דִּבּוּר

Through idle words and evil speech, poverty comes, and through charity to Torah scholars, this is rectified, and one merits wealth (4, 8). 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).

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). 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). Speech is the vessel of abundance through which abundance is received.

According to the speech, so is the abundance; if the speech is perfect and complete, then one can receive great abundance through it, etc. For this reason, one must pray with speech specifically (34, 3). 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). The rectification of speech is through the Torah studied in poverty and distress when a person is in need. Through this, a thread of kindness is drawn upon him, expelling all litigants and all sides of impurity. Through this, he rectifies speech and elevates it to its root. Then the speech comes forth in song, praise, and glory to the Holy One, blessed be He, as he merits to pray, give thanks, and praise Hashem, may He be blessed.

Through this, he merits to speak between himself and his Creator with the flame of might, arousing himself to the service of Hashem, may He be blessed, until he merits true speech, the choicest truth in speech, that is, to speak before Hashem, may He be blessed, with great truth, in absolute truth, articulating all his conversation and speaking with the warmth of the heart true words from the heart with arousal in repentance. Until he sees his lowliness and the greatness of the Creator, until he comes to great shame through this, to be ashamed before Him, may He be blessed, for the magnitude of his transgressions, etc. Through this, he merits the light of the tefillin, which are the aspect of attachment to Hashem, may He be blessed, the aspect of the radiance of the light of the face. Through this, all his iniquities are forgiven, and he attaches himself to the Tree of Life. See Shame, item 2 (ibid., 4, 5). 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). Speech that is not holy speech causes the booths of the Nazirites and the booths of idol-worshippers and constellations to be aroused, strengthens the false right hand, intensifies the exile, and distances from the holiness of the Land of Israel.

Through this, truth is greatly concealed, strife and disputes increase, and then the Shechinah is in conflict over her children in exile, who were exiled from their Father’s table and went out from their land.

But through holy speech, which is prayer with strength, truth is strengthened, etc. [see Prayer, item 45] (45). 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). Through evil speech, male children do not survive for him (ibid., 4). When the generation does not guard their mouths from evil speech and other flawed speech, through this, the worthy ones of the generation stumble, G-d forbid, into pride, and this is the aspect of the exile of the Shechinah (58, 10). 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).

יב. כְּשֶׁהַדּוֹר אֵינָם שׁוֹמְרִים אֶת פִּיהֶם מִלְּשׁוֹן הָרָע וּמִשְׁאָר דִבּוּרִים פְּגוּמִים, עַל־יְדֵי זֶה נִכְשָׁלִים חַס וְחָלִילָה, כְּשֵׁרֵי הַדּוֹר בְּגֵאוּת וְהוּא בְּחִינַת גָּלוּת הַשְּׁכִינָה (נח. י'). When the generation does not guard their mouths from evil speech and other flawed speech, through this, the worthy ones of the generation stumble, G-d forbid, into pride, and this is the aspect of the exile of the Shechinah (58, 10). יח. מִי שֶׁיֵּשׁ עָלָיו דִּינִים חַס וְשָׁלוֹם, וְיֵשׁ לוֹ אֵיזֶה צָרָה רַחֲמָנָא לִצְלָן צָרִיךְ לִרְאוֹת לְהִתְגַבֵּר וּלְהִתְחַזֵּק אָז בְּיוֹתֵר לְהִנָּצֵל מֵהַיֵּצֶר הָרָע, כִּי אָז מִתְגַּבֵּר עָלָיו הַיֵּצֶר הָרָע, כִּי עִקַּר שֹׁרֶשׁ הַיֵּצֶר הָרָע הוּא גְּבוּרוֹת, וְדִינִים רַחֲמָנָא לִצְלָן (שָׁם). One who has judgments upon him, G-d forbid, and has some trouble, may the Merciful One save us, must see to overcome and strengthen himself even more then to be saved from the evil inclination, for then the evil inclination strengthens against him, because the primary root of the evil inclination is might (gevurot) and judgments, may the Merciful One save us (ibid.).

