דַּעַת

The essence of knowledge is in the heart, for even the nations have knowledge, but it is without heart. The essence of knowledge is when it is in the heart, and there in the heart is the place of fear [of Heaven]. That is, the essence of knowledge is to know Hashem, may He be blessed, in his heart and not only in his mind, meaning that he draws and binds the knowledge into the heart until awe, fear, and reverence fall upon him from His greatness, may He be blessed, until he is aroused to serve Him in truth, until he merits exalted fear, knowing from whom to fear. This is merited through solitude, by judging oneself, and through this, one merits the hidden light (15).

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).

To attain the perfection of knowledge, it is impossible unless one sanctifies his mouth, nose, eyes, and ears, meaning he guards himself from uttering falsehood from his mouth, has fear of Heaven, which is the sanctity of the nose, has faith in the sages, which is the sanctity of the ears, to believe in them and hear their words, and closes his eyes from seeing evil. Through this, he merits complete knowledge upon which everything depends, as mentioned above, and through this, he merits the holy fervor of the heart. For the fervor of the heart is born from the movement of the intellect; therefore, when a person thinks of Torah and service, through this, his heart is inflamed for Hashem, may He be blessed. The more he increases his knowledge and moves his intellect more in holiness, the more his heart warms and becomes inflamed. Through the holy fervor of the heart, he purifies his heart. For just as his heart is inflamed and burns for transgression or an evil desire, G-d forbid, through which his heart is defiled, so too he must have his heart inflamed and burning for Hashem, may He be blessed, through Torah and prayer, and through this, he purifies his heart and merits a pure heart. Through this, he merits to speak between himself and his Creator with new words each time, which are the aspect of the Holy Spirit (ibid., 2, 156).

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).

Through the sanctity of the mouth, ears, and others mentioned above, which are the aspect of the seven lamps [of the Menorah], through this, one merits to draw a wondrous intellect, which is the aspect of divine abundance, the perfection of knowledge. This is attained without any prerequisites, but through divine abundance, which is the aspect of the Holy Spirit (ibid., 2).

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).

One who damages the honor of the true righteous one, through this, the light of intellect and knowledge is sealed, and he cannot comprehend or innovate in the Torah. He is also considered as dead (ibid., 6).

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).

The essence of a person is intellect and knowledge, and therefore, where the intellect thinks, there is the entire person. Thus, one must flee greatly from evil thoughts so as not to acquire his place there, G-d forbid. He must force and compel himself to good thoughts to merit knowing and attaining the knowledge of Hashem, may He be blessed, and thus, he is truly there and included in Him, may He be blessed. The more he knows, the more he is included in Him, and he merits eternal life, the perfection of knowledge, and is saved from all deficiencies, as mentioned above (ibid., 11). 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.). All the greatness and goodness that the nations of the world have now is all for our benefit and our greatness, even though now it is impossible to understand this, for one cannot deny the senses.

יא. כָּל הַגְּדֻלָּה וְהַטּוֹבָה שֶׁיֵּשׁ לְאֻמּוֹת הָעוֹלָם עַכְשָׁו הַכֹּל הוּא לְטוֹבָתֵנוּ וְלִגְדֻלָּתֵנוּ, אַף עַל פִּי שֶׁעַכְשָׁו אִי אֶפְשָׁר לְהָבִין כָּל זֶה כִּי אֵין לְהַכְחִישׁ הַחוּשׁ, אַף עַל פִּי כֵן לֶעָתִיד יִתְרַבֶּה הַדַּעַת עַד שֶׁאֲפִלּוּ אֻמּוֹת הָעוֹלָם בְּעַצְמָן יֵדְעוּ וְיָבִינוּ שֶׁכָּל גְּדֻלָּתָם וְטוֹבָתָם, הַכֹּל הָיָה לְטוֹבָתֵנוּ (שָׁם). All the greatness and goodness that the nations of the world have now is all for our benefit and our greatness, even though now it is impossible to understand this, for one cannot deny the senses. Nevertheless, in the future, knowledge will increase until even the nations themselves will know and understand that all their greatness and goodness was for our benefit (ibid.). 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).

יג. כְּשֶׁאָדָם חוֹשֵׁב מַחֲשָׁבוֹת טוֹבוֹת בְּתוֹרָה וַעֲבוֹדָה, וְעַל־יְדֵי זֶה זוֹכֶה לְהָבִין בְּכָל פַּעַם יוֹתֵר, עַל־יְדֵי זֶה נִצּוֹל מִכָּל אוֹרֵב וּמַסְטִין, וּבוֹרְחִים מִמֶּנּוּ כָּל הַמַּשְׁחִיתִים וְאֵינוֹ יָרֵא מֵהֶם כְּלָל (שָׁם). When a person thinks good thoughts of Torah and service, and through this merits to understand more each time, through this, he is saved from all ambushers and accusers, all destroyers flee from him, and he does not fear them at all (ibid.). Nevertheless, in the future, knowledge will increase until even the nations themselves will know and understand that all their greatness and goodness was for our benefit (ibid.). 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.

טו. כְּשֶׁאָדָם עוֹשֶׂה אֵיזֶה מִצְוָה, יֵשׁ כֹּחַ בְּהַמִּצְוָה לֵילֵךְ וּלְעוֹרֵר כָּל הָעוֹלָמוֹת לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, וְעַל־יְדֵי זֶה נִמְשָׁךְ בְּרָכָה לְכָל הָעוֹלָמוֹת. וְעִקַּר הַבְּרָכָה שֶׁנִּשְׁפָּע מִלְּמַעְלָה הוּא שֵׂכֶל, וּכְשֶׁבָּא לְמַטָּה נַעֲשֶׂה לְכָל אֶחָד וְאֶחָד כְּפִי רְצוֹנוֹ. בְּכֵן מִי שֶׁהוּא בַּעַל נֶפֶשׁ צָרִיךְ לְכַוֵּן רְצוֹנוֹ שֶׁיַּמְשִׁיךְ בִּרְכַּת הַשֵּׂכֶל, וְצָרִיךְ לְהַמְשִׁיךְ אֱמוּנָה לְתוֹךְ בִּרְכַּת הַשֵּׂכֶל כִּי אֵין לִסְמֹךְ עַל הַשֵּׂכֶל בְּעַצְמוֹ כַּיָּדוּעַ, גַּם עַל־יְדֵי פְּנִימִיּוּת הַבְּרָכוֹת שֶׁנִּמְשָׁכִין עַל יְדֵי הַמִּצְווֹת נִתְבָּרֵךְ הַמְיַשֵּׁב וְהַמְסַדֵּר אֶת הַמֹּחִין וְכוּ'. וְעַל־יְדֵי כֵּן זוֹכֶה לְהַשִּׂיג הָאוֹר שֶׁהוּא לְמַעְלָה מִנֶּפֶשׁ רוּחַ נְשָׁמָה וְכוּ' שֶׁהוּא אוֹר אֵין סוֹף שֶׁאִי אֶפְשָׁר לְהַשִּׂיגוֹ בְּשׁוּם שֵׂכֶל כִּי אִם עַל־יְדֵי עֲשִׂיַּת הַמִּצְווֹת בְּשִׂמְחָה. וּמַשִּׂיגִין אוֹתוֹ בִּבְחִינַת מָטֵי וְלָא מָטֵי וְכוּ'. [עַיֵּן בִּפְנִים סִימָן כ"ד] (כד). When a person performs a mitzvah, there is power in the mitzvah to go and arouse all the worlds to the service of Hashem, may He be blessed, and through this, a blessing is drawn to all the worlds. The essence of the blessing poured from above is intellect, and when it comes below, it becomes for each one according to his will. Therefore, one who is a person of soul must direct his will to draw the blessing of intellect, and he must draw faith into the blessing of intellect, for one cannot rely on intellect alone, as is known. Also, through the inner essence of the blessings drawn through mitzvot, the one who settles and orders the intellect is blessed, etc. Through this, he merits to attain the light that is above the levels of nefesh, ruach, neshamah, etc., which is the light of the Infinite, impossible to attain with any intellect except through performing mitzvot with joy. It is attained in the aspect of “reaching and not reaching,” etc. [see within, section 24] (24). לז. אַךְ צָרִיךְ לִזָּהֵר לְצַמְצֵם דַּעְתּוֹ, שֶׁלֹּא יַעֲמִיק מַחֲשַׁבְתּוֹ בָּזֶה יוֹתֵר מִדַּי, שֶׁלֹּא יֵצֵא מִגְּבוּל הַקְּדֻשָּׁה, דְּהַיְנוּ שֶׁלֹּא יְשׁוֹטֵט מַחֲשַׁבְתּוֹ עַל־יְדֵי זֶה לַחֲקִירוֹת וּבִלְבּוּלִים, חַס וְחָלִילָה, רַק לְפִי שֵׂכֶל אֱנוֹשִׁי שֶׁלּוֹ כֵּן יַגְדִּיל מַחֲשַׁבְתּוֹ בָּזֶה. וְכֵן לֹא יִסְתַּכֵּל בָּזֶה לְמַעְלָה מִמַּדְרֵגָתוֹ כִּי בַּמֻּפְלָא מִמְּךָ אַל תִּדְרֹשׁ (שָׁם). But one must be careful to contract his knowledge, not to deepen his thoughts in this excessively, so as not to go beyond the boundary of holiness, that is, so his thoughts do not wander through this into investigations and confusions, G-d forbid. Rather, according to his human intellect, so should he increase his thoughts in this. Nor should he look at this beyond his level, for “do not inquire into what is too wondrous for you” [cf. Chagigah 13a] (ibid.).

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.). 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.). When a person thinks good thoughts of Torah and service, and through this merits to understand more each time, through this, he is saved from all ambushers and accusers, all destroyers flee from him, and he does not fear them at all (ibid.).

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). מא. לְפִי הַגְדָּלַת הַדַּעַת כֵּן הַפַּרְנָסָה בְּנָקֵל, וְכָל מִי שֶׁחָסֵר דַּעַת בְּיוֹתֵר הוּא יָגֵע וְטוֹרֵחַ אַחַר הַפַּרְנָסָה בְּיוֹתֵר (שָׁם ו'). According to the increase of knowledge, so too is livelihood attained with ease, and the more one lacks knowledge, the more he toils and struggles for livelihood (ibid., 6).

כא. גְּלַל כֵּן צָרִיךְ שֶׁתֵּדַע, שֶׁאֲפִלּוּ אִם אַתָּה מְשֻׁקָּע בִּמְדוֹר הַקְּלִפּוֹת וְאַתָּה בַּמַּדְרֵגָה הַתַּחְתּוֹנָה מְאֹד עַד שֶׁנִּדְמֶה לְךָ שֶׁאִי אֶפְשָׁר לְךָ עוֹד לְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ מֵחֲמַת שֶׁנִּתְרַחַקְתָּ מְאֹד מִמֶּנּוּ, אַף עַל פִּי כֵן תֵּדַע שֶׁאֲפִלּוּ בִּמְקוֹמְךָ גַּם כֵּן שָׁם תּוּכַל לִמְצֹא אֱלֹהוּתוֹ וּמִשָּׁם אַתָּה יָכוֹל לְדַבֵּק אֶת עַצְמְךָ בּוֹ יִתְבָּרַךְ וְלָשׁוּב אֵלָיו בִּתְשׁוּבָה שְׁלֵמָה, כִּי לֹא רְחוֹקָה הִיא מִמְּךָ אֶלָּא שֶׁבִּמְקוֹמְךָ שָׁם רַבּוּ הַלְּבוּשִׁים (שָׁם). Therefore, you must know that even if you are sunk in the depths of the husks and are at an extremely low level, such that it seems to you that it is no longer possible to draw close to Him, may He be blessed, because you have distanced yourself greatly from Him, nevertheless, know that even in your place, you can find His divinity. From there, you can attach yourself to Him, may He be blessed, and return to Him in complete repentance, for “it is not far from you” [Deuteronomy 30:11], only in your place, the garments are many (ibid.). 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.).

