תּוֹרָה סו - וִיהִי נָא פִּי שְׁנַיִם בְּרוּחֲךָ אֵלָי

Torah 915

It is a very great thing to be present at the departure [histalkus] of a Tzadik — even one who is not his student. For a very great illumination is revealed then. And it is a great benefit for all who are there. And through this one merits length of days. But for the students standing there at the time — a very much greater illumination reaches them. And they can merit then to receive a double portion of their teacher's spirit [pi sh'nayim b'rucho shel rabbo]. But only when they are well bound to him — like branches in a tree — so that they feel within themselves all the ascents and descents of their teacher — even at a time when they are not with him. And then it can be that the student prays with devotion and brings forth from potential to actuality deeds and righteous acts more than his teacher — yet in truth everything is through the power of his teacher.

The students are from the same root as their teacher the Tzadik. And they are attached to him like branches in a tree — for the tree draws its vitality from its root — and the branches draw their vitality through the tree. And there are several aspects to this. For some students are in the aspect of branches — and some are in the aspect of leaves — and so the other aspects. And therefore they can receive the double portion at the time of the departure as above (see the main text).

There are several aspects of departure [histalkus]. For there is also the aspect of the departure of the name — that one withdraws one's name and fame. Which is also the aspect of the departure of the soul — for the name is the soul — in the aspect of: ""a living soul — that is his name"" [Genesis 2:19]. And there is the aspect of actual self-sacrifice [m'siras nefesh] (see below §260). And there is also departure from level to level. And according to the aspect of the departure — so can the students standing then with the Tzadik receive some aspect of the double portion. And at the time of complete departure — the reception of the double portion is at a higher and greater level. Therefore one must strive to greet the face of one's teacher each time. For perhaps now is the time of some aspect of departure. And when one accustoms oneself to this — one can merit to the aspect of the double portion of one's teacher's spirit.

All the commandments and transgressions — their essence is through bringing from potential to actuality. For the primary completeness of a commandment is only when one merits to perform it in actuality. And when one brings it to actuality — it is literally the aspect of the creation of the world. And one thereby sustains an entire world. And likewise in reverse regarding a transgression — G-d forbid. At first the transgression is in potential — when one thinks to do it — G-d forbid. And afterwards when one brings it to actuality and does it — then one is a complete wicked person and is regarded as dead. And one thereby destroys oneself and destroys an entire world — G-d forbid. For the entire world was only created through this aspect — that Creation went forth from potential to actuality through Him, may He be blessed. And therefore through every transgression — G-d forbid — one blemishes the totality of the worlds and the totality of the holy Names — may the Merciful One spare and save us. And there is no hope except through teshuvah. For through teshuvah — through regretting the transgression and abandoning it — through this everything above is rectified. And one brings forth the rectification of all the worlds from potential to actuality once again.

To bring from potential to actuality — is through the completeness of speech. For every action that a person performs must first come within speech. For all things must come to the aspect of thought, speech, and deed [machshavah, dibur, u-ma'aseh]. And all thoughts a person has — they are all compelled to come within speech at the moment of thought. And even though a person does not feel this — even so it is so in great subtlety — as written in the holy Zohar. And through speech the action is completed and goes forth from potential to actuality. Therefore one must complete speech in order to bring from potential to actuality (see below §8).

The completeness of speech is made through the aspect of the World to Come [olam ha-ba]. For now speech is deficient and not complete — since not all the world calls upon Hashem Yisborach with speech. But in the future all will call upon Hashem Yisborach with speech — as it is written: ""for then I will transform to the peoples a pure language — to call all of them in the Name of Hashem"" [Zephaniah 3:9] — ""a pure language"" specifically. For since all will call upon Hashem Yisborach with speech — therefore then speech will have completeness. And all this will be in the future through the great revelation of truth that will be then. For through this all will see the greatness and glory of the Tzadikim and the worthy ones. And likewise in reverse — the downfall of the wicked. For the primary greatness of the Tzadikim and the worthy who are attached to them will only be revealed in the future — on the great and awe-inspiring Day of Judgment. For then all will see their greatness and glory: ""how great is Your goodness that You have hidden away for them."" And likewise in reverse — all will see then the downfall of the wicked. For then will be the great Day of Judgment — when the person will be judged for every act — for every single detail — and they will not forgive him for any small thing. For there is no forgetting before Him, may He be blessed — and everything will be recalled to him then. And then the distinction will be seen between Tzadik and wicked — and between one who merited to draw close and attach himself to true Tzadikim — and one who disputed against them. And through the great revelation of truth — all will return to Hashem Yisborach and call all in the Name of Hashem. And through this speech will be complete.

But one must draw the aspect of the World to Come also in this world — that is, that there be a downfall of the wicked also in this world. And this is accomplished through truth as above. For the primary downfall of the wicked in the World to Come will be through the truth that will be revealed then (see the main text). And therefore when a person merits to pray in truth — for the sake of Hashem Yisborach alone — without any ulterior consideration for people — through this one merits to draw the aspect of the World to Come into this world. That is — that there will be the downfall of the wicked even in this world — until all are compelled to return to Hashem. And through this one draws the completeness of holy speech also in this world. And through this one merits to bring from potential to actuality all the holy matters one desires to perform.

