אות-עה

Reciting Psalms and holy speech to engage and champion the 50th level

Through the recital of Psalms, which encompasses all the 49 gates of repentance, which are the aspect of the forty nine letters of (the names of) the tribes, as was brought down above (article 1), and was founded by David King of Israel, who is the aspect of Messiah, so that he would merit to attain the 50th gate of holiness, as is brought down (see Sefer HaLikutim of the Ariza”l, Torah portion of Vu'Eschanan, on the verse Va'Yisabbehr), and through hisbodidus and conversation between oneself and his Maker, which is also an aspect of Psalms, as is explained elsewhere (Likutay Moharan vol. 1, torah 156), there is drawn a radiance of the sparkling (hisnoatzitzus - glimmer) of Messiah, which through this, one is enabled to express his words concerning everything, and request from Hashem Yisburach regarding this itself, that he should be able to request of Him: “Return us Hashem to You in truth,” until this itself will be considered as our arousal from below, and through this there will also be drawn upon us a great illumination of inspiration to repent, from above, in the aspect of (Malachi 3:7), “Return to Me and I will return to you (plural).” For in truth, the entire purpose of Hashem Yisburach's scream that He screams at us, “Return to Me etc.,” His intent is this itself, that we should scream to Him constantly: “Return us etc.,” and this will be considered as our (own) arousal, as if we are returning to Him on our own right, except we don't understand His holy intention. And through the recital of Psalms and hisbodidus, illumination is drawn from the fiftieth gate of holiness, which is this wondrous intellect mentioned above, which encompasses everything, from below to above, and from above to below, for our Rabbis o.b.m. said (Brachos 7b), 'A song of David' (28 Psalms begin with these words, which place the word 'mizmor' – a song, before 'liDuvid' – of David), 'Of David a song' (7 Psalms begin with these words, where 'liDuvid' precedes 'mizmor'); sometimes he said sheera (song of praise to Hashem) and afterwards was imbued with Divine Inspiration (ruach hakodesh), and sometimes the opposite (t.n. which one is which is seemingly conflicted between the Talmud and the Zohar, the Rama of Pano offers a resolution), that is as was mentioned above, that the songs (-chapters) of the Psalms encompass both aspects: of arousal initiating from below (-from the person on his own accord – issaroosa dillisata) first, and of arousal which was initiated from above (issaroosa dillaila) first. And therefore, through the recital of Psalms and hisbodidus everything is rectified, that we can request of Him: “Return us,” etc..

It comes out that everything is from Him blessed He, and even still it will be considered as our own arousal since we arouse nonetheless to request Him for this, and through this we will certainly merit to repent completely.

And certainly it is a great and easy aitza (remedy), that everyone can merit to repentance and life of the world to come, through speech alone. However, also upon this there is huge deterrence, because the baal duvur (-litigator – Satan) set himself upon this very much, to preoccupy every person with the burden of making a livelihood, which incurs the main falling of Kinnessess Yisroel (-the Congregation of Israel) to the fiftieth gate of impurity, to the extent that it doesn't allow him to engage in even an easy aitza such as this, to scream to Hashem Yisburach appropriately. But in reality, this also is not an impediment whatsoever, for one needs to remind himself that it is impossible in any way to procure for himself his livelihood by means of his efforts and toil, because it is heretical to say, Heaven forbid (Deuteronomy 8:17), “My strength and the might of my hand made etc.,” only, it is necessary to believe that all sustenance is drawn only from Him blessed He, with the salvation of Hashem and with His kindness, and through this even the laborer and the businessman can find several hours a day for his soul, in which to engage in reciting Psalms, and hisbodidus, to express his words before Him blessed He as mentioned above, and through this he will certainly merit to complete repentance in the aspect of (Hosea 14:3), “Take with you (plural) words and return to Hashem;” and our Rabbis o.b.m. said (Shemoas Rabba 38:4): “I do not ask of you (plural), just words.” For through this, that at any rate he arouses with holy words to request Him: “Return us etc.” as mentioned above, this will be recognized as our (-human) arousal, and through this we will merit to complete repentance, and understand this well, for without any arousal whatsoever it is certainly impossible to draw close.

Also, through reciting Psalms one merits to receive illumination from the holy aitzoas (-advice, remedies) which emanate from the sparkling (hisnoatzitzus - glimmer) of Messiah, from the fiftieth gate of holiness; and the mass of the aitzoas are incorporated in the Book of Pslams (which are the “faithful kindnesses of David (Isaiah 55:3),” which are the aspect of (the sfeeroas – Divine Emanations/Attributes of) Netzach (victory/eternity) and Hoad (splendor), an aspect of very holy and wondrous aitzoas, as is known (see Likutay Moharan vol. 1, torah 41; Keheeloas Yaakov, entry of aitza) that the 'kindnesses of David' are the aspect of Netzach and Hoad, the aspect of aitzoas), namely to scream to Hashem Yisburach always, no matter what may be, as mentioned above. And through this it is possible to leave and rise from all the falls and descents of the world, even from the paradigm of the fiftieth gate of impurity, that the baal duvur (-litigator – Satan) burdens every person all the days of their life, with desire for money and the burdens of making a livelihood, to the extent that he has no time whatsoever even to scream to Hashem Yisburach, as mentioned above.