כג. וְכָל מַה שֶּׁהוּא הוֹלֵךְ מִמַּדְרֵגָה לְמַדְרֵגָה הוּא מִתְקָרֵב יוֹתֵר לַשֵּׁם יִתְבָּרַךְ וְיָכוֹל לֵידַע אֶת הַשֵּׁם יִתְבָּרַךְ בַּהֲבָנָה יְתֵרָה, וְיָכוֹל לֶאֱהֹב אֶת עַצְמוֹ עִם הַשֵּׁם יִתְבָּרַךְ בְּאַהֲבָה יְתֵרָה (שָׁם ד'). The more he progresses from level to level, the closer he draws to Hashem, may He be blessed, and he can know Hashem, may He be blessed, with greater understanding, and can love himself with Hashem, may He be blessed, with greater love (ibid., 4). ג. עַל־יְדֵי שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ, דְּהַיְנוּ קְדֻשַּׁת הַדִּבּוּר, שֶׁמַּרְבֶּה לְדַבֵּר דִּבּוּרֵי תּוֹרָה וּתְפִלָּה וּתְחִנּוֹת וּבַקָּשׁוֹת וְשִׂיחוֹת בֵּינוֹ לְבֵין קוֹנוֹ, וְנִזְהָר מִדִּבּוּרִים פְּגוּמִים שֶׁהֵם לְשׁוֹן הָרָע וּשְׁקָרִים וְכוּ'. עַל־יְדֵי זֶה זוֹכִין לְתִקּוּן הַבְּרִית. וְכֵן לְהֶפֶךְ, עַל־יְדֵי תִּקּוּן הַבְּרִית זוֹכִין לִשְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ (יט. ג'). Through the perfection of the holy tongue, that is, the sanctity of speech, by increasing speech in words of Torah, prayer, supplications, requests, and conversations between himself and his Creator, and guarding against flawed speech such as evil speech, lies, and the like, through this, one merits the rectification of the covenant. Conversely, through the rectification of the covenant, one merits the perfection of the holy tongue (19, 3).

כה. חָכְמָה הִיא שֹׁרֶשׁ כָּל הַדְּבָרִים, לָכֵן צָרִיךְ כָּל אֶחָד לִשְׁמֹר אֶת שִׂכְלוֹ מִשִּׂכְלִיוֹת חִיצוֹנִיּוֹת, כִּי עִקַּר הַחָכְמָה לִקְנוֹת שְׁלֵמוּת אֵינָם רַק חָכְמוֹת אֱלֹקוּת. וּשְׁאָר חָכְמוֹת הֵם רַק חָכְמוֹת בְּטֵלוֹת וְאֵינָם חָכְמוֹת כְּלָל (לה, א'). Wisdom is the root of all things; therefore, each one must guard his intellect from external wisdoms, for the essence of wisdom to acquire perfection is only divine wisdoms. All other wisdoms are only null wisdoms and are not wisdoms at all (35, 1). When a person performs a mitzvah, there is power in the mitzvah to go and arouse all the worlds to the service of Hashem, may He be blessed, and through this, a blessing is drawn to all the worlds. The essence of the blessing poured from above is intellect, and when it comes below, it becomes for each one according to his will.

כז. עַל־כֵּן צָרִיךְ כָּל אָדָם לִשְׁמֹר מְאֹד אֶת שִׂכְלוֹ וּמַחֲשַׁבְתּוֹ, שֶׁלֹּא יִכְנֹס בְּתוֹךְ מַחֲשַׁבְתּוֹ שׁוּם מַחֲשָׁבָה חִיצוֹנָה וְלֹא שׁוּם חָכְמָה חִיצוֹנָה. וְזֶה עִקַּר הַתְּשׁוּבָה וְהַתִּקּוּן עַל כָּל הָעֲווֹנוֹת כְּשֶׁמִּתְגַּבֵּר לְגָרֵשׁ כָּל מַחֲשָׁבוֹת חִיצוֹנִיּוֹת מִדַּעְתּוֹ וְשִׂכְלוֹ, כִּי הַשֵּׂכֶל הוּא הַנְּשָׁמָה. וּכְשֶׁמְּקַדֵּשׁ שִׂכְלוֹ, הַיְנוּ נִשְׁמָתוֹ, עַל־יְדֵי זֶה מַגְבִּיהַּ וּמֵשִׁיב הַכֹּל לְשָׁרְשׁוֹ וְזֶהוּ עִקַּר הַתְּשׁוּבָה (שָׁם). Therefore, every person must guard his intellect and thoughts greatly, so that no external thought or external wisdom enters his thoughts. This is the essence of repentance and rectification for all iniquities—when one overcomes and expels all external thoughts from his knowledge and intellect, for the intellect is the soul. When he sanctifies his intellect, that is, his soul, through this, he elevates and returns everything to its root, and this is the essence of repentance (ibid.). יד. גַּם טוֹב לַעֲשׂוֹת מֵהַתּוֹרוֹת תְּפִלּוֹת וְעַיֵּן בִּפְנִים וְהָבֵן (שָׁם). It is also good to make prayers from the teachings, and see within and understand (ibid.).

Therefore, one who is a person of soul must direct his will to draw the blessing of intellect, and he must draw faith into the blessing of intellect, for one cannot rely on intellect alone, as is known. Also, through the inner essence of the blessings drawn through mitzvot, the one who settles and orders the intellect is blessed, etc. Through this, he merits to attain the light that is above the levels of nefesh, ruach, neshamah, etc., which is the light of the Infinite, impossible to attain with any intellect except through performing mitzvot with joy. It is attained in the aspect of “reaching and not reaching,” etc. [see within, section 24] (24). Every person must remove himself from imagination and ascend to the intellect, not to follow the imagined desires, the animalistic desires, but to follow the intellect that completely distances all desires. All desires are the opposite of intellect and exist only in the power of imagination, which is the animalistic power, for even an animal has this power and desires these desires.

ל. חִדּוּשׁ הַשֵּׂכֶל, דְּהַיְנוּ חִדּוּשׁ הַנְּשָׁמָה הוּא עַל־יְדֵי שֵׁנָה. כִּי כְּשֶׁהַמֹּחִין מִתְיַגְּעִים, אָז עַל־יְדֵי הַשֵּׁנָה הֵם מִתְחַדְּשִׁים, וּבִשְׁעַת הַשֵּׁנָה הַמֹּחִין, הַיְנוּ הַנְּשָׁמָה, בָּאָה בְּתוֹךְ אֱמוּנָה בִּבְחִינַת חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ (שָׁם ג'). The renewal of the intellect, that is, the renewal of the soul, is through sleep. For when the intellect is fatigued, through sleep it is renewed. During sleep, the intellect, that is, the soul, enters into faith, in the aspect of “new every morning, great is Your faithfulness” [Lamentations 3:23] (ibid., 3). התחזקות (Strengthening)

לב. לִשְׁמֹר אֶת הָאֱמוּנָה הוּא עַל־יְדֵי שֶׁמְּקַיֵּם וְדוֹבֵר אֱמֶת בִּלְבָבוֹ בִּשְׁעַת הַמַּשָּׂא וּמַתָּן וְכוּ' (עַיֵּן מָמוֹן אוֹת כ"א (שָׁם ז'). To guard faith is through fulfilling and speaking truth in his heart during commerce, etc. [see Mamon, item 21] (ibid., 7). When one is drawn after the imagination in the heart, this is the aspect of the stubbornness of the heart [Deuteronomy 29:18], where he follows the imagination in the heart and performs an actual animalistic act. One must exit the stubbornness of the heart, break his heart of stone, and follow the intellect (25, 1). 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.

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). ב. עִקַּר גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁגַּם הָרְחוֹקִים מִמֶּנּוּ יִתְבָּרַךְ מְאֹד מְאֹד גַּם הֵמָּה יִתְקָרְבוּ לַעֲבוֹדָתוֹ, וּבָזֶה נִתְיַקֵּר וְנִתְעַלֶּה שְׁמוֹ יִתְבָּרַךְ לְמַעְלָה וּלְמַטָּה. עַל־כֵּן אֵין לָאָדָם לְיָאֵשׁ עַצְמוֹ מִלְּהִתְקָרֵב לַעֲבוֹדַת ה', מֵחֲמַת שֶׁנִּתְרַחֵק מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ עַל יְדֵי חֲטָאָיו הַמְרֻבִּים, אַף שֶׁהִרְבָּה לַעֲשׂוֹת הָרָע חַס וְשָׁלוֹם. כִּי אַדְּרַבָּא, מִמֶּנּוּ דַּיְקָא יִתְעַלֶּה וְיִשְׁתַּבַּח וְיִתְגַּדַּל כְּבוֹדוֹ יִתְבָּרַךְ בְּיוֹתֵר כַּנַּ"ל, אֲבָל עִקַּר הִתְקָרְבוּת הָרְחוֹקִים לַשֵּׁם יִתְבָּרַךְ הוּא עַל־יְדֵי צַדִּיקֵי הַדּוֹר (שָׁם י, א'). The essence of the greatness of the Holy One, blessed be He, is that even those who are very far from Him, may He be blessed, can also draw close to His service, and through this, His Name, may He be blessed, is cherished and exalted above and below. Therefore, a person must not despair of drawing close to the service of the Lord because he has become very distant from Hashem, may He be blessed, through his many sins, even if he has greatly done evil, G-d forbid. On the contrary, from him specifically, His glory, may He be blessed, will be exalted, praised, and magnified even more, as mentioned above. But the primary means of the distant drawing close to Hashem, may He be blessed, is through the righteous ones of the generation (ibid., 10, 1).

לו. צָרִיךְ הָאָדָם לְהִסְתַּכֵּל מְאֹד עַל דְּרָכָיו וּלְהִסְתַּכֵּל וּלְהִתְבּוֹנֵן הֵיטֵב עַל כָּל הַסִּבּוֹת וְהָעִנְיָנִים שֶׁהַשֵּׁם יִתְבָּרַךְ מַזְמִין לוֹ, וּמִתְגַּלְגֵּל עִמּוֹ בְּכָל יוֹם וָיוֹם, כִּי כָּל יוֹם וָיוֹם, יֵשׁ בּוֹ מַחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה מְשֻׁנֶּה מֵחֲבֵרוֹ. וְצָרִיךְ שֶׁתֵּדַע שֶׁהַשֵּׁם יִתְבָּרַךְ מְצַמְצֵם אֱלֹקוּתוֹ מֵאֵין סוֹף עַד אֵין תַּכְלִית עַד נְקֻדּוֹת הַמֶּרְכָּז שֶׁל עוֹלָם הַגַּשְׁמִי שֶׁהָאָדָם עוֹמֵד עָלָיו, וּמַזְמִין לוֹ לְכָל אָדָם מַחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה לְפִי הַיּוֹם וּלְפִי הָאָדָם וּלְפִי הַמָּקוֹם, וּמַלְבִּישׁ לוֹ בָּהֶם רְמָזִים כְּדֵי לְקָרְבוֹ לַעֲבוֹדָתוֹ. בְּכֵן צָרִיךְ הָאָדָם לְהִסְתַּכֵּל עַל כָּל זֶה לְהַגְדִּיל דַּעְתּוֹ וְשִׂכְלוֹ לְהִסְתַּכֵּל וּלְהִתְבּוֹנֵן עַל כָּל הַמַּחֲשָׁבָה דִּבּוּר וּמַעֲשֶׂה שֶׁהַשֵּׁם יִתְבָּרַךְ מַזְמִין לוֹ בְּכָל יוֹם וָיוֹם, לְהָבִין מֵהֶם הָרְמָזִים שֶׁהַשֵּׁם יִתְבָּרַךְ מְרַמֵּז לוֹ בָּהֶם לְהִתְקָרֵב אֵלָיו בְּכָל פַּעַם מִכָּל מָקוֹם שֶׁהוּא. כִּי בְּכָל הָעִנְיָנִים וּבְכָל הַמַּשָּׂא וּמַתָּן וּבְכָל הַדְּבָרִים שֶׁבָּעוֹלָם שֶׁהַשֵּׁם יִתְבָּרַךְ מַזְמִין לָאָדָם בְּכָל יוֹם וָיוֹם, בְּכֻלָּם יֵשׁ בָּהֶם רְמָזִים פְּרָטִיִּים שֶׁהוּא יִתְבָּרַךְ מְרַמֵּז לוֹ לָאָדָם בְּכָל פַּעַם לְהִתְקָרֵב אֵלָיו. וְצָרִיךְ לְהַגְדִּיל דַּעְתּוֹ וּלְהִסְתַּכֵּל עַל זֶה הֵיטֵב (נד, ב'). A person must look greatly at his ways and observe and contemplate well all the causes and matters that Hashem, may He be blessed, arranges for him and brings about for him every day, for each day has thoughts, speech, and actions different from its fellow. You must know that Hashem, may He be blessed, contracts His divinity from the Infinite to the limitless until the central points of the physical world where the person stands, and He arranges for each person thoughts, speech, and actions according to the day, the person, and the place, clothing hints in them to bring him close to His service. Therefore, a person must look at all this to increase his knowledge and intellect, to observe and contemplate all the thoughts, speech, and actions that Hashem, may He be blessed, arranges for him every day, to understand from them the hints that Hashem, may He be blessed, hints to him through them to draw close to Him each time from every place he is. For in all matters, in all commerce, and in all things in the world that Hashem, may He be blessed, arranges for a person every day, all of them contain specific hints through which He, may He be blessed, hints to the person each time to draw close to Him. One must increase his knowledge and look at this well (54, 2). 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.). When speech is without knowledge, it has no good, and then the speech is neither heard nor accepted, and it is not called speech at all. For speech that is not heard or accepted is not called speech (29, 1). 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).

