תּוֹרָה ד - וְאֶת הָעוֹרְבִים צִוִּיתִי

Torah 1260

The essence is faith. And every person must search oneself — whether one's faith is complete — and always strengthen oneself in faith. For through a blemish of faith — wondrous plagues come for which neither medicines nor prayer nor ancestral merit avail. For all medicines come through herbs — and they grow only through faith. Also the primary healing power that each herb has — is according to the order for the herbs and seeds as to when and where they are harvested. That is — to harvest them in the fitting place — for when growing in that place they have the power to heal — and not when growing in another place. And likewise to harvest them at the fitting time. For there is an herb whose entire healing power is when harvested before it reaches a third of its growth — and not afterwards. And likewise there is an herb whose entire healing power is only when it is fully ripe and falls by itself — and not before. And through faith — the order of seeds is established — to harvest them in their place and at their fitting time — so they have the power to heal. And through the fall of faith — those very same seeds are harvested for medicines — but not in their fitting place and time. Therefore they have no power to heal. Also the primary revelation of ancestral merit — to merit healing in their merit — is also only through faith. Also the primary power of prayer to accomplish one's request — is also only through faith. Also through the fall of faith — the voice of crying out and groaning of "ach" does not avail the sick — for sometimes one is shown mercy from Heaven through this. And through the fall of faith — even this does not avail.

When a person falls from faith — and even the voice of crying without speech does not avail — one must then cry from the depth of the heart — in the aspect of: ""from the depths I called to You, Hashem"" [Psalms 130:1] — from the depth of the heart. And through this — deep counsels are revealed — and each person knows how to give counsel to one's soul — what is needed. And through this faith grows and is rectified. And through this all the above-mentioned matters return and are rectified — namely healing and ancestral merit and prayer etc.

The primary growth of faith is in the aspect of: ""and Your faith in the nights"" [Psalms 92:3]. That is — the more part of the night is displaced and passes — and one draws closer to the light of day — the more faith grows. Until at the light of day — faith grows in completeness — in the aspect of: ""new every morning — great is Your faithfulness"" [Lamentations 3:23]. And then it is the primary sprouting of healing — in the aspect of: ""then shall your light break forth like the dawn — and your healing shall speedily sprout"" [Isaiah 58:8]. And likewise through the revelation of counsel — which is also the aspect of the revelation of light from the darkness — through this faith also grows. And through this the primary healing is as above.

Through the fall of holy faith — false beliefs are made and strengthened. And likewise in reverse — when holy faith is elevated and rectified — through this the false beliefs weaken and fall. And the nations return from their false beliefs to our holy faith — and convert. And sometimes they convert in potential — meaning that even though they do not actually come to convert — nevertheless they recognise Hashem Yisborach in their place and know and believe that there is one primordial Being, may He be blessed. And sometimes actual converts are made who come and convert literally.

These converts are difficult and harmful to Israel — for they bring arrogance into Israel.

Through the arrogance that enters Israel through the converts as above — through this one receives the sword of arrogance — in the aspect of: ""and Who is the sword of your excellency"" [Deuteronomy 33:29] — the false leaders of the generation who strut arrogantly over the generation for naught — and conduct themselves with leadership and rule over the impoverished people — for their greatness was not given to them from Heaven at all. And these leaders have the power to even punish one who does not wish to submit to their dominion. And in truth this is not called punishment but harm — for they are harmful to the world. And all this power they receive through the sword of arrogance mentioned above.

Through the arrogance of these above-mentioned false leaders of the generation — through this the desire for immorality is strengthened in the world — G-d forbid. And through this — the destruction of seed comes — G-d forbid — which is the aspect of: ""he has sealed his flesh"" [Leviticus 15:3]. [And he strengthens himself to break them and drive them away — and the shields of the earth mentioned above are they etc.]

