תּוֹרָה כה - אַחֲוֵי לָן מְנָא

Torah 221

Every person must extract himself from the imaginative faculty [koach ha-m'dameh] and ascend to the intellect — so as not to follow imaginary desires — bestial desires — but to follow the intellect. For the intellect distances all desires entirely — and all desires are the opposite of intellect. And they exist only in the imaginative faculty — which is the bestial power. For even an animal possesses this power and desires these desires. And this is the reason for the laying of hands [s'michah] on the sacrifices — and one must then confess over them all the sins — for all sins come through the imaginative faculty. And through this all the sins and all the power of imagination are drawn onto the animal — which is the aspect of the imaginative. And immediately after the laying of hands — slaughter: the animal is slaughtered for the sacrifice. And through this the imaginative faculty is subdued and broken — in the aspect of: ""the sacrifices of G-d are a broken spirit"" [Psalms 51:19] — for the breaking of the imagination is the sacrifices. And therefore from there — from the Temple where the sacrifices are offered — the primary spring of wisdom [ma'ayan ha-chochmah] emerged — for one merits wisdom specifically through breaking the imagination. And when the Temple is rebuilt, it will be fulfilled: ""and a spring will go out from the Temple"" [Joel 4:18] — speedily in our days, Amen. And this is the aspect of the "shamir" that became lost at the destruction of the Temple [Sotah 48a] — for through the "shamir" the stone was subdued and broken. And this is the aspect of one who breaks his stone-heart and follows the intellect — for one must emerge from the stubbornness of heart — which is the imagination in the heart — the aspect of actual bestial deed — and to break one's stone-heart and follow the intellect.

And there is "sechel b'koach" [intellect in potential], "sechel b'fo'el" [intellect in actual], and "sechel ha-nikneh" [acquired intellect]. And through having already broken the imagination, the intellectual faculty is then aroused — for when this rises, that falls. But the intellect is still in potential. And one must use one's intellect — to investigate and think with it in the service of Hashem — and then when one investigates with one's intellect and uses it, the intellect is in actual — in the aspect of "nofes tzufim" during the time of the Temple [Sotah 48a] — in the aspect of: ""your lips drip like honeycomb"" [Song of Songs 4:11] — that he has brought the sweetness of his intellect from potential into actual — which is the aspect of speech. And afterwards when one attains with one's intellect all that is in human power to attain — his intellect becomes "sechel ha-nikneh" [acquired intellect]. And the primary existence of a person after his death is only through the "sechel ha-nikneh" — and this is his remnant after death. And this is the aspect of men of faith [anshay amanah] during the time of the Temple [Sotah 48a] — for "amanah" is the language of the perpetuation of the thing — for the above-mentioned intellect is his perpetuation as above — which is this holy intellect that he acquired and attained through Torah and divine service.

Know that in every world and every level there are these imaginations — and they are the husks that precede the fruit — and they surround the holiness in the aspect of: ""the wicked walk around"" [Psalms 12:9]. And when a person moves and ascends from level to level — then he must pass through these imaginations in order to reach the holiness. And the moment he ascends to the level — the husks of that level are stirred and surround him — and he must subdue and break them and purify that place of husks. And this matter applies to every person in the world — for even one who is at the very lowest level, G-d forbid — even if he is literally in the ground — even so: when he wishes to enter into the service of Hashem Yisborach, he must certainly go according to his level from level to level. And each time he moves from one level to the next, all the desires, confusions, thoughts, disturbances, and obstacles are newly reinvigorated against him — spreading themselves against him each time very greatly — and not allowing him to enter through the gates of holiness to ascend to the next level. And in this many worthy pious people err: when he sees that suddenly desires, confusions, and obstacles are strengthening against him — and it seems to him that he has fallen from his level — because in the previous time these desires and confusions were not so strong against him and were somewhat at rest — he therefore supposes he has fallen, G-d forbid. But in truth this is no fall at all — it is simply that he needs to ascend from level to level according to his aspect. And therefore all the desires, confusions, obstacles, and crookedness of heart etc. are newly reinvigorated against him with even greater force. And one must strengthen oneself greatly each time — and not fall in one's mind from this at all — until one overpowers them and breaks them anew.

