תּוֹרָה כא - עַתִּיקָא טָמִיר וְסָתִים

Torah 1377

The blazing of the heart [hisl'havus ha-laiv] is born from the movement of the intellect [t'nu'as ha-sechel] — and in proportion to the swiftness of the movement of the intellect, so does it generate warmth in the heart. For movement by nature generates heat. That is: through a person's intellect moving to contemplate Torah and divine service, his heart is thereby warmed and inflamed toward Hashem Yisborach. Thus when one merits the divine influx [shefa eloki] whereby the intellect flows to him with swiftness — needing no prior premises at all — through this swiftness the flame of the heart rises of its own accord continually.

And through the above-mentioned blazing one merits to expel the spirit of impurity, the spirit of folly — and purify his heart. For corresponding to the way one was inflamed and burned toward a transgression or an evil desire, G-d forbid — through which his heart became impure — correspondingly, one must inflame and burn one's heart toward Hashem Yisborach. For it is the nature of fire to expel air — as is clarified through observation in many things. Therefore one needs the warmth within the heart — as it is written: ""whatever comes into the fire, you shall pass through the fire"" [Numbers 31:23]. And through praying and studying with blazing [hisl'havus], one thereby purifies one's heart of the spirit of folly — and merits a pure heart [laiv tohor]. And through this one merits to speak between oneself and one's Creator with new words at every occasion — which are in the very aspect of ruach ha-kodesh.

Movement generates warmth — that is, through moving from thought to thought in the greatness of the Creator, may He be blessed, and the holy Torah as above. And likewise the primary warmth of the element of fire comes from what it receives from the movement of the stars — for the element of fire is adjacent to the spheres, and each sphere receives from the sphere above it. And therefore through justifying the many [matzdig ha-rabbim] — that is, drawing people close to the service of Hashem Yisborach — or through judging every person favourably [dan kol odom l'chaf z'chus], which is also called justifying the many — through this one also generates warmth and blazing toward Hashem Yisborach — as it is written: ""and those who justify the many shall be like the stars"" [Daniel 12:3]. And one receives the warmth from what is above one — and can likewise bring down warmth to another — like the stars that receive from above and bring down below.

And through the blazing of the heart one merits purity of heart — and it is fulfilled: ""a pure heart create for me, O G-d, and a steadfast spirit renew within me"" [Psalms 51:12]. For what one speaks between oneself and one's Creator is in the aspect of ruach ha-kodesh — each person according to his level. For through entering into this and compelling and preparing oneself to speak before Hashem Yisborach, Hashem Yisborach sends words into his mouth that are in the aspect of ruach ha-kodesh — and King David, peace be upon him, founded from this the Book of Psalms. And one must always strive to renew oneself — to beseech each time with new supplications and words of appeasement — which one merits through a pure heart as above (see also Midrash Yalkut, Psalms §87).

And to attain the intellect — which is the above-mentioned divine influx, the aspect of ruach ha-kodesh — one must sanctify one's mouth, nose, eyes, and ears. That is: one must guard oneself from uttering falsehood from one's mouth; one must have the fear of Heaven — which is the holiness of the nose; one must have faith in the sages [emunos chachamim] — to believe in them and hear their words — and through this one sanctifies the ears; and one must close one's eyes from seeing evil. Through all this one merits the above-mentioned intellect and complete da'as — upon which everything depends.

And those mentioned above are the seven orifices of the head — and they depend on the brain [moach]. They arouse the brain to be in the aspect of "kedem" [the primordial east], in the aspect of "panim" [face] — through the holiness of the seven lights and the Menorah, which is the aspect of the brain. And the face of the Menorah is the above-mentioned divine influx — which is the aspect of the "Sukkah" — the aspect of being covered [sachah] by ruach ha-kodesh — and it comes through the seven clouds of glory in the wilderness (see Shulchan Aruch §625, that the "Sukkah" is a reminder of them). Therefore through the commandment of "Sukkah" one merits the divine influx — the aspect of ruach ha-kodesh, the spirit of wisdom called holy [Zohar Part III, 61a] — that is, one merits a great intellect which is the aspect of the surrounding lights [makifin] of the brain — the aspect of intellect that comes to a person without any prior premise, but through divine influx. For all of a person's service in this world is for this purpose — to attain the surrounding lights [makifin] which are the primary delight of the World to Come. And through the commandment of "Sukkah" one merits purity of heart — and through this one merits to express one's speech well before Hashem Yisborach properly, as above — which is in the aspect of ruach ha-kodesh.

