גַּאֲוָה וַעֲנָוָה

Through the great humility of true tzadikim, to the point that he is in the aspect of nothingness, through this, he can atone for iniquities (4, 7). Through humility, one merits the shedding of physicality and inclusion in the Infinite (‘Ain Soaf’), and knows that all his experiences, all of them are for his good, this aspect is a semblance of the World to Come (ibid., 9).

Through pride comes poverty (ibid., 9). Through humility, one merits repentance. For the main repentance is through feeling his lowliness, and smallness, and numerous flaws, and understanding that he is certainly worthy to endure disgrace and bloodshed (-when the blood rushes from and to one’s face when being shamed) in order to draw close to the truth.

[And] This is the main repentance (6, 2). Even one who has fasted and afflicted himself should not become proud and think that he is already a righteous person capable of performing redemptions and praying prayers, for he must reflect on himself and see that after all the fasts and the afflictions, all his desires still remain bound to his body, and also the pollution of his father’s desire from the time of conception—this too is still bound to his body.

[And] When he looks upon this, great trembling will surely fall upon him, and he will not err (to think) that he is a tzadik. And he will strive to bring and return all the prayers to the true tzadikim, for only they know how to pray and elevate the prayer properly, and the Holy One, blessed be He, desires their prayers and sends an ordered (-fluent) prayer in their mouths (10, 4). Those prideful ones who prevent themselves and others from going to tzadikim to (have them) pray for them, they obstruct the desire of Hashem, may He be blessed (ibid.). To nullify pride, which is idolatry, the main [means] is through drawing close to tzadikim (ibid., 5). Through nullifying pride, wisdom is at its ideal state, and one merits life and longevity, and judgments are sweetened, and one merits faith, and great joy, and attainment/conception of the revealed and esoteric Torah, and the aspect of ruach hakodesh (-Divine inspiration) (ibid., 8, 9).

Pride is the aspect of idolatry, and through pride, one cannot open one’s mouth, lacking the vessels of speech to speak illuminating words. When the Torah enters his mouth, not only do the words of Torah fail to illuminate and return him to the good, but the Torah itself becomes materialized and darkened through his mouth (11, 2).

Pride and adultery are dependent on each other, and when one guards the covenant and is saved from pride, he merits the light that illuminates for him to repentance, until he merits to come to the depths of the Torah’s insights (ibid., 3).

There is a humility that is the ultimate form of greatness, that is, he is humble because he knows that greatness is very contemptible, so he is humble to gain esteem and honor. Thus, he is humble for the sake of greatness and honor.

Therefore, one must be wise about his ways and distance himself from greatness to the ultimate degree, as our Sages, of blessed memory, said: “Be very, very lowly of spirit” [Mishnah Avot 4:4], for greatness is the aspect of the seven houses of idolatry, through which Israel was exiled from their land, and through this, we still have not returned to our land, because people pursue honor through greatness (ibid., 7).

A person does not merit the Torah except through lowliness, by breaking his pride in four aspects of lowliness. For he must diminish himself before those greater than him, before people of his own level, before those lesser than him, and sometimes when he himself is the least of the least.

יב. אֵין אָדָם זוֹכֶה לְתוֹרָה אֶלָּא עַל־יְדֵי שִׁפְלוּת, שֶׁיְּשַׁבֵּר גַּאֲוָתוֹ מֵאַרְבַּע בְּחִינוֹת שִׁפְלוּת. כִּי צָרִיךְ לְהַקְטִין אֶת עַצְמוֹ לִפְנֵי גְּדוֹלִים מִמֶּנּוּ, וְלִפְנֵי בְּנֵי אָדָם כְּעֶרְכּוֹ, וְלִפְנֵי קְטַנִּים מִמֶּנּוּ, וְלִפְעָמִים שֶׁהוּא בְּעַצְמוֹ קָטָן שֶׁבַּקְּטַנִּים. וְצָרִיךְ לְהַקְטִין אֶת עַצְמוֹ כְּנֶגֶד מַדְרֵגוֹת עַצְמוֹ וְיִדְמֶה בְּעֵינָיו שֶׁהוּא לְמַטָּה מִמַּדְרֵגָתוֹ (יד, ה'). A person does not merit the Torah except through lowliness, by breaking his pride in four aspects of lowliness. For he must diminish himself before those greater than him, before people of his own level, before those lesser than him, and sometimes when he himself is the least of the least. He must diminish himself relative to his own levels and imagine in his eyes that he is below his level (14, 5). יד. חֹדֶשׁ אֱלוּל הוּא הַזְּמַן הַמְּסֻגָּל יוֹתֵר לִזְכּוֹת לְדַעַת, דְּהַיְנוּ שֶׁיִּזְכֶּה לְהַשִּׂיג הַמַּקִּיפִין שֶׁל הַשֵּׂכֶל וְלַעֲשׂוֹת מֵהַמַּקִּיף פְּנִימִי עַד שֶׁיִּהְיֶה לוֹ מַקִּיפִין אֲחֵרִים, וְעַל־יְדֵי זֶה עוֹשֶׂה לְבוּשִׁין לְנִשְׁמָתוֹ וְנִצּוֹל מִכָּל אוֹרֵב וּמַסְטִין כַּנַּ"ל (שם). The month of Elul is the most opportune time to merit knowledge, that is, to merit attaining the encompassing aspects of the intellect and making the encompassing internal until he has other encompassing aspects. Through this, he makes garments for his soul and is saved from all ambushers and accusers, as mentioned above (ibid.).

יד. כְּפִי שֶׁמְּשַׁבֵּר גַּאֲוָתוֹ כֵּן הוּא זוֹכֶה לְתוֹרָה, וְעַל־יְדֵי זֶה זוֹכֶה לְקָרֵב רְחוֹקִים לַשֵּׁם יִתְבָּרַךְ, שֶׁעַל־יְדֵי זֶה נִתְגַּדֵּל וְנִתְעַלֶּה כְּבוֹדוֹ יִתְבָּרַךְ, וּמַעֲלֶה הַכָּבוֹד לְשָׁרְשׁוֹ וְזוֹכֶה לְיִרְאָה, וְעַל־יְדֵי זֶה זוֹכֶה לִשְׁלוֹם בַּיִת, שָׁלוֹם בַּעֲצָמָיו, וְעַל־יְדֵי זֶה זוֹכֶה לִתְפִלָּה וְעַל־יְדֵי זֶה זוֹכֶה לַשָּׁלוֹם הַכְּלָלִי, שָׁלוֹם בְּכָל הָעוֹלָמוֹת (שָׁם). According to the degree to which one breaks his pride, so too does he merit Torah, and through this, he merits to bring near those who are far away to Hashem, may He be blessed, which through this, His honor, may He be blessed, is magnified and exalted, and one elevates the honor to its root, and merits fear [of Heaven], and through this, merits peace in the home, peace in his bones, and through this, merits prayer, and through this, merits universal peace, peace in all the worlds (ibid.). He must diminish himself relative to his own levels and imagine in his eyes that he is below his level (14, 5). One must guard himself from all things that people typically use to aggrandize themselves, which are three things: wisdom, strength, and wealth. That is, he must break his pride in all these things and be humble and lowly in all of them (ibid.). According to how much one breaks his pride, so too does he merit the Torah, and through this, he merits to bring those far away close to Hashem, may He be blessed. Through this, His honor, may He be blessed, is magnified and exalted, and one elevates the honor to its root, merits fear [of Heaven], and through this, merits peace in the home, peace in his bones, and through this, merits prayer, and through this, merits universal peace, peace in all the worlds (ibid.).