לח. הַגְּבוֹהֵי־קוֹמָה עַל־פִּי רֹב הֵן כְּסִילִים (נה ו'). The tall in stature are, for the most part, fools (55, 6). יז. גַּם בְּעִנְיַן הַהִתְקָרְבוּת עַצְמוֹ לַשֵּׁם יִתְבָּרַךְ יֵשׁ יֵצֶר הָרָע גָּדוֹל, הַיְנוּ שֶׁלִּפְעָמִים רִבּוּי הַהִתְלַהֲבוּת חוּץ מֵהַמִּדָּה הוּא מֵהַיֵּצֶר הָרָע וְזֶה בְּחִינַת פֶּן יֶהֶרְסוּ לַעֲלוֹת אֶל ה', וּצְרִיכִין לְבַקֵּשׁ רַחֲמִים לְהִנָּצֵל גַּם מִזֶּה (שָׁם). Also, in the matter of drawing close to Hashem, may He be blessed, itself, there is a great evil inclination, that is, sometimes excessive fervor beyond measure comes from the evil inclination, and this is the aspect of “lest they be destroyed in ascending to the Lord” [Exodus 19:21]. One must seek mercy to be saved from this as well (ibid.).

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). One must know that “the whole earth is full of His glory” [Isaiah 6:3], and there is no place devoid of Him, and He fills all worlds and surrounds all worlds. Even one who engages in commerce with the nations cannot excuse himself and say it is impossible to serve Hashem, may He be blessed, due to the coarseness and physicality that constantly fall upon him because of the business he always conducts among them.

מב. לְפִי הַגְדָּלַת הַדַּעַת כֵּן נִתְרַבֶּה הַשָּׁלוֹם כִּי מַחֲלוֹקוֹת וְכַעַס וְאַכְזָרִיּוּת הוּא מֵחֶסְרוֹן הַדַּעַת. וְכָל מַה שֶּׁמִּתְרַבֶּה הַדַּעַת, מִתְרַבָּה הָרַחֲמָנוּת וְהַחֶסֶד וְהַשָּׁלוֹם וְעַל־יְדֵי זֶה זוֹכִין לִרְפוּאָה (שם). According to the increase of knowledge, so too is peace increased, for disputes, anger, and cruelty come from a lack of knowledge. The more knowledge increases, the more compassion, kindness, and peace increase, and through this, one merits healing (ibid.). יט. גַּם עַצְבוּת מַזִּיק מְאֹד וְנוֹתֵן כֹּחַ לְהַיֵּצֶר הָרָע. עַל־כֵּן צָרִיךְ לְהִתְגַבֵּר מְאֹד לְשַׂמֵּחַ אֶת נַפְשׁוֹ בְּכָל דַּרְכֵי הָעֵצוֹת הַמְבֹאָרִים בִּמְקוֹמָם, כִּי עִקַּר הִתְחַזְּקוּת הוּא עַל־יְדֵי שִׂמְחָה וְחֶדְוָה כְּמוֹ שֶׁכָּתוּב: כִּי חֶדְוַת ה' הִיא מָעֻזְּכֶם (שָׁם). Also, sadness is very harmful and gives strength to the evil inclination. Therefore, one must greatly overcome to gladden his soul through all the ways of the counsels explained in their place, for the primary strengthening is through joy and gladness, as it is written: “For the joy of the Lord is your strength” [Nehemiah 8:10] (ibid.).

מד. עִקַּר קִיּוּמוֹ שֶׁל הַדַּעַת הוּא עַל־יְדֵי שְׁלשָׁה בְּחִינוֹת, הַיְנוּ שֶׁצָּרִיךְ לְלַמֵּד חָכְמָתוֹ לַאֲחֵרִים וּלְקָרְבָם תַּחַת כַּנְפֵי הַשְּׁכִינָה, גַּם צָרִיךְ לְהַקְדִּים יִרְאַת חֶטְאוֹ לְחָכְמָתוֹ, גַּם צָרִיךְ לְדַקְדֵּק אֵיךְ לְהוֹצִיא חָכְמָתוֹ שֶׁיִּהְיוּ דְּבָרָיו דִּבְרֵי פִּי חָכָם חֵן וְלֹא יִהְיוּ נִבְזִים. וַאֲזַי זוֹכֶה עַל־יְדֵי הַדַּעַת לְהַמְשִׁיךְ שְׁלֹשָׁה הַשְׁפָּעוֹת שֶׁהֵם אֲכִילָה שְׁתִיָּה וּמַלְבּוּשִׁים (נח, ה'). The primary sustenance of knowledge is through three aspects: one must teach his wisdom to others and bring them under the wings of the Shechinah, he must prioritize the fear of sin before his wisdom, and he must be meticulous in how he expresses his wisdom so that his words are “words of the mouth of a wise man, gracious” [Ecclesiastes 10:12] and not despised. Then, through knowledge, he merits to draw three influences: food, drink, and clothing (58, 5). For in all physical things and in all the languages of the nations, one can find divinity, for without His divinity, they have no vitality or existence at all. Only, the lower the level, the greater the contraction of His divinity there, clothed in many more garments (33, 2).

מו. עִקַּר שַׁעֲשׁוּעַ עוֹלָם הַבָּא הוּא לְהוֹדוֹת וּלְהַלֵּל לִשְׁמוֹ הַגָּדוֹל יִתְבָּרַךְ וְלָדַעַת וּלְהַכִּיר אוֹתוֹ יִתְבָּרַךְ, שֶׁעַל־יְדֵי זֶה סְמוּכִין וּקְרוֹבִין אֵלָיו יִתְבָּרַךְ. כִּי כָּל מַה שֶּׁמַּכִּירִין וְיוֹדְעִין אוֹתוֹ יִתְבָּרַךְ בְּיוֹתֵר, סְמוּכִין אֵלָיו בְּיוֹתֵר. כִּי שְׁאָר כָּל הַדְּבָרִים כֻּלָּם יִתְבַּטְּלוּ לֶעָתִיד וְלֹא יִשָּׁאֵר לֶעָתִיד רַק זֹאת הַבְּחִינָה, לְהוֹדוֹת וּלְהַלֵּל וְלָדַעַת אוֹתוֹ יִתְבָּרַךְ, וְזֶה כָּל שַׁעֲשׁוּעַ עוֹלָם הַבָּא (ח"ב, ב'). The essence of the delight of the World to Come is to give thanks and praise to His great Name, may He be blessed, and to know and recognize Him, may He be blessed, for through this, one is supported and close to Him, may He be blessed. The more one recognizes and knows Him, may He be blessed, the more one is supported by Him. For all other things will be nullified in the future, and only this aspect will remain in the future: to give thanks, praise, and know Him, may He be blessed. This is the entire delight of the World to Come (Part II, 2). Therefore, you must know that even if you are sunk in the depths of the husks and are at an extremely low level, such that it seems to you that it is no longer possible to draw close to Him, may He be blessed, because you have distanced yourself greatly from Him, nevertheless, know that even in your place, you can find His divinity. From there, you can attach yourself to Him, may He be blessed, and return to Him in complete repentance, for “it is not far from you” [Deuteronomy 30:11], only in your place, the garments are many (ibid.). One who overcomes his inclination and subdues his evil inclination is truly like an angel of the Lord of Hosts [Malachi 2:7].

א. זֶה שֶׁאָנוּ רוֹאִים, שֶׁלִּפְעָמִים נִתְלַהֵב הָאָדָם בְּתוֹךְ הַתְּפִלָּה וְאוֹמֵר כַּמָּה תֵּבוֹת בְּהִתְלַהֲבוּת גָּדוֹל, זֶה בְּחֶמְלַת ה' עָלָיו, שֶׁנִּפְתַּח לוֹ אוֹר אֵין סוֹף וְהֵאִיר לוֹ. וּכְשֶׁרוֹאֶה אָדָם הִתְנוֹצְצוּת הַזֹּאת אַף עַל גַּב דְּאִיהוּ לָא חָזֵי מַזְלֵיהּ חָזֵי, תֵּכֶף נִתְלַהֵב נִשְׁמָתוֹ לִדְבֵקוּת גָּדוֹל לְדַבֵּק אֶת עַצְמוֹ בְּאוֹר אֵין סוֹף וּכְשִׁעוּר הִתְגַּלּוּת אֵין סוֹף. לְפִי מִנְיַן הַתֵּבוֹת שֶׁנִּפְתְּחוּ וְהִתְנוֹצְצוּ, כָּל אֵלּוּ הַתֵּבוֹת אוֹמֵר בִּדְבֵקוּת גָּדוֹל וּבִמְסִירוּת נַפְשׁוֹ וּבְבִטּוּל כֹּחוֹתָיו. וּבְשָׁעָה שֶׁנִּתְבַּטֵּל לְגַבֵּי אֵין סוֹף, אֲזַי הוּא בִּבְחִינַת וְלֹא יָדַע אִישׁ, שֶׁאֲפִלּוּ הוּא בְּעַצְמוֹ אֵינוֹ יוֹדֵעַ מֵעַצְמוֹ, אֲבָל זֹאת הַבְּחִינָה צָרִיךְ לִהְיוֹת בְּרָצוֹא וָשׁוֹב כְּדֵי שֶׁיִּתְקַיֵּם יֵשׁוּתוֹ שֶׁלֹּא יִסְתַּלֵּק קֹדֶם זְמַנּוֹ חַס וְשָׁלוֹם. כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה בַּעֲבוֹדָתֵנוּ. בִּשְׁבִיל זֶה צָרִיךְ שֶׁלֹּא יִשָּׁאֵר כֵּן אֶלָּא עֵת שֶׁיָּבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעַצְמוֹ וְיִטֹּל נִשְׁמָתוֹ אֲזַי יִתְבַּטֵּל בָּאֵין סוֹף בְּתַכְלִית כְּפִי מַה שֶּׁיִּזְכֶּה (ד, ט'). That we see sometimes a person becomes enflamed during prayer and says several words with great fervor, this is through the compassion of the Lord upon him, that the light of the Infinite (Ein Sof) opened to him and illuminated him. When a person sees this spark, even though “he does not see, his mazal sees” [Talmud, Megillah 3a], his soul immediately becomes enflamed with great attachment to cleave to the light of the Infinite, according to the measure of the revelation of the Infinite. According to the number of words that opened and sparked, all those words he says with great attachment, self-sacrifice, and nullification of his faculties. At the moment he is nullified to the Infinite, he is in the aspect of “and no man knew” [Deuteronomy 34:6], that even he himself does not know himself. But this aspect must be in running and returning (ratzo v’shov) [Ezekiel 1:14] so that his existence is sustained and he does not depart before his time, G-d forbid. For the Holy One, blessed be He, desires our service. Therefore, he must not remain so except until the time when the Holy One, blessed be He, Himself comes and takes his soul, then he will be nullified in the Infinite to the ultimate extent according to what he merits (4, 9).

מט. עִקַּר יִשּׁוּב הַדַּעַת הוּא עַל־יְדֵי שִׂמְחָה כִּי עַל־יְדֵי הַשִּׂמְחָה הַמֹּחַ מְיֻשָּׁב וְיָכוֹל לְהַנְהִיג הַמֹּחַ כִּרְצוֹנוֹ לַחֲשֹׁב עַל תַּכְלִיתוֹ הַנִּצְחִי. אֲבָל עַל־יְדֵי מָרָה שְׁחֹרָה וְעַצְבוּת הַמֹּחַ וְהַדַּעַת בַּגָּלוּת, וְקָשֶׁה לוֹ לְיַשֵּׁב דַּעְתּוֹ. נִמְצָא שֶׁעַצְבוּת הִיא מְנִיעָה גְּדוֹלָה מְאֹד לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ (שָׁם). The essence of settling knowledge is through joy, for through joy, the mind is settled and able to direct the mind as desired to think about its eternal purpose. But through melancholy and sadness, the mind and knowledge are in exile, and it is difficult to settle one’s knowledge. Thus, sadness is a great obstacle to the service of Hashem, may He be blessed (ibid.). Even from physical things, he can gather the letters of the Torah, and even when speaking with the nations or observing their traits, he knows the divine vitality, that is, the letters of the Torah clothed there, and merits that the secrets of the Torah are revealed to him, that is, the Torah of the Hidden Ancient One. He merits to taste the light of love in knowledge, a love that is above time and above traits. He sees and attains the good and hidden light, that is, the hidden Torah and the hidden righteous ones (ibid., 3).