And this is the aspect of the prominence of the Psalm (145) “Teheela <An exaltation> LiDavid <of David>” which our Rabbis o.b.m. said (Brachos 4b), anyone who says it three time every day is guaranteed that he is a beneficiary (/member) of the future world, and it concludes there, because it incorporates the Aleph Bet (each letter of the Aleph Bet, alphabetically, begins a verse, except for the letter Nun, see below) and addresses livelihood (verse 15): “All eyes are directed at you with hopeful expectation” (the Talmud actually cites the next verse, “You open Your hand and satiate etc.”, which is the culmination of this verse, see below). And their intention is, because both aspects mentioned above are amalgamated together in this Psalm, that is, because through these two aspects which are together in this Psalm, we will certainly merit to complete repentance and to life of the future world, for through the aggregate of the twenty two letters, which encompass all the words in existence, one will draw upon himself holiness, so that he sanctifies the (-his) speech very much, to abound in (the recital of) Psalms and hisbodidus to Hashem Yisburach, and through this he will certainly merit to rectify all the mutilation of all the sins, which (they) are also from the aspect of the twenty two letters, that he drew, Heaven forbid, the letters which are in that matter that he transgressed, to the other side (realm of evil), as is known and understood from his words o.b.m. in the torah “Unoachee” (“I”), chapter four in Likutay Moharan volume one; except the burden of making a livelihood restrains a person from this, as mentioned above, but behold this Psalm reminds the person, that all sustenance – (is) just from Him blessed He, as it is written (Psalms 145:15-6), “The eyes of everyone hope (-look with hopeful expectation) to You, and You etc. You open etc. and satiate etc.. And certainly through this one with certainly merit to strengthen in holy speech, and he will merit through this to complete repentance and life of the future world.

And this is what our Rabbis o.b.m. said (Brachoas 4b): Why is the (letter) Nuen not mentioned (-as the the first letter of a verse) in “Ashrei” (“fortunate” - referring to Psalm 145 which we preface with the last verse of Psalm 144 – Fortunate…)? Because inherent in it, is the fall of the enemies of Israel (-this is a euphemism for Israel itself), as it says (Amos 5:2), “She fell etc.,” and even still, David, with Divine inspiration (ruach hakodesh) returned and supported it ('sumcha' – the letter after Nuen is the Samech), as it says (Psalms 145:14), “Soamaich Hashem <Hashem supports – Soamaich – with the letter Samech> all those who fall <'Noaflim' – starts with the letter Nuen, which was skipped, and mentioned with the following letter in this supportive fashion>. That is, because he did not want to mention the Nuen explicitly, for it alludes to the fiftieth gate of holiness (the numerical value of the letter Nuen is fifty), through which is afforded the main hope, because included in it is the fall of Kinnesses Yisroel (the Congregation of Israel), because the main fall of Kinnesses Yisroel is also through the fiftieth gate of impurity, which is the desire of money and the burden of making a livelihood as mentioned above, and therefore it is not viable to mention the Nuen explicitly, because the opposition will intensify overwhelmingly, just by allusion, it is intimated in the succeeding verse: “Soamaich Hashem <Hashem supports – Soamaich – with the letter Samech> all those who fall <'Noaflim' – starts with the letter Nuen> etc..” And this entails that one casts his burden on Hashem (Psalms 55:23, in contradistinction to the person discussed in Psalm 52:9), and trust that Hashem Yisburach will certainly provide for him, even if he engages several hours of the day in holy speech of prayer and Torah. For all the sustenance, even of the laborers and businessmen, is only from Him blessed He. And this is what is adjoined to this (Psalm 145:15 – verse beginning with the next letter from the Aleph Bet: Eye'in, here presented in plural, meaning: eyes), “The eyes of everyone hope expectantly to You,” exactly as explained above.

And this is what we see that this (person) has vast wealth, and this (other person) is poor and very poverty stricken – all is from Him blessed He according to the becheera (free choice) of each and every one, as is known (Words of Rabbi Nachman, article 300; Life of Rabbi Nachman, article 519; see also Rabbi Nachman's Legendary Stories, the beginning of the story of the Prayer Leader), and (Psalm 145:17 – verse starting with the letter Tzadi – righteous (verse 16, which begins with the letter Peh, is a culmination of verse 15, expressing how Hashem actually satiates willfully)), “Righteous is Hashem in all His ways, and benevolent (/pious) in all His conduct,” for everything that He does with a person, is all great kindness from Him blessed He. And the ultimate hope of every person is to merit to the eternal life of the future world. And by what means does one merit this, through (verse 18, beginning with the letter Koof), “Close is Hashem to all His callers,” distinctly 'to all who call to Him', no matter what may be. And this is (final verse – 21, beginning with the letter Tuv), “The praise of Hashem, my mouth will speak, and all flesh will bless His holy Name forever and ever,” to express one's words before Hashem Yisburach at all times, and through this, certainly he will rectify everything, and he will merit through this to life of the future world. Therefore one who says this Psalm three times a day (-this has already been instituted and incorporated in the body of the daily prayers, twice in the morning prayer of Shacharis, and once in the afternoon prayer of Mincha) is guaranteed to be a beneficiary (/member) of the future world, for through the two aspects coalesced in this Psalm, certainly he will merit to return to Hashem Yisburach, and to life of the future world, as mentioned above. (Likutay Halachos, Laws of Reciting (Kreyas) Shema. Law 5).