חֵלֶק ג'-חָכְמָה וּבִינָה

— Hakdamah — Introduction to Part III, called Chochmo uVino — Wisdom and Understanding —

This is known throughout all the earth — for although "there has never again arisen in Israel a prophet like Moshe" (Devarim 34) — he himself will yet arise to redeem us from this exile as well. For Mashiach da Moshe — Mashiach is this [same soul of] Moshe. (Regarding what our Sages of blessed memory said on the verse "Send now by the hand of him whom You will send" — that he [Moshe] knows that he is not the redeemer for the future — look and see what is brought in Sichos HaRan, section 54, on the matter of gilgulim [reincarnation of souls]. And it is also brought in other books of truth: that the soul does not reincarnate a second time in the same manner in which it was previously — only this nefesh with this ruach, etc. For through this you will understand that these sayings of our Sages of blessed memory do not contradict one another. And also the verses in Parshas Shoftim — "A prophet from among you, from your brethren, like me, shall Hashem your G-d raise up for you", and "A prophet I will raise up for them from among their brethren, like you" — which according to the view of the holy Ari z"l are also to be explained as referring to the future Redeemer — these too are resolved on their own.) And what was, he himself will be — with yet greater strength and power. For he will come with joy even through the fiftieth gate — and will attain it in mighty and exalted completeness, to the point that he will never descend from it again. (Although at the time of the Giving of the Torah he did attain it in the secret of "And Moshe ascended to G-d" — but immediately at the end of the forty days he descended from it, as is alluded to in the verse "Go, descend, for your people have corrupted themselves" — and he did not attain it again throughout all the days of his life.) For to eternity and for ever and ever he will ascend and delight in it — level after level without limit. And now, as it has become known — what our master z"l said at the time when he revealed the teaching brought in Likutay Moharan Tinyono, section 28: "Know that there are distinctions between the Torah teachings…" etc. — and our master Reb Nosson z"tl, from the immensity of his feeling, in the purity of his heart, the depth of the awesome wonders of his words — until they burned within him like a literal flaming flame — could not contain himself, and raised his voice before all who stood near him: "Perhaps this is the explanation of what our Sages of blessed memory said [Sanhedrin 97a]: 'The son of David will come only amid inattentiveness' — meaning: he will be in the world and they will not know that it is already him…" And our master z"l opened his eyes and showed him: "Rav Nachman said so — if from the living, I am [that one]" (in the Gemara it says "if from the living, one such as I" — but as I have understood from what I heard orally regarding this matter, that our master z"l concluded at that time: "I am he.") And now from ourselves we will know and understand — less than a drop from the sea — why he is called by the name Nachal Novea Mekor Chochmo [the flowing stream, the source of wisdom] (as is understood from the explanation in his holy saying in Chayay Moharan, in the account of his journey to Uman, section 5: "And now there is a Nachal Novea Mekor Chochmo"…) — for this is the name of the attribute of Binah [Understanding], as is known to those who know the inner wisdom [yod'ay chein]. For although "many daughters have done worthily" — to attain the attainments drawn from her and from the attribute of Chochmo [Wisdom], etc. — but to cleave to and be absorbed within her in ultimate, unparalleled completeness, there will not arise again in Israel aside from "you have surpassed them all" — as is known and understood from the books of truth. And I, the impoverished in knowledge — when I heard and understood all of this, I fastened my tent-pegs in the command of our master z"l who commanded and enjoined every person to innovate in Torah to the extent that his intellect can reach. And I turned my heart to search and seek among all the things that allude to supernal Binah — and raised my eyes and saw that in the vast majority of them is encoded and concealed the honor of his holy and awesome name (see in Sichos HaRan, section 44 — that every single person is alluded to in his name, his every matter and his aspect. And through this you will understand the greatness and immensity of the awesome and lofty nature of the names of the Tzadikim — through the mere mention of which alone it is possible to bring change in the act of Creation, to alter nature for the good — as is explained in Sefer HaAleph-Beis [Sefer HaMidos], Part II, letter Tzaddik, section 20. And see in Likutay Moharan, part I, section 41, what is written there in the name of the holy Ari z"l — that Yaakov has the gematria of twice Elokim with the yud and its letters. And in Likutay Halachos, Laws of Gratitude, Halacho 6, section 34, in the name of the holy Ari z"l — that Yaakov and Yosef have the gematria of 13 times Havaya. And in the names of other Tzadikim as well, gematriyos with the name of Hashem are brought in the books of truth — for His name, may He be blessed, is joined with their names; and tzadikaya shmeh d'Kudsha Brich Hu [the Tzadikim are the name of the Holy One, blessed be He]. And all the more so beyond measure in the name of the Head of all the Tzadikim, etc. — who boasted and said: "Ich hob gor kayn nomen nit" ["I have no name at all"]. For certainly the hidden mysteries and wondrous and awesome secrets in his holy name are immeasurable — such that everything one finds in this way as a hint in his praise — even in our humble understanding — is all true. And see there in Sichos HaRan in the said conversation, what he said to Reb Shimon: that he should not imagine in his mind that another person who has the same name has the same hold in that place, etc. — see there.) — through the method of gematria [numerical value], as I have laid them out before you one after the other.

Chochmo uVino — Wisdom and Understanding

Section א — Binah (בִּינָה) in its full-spelling [milui]: בֵּית יוּד נוּן הֵי Numerical value of the full spelling of Binahבֵּית יוּד נוּן הֵי553 = The numerical value of Nachman ben Simchaנַחְמָן בֶּן שִׂמְחָה553

Section ב — Binah is the secret of neshamah [soul]. Therefore the full spelling of neshamah: נוּן שִׁין מֵם הֵא (the letter hei is counted in three forms: hi, ha, heh, as is known in the books of truth), with the kollel: Full spelling of neshamah with kollelנוּן שִׁין מֵם הֵא (+ כּוֹלֵל)553 = The name Nachman ben Simchaנַחְמָן בֶּן שִׂמְחָה553

Binah is the secret of the Menorah . (Everything I have written in these numerical calculations I have taken care to write as the words are written in the Torah.) Therefore the full spelling of menorah — מֵם נוּן רֵישׁ הֵי — corresponds in numerical value to the full spelling of his name: נוּן חֵית מֵם נוּן , with kollel = 711. The word menorah and related phrases — all correspond to his name: מְנֹרַת זָהָב — "golden menorah" — with letters= 711 מְנֹרָה בְּדָרוֹם — "menorah in the south" — with letters and the three words556 = Nachman ben Simcha with three words נֵר תָּמִיד — "eternal lamp" (as written regarding the menorah in Parshas Tetzaveh: "to kindle a lamp continually") — with letters710 = full spelling of Nachman שֶׁמֶן זַיִת זָךְ כָּתִית — "pure beaten olive oil" — equals his name in four forms:1664 = Nachal Novea Mekor Chochmo with letters The four forms: Nachman; Nachman ben Simcha with letters and words; Nachman ben Feiga with letters and words (I examined the book Beis Shmuel regarding the spelling of the name Feiga and found it is spelled as I have written; and incidentally, I wish to inform the reader that our master z"l warned everyone who would invoke his merit to mention him by the name of his mother — Reb Nachman ben Feiga — and not as other departed souls who are named after their fathers); and Nachal Novea Mekor Chochmo with its letters (= 1664).