נא. יֵשׁ כַּמָּה שְׁטוּתִים הַמִּתְדַּבְּקִים וּמִתְחַבְּרִים בְּהַמֹּחַ וּבִפְרָט בִּלְבּוּלֵי הָאֱמוּנָה. וְעַל יְדֵי הַשֵּׁנָה נִפְרָדִים מֵהַמֹּחַ וּבְיוֹתֵר מוֹעִיל הַשֵּׁנָה לֶאֱמוּנָה (שהר"ן קי). There are many follies that cling and connect to the mind, especially confusions of faith. Through sleep, they are separated from the mind, and sleep is especially beneficial for faith (Sichot HaRan, 110). ג. הַצַּדִּיק הָאֱמֶת הוּא כָּל יָמָיו בִּתְשׁוּבָה, כִּי אֲפִלּוּ כְּשֶׁיּוֹדֵעַ בְּעַצְמוֹ שֶׁעָשָׂה תְּשׁוּבָה שְׁלֵמָה, עֲדַיִן הוּא עוֹשֶׂה תְּשׁוּבָה עַל הַשָּׂגָתוֹ הָרִאשׁוֹנָה, שֶׁהִיא נֶחֱשֶׁבֶת אֶצְלוֹ עַתָּה גַּשְׁמִיּוּת כְּפִי הַהַשָּׂגָה שֶׁמַּשִּׂיג עַכְשָׁו רוֹמְמוּת אֱלֹקוּתוֹ יִתְבָּרַךְ. וְכֵן הוּא נוֹהֵג כָּל יָמָיו, שֶׁהוֹלֵךְ בְּכָל פַּעַם מֵהַשָּׂגָה לְהַשָּׂגָה וְעוֹשֶׂה תְּשׁוּבָה עַל הַשָּׂגָה הָרִאשׁוֹנָה. וְזֶה בְּחִינַת עוֹלָם הַבָּא שֶׁיִּהְיֶה כֻּלּוֹ שַׁבָּת כֻּלּוֹ תְּשׁוּבָה. כִּי עִקַּר עוֹלָם הַבָּא הוּא הַשָּׂגַת אֱלֹקוּתוֹ, וּבְכָל עֵת שֶׁיַּשִּׂיגוּ הַשָּׂגָה יְתֵרָה יַעֲשׂוּ תְּשׁוּבָה עַל הַשָּׂגָה הָרִאשׁוֹנָה. וּמִי שֶׁיֵּשׁ לוֹ מֹחַ בְּקָדְקֳדוֹ, יָכוֹל לְהָבִין עַל־יְדֵי זֶה גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ וּגְדֻלַּת הַצַּדִּיקִים, אַשְׁרֵי לָהֶם וּלְהַנִּלְוִים אֲלֵיהֶם (ו, ג'). The true righteous one is all his days in repentance, for even when he knows in himself that he has done complete repentance, he still does repentance for his initial attainment, which is now considered physicality to him according to the attainment he now achieves of the exaltedness of His divinity, may He be blessed. So he conducts himself all his days, going each time from attainment to attainment and doing repentance for the initial attainment. This is the aspect of the World to Come, which will be entirely Shabbat, entirely repentance. For the essence of the World to Come is the attainment of His divinity, and each time they attain a greater attainment, they do repentance for the initial attainment. One who has a brain in his head can understand through this the greatness of the Creator, may He be blessed, and the greatness of the righteous ones. Happy are they and those who join them (6, 3).

נג. עִקַּר עֲנָוָה - שֶׁיַּשְׂכִּיל שֶׁרָחוֹק מִמֶּנּוּ הַחָכְמָה. וְהוּא חָכְמָה וּמְלָאכָה גְּדוֹלָה לַעֲשׂוֹת עַצְמוֹ כִּבְהֵמָה וְעַיֵּן תְּמִימוּת (פג. ושהר"ן טו דִּבּוּר). The essence of humility is to realize that wisdom is far from him. It is great wisdom and effort to make oneself like an animal [in humility]. See Simplicity (83, Sichot HaRan 15, Discourse). The more he progresses from level to level, the closer he draws to Hashem, may He be blessed, and he can know Hashem, may He be blessed, with greater understanding, and can love himself with Hashem, may He be blessed, with greater love (ibid., 4). Every person must bind his heart to his knowledge, for every Jew knows in general that there is G-d. According to this knowledge, certainly all his desires and evil traits should be nullified. But the wicked are under the dominion of their heart, and all desires and traits are in the heart. Therefore, each one must see to bind his heart to his knowledge, so his heart is under his dominion, compelling his heart and desires to this knowledge that he knows in general from Hashem, may He be blessed, that “the whole earth is full of His glory” [Isaiah 6:3].

דיבור / גֹדֶל כֹּחוֹ לַטּוֹב, וְכֵן לְהֵפֶךְ חַס וְשָׁלוֹם (Speech / The Great Power of Speech for Good, and Likewise the Opposite, G-d Forbid) י. כָּל מַה שֶּׁמִּתְקָרֵב יוֹתֵר לַשֵּׁם יִתְבָּרַךְ צָרִיךְ לֵידַע, שֶׁהוּא רָחוֹק מְאֹד מִמֶּנּוּ יִתְבָּרַךְ. כִּי אִם יַחֲשֹׁב וִידַמֶּה בְּדַעְתּוֹ שֶׁכְּבָר נִתְקָרֵב לַשֵּׁם יִתְבָּרַךְ וְיוֹדֵעַ בִּידִיעַת הַשֵּׁם יִתְבָּרַךְ, זֶה סִימָן שֶׁאֵינוֹ יוֹדֵעַ כְּלָל. כִּי אִם הָיָה יוֹדֵעַ קְצָת מֵהַשֵּׁם יִתְבָּרַךְ, הָיָה יוֹדֵעַ שֶׁהוּא רָחוֹק מְאֹד מִמֶּנּוּ יִתְבָּרַךְ וְאֵינוֹ יוֹדֵעַ כְּלָל. וְזֶה דָּבָר שֶׁאִי אֶפְשָׁר לַפֶּה לְדַבֵּר וּלְהַסְבִּיר זֹאת, כִּי גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ אֵין שִׁעוּר (סג). The closer one draws to Hashem, may He be blessed, the more he must know that he is very far from Him, may He be blessed. For if he thinks and imagines in his mind that he has already drawn close to Hashem, may He be blessed, and knows the knowledge of Hashem, may He be blessed, this is a sign that he does not know at all. For if he knew even a little of Hashem, may He be blessed, he would know that he is very far from Him, may He be blessed, and does not know at all. This is a matter that the mouth cannot speak or explain, for the greatness of the Creator, may He be blessed, has no measure (63).

ב. עַל־יְדֵי שֶׁמְּדַבְּרִים בְּהַתּוֹרָה בְּדִבּוּרִים, מֵאִיר לוֹ הַדִּבּוּר לְכָל הַמְּקוֹמוֹת שֶׁצָּרִיךְ לַעֲשׂוֹת תְּשׁוּבָה, עַד שֶׁזּוֹכֶה לִתְשׁוּבָה שְׁלֵמָה. וְעַל־יְדֵי זֶה זוֹכֶה לָבוֹא לִתְבוּנוֹת הַתּוֹרָה לְעֻמְקָא [עַיֵּן תַּלְמוּד תּוֹרָה אוֹת י' וְי"א] (יא, א'). Through speaking words of Torah, the speech illuminates for him all the places where he needs to repent, until he merits complete repentance. Through this, he merits to come to the depths of the Torah’s insights [see Talmud Torah, items 10 and 11] (11, 1). Until he breaks and nullifies all desires through this knowledge, and through this, he merits the light of love in knowledge, which is the hidden light, the hidden Torah, and the hidden righteous ones (ibid., 7). Wisdom is the root of all things; therefore, each one must guard his intellect from external wisdoms, for the essence of wisdom to acquire perfection is only divine wisdoms.

ד. דִּבּוּר שֶׁאֵינוֹ נִשְׁמָע וְנִתְקַבֵּל אֵינוֹ נִקְרָא דִּבּוּר כְּלָל. וְתִקּוּן הַדִּבּוּר שֶׁיִּהְיֶה נִשְׁמָע וְנִתְקַבֵּל הוּא עַל־יְדֵי הַשֶּׁבַח שֶׁמְּשַׁבְּחִין אֶת הַצַּדִּיקִים אֲמִתִּיִּים. וְזֶה הוּא תִּקּוּן הַכְּלָלִי לְהַדִּבּוּר (כט, א' ב'). Speech that is neither heard nor accepted is not called speech at all. The rectification of speech, so that it is heard and accepted, is through the praise with which one praises true righteous ones. This is the general rectification for speech (29, 1, 2). א. עַל־יְדֵי וִדּוּי דְּבָרִים לִפְנֵי הַתַּלְמִיד חָכָם הָאֱמֶת עַל־יְדֵי זֶה מַעֲלֶה בְּחִינַת מַלְכוּת דִּקְדֻשָּׁה לְשָׁרְשָׁהּ וְעַל־יְדֵי זֶה מְבַטֵּל מֶמְשֶׁלֶת הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת, וְעַל־יְדֵי זֶה זוֹכֶה לֵידַע, שֶׁכָּל מְאֹרְעוֹתָיו הֵם לְטוֹבָתוֹ וִיבָרֵךְ עַל הַכֹּל הַטּוֹב וְהַמֵּטִיב, שֶׁזֹּאת הַבְּחִינָה הִיא מֵעֵין עוֹלָם הַבָּא (ד,ג). Through confession of words (vidui d’varim) before a true Torah scholar, one elevates the aspect of the Kingship of Holiness (Malkhut d’Kedushah) to its root. Through this, one nullifies the dominion of idol-worshippers and constellations, and through this, one merits to know that all his occurrences are for his benefit and will bless everything with “Who is good and does good” [Liturgy]. This aspect is a semblance of the World to Come (4, 3).

ו. כְּשֶׁפּוֹגְמִין הַדִּבּוּר שֶׁהוּא רוּחַ פִּיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אֲזַי עַל־יְדֵי הַפְּגָם נַעֲשֶׂה מֵרוּחַ פִּיו רוּחַ סְעָרָה. וְרוּחַ סְעָרָה הַזֶּה הוּא מְקַטְרֵג הַגָּדוֹל שֶׁמִּמֶּנּוּ בָּאִים כָּל הַקִּטְרוּגִים וְכָל הַנִּסְיוֹנוֹת וְהוּא מַסְעַר גּוּפֵיהּ דְּבַר נָשׁ. וְכָל הַמַּלְשִׁינוּת וְהָרָעוֹת שֶׁדּוֹבְרִים עַל אָדָם בָּא מֵרוּחַ סְעָרָה הַזֶּה כִּי הוּא בְּחִינַת קֵץ כָּל בָּשָׂר, שֶׁעוֹשֶׂה קֵץ וָסוֹף לְכָל בָּשָׂר, וְכָל זֶה בָּא עַל־יְדֵי פְּגַם הַדִּבּוּר (לח, ב'). When one damages speech, which is the breath of the mouth of the Holy One, blessed be He, then through this damage, the breath of His mouth becomes a stormy wind. This stormy wind is the great accuser from which all accusations and trials come, and it storms the body of a person. All slander and evils spoken about a person come from this stormy wind, for it is the aspect of “the end of all flesh” [Genesis 6:13], which brings an end and termination to all flesh. All this comes through the damage of speech (38, 2). All other wisdoms are only null wisdoms and are not wisdoms at all (35, 1). At the time of birth, the intellect is contracted for each individual. When one begins to use it in contemplation of the service of Hashem, may He be blessed, then his intellect grows. But when a person introduces external thoughts, which are external wisdoms, into his intellect, then the holiness of his intellect is diminished according to the space occupied by external wisdom. On this external intellect, all evil and despicable traits gather and connect (ibid.). Therefore, every person must guard his intellect and thoughts greatly, so that no external thought or external wisdom enters his thoughts. This is the essence of repentance and rectification for all iniquities—when one overcomes and expels all external thoughts from his knowledge and intellect, for the intellect is the soul.