One who is dependent on people [nitzrach l'briyos] for livelihood — or even one who has his own livelihood — but has a desire for honour and importance — which is also included in being dependent on people — for he is dependent on their honour and esteem — can fall into great falsehood in his prayer. That is, to make false movements for the sake of people — since he is dependent on them for livelihood or honour and the like. And even one who is somewhat worthy and is not a complete hypocrite and liar — even so when he is dependent on people in some aspect as above — it is very difficult for his prayer to be completely true in its truest sense. For even though he is ashamed in himself to pray in complete outright falsehood — and wishes to pray in truth — yet the truth is very demanding. That is, he deceives himself and makes some movement or some palm-clapping etc. for some ulterior consideration of livelihood or honour and the like — and steals his own mind — and finds for himself roundabout reasonings in his thought that he truly must make that movement in his prayer — and he covers the falsehood with truth. But the Prober of hearts knows that this is not truth. For truth is only one thing — to pray for the sake of Hashem Yisborach alone without any other ulterior consideration. Therefore one who is dependent on people in some aspect as above — it is very difficult for him to pray in public. For in public great ulterior considerations and falsehoods covered with truth fall upon him as above. Therefore a person must be careful during his prayer and service — that at least at that time he is not in the category of dependent on people. Rather — let him place his hope and trust in Hashem his G-d in truth — and not think during prayer of any person or any creature at all. And then he can stand among thousands of people and pray in truth for the sake of Hashem Yisborach alone. And this is: ""I will praise Hashem in my life"" [Psalms 146:2] — that is, when I am living my own life and am not dependent on people. For one who is dependent on people — his life is not a life. That is — his life is not his own — for he lives from others. But when I am not dependent on people and I am living my own life — then I can praise Him and pray before Him in truth.

Through the desire and longing [cheshek v'kisufin] to bring from potential to actuality the commandment or other holy matter one desires and yearns to perform — through this one draws vowel-points [n'kudos] onto the letters of speech. So that one can bring forth speech completely from the straits of the throat — to call out and cry much to Hashem Yisborach with speech — until one brings the holy matter from potential to actuality. And this is the aspect of: ""points of silver"" [Song of Songs 1:11] — for through the longing and the desire [kisufin] vowel-points are made for the letters of speech to bring them forth completely as above. And one merits to bring to actuality the holy matter.

All the obstacles [m'ni'os] that exist for a person — all of them are only for the sake of desire [cheshek] — so that one will have greater desire for the holy matter. For it is the nature of a person that the more one is prevented from something — the more one desires to do it. Therefore when a Jewish person must do something necessary for his Judaism — and in particular when he must do something upon which his entire Judaism depends — namely, to travel to the true Tzadik — then he is given desire from above. And the desire given to him is through the obstacle arranged for him. For through the obstacle the desire grows stronger as above. Therefore a person should know that there is no obstacle in the world that he cannot break — if he wishes. For the obstacle is only for the sake of desire. And when he has sufficient desire and strong will and great longing for this holy occupation that he must perform — he will certainly merit to complete it and bring it from potential to actuality. For the obstacles are only for the strengthening of desire — so that through this specifically he merits to complete it as above.

Know: the greater the desired object — the greater the obstacles arranged for him. So that the desire grows stronger. For the desire is according to the obstacle. Therefore it is fitting for a person to understand — when he has very very great obstacles to drawing close to the Tzadik — and they stand and prostrate themselves before him from all sides to prevent him — from this itself he should know and understand the greatness of the desired object — that because of this the obstacles are so great. For regarding all holy matters there are many obstacles. And in particular when one wishes to travel to true Tzadikim — upon which everything depends — then certainly the obstacles grow stronger. But there is the aspect of the point of truth among the Tzadikim — that when one wishes to draw close to them upon which everything depends — then the obstacles spread themselves and prostrate greatly from all sides. And from this itself one can understand the greatness of the desired object as above. Therefore one must strengthen oneself to have very strong will and desire according to the greatness of this desired object. And through this one will merit to break the obstacles and reach it. For this is the principle — there is no obstacle in the world that a person cannot break. One only needs the desire and will to be very strong according to the level of the desired object as above.

Also a person should not excuse himself and find for himself a reason to say: since he desires and longs to do the holy matter — only there are obstacles and compulsion — therefore it will be regarded as if he had done it — as our Sages of blessed memory said: ""one who intended to perform a commandment and was compelled and did not do it — Scripture accounts it to him as if he had done it"" [Berachos 6a]. For all this was said only for one who wishes to satisfy himself with this — that he has an excuse and what can he do since he has compulsion. But one who does not wish to satisfy himself with this — rather he wants the commandment or the holy matter itself — then what benefit is it to him that they are lenient with him and it is regarded as if he had done it? For he does not cool his mind with the ""as if"" — for he desires and yearns and longs greatly to do the commandment itself — and not to satisfy himself with the ""as if."" For truly — it is fitting for a Jewish person to complete his desire and will in every holy matter — and bring it from potential to actuality completely. And one who has such desire — certainly will merit to complete it and bring it from potential to actuality — and break and nullify all the obstacles and compulsions. For all of them only came for the sake of desire as above. And when one has strong desire according to the levels of the desired object as above — certainly one will merit to complete everything one wishes to do in the world — whatever holy matter it may be.

Anger damages livelihood (see below §68). And through this one is distant from truth. For when one's livelihood is pressed — one becomes in the category of dependent on people. And through this one cannot pray in truth as above. And through this one cannot complete and bring from potential to actuality all the commandments and all the holy matters one must perform.

When one strengthens oneself and breaks the anger — through this the spirit of Mashiach is made and drawn. And one is regarded as if through him the entire world and all it contains was formed and created. And then one merits livelihood — and to pray in truth to Hashem alone without any ulterior considerations for people — G-d forbid. And one merits to bring from potential to actuality all the commandments and all the holy matters one must perform.

Shabbos is the aspect of truth. And through this the downfall of the wicked is drawn — and the greatness of the Tzadikim and the worthy ones is revealed. And through this holy speech is completed. And through this prayer is complete.