The above-mentioned surrounding lights [makifin] are a very great intellect — so great that the brain cannot bear it, and it does not enter the brain but merely surrounds it from outside. As we see with certain profound wisdoms that the human mind cannot fully understand — such as the perplexities with which we are confounded — like the problem of Divine foreknowledge and free will, which the human brain cannot comprehend. This intellect is in the aspect of a surrounding [makif] that cannot enter the inner brain — and the inner intellect receives its vitality from this surrounding.

Know that this is the primary power of free choice — the very fact that one does not know the intellect of Divine foreknowledge and free will — and therefore one has the power to choose life or its opposite. But if this surrounding were to enter within — and then the human intellect would be magnified and the foreknowledge and free will would be revealed to the human being — then free choice would be nullified. And so it will be in the future: through the magnification of intellect, one will pass beyond the category of the human and ascend to the category of an angel — and then free choice will be nullified. And from this you will understand: let not your thoughts confound you regarding the perplexity of foreknowledge and free will and the like — for it is currently impossible in any manner to understand this intellect of foreknowledge and free will — for it is in the aspect of a surrounding that cannot enter the brain in this world, which is the world of free choice.

And this is what our Sages of blessed memory said: in the future, every Tzadik will be scorched [nikveh] by the wedding canopy [chuppah] of his fellow [Bava Basra 75a]. For the above-mentioned surrounding lights are in the aspect of a chuppah — the aspect of holy "k'dushin". And the intellect which is a surrounding for this one is inner [p'nimi] for that one. For when a Tzadik attains a comprehension that he did not know before — which is for him a new matter — he is then inflamed and burned from the light of this attained awareness. For the blazing of holiness comes through the attainment of da'as as above — and this Tzadik will be scorched from it. But for the Tzadik above him, this does not count as an attainment at all — and he is not at all scorched or warmed by it — for he must cover and shelter himself with yet another higher attainment in order to warm himself. For the chuppah — which is the aspect of surrounding lights — is in the very aspect of covering and shelter [chifuy v'kisuy] that warms a person. For the primary warmth and blazing comes from the attainment of the surrounding lights as above. And this is the aspect of the seven days of feasting after the wedding canopy — that is, the aspect of the above-mentioned seven lights. And this is the aspect of the seven days of mourning, may the Merciful One spare us — through which the soul of the departed who has passed away is elevated to the above-mentioned light of the face — through these seven days. And therefore the mourner, may the Merciful One spare us, is obligated to make a tear [k'ri'ah] — for "kera" [tear, numerically 300] has the numerical value of "shin-ayin" [370] lights of the light of the face — which is the numerical value of two times "alef-lamed" — for "Ayl" [G-d] is the light of the face.

And this is the reason for the spittle of the "chalitzah" [levirate release] ceremony — as it is said: ""and she shall spit in his face"" [Deuteronomy 25:9] — and through this spittle he is shamed — and the primary shame is in the face. And this is because he refused to perform "yibum" [levirate marriage] — to draw down the soul of his deceased brother into the world so that he could still rectify the light of the face. For this is the blemish of one who dies without children, may the Merciful One spare us — that he left no blessing after him who would continue to draw down the light of the intellect of the face into the world through their good deeds.

One who blemishes the honour of the true Tzadik — through this the light of the above-mentioned intellect and da'as is closed off — and he cannot innovate or attain anything in Torah. Moreover he is considered as dead.