יד. עַל־יְדֵי דִּבּוּרִים רָעִים כְּגוֹן לְשׁוֹן הָרָע, רְכִילוּת, שְׁקָרִים, לֵיצָנוּת, חֲנֻפָה אוֹ מְבַיֵּשׁ פְּנֵי חֲבֵרוֹ בִּדְבָרִים, וְנִבּוּל פֶּה, וּדְבָרִים בְּטֵלִים וּשְׁאָרֵי דִּבּוּרִים רָעִים וּבִפְרָט כְּשֶׁמְּדַבֵּר לָשׁוֹן הָרָע עַל צַדִּיקִים וּכְשֵׁרִים, עַל־יְדֵי כָּל אֵלּוּ הַדִּבּוּרִים רָעִים עוֹשִׂים כְּנָפַיִם לְהַנָּחָשׁ שֶׁיּוּכַל לְעוֹפֵף וּלְהַזִּיק לְהָעוֹלָם מְאֹד חַס וְשָׁלוֹם, הַיְנוּ שֶׁעַל יְדֵי זֶה מִתְגַּבֶּרֶת וּמִתְפַּשֶּׁטֶת חָכְמַת הַפִּילוֹסוֹפִים וְהָאֶפִּיקוֹרְסִים בָּעוֹלָם שֶׁהֵם בְּחִינַת נָחָשׁ הַקַּדְמוֹנִי, שֶׁמִּתְגַּבֶּרֶת וּמְעוֹפֶפֶת חָכְמָתָם הָרָעָה חַס וְשָׁלוֹם, עַל־יְדֵי דִּבּוּרִים רָעִים, הַנִּזְכָּרִים לְעֵיל וּמַזִּיקִים מְאֹד מְאֹד לְהָעוֹלָם. אֲבָל עַל־יְדֵי דִּבּוּרִים קְדוֹשִׁים עוֹשִׂים כְּנָפַיִם דִּקְדֻשָּׁה (סג). Through evil speech, such as evil speech, gossip, lies, mockery, flattery, or shaming a friend with words, foul language, idle words, and other evil speech, and especially when speaking evil speech about righteous and worthy people, through all these evil speeches, wings are made for the serpent to fly and greatly harm the world, G-d forbid. That is, through this, the wisdom of philosophers and heretics, who are the aspect of the primordial serpent, is strengthened and spreads in the world, and their evil wisdom, G-d forbid, is strengthened and flies through the evil speech mentioned above, greatly harming the world. But through holy speech, wings of holiness are made (63). 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.).

