תּוֹרָה סו

Torah 66

The true Tzadik is the splendour and beauty and grace of the entire world. And he is the master of the house of the entire world. And he is the aspect of the master of the house of the Temple — for he illuminates the Temple and the entire world. For he is the light and the splendour and the beauty and the grace of the entire world. And when this Tzadik's name becomes known and grows in the world — through this His Name, may He be blessed, grows. And the more his name grows and is glorified — the more the Name of Hashem Yisborach grows and is glorified. And all who are included in this true Name — who is the true splendour and grace of the entire world as above — that is — who draws close to him and is included in his name — through this his eyes are opened and he begins to look at himself — at all the attributes — how he holds them. And to return in teshuvah on all the bad attributes in which he has blemished. And he merits to look at the greatness of the Creator, may He be blessed — and to look at the rectification of the world. And he merits to draw upon himself holy and pure minds from the holy Name of this true Tzadik.

And in the opposite direction — G-d forbid — when the name of the true Tzadik is hidden and departs from the world — and false famous ones who have no Name of Hashem at all grow and become known — through this the Name of Hashem is — as it were — diminished and hidden. And then masters of names and dark ones grow. And things come into the world — G-d forbid — that nothing helps for them except the names of impurity — G-d forbid. And through this — fires come to the world — G-d have mercy. And the light of the above-mentioned eyes departs. And this is the aspect of the burning of the Temple — which also came through the departure of the lights of light. And through this the lights of fire were strengthened (see the main text). It is found that when the true Tzadik departs from the world — it is the aspect of the burning of the Temple. And then the children of Israel are considered as if they are rolling in the streets — G-d forbid.

In these times — when the exile has already been long upon us — and Hashem Yisborach awaits at every moment to return to us and to rebuild our Temple — it is fitting that we not delay — G-d forbid — the building of the Temple. Rather to strive for its building. Therefore one must be very very careful to rise at midnight every night and to mourn greatly over the destruction of the Temple. For perhaps in the first incarnation — one was the cause of the Temple's destruction. And even if not — perhaps one delays now through one's sins the building of the Temple — and is considered as if one caused its destruction. And for this one should weep and mourn greatly every night at midnight. And through this it will be considered as if one strives for the building of the Temple. And through this one will merit to draw close to the truth — namely to draw close to true Tzadikim and G-d-fearing and worthy people. Who are the primary splendour and grace and beauty of the true world. [Said the transcriber: It appears that this is the intent of the juxtaposition of the verses: ""at midnight I rise to give thanks to You"" [Psalms 119:62] etc. — ""I am a companion to all those who fear You"" [Psalms 119:63] — that is, as above.] Through rising at midnight and mourning over the destruction of the Temple — through this one is saved from fires.