And know: when one prevails and breaks the obstacles surrounding him as above — and enters and ascends to the second level which is higher — through this one does good also to one's fellow who was standing at that level into which one now enters. For through this, one's fellow leaves from it and ascends to an even higher level. For it is impossible for two people to stand at the same level — for all souls are one above the other. And this is the aspect of "haramah" [elevation] — what one person lifts and raises his fellow as above.

And when the higher person ascends as above — only his inner dimension [p'nimiyus] moves. And likewise when the person of the lower level moves — the inner dimension of the lower becomes the outer dimension [chitzuniyus] of the outer dimension of the higher. And inner and outer are two types of service: the service of Torah, prayer, and commandments is inner. And the service of eating, drinking, and other bodily needs is outer. And the outer service of the higher person is more radiant and superior than the inner service of the lower person. And because of this, the inner dimension of the lower becomes a garment and outer dimension for the outer dimension of the higher.

And it is impossible to subdue the above-mentioned husks of the level — except through the greatness of the Creator, may He be blessed. As is brought in the meditations [kavonos] on "Hodu L'Hashem Kir'u Vish'mo" [I Chronicles 16:8] — that this Psalm was arranged to subdue the husks of "Yetzirah" when the inner dimension of "Asiyah" ascends and clothes the outer dimension of "Yetzirah". And the revelation of the greatness of Hashem Yisborach is through charity that one gives to a worthy poor person — through which the supernal colours [g'vanin ila'in] in the Jewish money illuminate. And through the illumination of the colours, the Holy One, blessed be He, is magnified and glorified through them — in the aspect of: ""the silver is Mine and the gold is Mine"" [Chaggai 2:8]. And through this one merits to subdue the above-mentioned husks and to ascend from level to level.

And through the charity one gives from one's money, all one's money is rectified — and the colours are revealed and illuminate — and all one's money becomes in the aspect of: ""the silver is Mine and the gold is Mine"" etc. [Chaggai 2:8] — and the aspect of: ""garments of salvation, a robe of righteousness"" [Isaiah 61:10]. And even those coins that the nations take from a person are considered charity — as our Sages of blessed memory said: ""and your exactors are righteousness"" [Bava Basra 9b]. And know: the grace and splendour of the colours [g'vanin] is revealed only among Israel — in the aspect of: ""Israel in whom I glory"" [Isaiah 49:3]. And through this all desire to look upon it. And therefore the nations desire the money and the coin of a Jew — as if they had never seen money — because the colours do not illuminate in the money of the nations. And therefore they are called poor [rashim] — as our Sages of blessed memory said: ""be careful of the government"" [Avos, chapter 2] — for they are poor and destitute and have no enjoyment from their money — as if they are destitute — and they crave the money of Israel where the splendour and grace reside. But know: immediately when the nation receives the money from Israel — the grace and splendour is concealed within the money. And therefore the nation always demands more money from Israel and forgets the money it has already received — for the grace is concealed when it comes to the nation's hand. And this is: ""they befriend only at the time of their benefit"" [Avos 2:3]. And the above-mentioned colours are the aspect of the lights of the colours of the holy Name of "Havayah", blessed be He — as it is written: ""of David, Hashem is my light"" [Psalms 27:1] — which is the lights of the colours. And ""my salvation"" — it is "bigdei yesha" [garments of salvation] as above — as the Zohar says: ""yish'o el Hashem: istaklutha"" — gazing. And it is the numerical value of 26 — the aspect of the Name of "Havayah", blessed be He. And it is "tol" [200+30=230]... everything turns to it and desires to gaze upon it. And this is "Kosel" [the Western Wall] — (one may say this is an allusion to the Western Wall that remains from the Temple where the Name of "Havayah", blessed be He — which is the "Shechinah" — dwells, as is known. See holy Zohar, Part II, page 116.)

And yet another counsel for the subduing of the above-mentioned husks: to gladden and exult and rejoice in one's good point [n'kudah tovah] — in what one has merited — to be of the seed of Israel — to draw close to Hashem Yisborach. And in what one has merited — to draw close to men of truth and true Tzadikim who guide and lead one on the path of truth — through which, whatever happens, one has a good hope for eternity. And through this joy one breaks the above-mentioned obstacles at each level — and enters into the second level as above.