ח. צָרִיךְ לִזָּהֵר מִלִּשְׁמֹעַ דִּבּוּרִים שֶׁל רָשָׁע שֶׁהוּא בַּר דַּעַת, כִּי דִּבּוּרָיו הֵם אֲוִירִים אַרְסִיִּים שֶׁל נִאוּף וּמוֹלִידִים נִאוּף בְּהַשּׁוֹמֵעַ (מג). One must be careful not to listen to the speech of a wicked person who is knowledgeable, for his words are poisonous airs of adultery and engender adultery in the listener (43). When he sanctifies his intellect, that is, his soul, through this, he elevates and returns everything to its root, and this is the essence of repentance (ibid.). When a person guards himself from external wisdoms, not only this, but he must also renew his intellect at all times, and through this, he renews his soul, for the intellect is the soul (ibid., 2).

ה. וַאֲפִלּוּ מִי שֶׁיּוֹדֵעַ וּמֵבִין רְמָזִים מִכָּל הַדְּבָרִים אֲפִלּוּ מִדִּבְרֵי חֹל, אַף־עַל־פִּי־כֵן אָסוּר לוֹ לַעֲסֹק רַק בָּזֶה מֵחֲמַת שְׁנֵי טְעָמִים [עַיֵּן בִּפְנִים] רַק צָרִיךְ שֶׁיִּהְיֶה לוֹ הִסְתַּפְּקוּת לְהִסְתַּפֵּק רַק בְּהֶכְרֵחִיּוּת. וַאֲפִלּוּ מִזֶּה הַהִסְתַּפְּקוּת גּוּפָהּ צָרִיךְ לִתֵּן צְדָקָה [וְעַיֵּן מָמוֹן אוֹת כ"ז]. וּמִי שֶׁמִּתְנַהֵג כָּךְ נַעֲשֶׂה עַל־יְדֵי כָּל זֶה תִּקּוּנִים וְיִחוּדִים גְּדוֹלִים לְמַעְלָה. וַהֲמוֹן־עַם שֶׁאֵין לָהֶם זֶה הַשֵּׂכֶל לְהָבִין הָרְמָזִים כַּנַּ"ל, נַעֲשֶׂה אֶצְלָם כָּל זֶה מִמֵּילָא עַל־יְדֵי שֵׁנָה וְצִיצִית וּתְפִלִּין וְתוֹרָה וּתְפִלָּה וּמַשָּׂא־וּמַתָּן (שָׁם). Even one who knows and understands hints from all things, even from mundane matters (divrei chol), nevertheless, it is forbidden for him to engage only in this for two reasons [see within]. Rather, he must have contentment (histapkuto) to be satisfied only with what is necessary. Even from this contentment itself, he must give charity [see Money, item 27]. One who conducts himself thus brings about great rectifications (tikkunim) and unifications (yichudim) above through all this. For the masses who do not have this intellect to understand the hints as mentioned above, all this is done for them automatically through sleep, tzitzit, tefillin, Torah, prayer, and business dealings (massa u’mattan) (ibid.). Investigations and External Wisdoms

י. עַל יְדֵי לְשׁוֹן הָרָע מִתְגַּבֵּר הַכֹּחַ הַמְדַמֶּה, כִּי עַל־יְדֵי לְשׁוֹן הָרָע מִסְתַּלֵּק מִמֶּנּוּ הַדַּעַת וְנוֹפֵל מֵאַהֲבַת הַשֵּׁם יִתְבָּרַךְ, וְנוֹפֵל לְאַהֲבַת הַבַּהֲמִיּוּת שֶׁהֵם כָּל הַתַּאֲווֹת, שֶׁכֻּלָּם בָּאִים מִכֹּחַ הַמְדַמֶּה שֶׁהִיא כֹּחַ הַבַּהֲמִיּוּת שֶׁמִּתְגַּבֵּר בְּיוֹתֵר עַל־יְדֵי לְשׁוֹן הָרָע. וְעַל־יְדֵי זֶה נִפְגָּם הַזִּכָּרוֹן וְנוֹפֵל לְשִׁכְחָה שֶׁהִיא מִיתַת הַלֵּב, שֶׁמֵּת לִבּוֹ בְּקִרְבּוֹ וְאֵינוֹ מֵשִׂים עַל לִבּוֹ לִזְכֹּר בְּכָל יוֹם בְּעָלְמָא דְּאָתֵי שֶׁשָּׁם עִקַּר הַחִיּוּת לָנֶצַח. וְהוּא בְּחַיָּיו חָשׁוּב כַּמֵּת מֵאַחַר שֶׁאֵינוֹ מֵשִׂים עַל לִבּוֹ לִזְכֹּר תַּכְלִיתוֹ הַנִּצְחִי בְּכָל יוֹם (נד, ה'). Through evil speech, the power of imagination is strengthened, for through evil speech, knowledge is withdrawn from him, he falls from love of Hashem, may He be blessed, and falls into love of animalistic desires, which are all desires that come from the power of imagination, the animalistic power that is greatly strengthened through evil speech. Through this, memory is damaged, and he falls into forgetfulness, which is the death of the heart, where his heart dies within him, and he does not set his heart to remember each day the World to Come, where the essence of eternal vitality lies. In his lifetime, he is considered as dead, since he does not set his heart to remember his eternal purpose each day (54, 5). The primary strength of the evil inclination, which is the aspect of the primordial serpent, is over Torah scholars and learners who have greater knowledge, for it constantly pursues them to cause them to sin because they have a higher soul, which is the intellect. The main thing is to guard the thought greatly from evil thoughts, for upon them is the entire structure of the evil inclination, may the Merciful One save us (ibid., 1). The renewal of the intellect, that is, the renewal of the soul, is through sleep.

יג. עַל־יְדֵי תַּאֲוַת אֲכִילָה וּשְׁתִיָּה נִמְשָׁךְ הַדִּבּוּר לַגָּלוּת לְמֵצַר הַגָּרוֹן לְהָעֹרֶף, וְעַל יְדֵי זֶה אֵינוֹ יָכוֹל לְדַבֵּר שׁוּם דִּבּוּר לִפְנֵי הַשֵּׁם יִתְבָּרַךְ. וְהַתִּקּוּן לָזֶה תַּעֲנִית (סב, ה). Through the desire for eating and drinking, speech is drawn into exile, to the straits of the throat, to the nape, and through this, one cannot speak any speech before Hashem, may He be blessed. The rectification for this is fasting (62, 5). Wisdom is the root of all things; therefore, every individual must guard their intellect from external foolishness, for the primary wisdom to acquire perfection is only divine wisdom. All other wisdoms are nullified wisdoms and are not wisdoms at all (35:1).

טו. צָרִיךְ לְהִשְׁתַּדֵּל שֶׁיַּעֲבֹד אֶת הַשֵּׁם יִתְבָּרַךְ בְּכָל הַטִּפֵּי דָּמִים שֶׁנִּמְצָאִים בּוֹ, דְּהַיְנוּ שֶׁיְּדַבֵּר הַרְבֵּה בְּתוֹרָה וּתְפִלָּה, עַד שֶׁיִּהְיוּ נַעֲשִׂים מִכָּל הַדָּמִים דִּבּוּרִים קְדוֹשִׁים שֶׁל תּוֹרָה וּתְפִלָּה, וַאֲזַי יִזְכֶּה לְשָׁלוֹם וִיבַטֵּל כָּל מִדַּת הַנִּצָּחוֹן וּמַחֲלוֹקוֹת. כִּי מִדַּת הַנִּצָּחוֹן וּמַחֲלוֹקוֹת וּמִלְחָמָה נִמְשָׁךְ מִדָּמִים שֶׁעֲדַיִן לֹא עָבַד בָּהֶם אֶת הַשֵּׁם יִתְבָּרַךְ (עה). One must strive to serve Hashem, may He be blessed, with all the drops of blood within him, that is, to speak much in Torah and prayer, until all the blood becomes holy speech of Torah and prayer. Then he will merit peace and nullify all traits of victory, disputes, and war, for the traits of victory, disputes, and war are drawn from blood that has not yet served Hashem, may He be blessed (75). For when the intellect is fatigued, through sleep it is renewed. During sleep, the intellect, that is, the soul, enters into faith, in the aspect of “new every morning, great is Your faithfulness” [Lamentations 3:23] (ibid., 3). There are several aspects of sleep, for there is physical sleep, which is rest for the intellect. There is also the aspect of study, which is like sleep in relation to attachment to the Creator, and this is the study of the simple Torah. When a person is constantly attached to the service of the Creator, and his intellect becomes fatigued due to the intensity of attachment, then he should study the simple Torah.

יז. צְרִיכִין לְדַבֵּר הַרְבֵּה בְּתוֹרָה וּתְפִלָּה עַד שֶׁיִּהְיֶה הַגּוּף בָּטֵל לְגַמְרֵי כְּאַיִן וּכְאֶפֶס. וְזֶה זוֹכִין עַל־יְדֵי יִרְאָה וְעַל־יְדֵי זֶה יִזְכֶּה לְשָׁלוֹם וְעַל־יְדֵי זֶה נִמְשָׁכִין כָּל הַבְּרָכוֹת (שָׁם). One must speak much in Torah and prayer until the body is completely nullified, like nothing and naught. This is merited through fear [of Heaven], and through this, one merits peace, and through this, all blessings are drawn (ibid.). Therefore, every person must greatly guard their intellect and thought, so that no external thought or external wisdom enters their thought. For all evils, all blemishes, and all sins come from a blemish of thought, G-d forbid, by allowing, G-d forbid, external wisdoms and external thoughts to enter the thought. The primary repentance and rectification for all sins is when one strengthens themselves to expel all external thoughts from their mind and intellect. For wisdom and intellect are the soul, which is the root of everything. When one sanctifies their intellect, that is, their soul, through this, they elevate and restore everything to its root, and this is the essence of repentance (ibid.).

יט. גַּם הַדִּבּוּר הוּא בְּחִינַת אֵם הַבָּנִים, הַיְנוּ כְּמוֹ שֶׁהָאֵם הוֹלֶכֶת תָּמִיד עִם בְּנָהּ אֲפִלּוּ לַמְּקוֹמוֹת הַמְטֻנָּפִים וְאֵינָהּ שׁוֹכַחַת אוֹתוֹ, כְּמוֹ כֵן הַדִּבּוּר הוֹלֵךְ עִם הָאָדָם תָּמִיד אֲפִלּוּ בַּמְּקוֹמוֹת הַמְטֻנָּפִים וּמַזְכִּיר אוֹתוֹ תָּמִיד אֶת הַשֵּׁם יִתְבָּרַךְ. הַיְנוּ שֶׁאֲפִלּוּ אִם הָאָדָם מֻנָּח חַס וְשָׁלוֹם, בְּשֵׁפֶל הַמַּדְרֵגָה מְאֹד בַּמָּקוֹם שֶׁהוּא חַס וְשָׁלוֹם, אַף עַל פִּי כֵן עַל־יְדֵי הַדִּבּוּר יָכוֹל לְהַזְכִּיר אֶת עַצְמוֹ בַּשֵּׁם יִתְבָּרַךְ לְעוֹלָם, דְּהַיְנוּ שֶׁאֲפִלּוּ אִם הוּא בַּמָּקוֹם שֶׁהוּא, אִם יִתְחַזֵּק גַּם שָׁם לְדַבֵּר עַל כָּל פָּנִים דִּבּוּרִים קְדוֹשִׁים שֶׁל תּוֹרָה וּתְפִלָּה וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ אוֹ לָשִׂיחַ עִם רַבּוֹ אוֹ חֲבֵרוֹ בְּיִרְאַת שָׁמַיִם, יָכוֹל לְהַזְכִּיר אֶת עַצְמוֹ בַּשֵּׁם יִתְבָּרַךְ לְעוֹלָם אֲפִלּוּ שָׁם בַּמְּקוֹמוֹת הָרְחוֹקִים מְאֹד מֵהַשֵּׁם יִתְבָּרַךְ שֶׁהֵם בְּחִינַת מְקוֹמוֹת הַמְטֻנָּפִים, אֲפִלּוּ אִם נָפַל לְמָקוֹם שֶׁנָּפַל רַחֲמָנָא לִצְּלָן, כִּי הַדִּבּוּר אֵינוֹ מַנִּיחַ אוֹתוֹ לִשְׁכֹּחַ אֶת הַשֵּׁם יִתְבָּרַךְ. וְהָבֵן הַדָּבָר הֵיטֵב מִגֹּדֶל כֹּחַ הַדִּבּוּר וְהִיא עֵצָה נִפְלָאָה וְנוֹרָאָה, לְמִי שֶׁחָפֵץ בֶּאֱמֶת לְבַל יְאַבֵּד עוֹלָמוֹ לְגַמְרֵי חַס וְשָׁלוֹם (שָׁם). Speech is also the aspect of “the mother of the children” [Psalms 113:9], that is, just as a mother always goes with her child, even to filthy places, and does not forget him, so too speech always goes with a person, even in filthy places, and constantly reminds him of Hashem, may He be blessed. That is, even if a person is placed, G-d forbid, at a very low level in the place he is, G-d forbid, nevertheless, through speech, he can always remind himself of Hashem, may He be blessed. That is, even if he is in the place he is, if he strengthens himself there to speak, at the very least, holy speech of Torah, prayer, and conversation between himself and his Creator, or to converse with his teacher or friend in fear of Heaven, he can remind himself of Hashem, may He be blessed, forever, even there in places very distant from Hashem, may He be blessed, which are the aspect of filthy places, even if he has fallen to the place he has fallen, may the Merciful One save us. For speech does not allow him to forget Hashem, may He be blessed. Understand this matter well, the great power of speech, and it is a wondrous and awesome counsel for one who truly desires not to completely lose his world, G-d forbid (ibid.). There is also sleep that is the aspect of commerce in faith. When one engages in commerce in faith, then his intellect, that is, his soul, enters into faith, is renewed there, and strengthened from its weariness, drawing new intellect from the light of the face.