Through a person being humble, lowly, patient, and not becoming angry at his humiliation — through this he sanctifies the nose in completeness. And through being a faithful spirit who conceals a matter [Proverbs 11:13] — when a secret is revealed to him, being careful to guard it and not reveal it to another — through this he sanctifies the ears. And through all this, the divine influx of da'as mentioned above is drawn down.

When a person studies Torah and understands no novel insight [chidush] in it — this is because the minds [mochin] have become concealed in the aspect of spiritual gestation [ibur] — the aspect of Yaakov — in the aspect of: ""in the womb he grasped the heel of his brother"" [Hosea 12:4]. And then one must cry out — in the aspect of the woman in labour who cries out seventy voices to bring forth the child — and then it is good for a person to cry out, whether in prayer or in Torah study. And the seventy voices are in the aspect of the seven voices that David declared over the waters [Psalms 29] — each of which is comprised of ten. And then it is as if the "Shechinah" cries out — and then the minds are birthed. And this is the aspect of: voice arouses intention — that is, the minds [mochin]. And this is the aspect of: ""the voice is the voice of Yaakov"" [Genesis 27:22] — for when one is in the aspect of Yaakov, one needs the voices to bring forth the minds from their concealment — in the aspect of birth — the aspect of revelation.

And one whose Torah contains no understood novel insight should not expound it publicly as it is — even though the Holy One, blessed be He, takes delight in it. For his Torah in the aspect of Yaakov — the aspect of gestation as above — is in the aspect of: ""Yaakov has He chosen for Himself"" [Psalms 135:4] — when he is in the aspect of Yaakov without minds, the Holy One, blessed be He, has chosen this study for Himself. But ""Yisrael for His treasure"" — "Yisrael" having the letters "li rosh" [""for Me, first/head""] — meaning the revelation of the minds, the drawing down of the light of the face as above into the inner realm — as above — "for His treasure": this Torah one should expound to the treasured people [am s'gulah].

Hashem Yisborach took us as a holy people — a nation from the midst of a nation [Deuteronomy 4:34] — even as the attribute of Justice argued: ""these worship idols and these worship idols"" at the time of the splitting of the Sea of Reeds [Shemos Rabbah, Parshas 21]. Thus this matter is like a segulah [mystical remedy] for healing — which is above nature, above human intellect. And this is the aspect of the above-mentioned surrounding lights — which we cannot comprehend — that this thing serves as a segulah for healing. And one who merits these surrounding lights — to birth them and bring them within — thus understands the segulah — and righteousness obliges him to reveal and bring within this understanding of the segulah to the treasured people — and to give of his goodness to others. And each person according to his level has an inner and a surrounding — and what Hashem Yisborach has graciously given him: to bring the surrounding within — to understand and innovate something — let him give of his goodness to others.

All the troubles, sufferings, exile, and deficiencies a person has — whether in livelihood, children, bodily health, or the like — are all only in proportion to the deficiency of da'as. And when da'as is completed, all the deficiencies are completed — in the aspect of: ""if you have acquired da'as, what have you lacked? And if you have lacked da'as, what have you acquired?"" [Nedarim 41a]. And even though there are those who are completely lacking in da'as and yet have all goodness — in truth, all that they have is nothing. And likewise the reverse: one who is complete in da'as and yet has a deficiency — in truth the deficiency is nothing. For the primary deficiency and completeness depend upon da'as.

And in the future, because of da'as, eternal life will be primary — for through ""the earth will be filled with the knowledge [de'ah] of Hashem"" [Isaiah 11:9] they will be included in His unity, may He be blessed, through da'as — and then they will live eternal life like Him. For through knowledge one is included in Him, may He be blessed — and this is the primary delight of the World to Come — as the wise one said: ""were I to know Him, I would be Him."" And through da'as nothing will be lacking and everything will be good — as our Sages of blessed memory said [Pesachim 50a].

