תּוֹרָה סא - חֲדִי רַבִּי שִׁמְעוֹן

Torah 761

Through faith in the Sages [emunas chachamim] the brain is refined — and one merits clear intellect. And through this one merits to extract and receive from all one's Torah study true rulings [mishp'tay emes] — that is, straight conduct for the service of Hashem Yisborach — knowing how to conduct oneself in every matter — both for oneself and for others who conduct themselves according to his opinion. But when one blemishes faith in the Sages — G-d forbid — he is judged through the surplus [moasoroas] of the flesh — as our Sages of blessed memory said: ""one who mocks the words of the Sages is judged in boiling excrement"" — as it is said: ""and much study is a weariness of the flesh"" [Eruvin 21a]. And then foul vapours rise to the brain and mix and confuse his da'as. And he cannot extract from his study true rulings and true conduct. On the contrary — he produces things that are the opposite of truth — like Doeg the Edomite who produced a corrupt ruling that Dovid is not fit to enter the congregation — because his learning came from the aspect of this surplus [see the main text].

There are leaders who are called by the name "Rabbi" whose learning is from surplus and waste. They certainly cannot lead even themselves — and all the more so others. And even so they take greatness for themselves and pursue self-elevation to lead the world. And every person must see not to ordain them and not to give them any power and strength — that they not be designated by the name "Rabbi". For they themselves are not quite so culpable — for they have a great evil inclination to lead the world. But those who give them power and strength — and who rely on them to be called by the name "Rabbi" — they are destined to give account and reckoning.

Through ordaining an unworthy "Rabbi" — the script of Israel [ksav Yisroel] is weakened — and strength is given to their script. And because of this they decree that there should be no validity for our writings — only for their writings. And Israel is compelled to learn their script. And through this they decree the expulsion of the children of Israel from the settled communities where Israel has long been established — to places where Israel has never been — which is the aspect of expulsion from the Land of Israel. And through this the wisdom of the movement of the celestial spheres is taken from us — to know all the changes and futures that come through the celestial spheres — which is the aspect of the secret of the calendar cycle [sod ha-ibur] — and it is handed over to them. For the soul guides all the celestial spheres (see the main text). And who knows their movement like the guide — but this soul requires a pure and clean body. And in the place where Israel dwell — the air is sanctified in the aspect of the air of the Land of Israel (see the main text). And then all the fruits and produce that grow there — from which the person is nourished — and from which comes the seed-drop — and from which the body is woven — all of it is in the aspect of: ""the fruit of the earth"" [Isaiah 4:2]. And then it is fitting to receive a great soul that guides all the celestial spheres — and through this one knows the wisdom of the movement of the spheres — which is the aspect of the secret of the calendar cycle as above. But when they are expelled from the aspect of the Land of Israel — then pure bodies cannot be formed — and the great soul cannot be received. Therefore through this the secret of the calendar cycle is taken from us — and all this through ordaining an unworthy "Rabbi". But when the Sage worthy of ordination is ordained by the name "Rabbi" — through this he brings illumination and power to our script. And then all the judicial conduct rules of theirs are also all through our script. And through the script of Israel the air is sanctified in the aspect of the air of the Land of Israel — and through this all the above is rectified.

Also through blemishing faith in the Sages — one never has complete counsel. And one is always in doubt — and one's counsel is split to here and to there. For through this blemish — through being judged by the surplus as above — his heart becomes dirty like a privy — which is the place of women's counsel — as said by Rav Ilish [Gittin 45a]. And then all his counsels are foolish counsels — and he does not know how to complete a whole counsel in his heart — how to conduct himself in any matter.

All who mock the holy books that go according to our holy Torah — are also judged in boiling excrement. And they do not merit to extract and receive from their study straight conduct. And their counsel is always divided — until they return in complete teshuvah for this. And then everything above is rectified.

One who is already sunk in this surplus — there are waters that purify from this filth — in the aspect of: ""and I will sprinkle pure water upon you"" etc. — ""and from all your idols I will purify you"" [Ezekiel 36:25]. And these waters are the aspect of conflict [machlokes] — which is called "plugsa" — the aspect of: ""the division of G-d is full of water"" [Psalms 65:10]. For through the conflict that comes upon him — he does teshuvah and rectifies the blemish of faith in the Sages. For the primary conflict that comes upon a person is due to the blemish of faith in the Sages. And according to the greatness of the blemish — so the conflict comes upon him. And therefore through the conflict one can contemplate how one blemished faith in the Sages — and return through this to faith in the Sages. And through this everything above is rectified. And there are Tzadikim of the generation whose faith is certainly complete — and even so there is conflict upon them. And this is in the aspect of: ""and he bore the sin of the many"" etc. [Isaiah 53:12] — that they endure the suffering of conflict on behalf of the world's blemish of faith in the Sages. And through the conflict that comes upon them — they rectify faith in the Sages among the common people.

When one is awakened through the conflict that comes upon him to return regarding the blemish of faith in the Sages — through this all the judgments are sweetened. And every place where there is some contraction and judgment — it is sweetened through this. For there are now several books that go according to our holy written and oral Torah — and likewise there will be more books in the future. And all of them are needed by the world — and it is forbidden to mock any one of them as above. And at first when he had no faith in the Sages — all the books were as nothing to him — for he mocked them. But through being awakened by the conflict that came upon him to return in teshuvah regarding the blemish of faith in the Sages — the books that were as nothing in his eyes are restored and come to be valued. And this is the aspect of: ""let the man who disputes with me write a book"" [Job 31:35] — for through the dispute and conflict that comes upon him — a book is made from this. And there are Tzadikim of the generation whose faith is certainly complete — and even so there is conflict upon them — because they have no faith in themselves — and do not believe that Hashem Yisborach has great delight from the Torah innovations they are innovating. And through this they become lax in their innovations — and do not write them in a book. For one who merits to innovate Torah innovations on his own — and his intention is for the sake of Heaven — must also have faith in himself: to believe that Hashem Yisborach has great delight even from his own innovations as above. And if he does not believe in his own innovations — this is also a blemish of faith in the Sages. And through this conflict also comes upon them. And through this they return in teshuvah — and their innovations come to be valued by them. And they return and innovate and write them in a book. And a book is made from this. And indeed the sweetening of all judgments comes through the intellect which is called holy — as is known. And every judgment and contraction has a specific intellect through which it is sweetened. But there is supernal wisdom where all contractions and all judgments are sweetened. And the Torah goes out from supernal wisdom [as explained in the holy Zohar Part II, 62a]. And it cannot receive from supernal wisdom except when it has completeness — and the completeness of Torah is through the oral Torah. And therefore through the books that are renewed for him through the conflict — through this the Torah is completed. And then it can receive from the supernal wisdom — which is the aspect of the all-encompassing intellect — the aspect of the Holy of Holies — the aspect of the foundation stone [even sh'siyah] — influencing in all the wisdoms and intellects. And through this all the judgments are sweetened.

Through travelling on Rosh Hashonah to true Tzadikim — through this all the judgments in the world are sweetened. And this is what is needed on Rosh Hashonah. Therefore one specifically travels on Rosh Hashonah.

Also through many souls of Israel coming to the true Tzadik on Rosh Hashonah — and being included together in great love — through this comes great joy and great gladness.