כא. כְּשֶׁאָדָם יוֹשֵׁב לְדַבֵּר מֵחֲבֵרוֹ זֶה בְּחִינַת יוֹמָא דְּדִינָא, כִּי הוּא יוֹשֵׁב וְדָן אֶת חֲבֵרוֹ, וְצָרִיךְ לִזָּהֵר מִזֶּה מְאֹד וּלְהִסְתַּכֵּל עַל עַצְמוֹ הֵיטֵב אִם הוּא רָאוּי לָזֶה לִשְׁפֹּט אֶת חֲבֵרוֹ כִּי הַמִּשְׁפָּט לֵאלקִים הוּא, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, אַל תָּדִין אֶת חֲבֵרְךָ עַד שֶׁתַּגִּיעַ לִמְקוֹמוֹ. וּמִי הוּא שֶׁיָּכוֹל לֵידַע וּלְהַגִּיעַ לִמְקוֹם חֲבֵרוֹ כִּי אִם הַשֵּׁם יִתְבָּרַךְ לְבַדּוֹ (ח"ב, א, י"ד). When a person sits to speak about his friend, this is the aspect of the Day of Judgment, for he sits and judges his friend. One must be very careful about this and look at himself well to see if he is worthy to judge his friend, for “judgment is G-d’s” [Deuteronomy 1:17], as our Rabbis, of blessed memory, said: “Do not judge your friend until you reach his place” [Mishnah Avot 2:4]. Who can know and reach the place of his friend except Hashem, may He be blessed, alone? (Part II, 1, 14). The abundance of wisdoms, particularly the wisdom of philosophy, is extremely harmful, for the primary strengthening of the heart to acquire true wisdom and intellect is only through good deeds. But one whose intellect exceeds their good deeds lacks the strength in their heart to contain their intellect, and then the intellect causes them to sin further. These are the philosophers who lack a pure heart, and their heart cannot receive the intellect in holiness, truly and appropriately, because their heart is weak and deficient. Especially those who commit adultery and engage in the wisdom of philosophy—it is extremely harmful to them, for through adultery, their heart is greatly deficient, and their heart lacks the capacity to contain the intellect within it, to distance themselves from sins and cleave to the Blessed Name through it, which is the essence of true intellect. On the contrary, through their intellect, they cause further sin, harming themselves and the entire world more than snakes, scorpions, and all kinds of harmful and evil creatures in the world, G-d save us. For they blaspheme and curse upward with their wisdom, against the holy Torah, particularly against the sages of the Talmud and the righteous ones who follow them, may their memory be a blessing, as is known and widely recognized. May the Master of Mercy protect the remnant of Israel from them and their multitude (55:6).

כג. הַדִּבּוּר יֵשׁ לוֹ כֹּחַ גָּדוֹל מְאֹד עַל־כֵּן צָרִיךְ לְהַרְבּוֹת מְאֹד בְּדִבּוּרֵי תּוֹרָה וּתְפִלָּה וּתְחִנּוֹת וּבַקָּשׁוֹת. וּבְיוֹתֵר בְּדִבּוּרִים וְשִׂיחוֹת בֵּינוֹ לְבֵין קוֹנוֹ. וְאִם יִהְיֶה חָזָק בָּזֶה כָּל יְמֵי חַיָּיו, בְּוַדַּאי יִזְכֶּה לְאַחֲרִית טוֹב בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא לָנֶצַח. [עַיֵּן הִתְבּוֹדְדוּת וּלְעֵיל אוֹת י"ט מִגֹּדֶל כֹּחַ הַדִּבּוּר] (צו). Speech has very great power; therefore, one must greatly increase speech in Torah, prayer, supplications, and requests, and especially in speech and conversations between himself and his Creator. If he is strong in this all the days of his life, he will certainly merit a good end in this world and the World to Come forever. [See Hitbodedut and above, item 19, regarding the great power of speech] (96). The main thing is faith, which one must guard greatly. When his intellect becomes fatigued, he renews it within faith through some aspect of sleep, whether through physical sleep in simplicity, where the intellect is renewed as seen in the senses, but the main thing is faith. Before sleep, one must bind himself to faith, which is the aspect of reciting the Shema at bedtime, which is read before sleep. One must recite it with intention to bind his soul and bring it into faith during sleep, and then his soul will be renewed there in the aspect of “new every morning, great is Your faithfulness” [Lamentations 3:23], as mentioned above.

א. מִי שֶׁרוֹצֶה לִטְעֹם טַעַם אוֹר הַגָּנוּז, הַיְנוּ סוֹדוֹת הַתּוֹרָה שֶׁיִּתְגַּלּוּ לֶעָתִיד, יַרְבֶּה בְּהִתְבּוֹדְדוּת בֵּינוֹ לְבֵין קוֹנוֹ, וְיָדִין וְיִשְׁפֹּט אֶת עַצְמוֹ בְּכָל עֵת עַל כָּל עֲסָקָיו וּמַעֲשָׂיו, אִם כָּךְ רָאוּי וְהָגוּן לוֹ לַעֲשׂוֹת, וּלְהִתְנַהֵג כָּךְ נֶגֶד הַשֵּׁם יִתְבָּרַךְ, הַגּוֹמֵל עִמּוֹ טוֹבוֹת בְּכָל עֵת וָרֶגַע, וִיכַלְכֵּל דְּבָרָיו בְּמִשְׁפָּט וְעַל הַכֹּל יָבוֹא בְּמִשְׁפָּט עִם עַצְמוֹ, וְהוּא בְּעַצְמוֹ יָדִין וְיִשְׁפֹּט אֶת עַצְמוֹ עַל כָּל עֲסָקָיו וּמַעֲשָׂיו, וּבָזֶה יָסוּר מֵעָלָיו כָּל הַפְּחָדִים וְיִנָּצֵל מִיִּרְאוֹת הַנְּפוּלוֹת, הַיְנוּ שֶׁלֹּא יִירָא וְלֹא יִפְחַד מִשּׁוּם שַׂר וְאָדוֹן וְחַיָּה רָעָה וְלִסְטִים וְלֹא מִשּׁוּם דָּבָר שֶׁבָּעוֹלָם, רַק מֵהַשֵּׁם יִתְבָּרַךְ לְבַד יִירָא וְיִפְחַד. וּבָזֶה יַעֲלֶה אֶת הַיִּרְאָה לְשָׁרְשָׁהּ, דְּהַיְנוּ לְדַעַת וְיִזְכֶּה לְדַעַת שָׁלֵם, שֶׁיֵּדַע מִמִּי יִתְיָרֵא, הַיְנוּ לְיִרְאָה אֶת הַשֵּׁם הַנִּכְבָּד לְבַד יִרְאַת הָרוֹמְמוּת, וְעַל־יְדֵי זֶה יִזְכֶּה לְהַשָּׂגַת הַתּוֹרָה שֶׁבַּנִּגְלֶה וְיִזְכֶּה לְשִׁפְלוּת בֶּאֱמֶת. וְעַל־יְדֵי זֶה יִזְכֶּה לִתְפִלָּה בִּמְסִירַת נֶפֶשׁ, שֶׁיְּבַטֵּל כָּל יֵשׁוּתוֹ וְגַשְׁמִיּוּתוֹ בִּשְׁעַת הַתְּפִלָּה, וְיִתְפַּלֵּל בְּלִי שׁוּם כַּוָּנוֹת תּוֹעֶלֶת עַצְמוֹ וְלֹא יַחֲשֹׁב לִכְלוּם אֶת עַצְמוֹ, רַק יְבַטֵּל אֶת עַצְמִיּוּתוֹ וְגַשְׁמִיּוּתוֹ וְיִתְבַּטֵּל כְּאִלּוּ אֵינוֹ בָּעוֹלָם. וְעַל־יְדֵי זֶה יִזְכֶּה לְהַשָּׂגַת סִתְרֵי תּוֹרָה, שֶׁהוּא אוֹר הַגָּנוּז שֶׁיִּתְגַּלֶּה לֶעָתִיד. וְכָל זֶה זוֹכִין עַל־יְדֵי הִתְבּוֹדְדוּת כַּנַּ"ל (טו). One who wishes to taste the hidden light, that is, the secrets of the Torah that will be revealed in the future, should increase solitude (hitbodedut) between himself and his Creator, judging and evaluating himself at all times regarding all his dealings and actions—whether it is proper and fitting for him to act and conduct himself in this way before Hashem, may He be blessed, who bestows goodness upon him at every moment. He should weigh his words in judgment and bring himself to account for everything, judging and evaluating himself regarding all his dealings and actions. Through this, all fears will depart from him, and he will be saved from fallen fears, meaning he will not fear or be afraid of any prince, lord, wild beast, or bandits, or anything in the world, but will fear and be in awe only of Hashem, may He be blessed. Through this, he will elevate fear to its root, which is knowledge, and merit complete knowledge, knowing from whom to fear, that is, to fear only the honored Name with exalted fear. Through this, he will merit the attainment of the revealed Torah and true lowliness. Through this, he will merit prayer with self-sacrifice, nullifying all his existence and physicality during prayer, praying without any intentions for his own benefit, considering himself as nothing, nullifying his selfhood and physicality, becoming as if he does not exist in the world. Through this, he will merit the attainment of the secrets of the Torah, which is the hidden light that will be revealed in the future. All this is merited through solitude, as mentioned above (15). Through sleep, he merits to receive new intellect and a new soul from the light of the face. Similarly, one who has the aspect of attachment and his intellect becomes fatigued thereby must engage in the simple Torah and must also enter into faith.