Which is the seal of the "sitra achra" upon the person — so that one cannot go out from it. And it is impossible to be saved from it except through the power of the shields of the generation — who are the Tzadikim and the worthy ones called "maginay eretz" [shields of the earth]. Who have a great battle in this matter. And they elevate from the aspect of ""he has sealed his flesh"" to the aspect of the seal of holiness — which is the aspect of tefillin — as is known. Which is the glimmering of the minds [moachin] — to know and make known His divinity, may He be blessed, in the world. Through which the illumination of the seven shepherds [shivah ro'im] is drawn upon oneself — which correspond to the seven heads of the two "shin"-letters of the tefillin — which are the minds. For the primary rectification of the mind is according to the breaking of this desire — that is — when the thoughts greatly overpower a person — and could through this lead to a nocturnal occurrence — G-d forbid — which is the aspect of ""he has sealed his flesh."" And they greatly overpower themselves to break and drive away the thoughts from themselves. And to draw upon themselves holy thoughts. Through this they elevate from ""he has sealed his flesh"" to the aspect of tefillin — the seal of holiness — which is the glimmering of the minds. And every person must receive strength from these shields of the earth — to overpower the thoughts — and to transform them into holy minds as above. And this every person must know — that the more the thoughts overpower one — when one overpowers them and flees from them and breaks them — one thereby makes a very great rectification. And elevates the holiness from the husk — and draws the aspect of the holiness of tefillin — which is the glimmering of the minds — to know and make known His divinity, may He be blessed, in the world. And the more they overpower one — and one overpowers them to break them as their spread increases — the more one makes the aspect of the rectification of tefillin. And it was only for this that these thoughts and evil imaginings were sent upon one — so that one would transform them — and from them specifically the aspect of the rectification of tefillin would be made as above.

When one merits the rectification of the minds — every person must contract one's mind — so as not to allow the mind to go outside its boundary. And even in holiness and in the glimmering of His divinity, may He be blessed — one should not go outside the boundary — G-d forbid — lest one come to destruction.

Through the commandment of tefillin — one draws upon oneself the glimmering of the minds as above. And also one draws upon oneself through the tefillin the rectification of the contraction of the minds as above.

Through the breaking of the desire for immorality — one merits worthy words — to revive and return through them the souls that have fallen — which need to be revived and returned with all types of delicacies that restore the soul. And through the rectification of the "bris" — through which one merits the rectification of the minds — through this worthy words are made for the person — to revive them and restore them.