Section ד — Binah is the secret of "Ken" [the nest] — for it is the nest for Chochmo קֵן with letters Nachman with letters 152

Section ה — Binah is sometimes in the secret of "Tevunah" [deep understanding]. Full spelling: תָּיו בֵּית וָאו נוּן הֵא with kollel תְּבוּנָה with kollel Nachman ben Feiga and Nachal Novea Mekor Chochmo with letters and words 954

Section ו — Binah is the secret of "Lev" [the heart] — for of it is said: "the heart understands." Therefore "ha'lev meivin" [the heart understands] הַלֵּב מֵבִין with letters and words Nachman 148

Section ז — Binah is the secret of "Nedarim" [vows]. See tractate Bechoros 37a — regarding the annulment of vows by a single expert, Rav Nachman said: "one such as I." And see in Likutay Halachos, Laws of Claimant and Defendant, Halacho 2, section 4, on the matter of the Oath of Hesset which Rav Nachman instituted. נְדָרִים with letters Nachman ben Feiga with letters 304

Section ח — Binah is the secret of "Tefillin". Three phrases relating to tefillin correspond: אוֹת עַל יָדְךָ with letters and words and kollelTotafos bein einecha [טֹטָפֹת בֵּין עֵינֶיךָ] — in parashas Va'eschanan, totafos is spelled deficiently — with kollelFull spelling of תְּפִלִּין [Tefillin]: Tav, Pei, Lamed, Yud, Nun with fill-letters Nachman ben Simcha = 553Full spelling of his name with fill-letters = 721Full spelling of his name with kollel = 711 553721711 The name "Pe'er" [glory — the head-tefillin] in its full spelling: פֵּא, אָלֶף, רֵישׁ with fill-letters Full spelling of his name 710

Section ט — Binah is the secret of "Kodesh Kodashim" [the Holy of Holies] קֹדֶשׁ קֳדָשִׁים Nachman ben Simcha + Nachman ben Feiga — one of them with letters and kollel 858

Section י — Binah is the secret of "Hu" [He — the third-person name of Hashem]. Full spelling: הֵי, וָיו, אָלֶף (the letter vav is read in three ways) הֵי וָיו אָלֶף Nachman 148

Section יא — Also the soul of Binyamin flowed from Binah. Therefore Binyamin with letters בִּנְיָמִן with letters Nachman with letters 152

Section יב — Binah is the secret of "Em HaBanim" [the Mother of Children] אֵם הַבָּנִים Nachman 148

Section יג — Binah is included and unified with Chochmo. Therefore both together — חָכְמָה בִּינָה with letters חָכְמָה בִּינָה with letters Nachman 148 And Aleph-Beis, Aleph-Mem [Father and Mother — Av va'Em — for Chochmo and Binah are the secret of Father and Mother] אָב וָאֵם with four letters and full spelling Full spelling of his name נוּן חֵית מֵם נוּן 714 And the name "Nistar" [the Hidden] which belongs to Binah נִסְתָּר in full spelling Full spelling of his name 710

Binah is what comes in the secret of "Mi" [Who] — of which it is said (Yeshayahu 14) : "Hashem of Hosts has counseled — and who [mi] shall annul? And who [mi] shall heal you?" (as brought from this in the books of truth) . And since our master z"l attained this — (for therefore he boasted of the healing of the bas melech [the King's Daughter] who alludes to the Knesses Yisroel [the Congregation of Israel], as brought in Likutay Halachos, Laws of Insects [Tola'im], Halacho 4. The Compiler says: And therefore וּרְפָאתִיו [urfaasiv — "and I will heal him"] from the verse "Peace, peace, said Hashem…" etc. has the gematria of Nachman ben Simcha = 703.) Section יד — Mi correspondences: Full spelling of Mi in its fullest form: מֵם, מֵם, יוּד, וָאו, דָּלֶת with words and kollel633 or 629 = Nachal Novea Mekor Chochmo Simple and full spelling of Mi: מִי, מֵם יוּד152 = Nachman with letters

And therefore what our Sages of blessed memory said — "The Holy One, blessed be He, decrees and the Tzadik annuls" — is said of him more and more. For he it is of whom it is said: "and mi [who] shall annul?" — and he is the Head of all the Tzadikim, etc. It appears that for this very reason he was somewhat restrained [in the performance of open] miracles. (For certainly even what the Tzadik annuls is by the will and sovereignty of Hashem, may He be blessed — for through this itself the sovereignty of Hashem, may He be blessed, is revealed — as is brought from this in the words of our master z"l.) For had he z"l been permitted miracles like [the other Tzadikim], free choice would have been utterly nullified.

And regarding the exaltedness of the attribute of Binah — the discerning one will understand on his own that even if all the seas were ink, etc., they would not suffice to explain even a part of myriads of myriads. For it is through it that comes all healing of our illness with which we have been stricken and broken — affliction after affliction, shattering after shattering — until "great as the sea" is our shattering. (This "sea" [yam] — gematria fifty [nun] — alludes to the fiftieth gate of the sitra achra, which corresponds to it, containing all illnesses and pains of the soul without limit.) Section טז — Further aspects of Binah, all corresponding to his holy name: Binah comes in the secret of ketores [incense] — which elevates sparks [souls of transgressors] from the depths of the kelipotקְטֹרֶת with kollel710 = full spelling of his name Binah is the secret of teshuvah [repentance] — the hope of the most sinful of sinners — for nothing stands before itתְּשׁוּבָה with kollel and letters714 Binah is the secret of mikveh [ritual immersion pool] — through which alone all the impure can ascend from their impurityמִקְוֶה with kollel152 = Nachman with letters The two branches of willow [aravos] of the lulav — in which even the sinners are alluded to, for all their life and hope is only through it. Two times aravah with Nachman ben Simcha and kollelב׳ פעמים עֲרָבָה554 Binah is the secret of the Yovel [Jubilee] and shofar — through which freedom is proclaimed even for those slaves who were sentenced to be pierced (see Likutay Halachos, Laws of Firstborn Pure Animal, Halacho 4, section 26) — for it is the holy Mother who has mercy on Her children and follows them even to the place of impurity to bring them out from thereיוֹבֵל שׁוֹפָר with words and kollel634 = Nachal Novea Mekor Chochmo Imma ozfis manha livrata — [the Mother lends Her vessels to the Daughter] — for all the power of Malchus [Sovereignty] to bring out and elevate those who have fallen is from Her, in the secret of "Ima ozfis manha livrata" (as brought in Likutay Moharan, part I, section 49, section 7)אֵם הַבָּנִים148 = Nachman