ג. עַל־יְדֵי הַשִּׂיחָה שֶׁמְּשִׂיחִין וּמְדַבְּרִין בֵּינוֹ לְבֵין קוֹנוֹ, וּמוֹצִיאִין בַּפֶּה הַכִּסּוּפִין וְהָרְצוֹנוֹת טוֹבִים שֶׁלּוֹ, מַה שֶּׁהוּא נִכְסָף וּמִשְׁתּוֹקֵק וּמִתְגַּעְגֵּעַ לָצֵאת מֵהָרָע שֶׁלּוֹ וְלִזְכּוֹת לְטוֹב אֲמִתִּי וּמִתְפַּלֵּל וּמִתְחַנֵּן לִפְנֵי הַשֵּׁם יִתְבָּרַךְ עַל זֶה. עַל־יְדֵי זֶה הוּא מוֹצִיא הַנְּפָשׁוֹת טוֹבוֹת מִכֹּחַ אֶל הַפֹּעַל. כִּי עַל־יְדֵי הַכִּסּוּפִין לְבַד נַעֲשִׂין נְפָשׁוֹת בְּכֹחַ וְעַל יְדֵי הַדִּבּוּר הַנַּ"ל נִגְמָרִין וְיוֹצְאִין מִכֹּחַ אֶל הַפֹּעַל. וְעַל־יְדֵי זֶה יִזְכֶּה לִפְעֹל בַּקָּשָׁתוֹ וְזוֹכֶה לְצַיֵּר אוֹתִיּוֹת הַתּוֹרָה לְטוֹב וּמְחַיֶּה וּמְקַיֵּם הַכֹּל, וּמַמְשִׁיךְ טוֹבָה וּבְרָכָה בְּכָל הָעוֹלָמוֹת, וּמְעוֹרֵר לִתְשׁוּבָה כַּמָּה נְפָשׁוֹת עַל־יְדֵי הַדִּבּוּר הַזֶּה שֶׁמְּדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ. כִּי עִנְיָן זֶה שֶׁל כִּסּוּפִין וּרְצוֹנוֹת טוֹבוֹת וּלְהוֹצִיאָם בְּפֶה מָלֵא הוּא יָקָר מְאֹד, וְצָרִיךְ כָּל אֶחָד לְהַרְגִּיל עַצְמוֹ לַעֲסֹק בָּזֶה הַרְבֵּה בְּכָל יוֹם. וְעַל יְדֵי זֶה יְכוֹלִין לְהַחֲזִיר כָּל הָעוֹלָם לְמוּטָב (לא, ח' ט'). Through the conversation one converses and speaks between himself and his Creator, expressing orally his good longings and desires—what he yearns, craves, and longs for to escape his evil and merit true good, praying and supplicating before Hashem, may He be blessed, for this—through this, he brings forth good souls from potential to actuality. For through longings alone, souls are formed in potential, and through the aforementioned speech, they are completed and brought from potential to actuality. Through this, he merits to act on his request, merits to form the letters of the Torah for good, enlivening and sustaining everything, drawing goodness and blessing to all the worlds, and arousing many souls to repentance through this speech that he speaks between himself and his Creator. For this matter of longings, good desires, and expressing them with a full mouth is exceedingly precious, and each one must accustom himself to engage in this much every day. Through this, one can bring the entire world to good (31, 8, 9). 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).

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). That is, when his intellect begins to be confused and he can no longer be attached to Hashem, may He be blessed, in the aspect of knowledge and intellect, then he must completely remove knowledge and intellect and bind himself to faith in simplicity, engaging in the simple Torah with sincerity and complete faith. For in truth, even when the intellect is sustained in attachment or in any level, the primary sustenance of knowledge and intellect is through faith, for one cannot rely on intellect alone [as explained above in item 15]. But when knowledge is withdrawn, one must enter into faith alone through some aspect of sleep, as mentioned above. Sometimes commerce is the aspect of sleep to renew the intellect, as mentioned above, and there too, the main thing is faith. When one conducts commerce in faith, his soul, which is his intellect, enters into faith and is renewed there, as mentioned above (ibid., 4, 6). To guard faith is through fulfilling and speaking truth in his heart during commerce, etc. [see Mamon, item 21] (ibid., 7). Every Jewish soul, before it has revelation in Torah and service, is tested and refined in the exile of the seventy nations. For each of the seventy nations has its own evil trait, distinct from its neighbor, and due to these traits, they are distanced from the seventy facets of the Torah. The husk precedes the fruit, and one who wishes to eat the fruit must first break the husk. Therefore, before the revelation of knowledge, which is the revelation of the Torah, the essence of true knowledge and wisdom, the soul must enter exile, that is, into the traits and desires of the nations, to break them and afterward come to revelation in Torah and service. The main thing is to break the desire for adultery, which encompasses all desires and evil traits and is the primary test and refinement. When a person’s soul comes to this test, this exile, and this refinement of the strengthening of desires and traits, the main one being the desire for adultery, as mentioned above, then he must raise his voice and cry out many cries, included in at least seventy cries, like a woman in labor before actual birth who cries seventy cries. Through this, he will merit to break this desire along with all desires and merit great revelation in Torah and service. According to his rectification, the seventy facets of the Torah will be revealed to him (36, 1). 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.

ח. בַּלַּיְלָה - אָז הוּא עִקַּר הַזְּמַן שֶׁל הַהִתְבּוֹדְדוּת, דְּהַיְנוּ לְהִתְבּוֹדֵד בֵּינוֹ לְבֵין קוֹנוֹ לְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, לָשׂוּחַ עִם לְבָבוֹ לְחַפֵּשׂ הָרוּחַ טוֹבָה, דְּהַיְנוּ הַנְּקֻדּוֹת טוֹבוֹת שֶׁיֵּשׁ בּוֹ עֲדַיִן, לְבָרְרָם מִתּוֹךְ הָרוּחַ רָעָה עַד שֶׁיִּשְׁפֹּךְ לִבּוֹ כַּמַּיִם נֹכַח פְּנֵי ה'. וְעַל־יְדֵי זֶה יִזְכֶּה לְשִׂמְחָה וּלְהַכְנִיעַ הַמְדַמֶּה שֶׁמִּשָּׁם כָּל הַתַּאֲווֹת. וְעַל־יְדֵי זֶה יִזְכֶּה לְזִכָּרוֹן לִזְכֹּר תָּמִיד בְּעָלְמָא דְּאָתֵי, וְלַחֲשֹׁב בְּכָל עֵת עַל תַּכְלִיתוֹ וְסוֹפוֹ הָאַחֲרוֹן לָעוֹלָם הַבָּא, עַד שֶׁיִּזְכֶּה לָשׁוּב אֵלָיו יִתְבָּרַךְ בֶּאֱמֶת (נד). At night—that is the primary time for solitude, that is, to seclude oneself between himself and his Creator, to articulate his conversation before Hashem, may He be blessed, to converse with his heart, to seek the good spirit, that is, the good points still within him, to separate them from the evil spirit, until he pours out his heart like water before the face of the Lord [Lamentations 2:19]. Through this, he will merit joy and subdue the imagination, from which all desires come. Through this, he will merit memory, to always remember the World to Come, to think at all times about his purpose and ultimate end in the World to Come, until he merits to return to Him, may He be blessed, in truth (54). 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).

י. כְּשֶׁמְּדַבֵּר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וּמְפָרֵשׁ שִׂיחָתוֹ בִּטְעָנוֹת וּבַקָּשׁוֹת וְרוֹצֶה לְנַצֵּחַ אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא, כִּבְיָכוֹל, שֶׁיַּעֲשֶׂה בַּקָּשָׁתוֹ, יֵשׁ לְהַקָּדוֹשׁ בָּרוּךְ הוּא תַּעֲנוּג וְשִׂמְחָה מִזֶּה שֶׁמְּנַצְּחִין אוֹתוֹ. עַל־כֵּן הוּא יִתְבָּרַךְ בְּעַצְמוֹ שׁוֹלֵחַ לוֹ דִּבּוּרִים בְּפִיו, שֶׁיּוּכַל לְנַצֵּחַ אוֹתוֹ, כִּי בְּלֹא זֶה בְּוַדַּאי לֹא הָיָה אֶפְשָׁר לְבָשָׂר וָדָם לְנַצֵּחַ אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא, אַךְ הַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ מְסַיֵּעַ לוֹ בָּזֶה כַּנַּ"ל (קכד). When one speaks before the Holy One, blessed be He, articulating his conversation with arguments and requests, wanting to prevail over the Holy One, blessed be He, as it were, to fulfill his request, the Holy One, blessed be He, takes pleasure and joy in being prevailed upon. Therefore, He, may He be blessed, Himself sends words into his mouth so that he can prevail over Him, for without this, it would certainly be impossible for flesh and blood to prevail over the Holy One, blessed be He, but Hashem, may He be blessed, Himself assists him in this, as mentioned above (124). 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).

יב. טוֹב מְאֹד לְהִתְפַּלֵּל וּלְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בַּשָּׂדֶה בֵּין עֲשָׂבִים וְאִילָנוֹת, כִּי כְּשֶׁאָדָם מִתְפַּלֵּל וּמְפָרֵשׁ שִׂיחָתוֹ בַּשָּׂדֶה, אֲזַי כָּל הָעֲשָׂבִים וְכָל שִׂיחַ הַשָּׂדֶה כֻּלָּם בָּאִים בְּתוֹךְ תְּפִלָּתוֹ וּמְסַיְּעִין לוֹ וְנוֹתְנִין לוֹ כֹּחַ בִּתְפִלָּתוֹ וְשִׂיחָתוֹ (ח"ב. יא). It is very good to pray and articulate one’s conversation before Hashem, may He be blessed, in a field among grasses and trees, for when a person prays and articulates his conversation in a field, all the grasses and every plant of the field join in his prayer, assist him, and give him strength in his prayer and conversation (Part II, 11). Through charity, one nullifies the power of the serpent, which is the root of the wisdom of nature, and through this, one is automatically saved from the aforementioned evil beasts, who are the scholars of nature. Sometimes, even when they are subdued, they return and cast some doubt regarding the Divine Will, whether everything is conducted solely by the Will of the Blessed One. Then one must return and increase in charity. For charity always subdues and humbles the wisdom of nature and reveals that everything is conducted solely by the Will of the Blessed One (ibid., 9).