Through breaking immoral thoughts and meriting the rectification of the minds as above — through this one merits to dream through an angel. And then one is called a human being. And in the opposite direction — when the minds are not pure — then the dream comes through a demon — G-d forbid. And then one resembles an animal. Also foods have a portion in dreams. Therefore sometimes the dream is blemished — in the aspect of a dream through a demon — G-d forbid — through the foods one eats. And one can through this come to nocturnal impurity — G-d forbid. And the rectification for this is joy — to strengthen oneself to always be in joy. For through joy — strength is given to the angels that receive the influence of the foods. And the demons are subdued — so they do not draw sustenance from the influence more than is proper for them. And through this one is saved from nocturnal impurity — G-d forbid — which sometimes comes through foods when there is no strength in the angels. For the primary strength of the angel is through joy. In Nisan — the power of the angels is strengthened (see the main text). It is found that Nisan is the rectification of the "bris". And through joy — one draws the holiness and joy of Nisan throughout all the years. And one merits the rectification of the "bris" and to be saved from nocturnal occurrence — G-d forbid. But sometimes even through rabbis and judges who are not worthy — who pervert justice — through this nocturnal impurity comes — G-d forbid. And the rectification for this is the binding of the chariot [kishur ha-merkavah] (see Likutay Halachos, Laws of Rosh Chodesh, ch. 7 — where it is explained that the binding of the chariot is to bind and connect one's thought together to one place — only to Hashem Yisborach and His holy Torah. And as is found in the Tikkun [Tikkun 21 at its end] that evil thoughts are the aspect of impure living creatures — and holy thoughts are the aspect of the creatures of the chariot — see there). And it is what was established by the early authorities to say before sleep: ""In the name of Hashem"" etc. — ""to my right Micha'el"" etc. — which is the binding of the chariot. And it is a remedy to be saved through this from the above-mentioned impurity — which comes through the perversion of justice by unworthy judges as above. Rosh Hashonah is the aspect of the rectification of faith. For through the greatness of the gatherings — that all the holy communities gather together on Rosh Hashonah — especially when they gather to the true Tzadikim — through this all the scattered fragments of holy faith are gathered and collected. And faith is rectified in completeness. Also the minds glimmer and are rectified on Rosh Hashonah. And likewise throughout all the Ten Days of Repentance — through the teshuvah performed then — the glimmering of the minds is drawn — which is the aspect of tefillin — the aspect of the seal of holiness — as above. And on Yom Kippur — the rectification of the seal of holiness is completed — which is the rectification of the glimmering of the minds. And on Sukkos — joy is drawn — which is the rectification of the foods — so they not corrupt the dream. And so one is saved from nocturnal impurity through the foods — G-d forbid. And on Sh'mini Atzeres — the aspect of the rectification of justice is drawn — and through this one is saved from the blemish of nocturnal occurrence — G-d forbid — which comes through unworthy judges as above. Also in particular on Rosh Hashonah itself — all the above are rectified through the sounds of the shofar: "T'kiyah — Sh'vorim — T'ru'ah". For through the "t'kiyah" one merits the rectification of faith. And through the "t'ru'ah" one merits to draw the holiness of tefillin — the glimmering of the minds. And through the "sh'vorim" — the rectification of the dream and the rectification of justice is drawn — to be saved from nocturnal occurrence in all the aspects above. Through a true teacher with students — all the above rectifications are also achieved. Namely the rectification of faith — for faith is the aspect of ""inhabited land"" — the opposite of ""land not sown"" — which is the aspect of the blemish of faith that corrupts the order of seeds as above. And the true teacher watches over all the fragments of faith of each and every person — to gather them and elevate them. Therefore the learning of the teacher with students is called a "yeshivah" [academy] — after the name of the gathering of the fragments of faith — which is the aspect of ""inhabited land."" Also through them the rectification of the "bris" and the rectification of the minds and the rectification of sleep are achieved — so that sleep will be in holiness and purity. Through which one is saved from nocturnal impurity — whether through foods or through unworthy judges as above. Also all five senses of the mind are rectified through coming to the true teacher-Tzadik. For through the sight itself of seeing the teacher — the sense of sight is rectified — for the sight itself of seeing the teacher is a great matter. And through hearing the teacher's rebuke — the sense of hearing is rectified. And through the toils and efforts of each person in order to travel and come to the teacher — for it is impossible to come to the teacher and receive and draw from his holy wisdom except through toils and efforts — the sense of smell is rectified. And through meriting to taste and feel the taste of the teacher's pleasant words — the sense of taste is rectified. And through the expenses each person has — spending one's money and the fruit of one's labour in order to come to the teacher — the sense of touch is rectified. And the primary time of gathering to the true teacher is on Rosh Hashonah — when it is the time of rectification of all five senses above. And then all the rectifications above are achieved in wondrous rectifications. For the rectification of the five senses through the teacher with students — and the rectification of the five senses through Rosh Hashonah — they illuminate and strengthen each other. Through fasting — one merits joy. And proportional to the days of fasting — so one merits joy. And the primary rectification of the dream is through joy as above. Therefore one fasts on account of a dream — in order to draw joy — which is the primary rectification of the dream. And therefore one who does not wish to fast on account of a dream is told by those who wish him well: ""Go — eat your bread with joy"" — for the primary rectification is through joy. Every person must discard all wisdom and serve Hashem Yisborach in simplicity and wholeness — without any wisdoms or inquiries. For one's deeds must be more than one's wisdom — for ""it is not the study that is the essence but the deed."" And not only the ordinary wisdom of ordinary people — which is in truth foolishness and folly — that one must certainly discard entirely. But even complete wisdoms — even one who has a truly great mind — when one arrives at some service — one must discard all wisdoms and occupy oneself with the service of Hashem, may He be blessed, in simplicity and wholeness. And one must even conduct oneself and do things that appear like madness for the sake of the service of Hashem. For sometimes one must do things that appear like insanity in order to do His will, may He be blessed. For one must roll oneself in all manner of mud and mire for the sake of the service of Hashem and His commandments, may He be blessed. And not only for an actual commandment — but even any matter in which there is the will of Hashem, may He be blessed — is also called a commandment. And one must roll oneself in all manner of mud and mire in order to do some will and pleasure for Hashem Yisborach. And when one's love is so strong for Hashem Yisborach — then one is in the aspect of a very dear and beloved child to Hashem Yisborach. And Hashem Yisborach has compassion on one and allows one to search in the most hidden treasuries of the King. Until one merits that the attainment of the Tzadik who has evil and the wicked who has good is revealed to one. And one merits to the hidden secrets of Torah — and to elevate the justice that has fallen to the abyss — and to rectify it.