And all these things you will find encoded and hidden in the numerical value of his holy and sublime name — as the author lays out with precise gematria for each concept: ketores (710), teshuvah (714), mikveh (152), two aravos (554), yovel shofar (634), and em habanim (148) — all correspond exactly to one of the forms of his holy name as listed above.

And now let us return to the matter of the exaltedness of this attribute — for it is the holy Mother of whom King Shlomo, peace be upon him, spoke all the words of praise in the alphabetical poem [ Eishes Chayil ] that is recited on Shabbos eve at the time of the reception of Malchus from her wondrous light — so that it is designated through this with the name "Sdeh Tapuchim" [the field of apple-trees]. And this too corresponds in numerical value to his name in two forms: Nachman ben Simcha with three words and Nachman ben Feiga with three words = 853.

And whoever sets his heart to this hymn will see with his own eyes that it is explained there in wondrous hint — the revelation of this light while the night of the darkness of our exiles still prevailed — to give even today the portion of his awesome words to the members of his household and his close ones; and the statute of Torah and prayer [ Shulchan Aruch and hisbodidus ] — never to pass that statute all the days of our lives. (Which is in the aspect of "She arises while it is still night, and gives a portion to her household and a statute to her maidens." And see in Sichos HaRan, section 184 — that these two things were the universal hanhagos [practices] for all his close ones throughout all the days of their lives. And as is understood there — that the fulfillment of these two things as a statute, never to be transgressed, is efficacious and beneficial to eternity, doubly and redoubled without measure — more than if a person were to do them similarly but without the statute of an unbreakable regularity.)

And what he planned and took into his possession — the holy field (which is in the aspect of "She considered a field and took it; from the fruit of her palms she planted a vineyard") — to water and grow the trees which are the souls of Israel, called by the name "field" and "vineyard," as it is written (Yeshayahu 5) : "For the vineyard of Hashem of Hosts is the house of Israel" , etc. And what with strength [oz] (which is in the aspect of "She girds her loins with strength and makes strong her arms." And see in Likutay Moharan, part I, section 65, at its end — that the entire matter of the field and its rectifications are included in the verse "And Boaz spoke" — the letters be-oz [with strength] — alluding to [Binah]: "and the wisdom that prevails [ta'oz]") he girded his loins (and see in Torah 65 there at its beginning, section 1 — brought there: "Who wants to gird his loins to be the owner of the field…" — and as I have brought above from the books of truth in the explanation of the verses "Who will heal" and "Who will annul", it appears in my humble understanding to interpret similarly also this "mi") and made his arms strong (Chayay Moharan, account of his journey to Navoritsh, section 1, regarding the matter brought in Torah 65; and see Chayay Moharan, account of his journey to Uman, section 33, which has relevance to the above) — to complete all the rectifications necessary for this. Even if much had passed over him. And what his lamp shall not be extinguished that shines upon us in the night of our exiles (which is the aspect of "She perceives that her commerce is good — her lamp does not go out at night").

And also what he strives with the wonders of the four awesome powers found in his holy hands — to rescue and heal all souls of Israel. And in particular for all who arouse themselves through isarusa d'lesata [arousal from below] through word and deed — which is the giving of tzedakah [charity] and the recitation of the ten mizmorim [chapters] of Tehillim at the house of his holy gravestone. (As understood from Likutay Halachos, Laws of Procreation, Halacho 3, and Laws of Insects, Halacho 4, section 2 — that the matter of this tikkun [rectification] is related to the four awesome powers in his holy hands, as brought in the story of the Seven Beggars — see there and in many other related places.) It appears to me in my humble understanding that all this is alluded to in the four times the word "yad" [hand] is written there [in Eishes Chayil ]: יָדֶיהָ שִׁלְחָה בַּכִּישׁוֹר — "Her hands she sent out to the spindle" — the initials of ba'kishor [כ׳ ר׳ י׳ ש׳] allude to: kol ruchos u'searos she'yiheyu be'mishkal [all winds and storms that will be in balance] — related to the rectification of bris [the covenant] and the battle of Amalek through the attribute of the Sixth Day, which is Yesod. וְכַפֶּיהָ תָּמְכוּ פָלֶךְ — "and her palms supported the spindle" — the initials of falech [פ׳ כ׳ ל׳] allude to: heavy piercing, from the language of "an arrow pierces his liver" — said regarding the blemish of the covenant. Even after they have pierced a person and shot all manner of arrows and poisons into him — especially into the liver, where Esav-Edom-Amalek takes his main hold — even then he supports with his holy hands and draws out from him the arrows that were shot in and rectifies all of this. כַּפָּהּ פָּרְשָׂה לֶעָנִי — "her palm she spread out to the poor" — for "there is no poor but from da'as [knowledge]," through the blemish of the covenant which is the blemish of da'as. And through the spreading of her palms she gives him all ten measures of wisdom and knowledge. The tzedakah of the Eishes Chayil is the rectification for this. וְיָדֶיהָ שִׁלְּחָה לָאֶבְיוֹן — "and her hands she sent out to the destitute" — the evyon [destitute] is one who craves everything — who even in the physical has no food or sustenance. And this too is through the blemish of the covenant, as brought in his words on the verse "for on account of a harlot woman — until a loaf of bread." And through all of this: "She does not fear for her household from snow of Gehinnom" — as Rashi explained there — "for all her household is clothed with shanim [crimson/years]." The initials of shanim [ ש׳ נ׳ י׳ מ׳ ] stand for: Shticha al kivro ha'kodesh, Nesinas ha'tzedakah al shem nason titen, Yud mizmorim — [spreading oneself upon his holy grave; giving the tzedakah in the name "give shall you give"; the Ten Psalms]. Through these, all his household and close ones are clothed. And another reading: "al tikri shanim ela shnayim" — [do not read "shanim" but "shnayim" = two] — meaning, all his household is clothed with these two: tzedakah and the ten types of melody [corresponding to the two powers from his awesome hands]. The other two are then naturally aroused through their union and connection with them. By the way, I thought to write here also what appears, in my humble understanding, concerning the four powers in his hands, each of which is comprised of ten. (For this is the aspect of: “Do not read yadecha [your hands], but yudecha [your yuds],” which is brought several times in his words, of blessed memory, and in the other books of truth.) The rest of the words of this praise as well will all be explained on this basis to one who understands, together with the other premises, as brought in Likutay Halachos, Laws of Rising in the Morning, Halacho 4; see there. The reader will understand on his own that the reason he does not mention him there—and likewise in the other places in his holy words—except in a general way under the name “tzadik,” is for the sake of peaceful relations and because “the glory of G-d is to conceal a matter.” It is also because this is indeed true: every tzadik of the generation possesses an aspect of Moshe-Mashiach, as brought in his words, of blessed memory. Yet certainly the primary meaning is, “You have risen above them all”—namely, Moshe-Mashiach himself—as was heard explicitly several times from his holy mouth. This too is explained in the words of this praise, for “Her children arose” (קָמוּ בָנֶיהָ): the marked letters form the initials of Ben Naftali Hertz, and also Naftali Hertz ben Yehudah. (As is known from his holy statement, in which our Rebbe, of blessed memory, himself testified concerning them: “What is known of me, Noson and Naftali know a little.”) “And they called her fortunate,” and they will say, “Many daughters have acted valiantly, but you have risen above them all.” (Her “husband,” who is mentioned throughout the words of this praise, is understood in the books of truth to allude to the light of Chochmah.) Therefore, if the three words “עָלִית עַל כֻּלָּנָה” [“you have risen above them all”] are also calculated, we will look and see that they too equal his name in full spelling—“נוּן, חֵית, מֵם, נוּן”—together with the letters and the kollel: 715.