יד. גַּם טוֹב לַעֲשׂוֹת מֵהַתּוֹרוֹת תְּפִלּוֹת וְעַיֵּן בִּפְנִים וְהָבֵן (שָׁם). It is also good to make prayers from the teachings, and see within and understand (ibid.). טו. אַף עַל פִּי שֶׁהַבְּכִיָּה לִפְנֵי הַשֵּׁם יִתְבָּרַךְ בִּתְחִנּוֹת וּבַקָּשׁוֹת טוֹבָה מְאֹד, אַף עַל פִּי כֵן כְּשֶׁאָדָם אוֹמֵר תְּהִלִּים אוֹ שְׁאָר תְּחִנּוֹת וּבַקָּשׁוֹת אוֹ שֶׁמֵּשִׂיחַ בֵּינוֹ לְבֵין קוֹנוֹ וְחוֹשֵׁב וּמְצַפֶּה וּמִסְתַּכֵּל בְּדַעְתּוֹ, בְּכָל פַּעַם שֶׁיִּבְכֶּה וְיוֹרִיד דְמָעוֹת, גַּם זֶה הוּא מַחֲשָׁבָה זָרָה וּמְבַלְבֶּלֶת הַכַּוָּנָה. כִּי הָעִקָּר - שֶׁיְּכַוֵּן דַּעְתּוֹ לוֹמַר הַדִּבּוּרִים בְּכָל לִבּוֹ בֶּאֱמֶת. שֶׁיַּטֶּה אָזְנוֹ וְלִבּוֹ לִשְׁמֹעַ מַה שֶּׁמּוֹצִיא מִפִּיו, וְאִם יִתְעוֹרֵר לִבְכִיָּה מַה טּוֹב - וְאִם לָאו אַל יְבַלְבֵּל כַּוָּנָתוֹ בִּשְׁבִיל זֶה (צה). Although crying before Hashem, may He be blessed, in supplications and requests is very good, nevertheless, when a person recites Psalms or other supplications and requests, or converses between himself and his Creator, and thinks, expects, and considers in his mind, each time he will cry and shed tears, this too is a foreign thought that confuses the intention. For the main thing is to direct his mind to say the words with his whole heart in truth, to incline his ear and heart to hear what he utters from his mouth. If he is aroused to cry, that is good, but if not, he should not confuse his intention for this reason (95). This is the reason the righteous exhaust themselves and pursue people to bring them close to His service, may He be blessed. It is not to increase their honor, G-d forbid, but to perfect their knowledge, as mentioned above (ibid.). A person must look greatly at his ways and observe and contemplate well all the causes and matters that Hashem, may He be blessed, arranges for him and brings about for him every day, for each day has thoughts, speech, and actions different from its fellow. You must know that Hashem, may He be blessed, contracts His divinity from the Infinite to the limitless until the central points of the physical world where the person stands, and He arranges for each person thoughts, speech, and actions according to the day, the person, and the place, clothing hints in them to bring him close to His service. Therefore, a person must look at all this to increase his knowledge and intellect, to observe and contemplate all the thoughts, speech, and actions that Hashem, may He be blessed, arranges for him every day, to understand from them the hints that Hashem, may He be blessed, hints to him through them to draw close to Him each time from every place he is. For in all matters, in all commerce, and in all things in the world that Hashem, may He be blessed, arranges for a person every day, all of them contain specific hints through which He, may He be blessed, hints to the person each time to draw close to Him. One must increase his knowledge and look at this well (54, 2). Regarding the questions that are difficult concerning the Blessed Name: Anyone who has even a small amount of true understanding should comprehend that, on the contrary, it is precisely fitting that there be questions about the Blessed Name, and this is appropriate and beautiful for Him, Blessed be He, according to His greatness and exaltedness. For it is certainly impossible for us to understand and apprehend His conduct, Blessed be He, with our intellect, and therefore, it is necessary that there be questions about Him, Blessed be He, according to our deficient human understanding. Look within and understand the truth (52). But one must be careful to contract his knowledge, not to deepen his thoughts in this excessively, so as not to go beyond the boundary of holiness, that is, so his thoughts do not wander through this into investigations and confusions, G-d forbid. Rather, according to his human intellect, so should he increase his thoughts in this. Nor should he look at this beyond his level, for “do not inquire into what is too wondrous for you” [cf. Chagigah 13a] (ibid.). Through the dances of a wedding, judgments are sweetened (32). The tall in stature are, for the most part, fools (55, 6). One must guard himself greatly from an abundance of wisdoms, so that his wisdom does not exceed his good deeds, for the essence of strengthening the heart to draw close to the truth, to Hashem, may He be blessed, and to His holy Torah, is only through good deeds. Through praise and thanksgiving to the Blessed Name and through studying halachot, one merits to find their true mate, for all those who need to find their mate (Part II, 2). But one whose intellect exceeds his good deeds lacks the strength in his heart to contain his intellect in holiness as required. Then, through the intellect, he causes greater sin. Therefore, one must distance himself from an abundance of vain wisdoms, which are the wisdoms of the world. Even more, one must distance himself from the wisdom of philosophy, and instead nullify his intellect before people of truth who walk in the way of truth according to what we received from our Rabbis, of blessed memory [see Chakirot, item 6] (ibid.). 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. One who cannot find their mate, the rectification for this is to strive to hear Torah innovations from a person of understanding (89). 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. Midnight - For Arranging Tikkun Chatzot Through rising at midnight to engage in Torah, prayer, and personal meditation, one merits to separate the good from the evil and to draw upon themselves true remembrance, to constantly remember their ultimate purpose and eternal end, and to always attach their thoughts to the World to Come. And to look at everything that the Blessed Name causes and brings about for them each day, for everything, as it is for all, is to hint to them hints at every moment to draw close to Him, which is the essence of the true, good purpose. The primary existence of a person in this world, the number of days of their fleeting life, and everything that happens to them each day, all of it is solely for this purpose (54, at the end). Rising at midnight is the sweetening of judgments, and it is as effective as a redemption (149). 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). According to the increase of knowledge, so too is livelihood attained with ease, and the more one lacks knowledge, the more he toils and struggles for livelihood (ibid., 6). According to the increase of knowledge, so too is peace increased, for disputes, anger, and cruelty come from a lack of knowledge. The more knowledge increases, the more compassion, kindness, and peace increase, and through this, one merits healing (ibid.). Through anger, his wisdom is withdrawn, the image of G-d departs from his face, and he lacks the face of a human. See Anger, item 5 (57, 6). The primary sustenance of knowledge is through three aspects: one must teach his wisdom to others and bring them under the wings of the Shechinah, he must prioritize the fear of sin before his wisdom, and he must be meticulous in how he expresses his wisdom so that his words are “words of the mouth of a wise man, gracious” [Ecclesiastes 10:12] and not despised. Then, through knowledge, he merits to draw three influences: food, drink, and clothing (58, 5). When wisdom is sustained and perfected, then one can subdue all the adversaries who pursue the weak in strength among Israel and bring them to the service of Hashem, may He be blessed. Through this, he merits to innovate Torah insights on the Sabbath, one for two (ibid.). The essence of the delight of the World to Come is to give thanks and praise to His great Name, may He be blessed, and to know and recognize Him, may He be blessed, for through this, one is supported and close to Him, may He be blessed. The more one recognizes and knows Him, may He be blessed, the more one is supported by Him. For all other things will be nullified in the future, and only this aspect will remain in the future: to give thanks, praise, and know Him, may He be blessed. This is the entire delight of the World to Come (Part II, 2). The essence of a person is knowledge, and one who lacks knowledge is not part of the civilized world and is not called a human at all, but a beast in human form. Through rising at midnight and mourning the destruction of the Holy Temple, through this, one is saved from fires (ibid.). The essence of knowledge is holy knowledge, the knowledge of our holy Torah, to know that there is a G-d who rules and oversees the earth, and to do His will and commandments, may He be blessed. Wandering and Journeys on the Roads When one merits this knowledge in perfection, he is saved from all sins and iniquities. For a person does not commit a sin unless a spirit of folly enters him, but when he draws upon himself this holy knowledge to remember Hashem, may He be blessed, at all times, he will certainly be saved from sins (Part II, 7). Before you set out on a journey, give charity, and through this, there will be no delay or distress on the journey (31:4). The reason the world is distant from Hashem, may He be blessed, and does not draw close to Him, may He be blessed, is only because they lack settled knowledge and do not settle themselves. Through the neglect of Torah study comes exile (ibid.). The main thing is to strive to settle one’s knowledge well, to consider the purpose of all desires and all matters of this world, both desires that enter the body and those outside the body, such as honor and the like, and then one will certainly return to the Lord (10). The essence of settling knowledge is through joy, for through joy, the mind is settled and able to direct the mind as desired to think about its eternal purpose. But through melancholy and sadness, the mind and knowledge are in exile, and it is difficult to settle one’s knowledge. Even one who is a wanderer and sometimes comes to places far removed from the service of the Blessed Name, such as the houses of the wicked or even the houses of idol-worshippers and astrologers and the like, nevertheless, Israel has the power to elevate and uplift all these places to the Blessed Name. Therefore, one must do their part to draw themselves to the Blessed Name with all that they can in every place they are (Part II, 76). Thus, sadness is a great obstacle to the service of Hashem, may He be blessed (ibid.). One who has complete knowledge knows that all the time of the world is nothing, for the essence of time is due to a lack of knowledge. The more the intellect grows, the more one sees and understands the nullity of time. On a journey, one must be careful with immersions in a mikveh, for a mikveh is effective for being saved from murderers (Chayei Moharan, Avodah 30). See within, which explains this well. Also, in the senses, one sees the fleeting nature of time, truly like a passing shadow and a cloud that vanishes, etc. [cf. Psalms 144:4]. If you set your heart to this, you will be saved from many worries of this world and greatly strengthened to seize every opportunity to achieve all you can, which will succeed you for eternity, where it is completely above time, for it is the eternal world (61). There are many follies that cling and connect to the mind, especially confusions of faith. One must guard themselves from external fears, so that no fear of anything in the world falls upon them. Rather, when any fear or dread comes upon them, they should immediately recall the fear of the Blessed Name and His great dread, and draw upon themselves the fear of G-d all day, constantly. Through this, they will be able to pray with strength, to bring forth their prayer with great force, and their prayer will be in the aspect of thunder. They will merit to hear clearly what comes out of their mouth, and through this, they will merit joy, to perform all the commandments with great joy from the commandment itself. Through this, they will merit to know how to nullify all decrees, even after a decree has been issued, G-d forbid (5:4). Through sleep, they are separated from the mind, and sleep is especially beneficial for faith (Sichot HaRan, 110). Through seeing oneself with the true righteous one, through this, his mind and knowledge sparkle, and through this, he receives greatness and authority according to the sparkling of his mind. Through this, he merits to innovate Torah insights appropriate to him, and through this, he merits shame, repentance, and true humility, which is the aspect of the eternal life of the World to Come. See Pride and Humility, item 30 (Part II, 72). The essence of humility is to realize that wisdom is far from him. It is great wisdom and effort to make oneself like an animal [in humility]. Through fear, one merits peace, prayer, and so forth [see Shalom, section 2] (ibid.). See Simplicity (83, Sichot HaRan 15, Discourse). It requires great merit to settle oneself for one hour a day and to have regret for what one must regret, for not everyone merits settled knowledge. Therefore, one must greatly overcome to see to settling oneself well regarding all his actions and behaviors, whether it is fitting for him to spend his days in such actions (ibid., 47). Fear and love cannot be received except through the righteous of the generation [see Tzaddik, sections 25, 26, 27] (17:1). Through fear, one merits the perfection of the holy tongue, and through this, one merits the rectification of the covenant. For this reason, one must travel to the tzaddik to hear words of truth directly from their mouth, and it is not enough to study ethical books. For from the tzaddik, one receives speech in perfection, that is, with fear, which is the essence of the rectification of the covenant, upon which everything depends. Therefore, even if one hears these words from another who heard them from the tzaddik’s mouth, it will not be as effective, for it has already descended from its level and perfection. For the primary perfection of the holy tongue is received specifically from the mouth of the tzaddik, where the treasury of fear of Heaven lies, which is the essence of the perfection of speech in the holy tongue, through which the primary rectification of everything is achieved (19:3, 9). The essence of fear is shame, that one fears and is ashamed before the Blessed Name so as not to sin, G-d forbid, for shame is a very great virtue. Through fear and shame, one merits prayer with intention, through which one merits to attain the hidden aspects of the Torah. Through this, one merits joy, and through joy, the primary boldness and strength, through which specifically one merits to draw close to true tzaddikim. Through this, one merits complete faith, which is the essence of everything, the totality of holiness (22). A person must strive to lengthen their days, meaning that they should ensure that each day and each hour that follows is longer, greater, and broader with additional holiness. Likewise, at every moment and every day, they should strive to broaden and lengthen their days with additional holiness and purity, and this is the essence of longevity. For each day, from the point where it begins for each individual, is short, meaning that at the beginning of the day, the service they must perform that day is very difficult for them. Therefore, great strength is required each day to not fall from this, as they see the heaviness of the service each day. Rather, they should strengthen themselves each day to begin from the constraint, pressure, and great heaviness, according to their ability to overcome, and afterward, they will expand and progress in the service of the Blessed One. Each hour that follows, they should strive to enlarge and broaden it with additional holiness. Likewise, each day of their life that follows should expand and progress with greater additional holiness than the previous day, and so on forever—this is the essence of longevity. All this is achieved through fear (60:2). Through fear, through which one merits the aforementioned longevity, one merits great wealth of holiness. Through this wealth, one merits to attain very great contemplation. For there are pathways in the Torah that contain very great contemplation, which cannot be attained except through very great wealth. This is the reason why several great and awesome tzaddikim, such as Rabbi [Shimon bar Yochai], Rav Ashi, and others, were exceedingly wealthy. But this wealth is only attained through the aspect of longevity mentioned above, where one lengthens all their days with additional holiness, which is achieved through fear, as mentioned above (ibid., 3). The perfection of fear consists of three aspects: fear of Heaven, fear of one’s teacher, and fear of one’s father and mother (ibid., 4). Through the perfection of fear, one is saved from the beauty of women, and through this, one is saved from false charm and poverty and merits wealth (ibid., 3). The primary perfection of fear is achieved through the true tzaddik, who can awaken the people of the world from their slumber through telling stories that are in the aspect of ancient years. Through this, he visits the barren, and through this, great fear is drawn. Through this, one merits all the aforementioned (ibid., 5, 6). The essence of all things is the beginning, for all beginnings are difficult because one transitions from one extreme to another. But after the beginning, one gradually becomes accustomed, and it is not so difficult for them. Therefore, a person’s service and fear each day depend on the beginning. For each day, one must return to their past to draw strength from the beginning, when it was most difficult for them, as mentioned above. Therefore, one must start anew each time. Likewise, when coming to the tzaddik, one must come each time anew, as if they had never been with the tzaddik at all, and now they are coming anew, not as if they had already been with the tzaddik. For one must start anew each time, lest perhaps their beginning was not proper, and if so, their entire service is not in proper perfection, for everything depends on the beginning, as mentioned above. Therefore, one must strengthen themselves to arouse their heart to start anew each time with great fervor and new strength for the service of the Blessed One, as if they had never started before, so that their service will be proper according to the strength of the beginning, as mentioned above. Likewise, each time, one must fear this possibility, that perhaps they have not yet begun properly, and strengthen themselves to start anew from now and come to the tzaddik, and so each time, as mentioned above (62, at the end). Through fear and love, one gives birth to and nurtures the new soul that comes to a person [see Honor] (67:7). When a person does not focus on the ultimate purpose, why should they have life? (268). A great principle in the service of G-d is that one should focus only on the day in which they stand. Whether in matters of livelihood and necessities, one should not think from one day to the next, as is written in the books. Likewise, in the service of G-d, one should focus only on that day and that hour alone. For when one wishes to enter the service of G-d, it seems to them as if it is a heavy burden, and it is impossible to bear such a heavy burden. But when they consider that they have only that day, it will not be a burden at all. Also, one should not postpone from day to day, saying, “Tomorrow I will begin; tomorrow I will pray with intention and strength as is proper,” and the like. For a person has nothing in their world except that day and that hour in which they stand. For the next day is an entirely different world. “Today, if you heed His voice,” today specifically (272).