טז. כְּשֶׁהַדּוֹר אֵינָם שׁוֹמְרִים אֶת פִּיהֶם, עַל־יְדֵי זֶה נִכְשָׁלִים חַס וְשָׁלוֹם, כְּשֵׁרֵי הַדּוֹר בְּגֵאוּת. עַל־כֵּן צְרִיכִין אֵלּוּ כְּשֵׁרֵי הַדּוֹר לְהִתְבּוֹנֵן מְאֹד בְּהַגְּדֻלָּה וְהַהִדּוּר וְהַחֲשִׁיבוּת, שֶׁמַּגִּיעַ לָהֶם לְכָל אֶחָד לְפִי עֶרְכּוֹ מְעַט אוֹ הַרְבֵּה, לְהִתְבּוֹנֵן וּלְהִסְתַּכֵּל עַל עַצְמוֹ. שֶׁלֹּא יִכָּשֵׁל בְּגֵאוּת שֶׁהִיא גָּלוּת הַשְּׁכִינָה חַס וְשָׁלוֹם (נח. י'). When the generation does not guard their mouths, through this, the worthy ones of the generation stumble, G-d forbid, into pride. Therefore, these worthy ones of the generation must greatly reflect on the greatness, splendor, and importance that comes to each one according to his level, whether little or much, to reflect and look at himself, so as not to stumble into pride, which is the exile of the Shechinah, G-d forbid (58, 10). לד. צָרִיךְ הָאָדָם לְהִשְׁתַּדֵּל שֶׁיַּגִּיעַ לִשְׁלֵמוּת הַדַּעַת, דְּהַיְנוּ שֶׁיִּזְכֶּה לְדַעַת דִּקְדֻשָּׁה כָּל מַה שֶּׁאֶפְשָׁר לָאָדָם לֵידַע וּלְהַשִּׂיג מַה שֶּׁאִי אֶפְשָׁר לְאָדָם לֵידַע יוֹתֵר. וְאִי אֶפְשָׁר לָבוֹא לָזֶה כִּי אִם עַל־יְדֵי שֶׁעוֹסֵק עִם בְּנֵי אָדָם לְקָרְבָם לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, עַל־יְדֵי זֶה נִשְׁלָם דַּעְתּוֹ כַּנַּ"ל, וְעַל־יְדֵי זֶה זוֹכֶה לְבָנִים, וְיוּכַל לִפְקֹד עֲקָרוֹת (נג). A person must strive to attain the perfection of knowledge, that is, to merit holy knowledge, all that a person can know and attain, beyond which it is impossible to know more. This is impossible to achieve except through engaging with people to bring them close to the service of Hashem, may He be blessed. Through this, his knowledge is perfected, as mentioned above, and through this, he merits children and can cause barren women to be remembered [i.e., bear children] (53).

יח. עַל־יְדֵי קְדֻשַּׁת שַׁבָּת זוֹכִין לַעֲנָוָה בֶּאֱמֶת, דְּהַיְנוּ לִרְאוֹת שִׁפְלוּתוֹ וּלְהַכִּיר חֲשִׁיבוּת יִשְׂרָאֵל וְלִמְסֹר נַפְשׁוֹ בַּעֲדָם כְּמוֹ מֹשֶׁה רַבֵּנוּ, עָלָיו הַשָּׁלוֹם (עט). Through the holiness of the Sabbath, one merits true humility, that is, to see his lowliness, recognize the importance of Israel, and give his soul for them, like Moses our Teacher, peace be upon him (79). Through greatness, one falls into captivity (22, 11). When the generation does not guard their mouths, through this, the worthy ones of the generation stumble, G-d forbid, into pride. Therefore, these worthy ones of the generation must greatly reflect on the greatness, splendor, and importance that comes to each one according to his level, whether little or much, to reflect and look at himself, so as not to stumble into pride, which is the exile of the Shechinah, G-d forbid (58, 10).

כ. עַל־יְדֵי עֲנָוָה וְשִׁפְלוּת עַל־יְדֵי זֶה אֵין שׁוּם אָדָם יָכוֹל לְהוֹצִיאוֹ וְלִדְחוֹתוֹ מִמְּקוֹמוֹ, דְּהַיְנוּ לְקַפֵּחַ פַּרְנָסָתוֹ חַס וְשָׁלוֹם (שָׁם). Through humility and lowliness, through this, no person can remove or displace him from his place, that is, to deprive him of his livelihood, G-d forbid (ibid.). The more a person diminishes himself, the greater his power of drawing, that is, to draw the Shechinah of His divinity to the lower realms to dwell among us, which is His will, may He be blessed, from the day He created His world. Also, to draw people to him to bring them close to His service, may He be blessed, and to draw good influences and blessings to Israel.