טז. עַל־יְדֵי דִבּוּרֵי תּוֹרָה וּתְפִלָּה מַעֲלִין כָּל הַנִּיצוֹצוֹת הַנְּפוּלִין וְנִתְתַּקְּנִין וְנִתְחַדְּשִׁין כָּל הָעוֹלָמוֹת הַנְּפוּלִין, וְנֶחֱשָׁב כְּאִלּוּ בָּרָא שָׁמַיִם וָאָרֶץ וְכָל הָעוֹלָמוֹת מֵחָדָשׁ. עַל־כֵּן צְרִיכִין לְדַבֵּר רַק דִּבּוּרִים קְדוֹשִׁים וְלֹא דִּבּוּרִים אֲחֵרִים, כְּדֵי לְהַעֲלוֹת הַנִּיצוֹצוֹת לְתַקֵּן כָּל הָעוֹלָמוֹת וְעַל־יְדֵי זֶה יִתְקָרֵב בִּיאַת הַמָּשִׁיחַ (שָׁם). Through words of Torah and prayer, all the fallen sparks are elevated, rectified, and all the fallen worlds are renewed, and it is considered as if one created heaven and earth and all the worlds anew. Therefore, one must speak only holy speech and not other speech, to elevate the sparks, rectify all the worlds, and through this, bring closer the coming of the Messiah (ibid.). לו. לְפִי גְּדֻלַּת הַשֵּׁם יִתְבָּרַךְ וְעֹצֶם רוֹמְמוּתוֹ יִתְבָּרַךְ, בִּתְנוּעָה קַלָּה בְּעַלְמָא וּבְהִסְתַּכְּלוּת בְּעַלְמָא שֶׁאֵינוֹ כָּרָאוּי לְפִי כְּבוֹדוֹ יִתְבָּרַךְ הָיָה רָאוּי לָבוֹא עַל הָאָדָם מַה שֶּׁרָאוּי חַס וְחָלִילָה, אַךְ הַשֵּׁם יִתְבָּרַךְ מָלֵא רַחֲמִים, וְכָל הָעוֹלָם מָלֵא רַחֲמָנוּת וְהוּא יִתְבָּרַךְ רוֹצֶה מְאֹד בְּהָעוֹלָם. עַל־כֵּן אֲהוּבִי, אָחִי, אַתָּה הַמְעַיֵּן, נַפְשִׁי וּלְבָבִי, חֲזַק וֶאֱמַץ מְאֹד וּבְטַח בַּה', כִּי לֹא יַעֲזֹב אוֹתְךָ. כִּי כָּל מַה שֶּׁעוֹבֵר עָלֶיךָ, הַכֹּל לְטוֹבָתְךָ, וְתִסְמֹךְ עַל רַחֲמָיו הַמְרֻבִּים בְּלִי שִׁעוּר, כִּי הַשֵּׁם יִתְבָּרַךְ גָּדוֹל מְאֹד וְלִגְדֻלָּתוֹ אֵין חֵקֶר. וְיֵשׁ עִנְיָן שֶׁמִּתְהַפֵּךְ הַכֹּל לְטוֹבָה וּזְדוֹנוֹת נִתְהַפְּכִין לִזְכֻיּוֹת רַק חֲזַק וֶאֱמַץ (מט). According to the greatness of Hashem, may He be blessed, and the magnitude of His exaltation, may He be blessed, for an arbitrary slight movement or an arbitrary glance that is not fitting for His glory, may He be blessed, it would be fitting to come upon the person what is fitting (-deserved), Heaven forbid. But Hashem, may He be blessed, is full of mercy, and the whole world is so pitiful, and He, may He be blessed, greatly desires the world. Therefore, my beloved, my brother, you the reader, my soul and heart, be very strong and courageous and trust in Hashem, for He will not abandon you. For everything that transpires over you (-that you are going through), it is all for your benefit, and rely on His mercies which are abundant without measure, for Hashem, may He be blessed, is very great, and His greatness has no limit. [And] There is a concept [-Divine plan] that everything turns around to be good, and willful sins turn into merits, just be strong and courageous (49).

יח. הַדִּבּוּר דִּקְדֻשָּׁה, דְּהַיְנוּ דִּבּוּרֵי תּוֹרָה וּתְפִלָּה וְיִרְאַת שָׁמַיִם הוּא גָּבוֹהַּ וְיָקָר מְאֹד. כִּי הַדִּבּוּר דִּקְדֻשָּׁה הוּא בְּחִינַת הַשְּׁכִינָה בְּחִינַת הִתְגַּלּוּת מַלְכוּתוֹ וֶאֱמוּנָתוֹ יִתְבָּרַךְ. וְהוּא בְּחִינַת רוּחוֹ שֶׁל מָשִׁיחַ וּבְחִינַת רוּחַ הַקֹּדֶשׁ וּבְחִינַת תְּחִיַּת הַמֵּתִים, בְּחִינַת יִחוּד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ (עח). Holy speech, that is, words of Torah, prayer, and fear of Heaven, is exceedingly lofty and precious. For holy speech is the aspect of the Shechinah, the aspect of the revelation of His kingship and faith, may He be blessed. It is the aspect of the spirit of the Messiah, the aspect of the Holy Spirit, the aspect of the resurrection of the dead, and the aspect of the unification of the Holy One, blessed be He, and His Shechinah (78). Through evil speech, such as evil speech, gossip, lies, mockery, flattery, or shaming a friend with words, foul language, idle words, and other evil speech, and especially when speaking evil speech about righteous and worthy people, through all these evil speeches, wings are made for the serpent to fly and greatly harm the world, G-d forbid.