Section כב "Yiras Hashem" [fear of Hashem] as it appears there [in Eishes Chayil] — with letters and words — for he is the treasury of fear(as brought in Chayay Moharan, account of the greatness of those who drew close, section 54)647 = Nachal Novea Mekor Chochmo with letters and words Full spelling of yirah [fear]: יוּד, רֵישׁ, אָלֶף, הֵא647 (It appears in my humble understanding that this is in the aspect of what appears in the words of our Sages of blessed memory — at the end of tractate Sotah: "Rav Nachman said to the Tanna: Do not teach fear of sin [in the list of things lacking] — for I am here." And as brought above in the second edition, section vav — see there.) And therefore: "Give her from the fruit of her hands, and let her deeds praise her in the gates" — the maasiyas [stories] that he told.

And in all this praise there are 149 words — corresponding in number to Nachman with the kollel [= 149].

And all of this pertains to the holiness of Shabbos as mentioned. And therefore "Shabbos" in numerical value corresponds to his name in two forms: Nachman with kollel , and Nachman ben Simcha = 702. The Compiler says: Therefore Shabbos with kollel = Nachman bar Simcha = 703. Section כד — Shabbos in the full verse (Shemos 31) with letters and words = 2342, corresponding to his name in five forms: "The seventh day — Shabbos Shabboson — Holy"יוֹם הַשְּׁבִיעִי שַׁבַּת שַׁבָּתוֹן קֹדֶשׁ2342 = Nachman + Nachman ben Simcha with three words + Nachman ben Feiga + נוּן חֵית מֵם נוּן + Nachal Novea Mekor Chochmo

And also all the festivals of Hashem — their holiness flows from Shabbos and they all come in the secret of Binah , as is known in the books of truth. Therefore: FestivalHebrewValue= His Name Pesachפֶּסַח148Nachman Chag HaMatzos with kollelחַג הַמַּצּוֹת553Nachman ben Simcha Chag HaShavuos with kollelחַג הַשָּׁבֻעוֹת795Nachman + Nachal Novea Mekor Chochmo with letters Shabboson Zichron Terua (Vayikra 23) — Rosh HaShonoh — with three wordsשַׁבָּתוֹן זִכְרוֹן תְּרוּעָה1725Nachman + נוּן חֵית מֵם נוּן + Nachman ben Simcha with letters + Nachman ben Feiga with letters Rosh HaShonohרֹאשׁ הַשָּׁנָה861Nachman ben Simcha + Nachman ben Feiga — one of them with letters and words and kollel Moznayyim [scales — the zodiacal sign of Tishrei]מֹאזְנַיִם148Nachman Mozney Tzedek [just scales] with two wordsמֹאזְנֵי צֶדֶק304Nachman ben Feiga with letters Kol Shofar [the voice of the shofar] — also in the secret of Binahקוֹל שׁוֹפָר722Full spelling of Nachman with fill-letters and kollel Yom Kippurim with five words (Vayikra 23)יוֹם כִּפֻּרִים הוּא לְכַפֵּר עֲלֵיכֶם923Nachman ben Feiga + Nachal Novea Mekor Chochmo Yom Kippurim in its full spelling with fill-lettersיוּד וָאו מֵם כָּף פֵּא רֵישׁ יוּד מֵם924= same with kollel Chag HaSukkos and Yom Shemini Atzeres with kollelחַג הַסֻּכּוֹת וְיוֹם שְׁמִינִי עֲצֶרֶת1740Nachman with letters + Nachman ben Feiga with letters + Nachman ben Simcha with letters + נוּן חֵית מֵם נוּן with letters Full spelling of Sukkos: סָמֶך כָּף וָו תָּיוסֻכּוֹת in full spelling648Nachal Novea Mekor Chochmo with letters, words, and kollel Moadei Hashem [festivals of Hashem] — spelled deficiently [chaser] — with two wordsמֹעֲדֵי ה׳152Nachman with letters "All your males before the Lord Hashem" — six words from Shemos 23 — with letters and wordsכָּל זְכוּרְךָ אֶל פְּנֵי הָאָדוֹן ה׳566Nachman ben Simcha with letters and words