מ. צָרִיךְ לָדַעַת שֶׁבְּכָל הַהַסְתָּרוֹת שֶׁבָּעוֹלָם נֶעְלָם בָּהֶם הַשֵּׁם יִתְבָּרַךְ, כִּי יֵשׁ שְׁתֵּי בְּחִינוֹת הַסְתָּרוֹת. כִּי יֵשׁ הַסְתָּרָה וְיֵשׁ הַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה. וּכְשֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר בְּהַסְתָּרָה אַחַת, גַּם כֵּן קָשֶׁה מְאֹד לְמָצְאוֹ, אַךְ אַף עַל פִּי כֵן אֶפְשָׁר לְיַגֵּעַ וְלַחֲתֹר עַד שֶׁיִּמְצָא אוֹתוֹ יִתְבָּרַךְ מֵאַחַר שֶׁיּוֹדֵעַ, שֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר מִמֶּנּוּ. אֲבָל כְּשֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר בְּהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה, דְּהַיְנוּ שֶׁהַהַסְתָּרָה בְּעַצְמָהּ נִסְתֶּרֶת מִמֶּנּוּ עַד שֶׁאֵינוֹ יוֹדֵעַ כְּלָל שֶׁהַשֵּׁם יִתְבָּרַךְ נִסְתָּר מִמֶּנּוּ, אֲזַי קָשֶׁה מְאֹד לִמְצֹא אוֹתוֹ יִתְבָּרַךְ. וְזֶה נִמְשָׁךְ עַל־יְדֵי רִבּוּי הָעֲווֹנוֹת רַחֲמָנָא לִצְלַן, כִּי עָבַר וְשָׁנָה נַעֲשָׂה לּוֹ כְּהֶתֵּר זֶה בְּחִינַת הַסְתָּרָה אַחַת. אֲבָל מִי שֶׁעוֹבֵר יוֹתֵר חַס וְחָלִילָה, נוֹפֵל לִבְחִינַת הַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה. אֲבָל בֶּאֱמֶת גַּם שָׁם בְּתוֹךְ הַהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה, נֶעְלָם הוּא יִתְבָּרַךְ, כִּי בְּלֹא חִיּוּתוֹ יִתְבָּרַךְ אֵין שׁוּם קִיּוּם לְשׁוּם דָּבָר שֶׁבָּעוֹלָם. עַל־כֵּן בְּכֹחַ עֵסֶק הַתּוֹרָה יְכוִלִים לַהֲפֹךְ כָּל הַהַסְתָּרוֹת לְדַעַת. לֵידַע שֶׁגַּם שָׁם נֶעְלָם הַשֵּׁם יִתְבָּרַךְ אֲפִלּוּ בְּתֹקֶף הַהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה, עַד שֶׁיִּשְׁמַע קוֹל הַכְּרוּז הַגָּדוֹל שֶׁל הַתּוֹרָה שֶׁמַּכְרֶזֶת וְצוֹעֶקֶת תָּמִיד: עַד מָתַי פְּתָיִם תְּאֵהֲבוּ פֶתִי וְכוּ' עַד שֶׁיָּשׁוּב אֶל ה' מִכָּל מָקוֹם שֶׁהוּא (נו. ג'). One must know that in all the concealments in the world, Hashem, may He be blessed, is hidden within them, for there are two aspects of concealment: there is concealment, and there is concealment within concealment. When Hashem, may He be blessed, is hidden in a single concealment, it is very difficult to find Him, but nevertheless, it is possible to toil and dig until one finds Him, may He be blessed, since he knows that Hashem, may He be blessed, is hidden from him. But when Hashem, may He be blessed, is hidden in concealment within concealment, that is, the concealment itself is hidden from him so that he does not know at all that Hashem, may He be blessed, is hidden from him, then it is exceedingly difficult to find Him, may He be blessed. This is drawn through the abundance of iniquities, may the Merciful One save us, for one who sins and repeats, it becomes permissible to him—this is the aspect of a single concealment. But one who sins further, G-d forbid, falls into the aspect of concealment within concealment. But in truth, even there, within the concealment within concealment, He, may He be blessed, is hidden, for without His vitality, may He be blessed, there is no existence for anything in the world. Therefore, through the power of engaging in Torah, one can transform all concealments into knowledge, to know that even there, Hashem, may He be blessed, is hidden, even in the intensity of concealment within concealment, until he hears the great heralding voice of the Torah that constantly proclaims and cries: “How long, O simpletons, will you love simplicity?” [Proverbs 1:22], until he returns to the Lord from every place he is (56, 3). דיבור / גֹדֶל כֹּחוֹ לַטּוֹב, וְכֵן לְהֵפֶךְ חַס וְשָׁלוֹם (Speech / The Great Power of Speech for Good, and Likewise the Opposite, G-d Forbid)

כב. סְגֻלָּה לְהִנָּצֵל מִגַּדְלוּת, לְכַבֵּד אֶת הַיָּמִים טוֹבִים וּלְקַבְּלָם בְּשִׂמְחָה וּבְהַרְחָבַת הַלֵּב כְּפִי יְכָלְתּוֹ (קלה). A remedy to be saved from greatness is to honor the festivals and receive them with joy and expansiveness of heart according to one’s ability (135). Likewise, he merits to be drawn and come close to the true righteous one (70). Through the holiness of the Sabbath, one merits true humility, that is, to see his lowliness, recognize the importance of Israel, and give his soul for them, like Moses our Teacher, peace be upon him (79). The essence of humility is that a person considers himself below his level, lower than what he is, and in any case, does not go beyond his place to consider himself above his level (ibid.).

כד. עַל־יְדֵי עֲנָוָה שֶׁהוּא אַיִן מַמָּשׁ, עַל־יְדֵי זֶה יִזְכֶּה לְתוֹרָה וּגְדֻלָּה בְּמָקוֹם אֶחָד. אֲבָל בְּלֹא זֶה קָשֶׁה שֶׁיִּהְיוּ שְׁנֵיהֶם יַחַד, תּוֹרָה וּגְדֻלָּה (קסב). Through humility, where he is truly nothing, through this, he will merit Torah and greatness in one place. But without this, it is difficult for both to exist together, Torah and greatness (162). ה. צָרִיךְ לְהַרְגִּיל אֶת עַצְמוֹ לְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ בֶּאֱמֶת גָּדוֹל לַאֲמִתּוֹ, עַד שֶׁיִּתְבַּיֵּשׁ לְפָנָיו יִתְבָּרַךְ הַרְבֵּה עַל גֹּדֶל פְּשָׁעָיו כְּנֶגֶד רַב וְשַׁלִּיט עִקָּרָא וְשָׁרְשָׁא דְּכָל עָלְמִין וְכוּ' [עַיֵּן בּוּשָׁה ב'. וְעַיֵּן דִּבּוּר ז'] (לח, ה'). One must accustom himself to speak between himself and his Creator with great truth, in absolute truth, until he is greatly ashamed before Him, may He be blessed, for the magnitude of his transgressions against the great and sovereign Master, the root and source of all worlds, etc. [see Shame, item 2; and see Speech, item 7] (38, 5).

כו. מֵעִנְיַן חֶרֶב הַגַּאֲוָה שֶׁבָּא עַל־יְדֵי הַגֵּרִים וְכוּ' [עַיֵּן כָּבוֹד אוֹת כ"ח] (ח"ב, ה', ה). Regarding the sword of pride that comes through converts, etc. [see Kavod, item 28] (Part II, 5, 5). Through humility and lowliness, through this, no person can remove or displace him from his place, that is, to deprive him of his livelihood, G-d forbid (ibid.).

כח. בְּעִנְיַן הַהַכְנָעָה טוֹעִים הָעוֹלָם הַרְבֵּה [וְעַיֵּן בִּפְנִים]. וּצְרִיכִים לִשְׁמֹר אֶת עַצְמוֹ מְאֹד מֵעֲנָוָה פְּסוּלָה וּלְהִתְפַּלֵּל לַשֵּׁם יִתְבָּרַךְ עַל זֶה הַרְבֵּה שֶׁיִּזְכֶּה לַעֲנָוָה אֲמִתִּית כִּרְצוֹנוֹ יִתְבָּרַךְ (לח). Regarding submission, the world greatly errs [see within]. One must guard himself greatly from false humility and pray much to Hashem, may He be blessed, to merit true humility according to His will, may He be blessed (38). כא. טוֹב מְאֹד מִי שֶׁיָּכוֹל לִשְׁפֹּךְ שִׂיחוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמִים וְתַחֲנוּנִים, כְּבֵן הַמִּתְחַטֵּא לִפְנֵי אָבִיו [שֶׁקּוֹרִין פְּיֶעסְטִין]. וּמַה טּוֹב כְּשֶׁיָּכוֹל לְעוֹרֵר לִבּוֹ בְּשִׂיחָתוֹ עַד שֶׁיִּבְכֶּה וְיוֹרִיד דְּמָעוֹת, כְּבֵן הַבּוֹכֶה לִפְנֵי אָבִיו (שהר"ן ז). It is very good for one who can pour out his conversation before Hashem, may He be blessed, with mercy and supplications, like a son confessing before his father [called piyestin in Yiddish]. How good it is when he can arouse his heart in his conversation until he cries and sheds tears, like a son crying before his father (Sichot HaRan, 7).