כ. כָּל הַדִּבּוּרִים הֵם בְּחִינַת גְּבוּרוֹת וְצָרִיךְ לְהַמְתִּיקָם. וְהַהַמְתָּקָה הִיא עַל־יְדֵי לִמּוּד הַתּוֹרָה וְדִבּוּרִים טוֹבִים שֶׁמְּדַבְּרִים. עַל־כֵּן צָרִיךְ לִשְׁמֹר אֶת הַדִּבּוּר מְאֹד וְלִבְלִי לְדַבֵּר דִּבּוּרִים רָעִים וּבִפְרָט לְשׁוֹן הָרָע חַס וְשָׁלוֹם. מִכָּל שֶׁכֵּן וְכָל שֶׁכֵּן שֶׁצָּרִיךְ לִשְׁמֹר מְאֹד מְאֹד מִלְדַבֵּר חַס וְשָׁלוֹם, עַל צַדִּיק כְּדֵי שֶׁלֹּא יִתְגַּבְּרוּ הַדִּינִים חַס וְשָׁלוֹם. וְעַל־יְדֵי אֵלּוּ הַדִּבּוּרִים רָעִים יְכוֹלִים לִגְרֹם, שֶׁיִּפֹּל הַצַּדִּיק הַדּוֹר מִמַּדְרֵגָתוֹ, חַס וְשָׁלוֹם, כְּשֶׁאֵינוֹ בַּעַל כֹּחַ גָּדוֹל לְהַמְתִּיק אֵלּוּ הַגְּבוּרוֹת הַקָּשׁוֹת אוֹ שֶׁיִּסְתַּלֵּק, חַס וְשָׁלוֹם, עַל־יְדֵי זֶה. וַאֲזַי עַל־יְדֵי הִסְתַּלְּקוּתוֹ נִשְׁמָתוֹ מַמְתֶּקֶת אֵלּוּ הַגְּבוּרוֹת הַנִּזְכָּרוֹת לְעֵיל (רז). All speech is the aspect of might (gevurot) and needs to be sweetened. The sweetening is through Torah study and good speech that one speaks. Therefore, one must guard speech greatly and not speak evil speech, especially evil speech, G-d forbid. All the more so, one must guard exceedingly not to speak, G-d forbid, against a righteous person, so that judgments (dinim) do not strengthen, G-d forbid. Through these evil speeches, one can cause the righteous one of the generation to fall from his level, G-d forbid, if he lacks the great strength to sweeten these harsh mights, or he may pass away, G-d forbid, through this. Then, through his passing, his soul sweetens these mights mentioned above (107). 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).

כב. עִקַּר קִיּוּם וּשְׁלֵמוּת הַדִּבּוּר הוּא עַל־יְדֵי אֱמֶת. וְלָזֶה זוֹכִין עַל־יְדֵי הַלֵּל וְהוֹדָאָה לַשֵּׁם יִתְבָּרַךְ וְעַל־יְדֵי לִמּוּד הֲלָכוֹת. שֶׁעַל־יְדֵי זֶה מְאִירִין כָּל קַוֵּי הָאֱמֶת בְּכָל חֶלְקֵי הַדִּבּוּר וּמַשְׁלִימִין הַדִּבּוּר. וְאָז זוֹכִין לִשְׁלֵמוּת הַדִּבּוּר שֶׁהִיא בְּחִינַת לְשׁוֹן הַקֹּדֶשׁ הַמְקֻשָּׁר לַשַּׁבָּת וְכוּ'. [עַיֵּן אֱמֶת וֶאֱמוּנָה מ'] (ב). The primary sustenance and perfection of speech is through truth. This is merited through praise and thanksgiving to Hashem, may He be blessed, and through studying laws (halakhot). Through this, all the lines of truth in all parts of speech are illuminated, and speech is perfected. Then one merits the perfection of speech, which is the aspect of the holy tongue connected to the Sabbath, etc. [see Truth and Faith, item 40] (2). That is, through this, the wisdom of philosophers and heretics, who are the aspect of the primordial serpent, is strengthened and spreads in the world, and their evil wisdom, G-d forbid, is strengthened and flies through the evil speech mentioned above, greatly harming the world.

התבודדות (Solitude)

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).