Even Chanukah and Purim came and were added to Hashem’s festivals so as to be included within Binah. Section כו Chanukah in full spelling: חֵית נוּן וָאו כָּף הֵא643 = Nachal Novea Mekor Chochmo with letters Purim in full spelling: פֵּא וָאו רֵישׁ יוּד מֵם with words and kollel710 = full spelling of Nachman When our master z"l said the teaching in Likutay Moharan Tinyono, section 2, he opened with: "The days of Chanukah are days of thanksgiving." Since his words that issued from his holy mouth must be scrutinized just like the words of Scripture, I scrutinized and calculated this as well, and found: יְמֵי חֲנֻכָּה with kollel149 = Nachman with kollel סְלַח נָא [Selach na — please forgive] — from which the holiness of Chanukah is drawn, as explained in his words in Likutay Moharan Tinyono, section 7149 = Nachman with kollel

Also Tehillim [Psalms] is a segulah [spiritual remedy] for teshuvah and has a connection to the attribute of Binah , as brought in Likutay Moharan Tinyono , section 73. And see also above in section 16. And there is a hint in the fact that it contains 149 mizmorim [psalms] (for the first two psalms are counted as one, as explained in tractate Berachos, page 9b at its end) = the numerical value of Nachman with kollel = 149.

Sections כח–כט Yerushalayim shel ma'alah [the supernal Jerusalem] in its count — Binah is the secret of the supernal Jerusalem1071 = Nachman + Nachman ben Feiga + Nachal Novea Mekor Chochmo

Binah is in the secret of Elokim (see Bava Basra 75 — three are called by the name of the Holy One, blessed be He: Tzadikim, Mashiach, and Jerusalem). Therefore Nachman ben Feiga with letters and kollel305 = אָלֶף לָמֶד הֵי יוּד מֵם [full spelling of Elokim] with five letters

Binah is the secret of the Throne of His Glory, may He be blessed — of which it is said in the words of the seer (Yechezkel 1) : "a sapphire stone — the image of a throne." Section ל — Correspondences: The Throne — even sapir dmus kisse with letters and kollel934 = Nachman ben Feiga with letters and kollel + Nachal Novea Mekor Chochmo For he it is of whom it is said: "What was, that is what shall be" — and Mashiach da Moshe — who merited to grasp and be united with the awesome Throne, which will sing the song of the delight of the attainment of His G-dliness upon 72 strings — simple, double, triple, quadruple — which is the Havaya in reverse [ be'achoraim ] (thus: yud, yud-kuf, yud-kuf-vav, yud-kuf-vav-kuf ) totaling seventy-two — to delight to eternity all who will merit this. Further correspondences of his name with concepts of Mashiach and Redemption: "What was, that is what shall be" — מַה שֶּׁהָיָה הוּא שֶׁיִּהְיֶה with four words and kollel711 = full spelling of his name Moshe Mashiach — מֹשֶׁה מָשִׁיחַ with seven letters, full spelling710 Tzemach David [Sprout of David]צֶמַח דָּוִד with letters152 = Nachman with letters Bar Enash — the name of the Righteous Redeemer in Daniel 7בַּר אֱנָשׁ553 = Nachman ben Simcha The Even [stone] of Daniel 2, full spelling: אָלֶף בֵּית נוּן629 = Nachal Novea Mekor Chochmo The numerical value of the holy name Nachman itself = the numerical value of the full spelling of Havaya be'achoraimיוד, יוד הא, יוד הה וו, יוד הה וו הא with four kollels148 = Nachman

Also what is written regarding the Righteous Redeemer (according to the view of the holy Ari z"l) in Parshas Shoftim : "A prophet from among you, from your brethren, like me, shall Hashem your G-d raise up for you" — with letters, corresponding to Nachman ben Simcha , Nachman ben Feiga — one of them with letters and kollel = 858. Also the three words "from among their brethren, like you" written there earlier — which is to be explained in brief (according to the said view of the holy Ari z"l) that from among their brethren there will stand one who will be "like you" [like Moshe]. Therefore their numerical value with three words corresponds to both their holy names together: Moshe, Nachman = 493.

And see in the Targum Yerushalmi on the verse "At that time it will be said of Yaakov and Israel: What has G-d done?" — through which verse is alluded the ultimate end and the World to Come that the souls of Israel will merit, as is known. And therefore the Targum there translates in these words: Ve'Nachman d'Hashem [the Consoler of Hashem] — atid l'misanyaya aleichon d'veit Yaakov [is destined to be proclaimed to you of the house of Yaakov]. This hint from the Targum was heard from Reb Boruch Efraim. And see in the Shlah , Parshas Va'eschanan , what is written there in the name of our master the Rav Chayyim Vital on the verse "Therefore I will divide for him among the many, and with the mighty he will divide the spoil" (and see also regarding the matter of this verse which is in Yeshayahu 53 — there you will see explained well the entire immensity of the controversy and the humiliations that passed over his holy name) — that this verse is said concerning the souls of Moshe Mashiach, who will receive his share of the World to Come from the Holy One, blessed be He, Himself — and the other Tzadikim will receive through him.

And all of this is because he attained in ultimate perfection the attribute of Binah — which is the World to Come, as is known and understood in the books of truth. For all the World of Repair [ olam ha'tikkun ], the resurrection of the dead, and the eternal delight of souls is from Binah Imma Ila'ah [supernal Mother-Understanding], in the secret of the verse: "As a man whom his Mother comforts him" — and within it are the letters of נַחְמָן . For he is the hidden light around which all these matters revolve — and it is he of whom it is said: "And G-d saw the light that it was good" — for it is good to store it away, as our Sages of blessed memory said (Bereishis Rabba 3) .