דעת (Knowledge)

לא. צְרִיכִין לְהִתְפַּלֵּל וּלְבַקֵּשׁ מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ לִזְכּוֹת לְשִׁפְלוּת וַעֲנָוָה בֶּאֱמֶת, כִּי אֵין אָנוּ יוֹדְעִים כְּלָל מַה הִיא עֲנָוָה וְשִׁפְלוּת אֲמִתִּי, כִּי בְּוַדַּאי אֵין זֶה הַתַּכְלִית שֶׁיִּהְיֶה נִבְזֶה וְעָצֵל שֶׁקּוֹרִין [שְׁלֵים מַזְלְנִיק]. כִּי הָעֲנָוָה הִיא עִקַּר הַחַיִּים שֶׁל כָּל אֵיבָר וְאֵיבָר וְהוּא כָּל תַּעֲנוּג עוֹלָם הַבָּא, וּבְוַדַּאי אֵין זֶה הַתַּכְלִית שֶׁל עוֹלָם הַבָּא לִהְיוֹת נִבְזֶה וְעָצֵל וְכוּ' חַס וְשָׁלוֹם. עַל־כֵּן צְרִיכִין רַק לְבַקֵּשׁ מֵהַשֵּׁם יִתְבָּרַךְ שֶׁיַּעֲזֹר לוֹ לִזְכּוֹת לַעֲנָוָה וְשִׁפְלוּת אֲמִתִּי שֶׁהוּא עִקַּר הַחַיִּים וְעִקַּר הַתַּעֲנוּג שֶׁל עוֹלָם הַבָּא, כַּנַּ"ל (שָׁם). One must pray and request greatly from Hashem, may He be blessed, to merit true lowliness and humility, for we do not know at all what true humility and lowliness are. Certainly, it is not the purpose to be despised and lazy, as they call a “schlemiel.” For humility is the essence of the life of every limb and organ and is the entire delight of the World to Come, and certainly, the purpose of the World to Come is not to be despised and lazy, etc., G-d forbid. Therefore, one must only request from Hashem, may He be blessed, to help him merit true humility and lowliness, which is the essence of life and the essence of the delight of the World to Come, as mentioned above (ibid.). א. מִי שֶׁרוֹצֶה לָשׁוּב לַשֵּׁם יִתְבָּרַךְ, צָרִיךְ לִהְיוֹת בָּקִי בַּהֲלָכָה מְאֹד, שֶׁלֹּא יַפִּיל וְלֹא יְרַחֵק אוֹתוֹ שׁוּם דָּבָר בָּעוֹלָם בֵּין בַּעֲלִיָּה וּבֵין בִּירִידָה, וּבְכָל מַה שֶּׁיַּעֲבֹר עָלָיו יְחַזֵּק אֶת עַצְמוֹ [שֶׁקּוֹרִין דֶער הַאלְטִין זִיךְ] וִיקַיֵּם אִם אֶסַּק שָׁמַיִם שָׁם אַתָּה וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ, שֶׁגַּם בִּשְׁאוֹל תַּחְתִּיּוֹת יְכוֹלִין לְקָרֵב אֶת עַצְמוֹ לְהַשֵּׁם יִתְבָּרַךְ, כִּי גַּם שָׁם הוּא יִתְבָּרַךְ נִמְצָא בִּבְחִינַת וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ. [עַיֵּן תְּשׁוּבָה אוֹת י'] (ו, ד'). One who wishes to return to Hashem, may He be blessed, must be very expert in law (halakha), so that nothing in the world, whether in ascent or descent, will cause him to fall or distance him. In all that passes over him, he should strengthen himself [called der haltin zich in Yiddish] and fulfill, “If I ascend to heaven, You are there; if I make my bed in Sheol, behold, You are there” [Psalms 139:8], for even in the lowest depths of Sheol, one can draw close to Hashem, may He be blessed, for He, may He be blessed, is found even there in the aspect of “If I make my bed in Sheol, behold, You are there.” [See Repentance, item 10] (6, 4).

Through humility, one is saved from adultery, but through greatness, the evil inclination strengthens over him in this desire [see above] (130). A remedy to be saved from greatness is to honor the festivals and receive them with joy and expansiveness of heart according to one’s ability (135). Drawing close to the true righteous one nullifies greatness; therefore, this is a sign—if he is truly connected to the righteous one, then he has lowliness (ibid.). Through humility, where he is truly nothing, through this, he will merit Torah and greatness in one place. But without this, it is difficult for both to exist together, Torah and greatness (162). When a person has greatness, it is a sign that trouble will come to him, may the Merciful One save us. Conversely, when he is humble and lowly, he will come to great honor (168). Regarding the sword of pride that comes through converts, etc. [see Kavod, item 28] (Part II, 5, 5).

ב. כָּל הַצָּרוֹת וְהַיִּסּוּרִין וְהַגָּלוּת וְכָל הַחֶסְרוֹנוֹת שֶׁיֵּשׁ לְאָדָם הֵן פַּרְנָסָה אוֹ בָּנִים אוֹ בְּרִיאוּת הַגּוּף וְכוּ', הַכֹּל הוּא רַק לְפִי עֵרֶךְ חֶסְרוֹן הַדַּעַת, וּכְשֶׁנִּשְׁלָם הַדַּעַת אֲזַי נִשְׁלָם כָּל הַחֶסְרוֹנוֹת. וְעִקַּר הַחַיִּים הַנִּצְחִיִּים יִהְיֶה לֶעָתִיד מֵחֲמַת הַדַּעַת, שֶׁתִּתְרַבֶּה הַדַּעַת שֶׁיֵּדְעוּ הַכֹּל אֶת הַשֵּׁם יִתְבָּרַךְ, וְעַל־יְדֵי זֶה יֻכְלְלוּ בְּאַחְדוּתוֹ, וְאָז יִחְיוּ חַיִּים נִצְחִיִּים כָּמוֹהוּ. כִּי עַל־יְדֵי הַיְדִיעָה מִמֶּנּוּ יִתְבָּרַךְ נִכְלָלִים בּוֹ יִתְבָּרַךְ שֶׁזֶּה עִקַּר שַׁעֲשׁוּעַ הָעוֹלָם הַבָּא. עַל־כֵּן צְרִיכִין לִשְׁמֹר אֶת הַדַּעַת וְהַמַּחֲשָׁבָה מְאֹד שֶׁיִּהְיֶה בִּקְדֻשָּׁה לִשְׁמֹר מִמַּחֲשָׁבוֹת רָעוֹת. וְלַחֲשֹׁב תָּמִיד מַחֲשָׁבוֹת בְּתוֹרָה וַעֲבוֹדָה וּלְהִשְׁתַּדֵּל לְהַגִּיעַ לְדַעַת דִּקְדֻשָּׁה שֶׁבּוֹ תָּלוּי הַכֹּל כַּנַּ"ל (כא, י"א). All troubles, afflictions, exile, and all deficiencies a person has—whether in livelihood, children, physical health, or the like—are only according to the degree of lack of knowledge. When knowledge is perfected, all deficiencies are perfected. The essence of eternal life in the future will be due to knowledge, when knowledge will increase, and all will know Hashem, may He be blessed. Through this, they will be included in His unity, and then they will live eternal life like Him. For through knowing Him, may He be blessed, they are included in Him, may He be blessed, which is the essence of the delight of the World to Come. Therefore, one must guard knowledge and thought greatly to keep them in holiness, guarding against evil thoughts, always thinking thoughts of Torah and service, and striving to attain holy knowledge, upon which everything depends, as mentioned above (21, 11). יב. יֵשׁ שֶׁעָבְרוּ עֲבֵרוֹת כָּל כָּךְ עַד שֶׁנָּפְלוּ בִּבְחִינַת הַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה וּמֵחֲמַת זֶה נִדְמֶה לָהֶם, שֶׁאֵין לָהֶם עוֹד תִּקְוָה חַס וְשָׁלוֹם, כִּי עָבַר וְשָׁנָה נַעֲשָׂה לוֹ כְּהֶתֵּר, זֶה בְּחִינַת הַסְתָּרָה אַחַת, אֲבָל כְּשֶׁעוֹבֵר יוֹתֵר חַס וְשָׁלוֹם, אֲזַי הַשֵּׁם יִתְבָּרַךְ נִסְתָּר מִמֶּנּוּ בִּבְחִינַת הַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה וַאֲזַי קָשֶׁה מְאֹד לִמְצֹא אוֹתוֹ יִתְבָּרַךְ, אֲבָל בִּבְחִינַת עֵסֶק הַתּוֹרָה יְכוֹלִין לְעוֹרֵר גַּם אוֹתוֹ וּלְהוֹדִיעוֹ מֵהַשֵּׁם יִתְבָּרַךְ, שֶׁיֵּשׁ לוֹ תִּקְוָה גַּם כֵּן עַד שֶׁיָּשׁוּב אֶל הָאֱמֶת וְיִתְקָרֵב לַשֵּׁם יִתְבָּרַךְ. כִּי בֶּאֱמֶת בְּכֹחַ הַצַּדִּיקֵי אֱמֶת הַכֹּל יְכוֹלִים לְהִתְקָרֵב לַשֵּׁם יִתְבָּרַךְ תָּמִיד; בְּכָל עֵת; אֵיךְ שֶׁהֵם; מִכָּל מָקוֹם שֶׁהֵם (נו, ג'). There are those who have committed so many transgressions that they have fallen into the aspect of concealment within concealment, and because of this, it seems to them that they have no hope, G-d forbid. For one who sins and repeats, it becomes permissible to him—this is the aspect of single concealment. But when he sins further, G-d forbid, then Hashem, may He be blessed, is hidden from him in the aspect of concealment within concealment, and then it is very difficult to find Him, may He be blessed. But through engaging in Torah, one can arouse even him and make him aware of Hashem, may He be blessed, that he too has hope until he returns to the truth and draws close to Hashem, may He be blessed. For in truth, through the power of true righteous ones, everyone can draw close to Hashem, may He be blessed, always, at all times, however they are, from every place they are (56, 3).

