אות-עג

Hisbodidus until nullification to the Unity of Hashem The hisbodidus needs to be until one abnegates himself to Hashem Yisburach completely, that he nullifies all his desires to Hashem Yisburach's desire. And this is the aspect of justice, that a person needs to judge himself, and settle himself on every issue, if such is proper for him to wear away his life etc.. And the main hisbodidus and conversation needs to be in strengthening good desires for Hashem Yisburach, and he should utterly remove his thoughts from all the vanities (hevel) of the world, and abnegate his desire to Him blessed He, until from all four directions of the world, where his consciousness was scattered to, he will return from all of them to the dallet (the fourth letter of the Hebrew aleph bet, also corresponding to the four directions) of echad (-one. Spelled with the letter dallet at the end, which is the paradigm of G-d's unity, especially by the upper right protrusion which distinctly differentiates the dallet from the letter resh which would render the word, achehr – other, the antithesis of the One, Unity of G-d), to be included in His Unity and His Will blessed He. And usually during hisbodidus and the settling of one's mind, one sees himself as not having any place in any of the four directions of the world, to run away there, and to hide there from the physical and spiritual ravages of the world; of the body, soul, and money, in the aspect of (Psalms 139:7), “Where can I go from Your angry spirit etc.,” until he sees that he has no where to escape to, except to Him blessed He, in the aspect of (sleechoas), “because from You I ran, and I returned to You,” for Hashem Yisburach is present at all times for all who call Him, even if they strayed as they strayed, for His mercies are never ever exhausted.

And whoever merits to strengthen in this, to always have strong will for the truth, and not to let up on the good will, no matter what he undergoes, certainly in the very end, his comeuppance will be good. And those who are accustomed to doing hisbodidus are safe from any antagonist, and enemy, and adversary, for they always hide themselves in the shadow (-refuge) of His wings blessed He. And (Jeremiah 30:21), “Whom will take it upon himself (lit: make his heart collateral) to confront Hashem Yisburach?” For they conceal themselves by Him blessed He, in the aspect of (Psalms 91:9), “For You Hashem are my refuge.” And this is the aspect of (Deuteronomy 33:28), “And Israel dwelled confidently secure, alone etc.,” in the aspect of (Psalms 4:9), “For You Hashem will set me alone, confidently secure.” For by means of hisbodidus one dwells confidently secure, see there (in the source enumerated below) where it explains with this, the verse (Numbers 23:9), “they are a nation that will dwell alone,” that they do hisbodidus very, very well between themselves privately, addressing what will amount of them and their aftermath, for this is the whole matter of the conversation between oneself and his Maker; “(continuation of the verse) and amongst the nations it does not consider {/is not considered}” – that they don't consider in their minds the enterprise of the nations who pursue money, “(verse 10) Who can count the earth of Jacob (Rashi interprets, the mitzvoas that are carried out with the earth)?” What is effected from every single step (that is traversed over the earth) of this that they go on an errand of a mitzva, to do hisbodidus and settle oneself well, “(continuation of the verse) and count one quarter of the encampment of Israel” - the aspect of the four flags (-the twelve tribes camped in four camps, each with a unique flag), the aspect of the dallet (-fourth letter, and final letter-) of the word echad (-one), as mentioned above. See there, all of this at length. (Likutay Halachos, Laws of the Morning Blessings, law 5:87).