ConceptHebrew / Spelling= His NameValue The word Or [light] in its full spelling: אָלֶף, וָאו, רֵישׁאוֹר in full spellingNachal Novea Mekor Chochmo with words and kollel634 The word tov [good] in full spelling: טֵית, וָאו, בֵּית with three wordsטוֹב in full spellingNachman ben Simcha + Nachman ben Feiga847 Eden, Nahar, Gan [whose initials are oneg — delight, as in the holy Zohar; all their delight will be from the delight of the attainment of G-dliness through him] — with letters and wordsעֵדֶן, נָהָר, גַּןNachman with kollel + Nachman ben Feiga443 Olam HaBa [the World to Come] — spelled deficiently — alludes to the concealment of his holy name (as brought in Chayay Moharan, account of his journey to Uman, section 26)עֹלָם הַבָּא (chaser)Nachman148 Olam HaTikkun [the World of Repair] — also spelled deficientlyעֹלַם הַתִּקּוּן (chaser)Full spelling of his name with kollel711 "I will divide for him among the many" with letters and wordsאֲחַלֵּק לוֹ בָרַבִּיםNachman with kollel + Nachman ben Feiga443 "How great is Your goodness" with letters and words (Likutay Moharan II, section 7, section 6)מָה רַב טוּבְךָNachman ben Feiga with kollel295 The wine stored in its grapes [the secret of the World to Come — see books of truth — and as understood there: one only says song over wine] — with two formsיַיִן הַמְשֻׁמָּר בַּעֲנָבָיוNachman with letters and kollel + Nachal Novea Mekor Chochmo with letters, words, and kollel801 "Pleasures at Your right hand" with letters and wordsנְעִימוֹת בִּימִינְךָFull spelling of his name with kollel711 Neimos [pleasures]נְעִימוֹתNachman ben Simcha with letters and words566 "Light is sown for the righteous" with wordsאוֹר זָרֻעַ לַצַּדִּיקFull spelling of Nachman with fill-letters721 Mei Menuchos [the waters of tranquility] — in which the Tzadikim will rest in the World to Come (Zohar, Parshas Terumah, 171a)מֵי מְנוּחוֹתNachman ben Simcha with kollel554 Mechayei meisim [the resurrector of the dead]מְחַיֶּה מֵתִיםNachman ben Simcha553 Tzror (ha)chayyim [the bundle of life]צְרוֹר (הַ)חַיִּיםNachman ben Simcha with letters and kollel564

And this is also indicated by the fact that all his years were approximately forty years. For "the age of forty is for Binah" — see Rashi, Parshas Ki Sisa (Shemos 30:16) — that the years of men correspond to the count of the years of the world beginning from Tishrei . And according to this, since he was born in Nissan of the year 5532 (upon this reading, Moharan"as z"l wrote — Chayay Moharan 114 — which appears to be the truth) , and his passing [ histalkus ] was on the 18th day of Tishrei of the year 5571 — this corresponds exactly to forty years. Section לה — Further correspondences: The permutation of his name Nachman: מ׳-ו׳-ח׳-נ׳ — moach nun [the brain of nun] — for he attained the brain of the fifty gates of Binah His day of histalkus and ascent to the heights of Heaven corresponds precisely to the day of the illumination of Moshe Rabbenu — according to the secret of the Ushpizin of the holy Ari z"l, the fourth day of Sukkos corresponds to the Ushpiz of Moshe Rabbenu — whose attribute is Netzach [eternity], which is the fourth sefira. And therefore also his [the Rebbe's] call-up to the Torah was always in the portion of revi'i [the fourth reading]. And therefore also Netzach = Nachman in gematria.148 All of this section I heard from my father, may I be his atonement — and he presumably heard it from the mouth of Moharan"as z"l himself. And the day of his passing — the Parshas Hashavua [Torah portion] of the passing of Moshe Rabbenu, peace be upon him. And this — that on the day on which the 7th of Adar, the passing of Moshe Rabbenu peace be upon him, falls, will always also fall the second day of Chol HaMoed Sukkos — the day of the passing of our master z"tl.

And from all that has been explained until here — it appears to me in my humble understanding to allude to his holy saying that follows the Torah "Show us, Mana" [ Achvei lan mana ] in Likutay Moharan , section 25 — where he says that one must give the yetzer hora a different name — no longer calling it the yetzer hora but rather the koach ha'medameh [the power of imagination]. See there — according to what our Sages of blessed memory said: the yetzer hora has seven names . And it is known to those who know the inner wisdom that these correspond to the seven attributes of the sitra achra — for G-d made this corresponding to that, opposite the seven attributes found in holiness. And behold — until now there had been in the world only the illumination of these seven attributes, which the Seven Shepherds attained in order to draw them down and illuminate them for us. Therefore correspondingly there had been only seven powers of the yetzer hora , which are the seven names it has. But when Admoyr z"l came to the world and began to illuminate and radiate for us the eighth attribute — which is supernal Binah , which he attained in ultimate perfection — therefore, measure for measure, the eighth attribute of the sitra achra also grew greatly stronger, which is the aspect of the koach ha'medameh [the power of imagination]. For Binah d'kedusha [the Binah of holiness] is the aspect of understanding one matter from within another [ mevin davar mitoch davar ] — and correspondingly, Binah d'sitra achra is the aspect of imagining one thing as though it were something else [ medameh davar l'davar ] — in vanity and futility.

But despite all this, the attribute of good is greater — and forever His hand is on the upper side. For although from the weight of the battle — (if you examine tractate Sanhedrin, page 111, what our Sages said on the verse "And I will take you one from a city" etc., and on the verse "And she will respond there" etc., you will no longer be astonished — and fear will no longer arise in your heart — when you see that even today the entire congregation cries out to stone the two out of sixty myriads who believe in his greatness and cleave to his awesome words, and raise their voice so as not to heed the elders of the congregation even if sent according to the word of Hashem [for from the hiddenness of His lofty reasoning He gives room even today to err] — and let us remember the ancient days, let us understand the years of generation after generation. Let us look at the tribes of Yah through whose merit we live — and they too hated with all kinds of hatred Yosef their brother who was greater and more sublime than all of them [for he alone is counted among the Seven Shepherds — and also the splitting of the Red Sea was in his merit, as our Sages said on the verse "the sea saw and fled"]. Let us look at the generation of Moshe Rabbenu himself — as it is explained in the Written Torah and Oral Torah: that 250 heads of Sanhedrins, princes of the congregation, men of renown, and also the entire congregation of the children of Israel [see the portion of Korach from beginning to end] — all as one disputed and complained against Moshe Rabbenu the master of all the prophets, who speaks with G-d face to face, and sees the image of Hashem — and after all the signs and wonders and the mighty hand and the great terror that Moshe performed before all Israel's physical and corporeal eyes — how, how, did there prevail upon them such incitement and concealment that they said of him what they said and suspected him of a married woman, as our Sages said). He was compelled to cover himself and depart from us. And the days of concealment lasted approximately double the number of 45 years that the Seers [ Tzofim ] said regarding this concealment (see the liturgical poem of Reb Elazar HaKalir in Parshas HaChodesh, and Rashi in Sefer Daniel [at its end] on the verse "Fortunate is he who waits…") . But "Hashem will not cast off forever, nor will He be angry forever." And in truth, with the power of his strength and might (from the root of the gevuros [strengths] of Binah) — for it was very strong — he did not disappear from us entirely as in days of old. For "no man knows his burial-place" — upon which our very redemption depends (see tractate Sotah, page 14, in the glosses of the Bach — and this is also brought in the Introduction to Tikkun HaKlali — see there; and in Zohar Bereishis 26b line 12, and page 27b at its end) . And therefore even if the arrogance of the old and foolish king should rise to the heavens — "from there He will bring him down and cast him down." For this man will not rest until he has completed the matter he spoke — to redeem us and heal us from our mighty afflictions. All of this section I drew from the words of Moharan"as z"l — heard from my father, may I be his atonement. And now let us return to our original words — for there is yet more to say on G-d's behalf.