ד. גַּם עַל־יְדֵי שֶׁהָאָדָם הוּא עָנָו, שָׁפָל וְסַבְלָן וְלֹא יֶחֱרֶה אַפּוֹ עַל בִּזְיוֹנוֹ, עַל־יְדֵי זֶה מְקַדֵּשׁ הַחֹטֶם בִּשְׁלֵמוּת. וְעַל־יְדֵי שֶׁהוּא נֶאֱמַן רוּחַ מְכַסֶּה דָּבָר, שֶׁכְּשֶׁמְּגַלִּין לוֹ סוֹד הוּא נִזְהָר לְשָׁמְרוֹ לִבְלִי לְגַלּוֹתוֹ לְאַחֵר, עַל־יְדֵי זֶה מְקַדֵּשׁ הָאָזְנַיִם וְעַל־יְדֵי כָּל זֶה מַמְשִׁיךְ שֶׁפַע הַדַּעַת כַּנַּ"ל (שָׁם ו'). Also, through a person being humble, lowly, patient, and not becoming angry at his disgrace, through this, he fully sanctifies the nose. Through being trustworthy, concealing a matter, so that when a secret is revealed to him, he is careful to guard it and not disclose it to another, through this, he sanctifies the ears. Through all this, he draws the abundance of knowledge, as mentioned above (ibid., 6). The essence of the honor and greatness of the kingdom, or a leader and ruler, is through humility. The more humility a king or ruler has, the more his kingdom and dominion expand (16). Regarding submission, the world greatly errs [see within].

ו. אֵלּוּ הַמְּבוּכוֹת שֶׁאָנוּ נְבוֹכִין בָּהֶם כְּמוֹ הַיְדִיעָה וְהַבְּחִירָה, דַּע, שֶׁאֵין מֹחַ שֶׁל אֱנוֹשִׁי יָכוֹל לְהָבִין אֶת הַיְדִיעָה הַזֹּאת, כִּי הַשֵּׂכֶל הַזֶּה הִיא בְּחִינַת מַקִּיף שֶׁהַשֵּׂכֶל הַזֶּה גָּדוֹל עַד לִמְאֹד עַד שֶׁאֵין הַמֹּחַ יָכוֹל לְסָבְלוֹ וְאֵין נִכְנָס בַּמֹּחַ, כִּי אִם מַקִּיף אוֹתוֹ מִבַּחוּץ, וְאִם הָיָה יוֹדֵעַ זֶה הַשֵּׂכֶל, הָיָה בְּגֶדֶר מַלְאָךְ וְלֹא בְּגֶדֶר אֱנוֹשִׁי. וְדַע, שֶׁזֶּה עִקַּר כֹּחַ הַבְּחִירָה מַה שֶּׁאֵין יוֹדֵעַ הַשֵּׂכֶל שֶׁל הַיְדִיעָה וְהַבְּחִירָה. וּלֶעָתִיד, שֶׁיִּתְגַּדֵּל הַשֵּׂכֶל הָאֱנוֹשִׁי וְיִתְגַּלֶּה לָאֱנוֹשִׁי הַיְדִיעָה וְהַבְּחִירָה, אָז בֶּאֱמֶת יִתְבַּטֵּל הַבְּחִירָה, כִּי אָז עַל־יְדֵי גִּדּוּלוֹ שֶׁל הַשֵּׂכֶל יֵצֵא מִגֶּדֶר הָאֱנוֹשִׁי וְיַעֲלֶה לְגֶדֶר מַלְאָךְ וְיִתְבַּטֵּל הַבְּחִירָה. וּמִזֶּה תָּבִין, שֶׁאַל יְבַהֲלוּךָ רַעְיוֹנֶיךָ עִנְיְנֵי הַמְּבוּכָה שֶׁל הַיְדִיעָה וְהַבְּחִירָה וְכַיּוֹצֵא בָּזֶה, כִּי עַכְשָׁו אִי אֶפְשָׁר בְּשׁוּם אֹפֶן לְהָבִין הַשֵּׂכֶל הַזֶּה שֶׁל הַיְדִיעָה וְהַבְּחִירָה, כִּי הֵם בְּחִינַת מַקִּיף שֶׁאִי אֶפְשָׁר לִכְנֹס בַּמֹּחַ בָּעוֹלָם הַזֶּה שֶׁהוּא עוֹלַם הַבְּחִירָה. כִּי זֶה עִקַּר כֹּחַ הַבְּחִירָה מַה שֶּׁאֵין יוֹדְעִים הַשֵּׂכֶל שֶׁל הַיְדִיעָה וְהַבְּחִירָה (שָׁם ד'). These perplexities that confound us, such as divine foreknowledge and free will, know that no human mind can comprehend this knowledge, for this intellect is the aspect of a makif (encompassing), an intellect so exceedingly great that the mind cannot bear it or contain it, but only surrounds it from outside. If one knew this intellect, he would be in the category of an angel, not a human. Know that this is the essence of the power of free will—that one does not know the intellect of foreknowledge and free will. In the future, when human intellect will grow and foreknowledge and free will will be revealed to humanity, then free will will truly be nullified, for through the growth of intellect, one will leave the human category and ascend to the angelic category, and free will will be nullified. From this, understand that your thoughts about the perplexities of foreknowledge and free will and the like should not alarm you, for now it is impossible in any way to comprehend this intellect of foreknowledge and free will, as they are the aspect of a makif that cannot enter the mind in this world, which is the world of free will. For this is the essence of the power of free will—that we do not know the intellect of foreknowledge and free will (ibid., 4). יח. מִי שֶׁיֵּשׁ עָלָיו דִּינִים חַס וְשָׁלוֹם, וְיֵשׁ לוֹ אֵיזֶה צָרָה רַחֲמָנָא לִצְלָן צָרִיךְ לִרְאוֹת לְהִתְגַבֵּר וּלְהִתְחַזֵּק אָז בְּיוֹתֵר לְהִנָּצֵל מֵהַיֵּצֶר הָרָע, כִּי אָז מִתְגַּבֵּר עָלָיו הַיֵּצֶר הָרָע, כִּי עִקַּר שֹׁרֶשׁ הַיֵּצֶר הָרָע הוּא גְּבוּרוֹת, וְדִינִים רַחֲמָנָא לִצְלָן (שָׁם). One who has judgments upon him, G-d forbid, and has some trouble, may the Merciful One save us, must see to overcome and strengthen himself even more then to be saved from the evil inclination, for then the evil inclination strengthens against him, because the primary root of the evil inclination is might (gevurot) and judgments, may the Merciful One save us (ibid.).