And even the nations will know Hashem — but not as we do. And they will know and understand everything — that all the completeness and goodness that the nations now have is in truth nothing as above — and on the contrary, all their greatness and goodness is entirely for our benefit. And in the future, when the earth is filled with knowledge, even the nations of the world themselves will understand all this — even though now it is impossible to understand all this, for one cannot deny the senses. And seemingly it requires great knowledge to understand that their greatness was our greatness and their lowliness. Yet this knowledge will be for us a matter of laughter and sport in proportion to our knowledge, which will be very great.

And also among Israel themselves there will be a great difference between one Tzadik and another — and all the more so between a Tzadik and a wicked person. For each one will attain in proportion to his service, effort, toil, and bitterness that he endured in this world for the sake of Hashem Yisborach. And even though all will be purified — even the nations of the world — they will not all be equal. And there will be a great difference between us and them as above — and likewise among Israel as above. For what is a surrounding for this one will be inner for that one — as above, every Tzadik will be scorched etc. (see §9). And set your heart well to these matters — to see to prepare for yourself eternal life. And if you have grown wise, you have grown wise for yourself [Proverbs 9:12].

Within knowledge there is a surrounding and a surrounding of the surrounding. And knowledge is the primary consolation for all troubles. And the primary hope, the primary life of the World to Come and its delights — is only the attainment of holy da'as — which is to truly know Hashem Yisborach as above.

The primary substance of a person is intellect and da'as — and therefore where intellect thinks, there is the whole person. Therefore one must flee greatly from evil thought — so that it should not acquire a place there, G-d forbid. And one must compel and force oneself to good thoughts — in order to merit knowing and attaining in the knowledge of Hashem Yisborach — and one is thus literally there — included in Him, may He be blessed. And the more one knows, the more one is included in one's root — which is in Him, may He be blessed. And one merits eternal life and merits the completion of da'as — and is saved from all deficiencies as above.

And from the deficiency of da'as, all harsh judgments flow, G-d forbid. And likewise anger and cruelty come through this — as it is written: ""anger rests in the bosom of fools"" [Ecclesiastes 7:9]. And therefore the sick person is an angry person — because harsh judgments rest upon him, and judgments are the minds of smallness [mochin d'katnus] — and therefore he is in anger. But through the magnification of da'as, all judgments are sweetened and nullified — and anger and cruelty are nullified — and one merits great compassion. Until anger is nullified even from the harmful creatures — as it will be in the future through the revelation of da'as as above — as it is written: ""and the wolf shall dwell with the lamb"" [Isaiah 11:6]. And then they will bless over everything "ha-tov v'ha-maytiv" [Who is good and does good] [Pesachim 50a] — for they will know that there is no evil in the world whatsoever — only all good and all one. For everything that happens to us now — to each and every one — is all for the good. And also the primary redemption will come through da'as — as was the redemption from Egypt through Moshe, who was himself the aspect of da'as.

When a person thinks good thoughts in Torah and divine service — and through this merits to know and understand more each time — through this he is saved from every lurker and accuser, and all destroyers flee from him, and he fears them not at all — and he is saved from all troubles.

The month of Elul is the time most auspicious for meriting the above-mentioned da'as — that is, to merit to attain the surrounding lights [makifin] of the intellect and to make from the surrounding an inner — until one has new surrounding lights and merits to understand what one did not know before. And through this one makes new garments [l'vushin] for one's soul — and is saved from all troubles and lurkers and accusers as above. And this is: ""strength and splendour are her garment, and she laughs at the last day"" [Proverbs 31:25] — the initial letters spell "Elul" [אלול]. For the surrounding [makif] is in the aspect of a garment — whose numerical value equals "chashmal" — a strong and beautiful garment from which all destroyers flee.

One who merits true da'as — to truly know Him, may He be blessed — there is for him no distinction whatsoever between life and death. For he is attached and included in Him, may He be blessed, in his life and in his death. Only now in his life his dwelling is here among the living in this world — and afterwards his dwelling is there among those who dwell in the dust. For since he is truly included in Hashem Yisborach — therefore he lives eternal life as Hashem Yisborach, as it were — and is included in the One — and he is one with Hashem Yisborach Who lives for eternity, blessed be He.