ב. הַדִּבּוּרִים שֶּׁאָדָם מֵשִׂיחַ וּמְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ הֵם בְּחִינַת רוּחַ הַקֹּדֶשׁ. כִּי עַל יְדֵי שֶׁנִּכְנָס לָזֶה וּמַכְרִיחַ עַצְמוֹ וּמֵכִין עַצְמוֹ לְדַבֵּר לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, שׁוֹלֵחַ לוֹ הַשֵּׁם יִתְבָּרַךְ דִּבּוּרִים בְּפִיו שֶׁהֵם בְּחִינַת רוּחַ הַקֹּדֶשׁ. וְצָרִיךְ לִרְאוֹת וּלְהִשְׁתַּדֵּל לְחַדֵּשׁ תָּמִיד, לְבַקֵּשׁ בְּכָל עֵת בְּדִבְרֵי רִצּוּיִים וְתַחֲנוּנִים חֲדָשִׁים, וְזֶה זוֹכִין עַל־יְדֵי טָהֳרַת הַלֵּב שֶׁזּוֹכִין עַל־יְדֵי תְּנוּעוֹת הַשֵּׂכֶל בִּקְדֻשָּׁה וְכוּ'. כְּמוֹ שֶׁמְּבֹאָר בְּדַעַת אוֹת ג' (כא, קנו). The words a person converses and speaks between himself and his Creator are the aspect of the Holy Spirit. For through engaging in this, compelling himself, and preparing himself to speak before Hashem, may He be blessed, Hashem, may He be blessed, sends words into his mouth that are the aspect of the Holy Spirit. One must see to and strive to renew constantly, to request at all times with new words of appeasement and supplications. This is merited through the purity of the heart, which is merited through the movements of the intellect in holiness, etc., as explained in Knowledge, item 3 (21, 156). But through holy speech, wings of holiness are made (63). 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). Through words of Torah and prayer, all the fallen sparks are elevated, rectified, and all the fallen worlds are renewed, and it is considered as if one created heaven and earth and all the worlds anew. Therefore, one must speak only holy speech and not other speech, to elevate the sparks, rectify all the worlds, and through this, bring closer the coming of the Messiah (ibid.).

ד. בְּכָל אֶחָד מִיִּשְׂרָאֵל יֵשׁ נְקֻדָּה טוֹבָה יְקָרָה מְאֹד, שֶׁרְצוֹנָהּ חָזָק תָּמִיד רַק לַעֲשׂוֹת רְצוֹן קוֹנָהּ. אַךְ הַתַּאֲווֹת שׁוֹבְרִין לִבּוֹ וְעַל־יְדֵי זֶה לִבּוֹ רָחוֹק מֵהַנְּקֻדָּה. עַל־כֵּן צָרִיךְ כָּל אֶחָד לְדַבֵּר בֵּינוֹ לְבֵין קוֹנוֹ, כְּדֵי שֶׁיָּאִיר בְּחִינַת הַנְּקֻדָּה שֶׁבּוֹ לְלִבּוֹ וְעַל יְדֵי זֶה יִתְבַּטֵּל עָרְלַת לִבּוֹ, דְּהַיְנוּ אַהֲבוֹת רָעוֹת שֶׁהֵם חֶרְפַּת לֵב שֶׁהֵם שׁוֹבְרִין לִבּוֹ שֶׁל אָדָם [עַיֵּן צַדִּיק אוֹת מ"ב] (לד, ז' ח'). In every Jew, there is a very precious good point, whose desire is always strong only to do the will of its Creator. But desires break his heart, and through this, his heart is distant from the point. Therefore, each one must speak between himself and his Creator, so that the aspect of the point within him will shine to his heart, and through this, the foreskin of his heart will be nullified, that is, evil loves, which are the disgrace of the heart that break a person’s heart [see Tzaddik, item 42] (34, 7, 8). 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).

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.). Holy speech, that is, words of Torah, prayer, and fear of Heaven, is exceedingly lofty and precious. For holy speech is the aspect of the Shechinah, the aspect of the revelation of His kingship and faith, may He be blessed.