ח. לִפְעָמִים נִתְעַלְּמִין הַמֹּחִין וְהַדַּעַת, וְאָז יָפָה צְעָקָה לָאָדָם בֵּין בִּתְפִלָּה בֵּין בְּתוֹרָה, וְעַל־יְדֵי זֶה מוֹלִיד הַמֹּחַ וְהַדַּעַת (שָׁם ז'). Sometimes the intellect and knowledge are concealed, and then crying out is beneficial for a person, whether in prayer or Torah study, and through this, the intellect and knowledge are born (ibid., 7). One must guard himself greatly from false humility and pray much to Hashem, may He be blessed, to merit true humility according to His will, may He be blessed (38).

י. כָּל הַדִּינִים חַס וְחָלִילָה, נִמְשָׁכִין מֵחֶסְרוֹן הַדַּעַת, וְעַל־יְדֵי זֶה בָּא כַּעַס וְאַכְזָרִיּוּת. וְעַל־כֵּן הַחוֹלֶה - שֶׁדִּינִים שׁוֹרִין עָלָיו וּמֹחוֹ בְּקַטְנוּת, עַל־כֵּן הוּא כַּעֲסָן. אֲבָל עַל־יְדֵי הַגְדָּלַת הַדַּעַת נִמְתָּקִין וְנִתְבַּטְּלִין כָּל הַדִּינִים וְנִתְבַּטֵּל הַכַּעַס וְהָאַכְזָרִיּוּת וְזוֹכִין לְרַחֲמָנוּת גָּדוֹל וְלֵידַע, שֶׁכָּל מַה שֶּׁעוֹבֵר עָלָיו הַכֹּל לְטוֹבָה כִּי כֻּלּוֹ טוֹב (שָׁם). All judgments, G-d forbid, are drawn from a lack of knowledge, and through this comes anger and cruelty. Therefore, the sick person—upon whom judgments rest and whose mind is diminished—is angry. But through increasing knowledge, all judgments are sweetened and nullified, anger and cruelty are nullified, and one merits great compassion and the knowledge that everything that happens to him is for good, for it is all good (ibid.). The essence of the future resurrection, when they will live and arise in the resurrection, will be only for the lowliness of each individual, that is, only the lowliness of each and every person will live and arise in the future resurrection.

יב. עִקַּר הַנֶּחָמָה שֶׁל כָּל הַצָּרוֹת וְעִקַּר הַתִּקְוָה וְעִקַּר חַיֵּי הָעוֹלָם הַבָּא וְתַעֲנוּגָיו הוּא רַק הַשָּׂגַת הַדַּעַת דִּקְדֻשָּׁה. שֶׁהוּא לָדַעַת אוֹתוֹ יִתְבָּרַךְ בֶּאֱמֶת וְכַנִּזְכָּר לְעֵיל. וְהַכֹּל יִזְדַּכְּכוּ וְיִזְכּוּ לָזֶה לֶעָתִיד, אֲפִלּוּ אֻמּוֹת הָעוֹלָם. כְּמוֹ שֶׁכָּתוּב: כִּי מָלְאָה הָאָרֶץ דֵּעָה אֶת ה' וְגוֹ'. אֲבָל יִהְיֶה הֶפְרֵשׁ וְהֶבְדֵּל גָּדוֹל בֵּין יְדִיעָתָם לִידִיעָתֵנוּ, כִּי מַה שֶּׁיִּהְיֶה אָז נֶחֱשָׁב אֶצְלָם לְהַשָּׂגָה גְּדוֹלָה וְנִפְלָאָה, יִהְיֶה אֶצְלֵנוּ שְׂחוֹק וְדָבָר פָּשׁוּט. וְכֵן בֵּין יִשְׂרָאֵל בְּעַצְמָן יִהְיֶה הֶפְרֵשׁ גָּדוֹל בֵּין כָּל צַדִּיק וְצַדִּיק מִכָּל שֶׁכֵּן בֵּין צַדִּיק לְרָשָׁע, כִּי כָּל אֶחָד יַשִּׂיג לְפִי עֲבוֹדָתוֹ וִיגִיעָתוֹ וְטָרְחוֹ אֲשֶׁר טָרַח וְיָגַע וְסָבַל מְרִירוּת בְּזֶה הָעוֹלָם בִּשְׁבִיל הַשֵּׁם יִתְבָּרַךְ. וַאֲפִלּוּ צַדִּיקִים גְּדוֹלִים כְּשֶׁיָּבוֹאוּ בָּעוֹלָם הַבָּא עַל הַשָּׂגוֹת שֶׁהִשִּׂיג הַצַּדִּיק הַגָּדוֹל מֵהֶם בָּעוֹלָם הַזֶּה, יִהְיֶה אֶצְלָם דְּבָרִים נוֹרָאִים. וְיִכָּווּ וִיתְלַהֲבוּ מֵהֶם. וְאֵצֶל זֶה הַצַּדִּיק הַגָּדוֹל מֵהֶם יִהְיֶה זֶה דָּבָר פָּשׁוּט. כִּי גַּם בָּעוֹלָם הַזֶּה הִשִּׂיג הַשָּׂגוֹת אֵלּוּ. וּמַה שֶּׁיַּשִּׂיג הוּא בָּעוֹלָם הַבָּא יִגְדַּל מְאֹד מְאֹד. וְכֵן בֵּין אָדָם לַחֲבֵרוֹ. וְהָבֵן הֵיטֵב וְשִׂים לִבְּךָ הֵיטֵב לִדְבָרִים אֵלֶּה, שֶׁתִּרְאֶה לְהָכִין לְעַצְמְךָ חַיִּים לָנֶצַח וְאִם חָכַמְתָּ חָכַמְתָּ לָךְ וְכוּ' (שָׁם). The essence of the consolation for all troubles, the essence of hope, and the essence of the life and delights of the World to Come is only the attainment of holy knowledge, which is to know Him, may He be blessed, in truth, as mentioned above. All will be purified and merit this in the future, even the nations of the world, as it is written: “For the earth will be filled with the knowledge of the Lord” [Isaiah 11:9]. But there will be a great difference and distinction between their knowledge and ours, for what will then be considered by them a great and wondrous attainment will be to us a laughing matter and simple. Likewise, among Israel themselves, there will be a great difference between each righteous person and another, all the more so between a righteous person and a wicked one, for each will attain according to his service, effort, and toil, which he toiled, labored, and endured bitterness in this world for the sake of Hashem, may He be blessed. Even great righteous ones, when they come to the World to Come, will find the attainments that a greater righteous one achieved in this world to be awesome things, and they will burn and be inflamed by them. For that greater righteous one, these will be simple matters, for he attained these in this world. What he will attain in the World to Come will be far greater. So too between one person and another. Understand this well and set your heart well to these matters, so you will see to prepare for yourself eternal life, and “if you have gained wisdom, you have gained wisdom for yourself” [Proverbs 9:12], etc. (ibid.). השגות והתנוצצות אלקות (Attainments and Sparks of Divinity)