As is explained in the Baal HaTurim on the verse "A prophet from among you" etc. (which I brought above — see there) — that the fact that the verse begins with nun and ends with nun alludes to the attainment of the "fifty gates of Binah [ nun sha'arei Binah ]." And as is brought in the books of truth — that the names belong to the verses whose beginning and ending are like themselves — it appears to be clear that therefore also his holy name begins with nun and ends with nun .

And since the essential completion of all the rebbe 's rectifications comes through the talmid [disciple] — as understood from the Torah "Kra es Yehoshua" [Call Yehoshua] in Likutay Moharan , part I, section 6 — regarding the secret of the form of the aleph and the man sitting upon the throne. And see there carefully — what is brought there regarding the war of Amalek: that although it too is essentially carried out by Moshe himself, yet in its revealed aspect the battle depends only on the disciple, who is in the aspect of Yehoshua. And it is known that the essential one among all his holy disciples was Moharan"as z"l — and therefore one perceives sensibly that in the revealed aspect the battle came upon him from before and behind — more than upon our master z"l. For through all kinds of denunciations they denounced him, and through all kinds of degradations they degraded and cursed him to his face and before his eyes; with imprisonment they imprisoned him, from his home they expelled him, and they also sought and endeavored to kill him and put him to death — him and all who recognized his truth — as is known and publicized from the letters that were sent from the persecutor to annihilate, kill, and destroy them (as explained in the second edition, Part I, section 12) . For he was the true disciple who was absorbed and transformed into the very essence of his master — so to speak. And immediately upon his drawing close, Admoyr z"l revealed the Torah "Kra es Yehoshua" — in order to make known through him to the expert in returning all those lying in the lowest She'ol and beneath it. And as is understood to the discerning one also from the Torah "Ki merachamam yenahalem" [ Likutay Moharan , part II, section 7] — which he said before his passing, and alluded in it to the ordination of Moharan"as z"l. (See Sefer Parparaos LaChochmo on the Torah "Kra es Yehoshua", section 8 — that all the illumination of the disciple Yehoshua is in the secret of: "Yekumun, hakitzu v'ranenu shochney afar" [they will arise, awaken and sing, O you who dwell in the dust] [Yeshayahu 26].) And as is seen and known to all who look and examine his holy books — that although he speaks much of all the good and upright character traits, yet the essence and majority of his words revolve around the matter of strengthening — to strengthen and fortify all the weary and exhausted and tired ones, upon whom Amalek pursues — lest they despair from [Divine] mercy. For He, may He be blessed, is gracious and abundant in forgiveness. And as is seen and heard at the time of the departure of his holy soul — that until his very last breath, he repeated and reiterated: "the Gracious One who abounds in forgiveness" — times without number. (So I heard from my father, may I be his atonement, and from other people who stood at the time of his passing — for although he said some other few words then, the essential thing he said was only this — as written in the summary, letter 35, where this is not explicitly mentioned.) And He Who tells the end from the beginning also arranged for him the calling of his name in sublime and mighty secrets. And therefore in my humble understanding I calculated also his holy name z"l — and saw that it corresponds in numerical value to: "Chanun hamarbeh lisloa" [the Gracious One who abounds in forgiveness] = 500 — exactly. (For the souls of Israel are portions of the attributes of Hashem, may He be blessed, and every soul is especially drawn and suited to the attribute from which it was taken — and all of this when it improves its deeds in this world. For if not — on the contrary! The opposite of this prevails over it. On account of this our Sages said: "Kohanim are short-tempered" — even though they are from the attribute of lovingkindness — for for the most part it is very difficult to improve one's deeds.) And he too begins and ends with nun — for through our master z"l he too merited what he merited. And as we see that our master z"l himself joined him in his holy saying (Yemay Moharanas, part II, section 32) : "Nachman, Noson — lacht oys der gantzer velt" — "Nachman, Noson — the entire world laughs."

For it is the rebbe and the disciple upon whom they have looked and observed from the day of the creation of the world until now — and through them will be accomplished and completed the rectification of all the worlds in ultimate, ultimate perfection. Such that even had a person not eaten from the Tree of Knowledge, there would not have been a rectification of worlds such as this. And therefore his sin will be reversed through this into merit — and will be fulfilled: "You will arise and have mercy upon Zion — for the time to favor her has come, for the appointed time has arrived." Section מא — Terachem [have mercy] corresponds to: תְּרַחֵם648 For "Hashem has comforted Zion, has comforted all her ruins, and has made her wilderness like Eden and her desolate places like the garden of Hashem — joy and gladness shall be found therein, thanksgiving and the voice of melody."

And see this — what one of the men of our fellowship found in the holy Zohar, Bereishis , page 28a, line 9, regarding this matter and the matter of the controversy over him. It is explained there in these words: "U'vgin da Moshe la mis v'Adam itkari ihu, u'vginei itamar b'galusa basra'ah: v'l'Adam lo matza eizer ela kulhu k'negdo" — "And therefore Moshe did not die, and he is called Adam. And because of him it is said in the final exile: 'and for Adam there was found no helper — but all were against him.'"

Section מ Nachal Novea Mekor Chochmo with letters, words, and kollel648 = Nachman Noson For the disciple and the rebbe are from one root — as is all brought in the Torah "And let there now be a double portion of your spirit upon me" (Likutay Moharan, part I, section 66).

