels are wonders of wonders — through them one merits to magnify the Emunah in completeness. This is the secret of the two thousand amos of the Shabbos boundary (תְּחוּם שַׁבָּת) . ibid.; see also Shabbos §67

50. Nowadays even simple Emunah is hidden and concealed within everyone in their heart. And it is impossible to speak much about this — as one sees clearly that all of Israel know and believe in Hashem that the whole earth is full of His glory, and yet in most cases they forget Him and each person runs after his gain and desires. And even the upright and the Tzadikim who cleave to Him always — it is impossible for them to speak openly with the world about Hashem in great revelation as they should truly cry out each time to the people of the world: "What are you silent about, and what are you thinking to yourselves, and what are you doing in this world? Behold Hashem is with us and stands over us every single moment and sees our deeds — for the whole earth is full of His glory — and who would not fear and be afraid before Him?!" But due to the physicality of the world and the turbidity of its actions, it is impossible to speak much openly about even the simple and universally known Emunah — and one must speak of this by hint and in secret, in the aspect of "it is the glory of G-d to conceal a matter" [Proverbs 25:2]. For it is known and explained that all secrets and hidden matters are relative to each person according to his level — and what is in the category of revealed to one person is in the category of secret and hidden to another who is lower than him. And so too in the general world: what in one era is secret and hidden can be that in another era when the world will be somewhat higher in level, that aspect will be in the category of revealed. Therefore now, due to the physicality of the world, even regarding the simple and universally known knowledge of His Divinity, it is said: "it is the glory of G-d to conceal a matter" . But in the future, when the abovementioned wondrous counsels are revealed, then His Divinity will be revealed before the eyes of all — to the point where one will not be ashamed to speak before all the world about Hashem and His holy Emunah in great revelation, in the aspect of "and the glory of Hashem will be revealed" [Isaiah 40:5]. And this is the aspect of "I would find you outside and kiss you, and none would scorn me" [Song of Songs 8:1] — for then the earth will be filled with the knowledge of Hashem, and it is written: "for all of them will know Me, from the smallest to the greatest" [Jeremiah 31:33]. ibid. §29