יד. חֹדֶשׁ אֱלוּל הוּא הַזְּמַן הַמְּסֻגָּל יוֹתֵר לִזְכּוֹת לְדַעַת, דְּהַיְנוּ שֶׁיִּזְכֶּה לְהַשִּׂיג הַמַּקִּיפִין שֶׁל הַשֵּׂכֶל וְלַעֲשׂוֹת מֵהַמַּקִּיף פְּנִימִי עַד שֶׁיִּהְיֶה לוֹ מַקִּיפִין אֲחֵרִים, וְעַל־יְדֵי זֶה עוֹשֶׂה לְבוּשִׁין לְנִשְׁמָתוֹ וְנִצּוֹל מִכָּל אוֹרֵב וּמַסְטִין כַּנַּ"ל (שם). The month of Elul is the most opportune time to merit knowledge, that is, to merit attaining the encompassing aspects of the intellect and making the encompassing internal until he has other encompassing aspects. Through this, he makes garments for his soul and is saved from all ambushers and accusers, as mentioned above (ibid.). For the essential wondrous delight, which is the eternal life of the World to Come, cannot be received by a person except through the true lowliness and humility of each individual.

יט. תִּקּוּן הַדִּבּוּר הוּא עַל־יְדֵי שֶׁבַח הַצַּדִּיקִים, כִּי עַל־יְדֵי שֶׁבַח הַצַּדִּיקִים מְרִימִין אֶת הַדַּעַת וַאֲזַי מְקַבְּלִין הַדִּבּוּר מֵהַדָּעַת וְיֵשׁ בּוֹ טוֹב, וַאֲזַי הַדִּבּוּר נִשְׁמָע וְנִתְקַבֵּל וְהִיא תִּקּוּן הַכְּלָלִי לְהַדִּבּוּר (שָׁם ב'). The rectification of speech is through praising the righteous ones, for through praising the righteous ones, knowledge is elevated, and then speech is received from knowledge and has good in it. Then the speech is heard and accepted, and this is the general rectification for speech (ibid., 2). יז. וַאֲפִלּוּ אִם כְּבָר שָׁבַר הַמְדַמֶּה וּבָזֶה הֵקִים אֶת תְּכוּנַת שִׂכְלוֹ, עִם כָּל זֶה הַשֵּׂכֶל עֲדַיִן בְּכֹחַ. וְצָרִיךְ לְהִשְׁתַּמֵּשׁ בְּשִׂכְלוֹ, הַיְנוּ לַחֲקֹר וְלַחֲשֹׁב בּוֹ בַּעֲבוֹדַת ה' וְאָז כְּשֶׁחוֹקֵר בְּשִׂכְלוֹ וּמִשְׁתַּמֵּשׁ בּוֹ, אֲזַי הוּא מוֹצִיא הַשֵּׂכֶל מִן הַכֹּחַ אֶל הַפֹּעַל. וְאַחַר כָּךְ כְּשֶׁמַּשִּׂיג בְּשִׂכְלוֹ כָּל מַה שֶּׁיֵּשׁ בְּיַד אֱנוֹשִׁי לְהַשִּׂיג, זֶהוּ הַשְׁאָרוֹתָיו לְאַחַר מִיתָה. וְעִקַּר קִיּוּמוֹ שֶׁל אָדָם לְאַחַר מִיתָתוֹ אֵינוֹ אֶלָּא זֶה הַשֵּׂכֶל דִּקְדֻשָּׁה, שֶׁקָּנָה וְהִשִּׂיג בְּתוֹרָה וַעֲבוֹדָה (שָׁם). Even if one has already broken the imagination and thereby established the structure of his intellect, the intellect is still in potential. He must use his intellect, that is, investigate and think with it in the service of the Lord. Then, when he investigates with his intellect and uses it, he brings the intellect from potential to actual. Afterward, when he attains with his intellect all that is within human capacity to attain, this is what remains of him after death. The essence of a person’s existence after his death is only this holy intellect that he acquired and attained through Torah and service (ibid.). ב. עַל־יְדֵי הַדְּבֵקוּת שֶׁל אָדָם בָּאֵין סוֹף בְּרָצוֹא וָשׁוֹב כְּדֵי שֶׁלֹּא יִתְבַּטֵּל לְגַמְרֵי, כַּנַּ"ל, אֲזַי אַחַר כָּךְ כְּשֶׁהוּא בִּבְחִינַת וָשׁוֹב, שֶׁשָּׁב לְדַעְתּוֹ וְיֵשׁוּתוֹ, אֲזַי נִשְׁאָר בּוֹ רְשִׁימוּ מֵאוֹר הַנִּפְלָא שֶׁל הַדְּבֵקוּת הַזֹּאת, וַאֲזַי הָרְשִׁימוּ מַרְאֶה לָדַעַת אַחְדוּת הָאֵין סוֹף וְטוּבוֹ, שֶׁיֵּדַע שֶׁכֻּלּוֹ טוֹב וְכֻלּוֹ אֶחָד, שֶׁזֹּאת הַבְּחִינָה הִיא מֵעֵין עוֹלָם הַבָּא. וְכָל זֶה זוֹכִין עַל־יְדֵי וִדּוּי דְּבָרִים לִפְנֵי הַתַּלְמִיד חָכָם הָאֲמִתִּי (שָׁם). Through a person’s attachment to the Infinite in running and returning so that he is not completely nullified, as mentioned above, then afterward, when he is in the aspect of returning, when he returns to his consciousness and existence, a trace (reshimu) remains in him from the wondrous light of this attachment. Then the trace shows him to know the unity of the Infinite and His goodness, that he knows it is all good and all one, which is an aspect of a semblance of the World to Come. All this is merited through confession of words before a true Torah scholar (ibid.). It alone will merit to live and receive the delight and life of the World to Come (72). In every single Jew, the lowliness and humility of Moses our Teacher, peace be upon him, is rooted in every limb and organ. ו. עַל־יְדֵי הַתּוֹרָה וְהַמִּצְווֹת מַמְשִׁיכִין הַשָּׂגַת אֱלֹקוּתוֹ יִתְבָּרַךְ, כִּי כָּל אוֹת שֶׁבַּתּוֹרָה וְכָל מִצְוָה וּמִצְוָה הִיא בְּחִינַת צִמְצוּם לְהַשִּׂיג עַל יָדוֹ הַשָּׂגַת אֱלֹקוּתוֹ יִתְבָּרַךְ (שָׁם ג'). Through Torah and mitzvot, one draws down the attainment of His divinity, may He be blessed, for every letter in the Torah and every mitzvah is an aspect of contraction to attain through it the attainment of His divinity, may He be blessed (ibid., 3). But this humility and lowliness is hidden in each one in the aspect of death, and therefore, he does not feel this lowliness in himself and is distant from this humility and lowliness. וִדּוּי דְּבָרִים (Confession of Words) But through drawing himself close to the true righteous one and seeing him, especially when he merits to hear Torah from his mouth, through this, he merits shame and repentance, and through this, he merits that this lowliness and humility will come alive in him. ד. בְּכָל פַּעַם שֶׁבָּא אֵצֶל הַתַּלְמִיד חָכָם, יְסַפֵּר לְפָנָיו כָּל לִבּוֹ וְעַל־יְדֵי זֶה אַתָּה נִכְלָל בָּאֵין סוֹף (שָׁם ט). Each time he comes to a Torah scholar, he should recount his entire heart before him, and through this, you are included in the Infinite (Ein Sof) (ibid., 9). Then he merits true humility, which is the aspect of the eternal life of the World to Come, as mentioned above (ibid.). One must pray and request greatly from Hashem, may He be blessed, to merit true lowliness and humility, for we do not know at all what true humility and lowliness are. ו. כְּדֵי לִשְׁמֹר הַזִּכָּרוֹן הַנַּ"ל. צָרִיךְ לִשְׁמֹר אֶת עַצְמוֹ שֶׁלֹּא יִפֹּל לִבְחִינַת רַע עַיִן שֶׁהוּא מִיתַת הַלֵּב, שֶׁעַל־יְדֵי זֶה בָּא שִׁכְחָה (שָׁם ד'). To guard the aforementioned memory, one must guard himself not to fall into the aspect of an evil eye (ra ayin), which is the death of the heart, for through this comes forgetfulness (ibid., 4). Certainly, it is not the purpose to be despised and lazy, as they call a “schlemiel.” For humility is the essence of the life of every limb and organ and is the entire delight of the World to Come, and certainly, the purpose