Hashem further enlightened my eyes concerning what I brought above in sections 16 and 25: that all the power of Malchus and the entire structure of Malchus are entirely from the attribute of Binah, in the secret of “the Mother lends her garments to her daughter”; see there. Therefore: Section מג Binah Malchus [Understanding–Sovereignty]בִּינָה מַלְכוּת563 = Nachman ben Simcha Nachman with letters = the numerical value of the names belonging to them: Adnai and Elokim with kollelאַדֹנָי + אֱלֹקִים with kollel152 (See above in the introduction, where I brought statements like these from the other books of truth as well. See also tractate Bava Basra, page 75, where three are called by Hashem’s name: the tzadikim, Mashiach, and Jerusalem, and so forth; see there.) His name on his mother's name [Nachman ben Feiga] with letters and kollelנַחְמָן בֶּן פֵיגָא305 = full spelling of Elokim

And as is understood from the words of Admoyr z"l — that "the holy watcher from heaven descended" — this is Rabbi Shimon bar Yochai. It appears in my humble understanding that this is related to what is brought in the books of truth — that Binah extends as far as Hod , and Hod is a branch of Binah . And it is known that Rabbi Shimon bar Yochai departed on the sefira of Hod she'b'Hod — and certainly from the root of his attribute too he was connected to this. And therefore: Rabbi Shimon ben Yochai553 = Rabbi Nachman ben Simcha This hint I heard in the name of others. Binah is the secret of the eagle [nesher]נֶשֶׁר with lettersNachman ben Simcha553

Binah is the secret of humility [anavah] — for this is the aspect of mochin d'gadlus [the expanded mind-state of greatness]. Humility and holiness-greatness are the very same thing. The ultimate mochin gadlus d'gadlus — anava she'b'anava — can only be attained through Eretz Yisroel, as understood from Chayay Moharan, account of his journey to Eretz Yisroel, section 12. And therefore he gave over his soul so greatly to come there — for the rectification of all worlds for eternity depended on it. And therefore he boasted himself with such greatness — for all this is in the secret of supernal Binah, which is the secret of pum memallel ravrevan [a mouth that speaks great things]פּוּם מְמַלֵּל רַבְרְבָן with kollelFull spelling of his name with letters721 In the Holy Tongue: peh medaber gedolos [a mouth that speaks great things] with letters and wordsפֶּה מְדַבֵּר גְּדוֹלוֹתNachman + Nachal Novea Mekor Chochmo with letters795 Anava she'b'anava [humility of humility] with two words and lettersעֲנָוָה שֶׁבַּעֲנָוָהNachman ben Simcha with letters and words566 Eretz Yisroel with words and full-spelling lettersאֶרֶץ יִשְׂרָאֵלNachman with kollel + full spelling859

Binah is the secret of simcha [joy] — and through him joy will be elevated for eternity in its completeness and fullness. Therefore the full spelling of simcha: שִׁין, מֵם, חֵית, הֵא with four lettersשִׂמְחָה in full spellingNachman ben Simcha with letters + Nachman ben Feiga with letters — one of them with kollel868 The first Redemption — which was in Pesach in haste without the completeness of isarusa d'lesata — came to ruin after ruin, until there resulted, measure for measure, the Destruction that always falls on this same day (as brought in Shulchan Aruch, the mnemonic A-T, Ba-Sh) . And now all our hope is in the final Redemption — from which itself will also come the rectification of the first Redemption. But now the entire beginning will be from Purim — which is the aspect of the annihilation of Amalek, as understood from his words (Likutay Tinyono, section 74) . And the essence [of this] through the power of the isarusa d'lesata of the leaders of the generations — which is Admoyr z"l, and Rabbi Shimon bar Yochai z"l who receives from him as mentioned. And in particular through the mighty rectifications achieved on the day of their passing — as understood from his holy words — for the two days of their passing are arranged to fall on the day on which Purim falls (as brought in the handwriting of the Rav of Tshehrin z"l, brought below) . And in both of them: the great Hillulah [celebration of passing] (Lag Ba'Omer — the Hillulah of Rabbi Shimon bar Yochai z"l) and the "time of our joy" (the day of passing of Admoyr — the fourth day of Sukkos, Zman Simchaseinu — like Purim which is a day of joy) . For through their holy and lofty power we will emerge from between the teeth [ shen ] of the lions of the sitra achra — and we will merit the aspect of shen brought in his holy words, Likutay Tinyono , section 85 — which is the initials of: Shabbos Nachamu [the consolation of the Redemption] — also corresponding to the initials of their holy names: Shimon, Nachman — may their merit protect us and all of Israel, Amen. — Transcription of the Remarkable Writing of the Rav of Tshehrin z"l — And now I am transcribing a remarkable passage from the handwriting of the Rav, our master Reb Nachman z"l, Av Beis Din of the holy community of Tshehrin — which is related to the above matter. This is its language: The matter of the counting of the Omer in the aspect of circles — where each sefira is interlinked with its fellow, rotating around it, going round and round. And it is known regarding circles — that all the circles rotate and revolve around the center-point. And the center-point of the sefirat ha'Omer is the sefira of Netzach she'b'Netzach — which illuminates on the 25th day of the counting. And on Lag Ba'Omer — the day of passing of the holy Rashbi z"l — the sefira of Hod she'b'Hod illuminates. And understand: for on the day on which Lag Ba'Omer — the day of the passing of Rabbi Shimon bar Yochai z"l — falls, there will always fall the second day of Chol HaMoed Sukkos — the day of the passing of our holy master Reb Nachman z"tl — whose attribute is Netzach, as is known from his holy words, and his name in gematria is Netzach. And so too Purim of the past year was also on the day on which Lag Ba'Omer falls — as the ancients gave the mnemonic Peleg (Shulchan Aruch, Orach Chayyim, section 428). And it is explained in the writings (Pri Etz Chayyim, gate 19) that the days of Chanukah correspond to Hod and the days of Purim correspond to Netzach. And similarly Lag Ba'Omer is always on the 18th of Iyyar, and the second day of Chol HaMoed Sukkos is also on the 18th of Tishrei. And when the 25th day of the counting falls on Shabbos — then it is the center-point for the days of the counting, also for the Shabbasos: three Shabbasos before it, and three Shabbasos after it — for all the sefiros, and within them also the sefira of Hod she'b'Hod that illuminates on the day of the passing of Rabbi Shimon bar Yochai z"l — all rotate and revolve around the center-point of the days of the counting: which is Netzach she'b'Netzach — which is the attribute of "our holy master" z"tl. And from all of the above you will understand what our master z"l concluded at the beginning of the book: "And now…" etc. And also in Likutay Tinyono, section 74, he also concluded: "And now…" etc. — and for the wise a hint is sufficient. Thus far his language. The Compiler says: And see above in this part, section 44 — see there. The Publisher says: To make known publicly that the miracle Hashem, may He be blessed, performed for me — to bring me out to freedom from mortal danger, to send me to the Holy Land — occurred on the day of Netzach she'b'Netzach of the counting of "our holy master" — may his merit protect us, Amen — in the year 5692.