of the World to Come is not to be despised and lazy, etc., G-d forbid. The primary intellect is the true intellect of true righteous individuals. Through this intellect, one merits the apprehension of Divinity and to instill the apprehension of Divinity in all those who attach themselves to them. All external wisdoms are utter foolishness compared to this intellect. Sometimes, due to our many sins, when this aforementioned intellect falls to them—namely, to the idol-worshippers, astrologers, and the Other Side—then they grow strong in their wisdom and dominion, and thus, G-d forbid, the dominion of the idol-worshippers strengthens. Who can bear the sound of the great outcry and clamor when this intellect falls to them, when the fool desires to act wisely, and they grow strong to draw into their wisdoms, which are truly foolishness, the aspect of true wisdom, which is the aforementioned intellect of the apprehension of Divinity? They claim that only they are wise, and there is no wisdom greater than their mistaken wisdom, which entirely derives from the fall of the aforementioned intellect. The Holy One, Blessed be He, Himself, as it were, roars over this. Every individual must strive to cut off, separate, and elevate the aforementioned wisdom and intellect from them and restore it to its root. This is achieved through charity and kindness that one performs. This kindness is merited by accepting rebuke from true admonishers (30:6). Therefore, one must only request from Hashem, may He be blessed, to help him merit true humility and lowliness, which is the essence of life and the essence of the delight of the World to Come, as mentioned above (ibid.). At the time of birth, the intellect is constricted for each and every individual. When one begins to use it in contemplation of the service of the Blessed Name, then their intellect grows and expands. However, when a person introduces external thoughts, which are external wisdoms, into their intellect, then the holiness of their intellect diminishes according to the space occupied by the external wisdom. Upon this external intellect, all desires and all evil and contemptible traits gather and connect (ibid.). When a person sees in himself that things are not going in order, he should know that he has greatness, and he should repent, humble himself, and be in the aspect of “what” [i.e., nothingness, as in Exodus 16:7], and then things will return to going in order When Israel, G-d forbid, engages in the external wisdoms of the nations, then the righteous one falls from their apprehension, and their apprehension becomes concealed and covered (49). for him (82). What the Blessed Name has designated for the human intellect to understand is a great mitzvah to sharpen the intellect to comprehend the matter clearly. However, there are questions that the human intellect cannot possibly understand the resolution to, and their resolution will only be revealed in the future. It is forbidden for a person to investigate them, and anyone who relies on their intellect, investigates, and probes into them, about them it is said: "All who enter it will not return," for on such a question it is forbidden to rely on one's intellect but rather to stand on faith. Even those questions that have answers, sometimes the paths of the intellect are blocked, and one does not know how to respond to the heresy in their heart. The rectification for this is the study of halachic decisors [see Torah Study]. As long as one does not merit to rectify and open their intellect to understand the resolution, they must rely solely on faith even with these questions. For the essence is faith (62:2). Through evil speech, the wisdoms of philosophy grow stronger and spread in the world, which is the aspect of the impurity of the serpent, and it greatly harms the world, G-d save us (63). It is a great prohibition to investigate books of inquiry, for there are several questions that stem from the aspect of the vacant space, for which it is impossible to find any resolution whatsoever, and their resolution will only be revealed in the future. But in this world, it is impossible to resolve them with any intellect. Whoever investigates these wisdoms that stem from there will sink and be lost there forever, for about them it is said: "All who enter it will not return." For it is impossible to find the Blessed Name in them to resolve the questions and confusions within them with any intellect. Only Israel, through faith, transcends all wisdoms and all confusions in the world, for they believe in the Blessed Name and His holy Torah without any investigation or wisdom, but with complete faith. For this reason, Israel is called "Hebrews," because through their faith, they transcend and rise above all kinds of wisdoms and investigations, for they do not need to investigate after the truth at all, since they know the truth truly through their complete faith, believing in the truth as they received it from our ancestors and teachers, may their memory be a blessing. Through this, they transcend and rise above all wisdoms entirely (64:2). Know that there are great righteous individuals who specifically need to investigate these wisdoms, for through their investigation of them, they elevate and extract several souls that fell and sank into them. Therefore, do not bring proof from the fact that we find several great sages of earlier generations who engaged in these wisdoms, for they were compelled to do so, as mentioned above. Due to their immense holiness, they elevated the souls that fell into them, as mentioned above. However, people who are not so great in their righteousness, and all the more so simple people, especially in these generations, G-d forbid that they should look into or engage in them, for they will sink and be lost there forever, G-d save us (ibid., 3). Through the melody of the great, true righteous individual, they elevate the souls that fell into the aforementioned heresy, for which there is no repentance (ibid., 5).