ז. עִקַּר הַהִתְבּוֹדְדוּת הוּא בַּלַּיְלָה שֶׁאָז הַכֹּל יְשֵׁנִים וְגַם שֶׁיִּהְיֶה הַמָּקוֹם חוּץ מֵהָעִיר, שֶׁיֵּלֵךְ בַּדֶּרֶךְ יְחִידִי, דְּהַיְנוּ בְּמָקוֹם שֶׁאֵין בְּנֵי אָדָם הוֹלְכִים שָׁם אֲפִלּוּ בַּיּוֹם. וְעַל יְדֵי זֶה שֶׁמִּתְבּוֹדֵד בַּלַּיְלָה בַּדֶּרֶךְ יְחִידִי כַּנַּ"ל וּמְפַנֶּה לִבּוֹ וְדַעְתּוֹ מִכָּל עִסְקֵי הָעוֹלָם הַזֶּה וּמְבַטֵּל הַכֹּל, עַד שֶׁמְּבַטֵּל אֶת עַצְמוֹ לְגַמְרֵי. דְּהַיְנוּ שֶׁבַּתְּחִלָּה מִתְפַּלֵּל הַרְבֵּה עַד שֶׁמְּבַטֵּל מִדָּה זֹאת, וְאַחַר כָּךְ מְבַטֵּל מִדָּה זֹאת. וְאַחַר כָּךְ מְבַטֵּל אֶת עַצְמוֹ לְגַמְרֵי שֶׁלֹּא יִהְיֶה בּוֹ שׁוּם גֵּאוּת וְשׁוּם מַמָּשׁוּת, עַד שֶׁיִּהְיֶה בְּעֵינָיו כְּאַיִן וּכְאֶפֶס מַמָּשׁ, עַד שֶׁזּוֹכֶה לָבוֹא לִבְחִינַת בִּטּוּל בֶּאֱמֶת, וְעַל־יְדֵי זֶה נִכְלָל נַפְשׁוֹ בְּשָׁרְשׁוֹ. וְעַל־יְדֵי זֶה נִכְלָל כָּל הָעוֹלָם עִמּוֹ בְּשָׁרְשׁוֹ, דְּהַיְנוּ שֶׁנִּכְלָל עִמּוֹ הַכֹּל בְּאַחְדוּתוֹ יִתְבָּרַךְ (שָׁם). The essence of solitude is at night, when everyone is asleep, and also in a place outside the city, where he walks a solitary path, that is, in a place where people do not go even during the day. Through secluding himself at night on a solitary path, as mentioned above, and clearing his heart and mind from all the affairs of this world, nullifying everything until he completely nullifies himself—that is, at first, he prays much until he nullifies this trait, then nullifies that trait, and afterward completely nullifies himself, so that there is no pride or substance in him, until he is in his own eyes as nothing and naught, truly, until he merits to come to the aspect of true nullification. Through this, his soul is included in its root, and through this, the entire world is included with him in its root, that is, everything is included with him in His unity, may He be blessed (ibid.). 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).

ט. כְּשֶׁאָדָם מִתְפַּלֵּל בִּדְבֵקוּת אוֹ מִתְבּוֹדֵד כָּרָאוּי וּבְאֶמְצַע הוּא נוֹפֵל מִמַּדְרֵגָתוֹ זֶה נִמְשָׁךְ מִפְּגַם הָאֱמוּנָה. וְאָז צָרִיךְ שֶׁיְּשַׁבֵּר לִבּוֹ בְּקִרְבּוֹ, וְיִתְבַּיֵּשׁ בְּעַצְמוֹ עַל שֶׁנָּפַל מִשָּׁמַיִם לָאָרֶץ, וִירַחֵם עַל עַצְמוֹ עַד שֶׁיִּתְאַנֵּחַ, וְעַל־יְדֵי הָאֲנָחָה יַחֲזֹר לְמַדְרֵגָתוֹ (קח). When a person prays with attachment or secludes himself properly and in the middle falls from his level, this is drawn from a flaw in faith. Then he must break his heart within him, be ashamed of himself for falling from heaven to earth, have mercy on himself until he sighs, and through the sigh, he will return to his level (108). It is the aspect of the spirit of the Messiah, the aspect of the Holy Spirit, the aspect of the resurrection of the dead, and the aspect of the unification of the Holy One, blessed be He, and His Shechinah (78). 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.

יא. כְּשֶׁהָאָדָם מִתְבּוֹדֵד וּמְפָרֵשׁ שִׂיחָתוֹ וְצַעֲרוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ וּמִתְוַדֶּה וּמִתְחָרֵט עַל גֹּדֶל הַפְּגָמִים שֶׁפָּגַם, אֲזַי גַּם הַשְּׁכִינָה כְּנֶגְדּוֹ מְפָרֶשֶׁת לְפָנָיו שִׂיחָתָהּ וְצַעֲרָהּ. כִּי כָּל פְּגָם וּפְגָם שֶׁפָּגַם בְּנִשְׁמָתוֹ פָּגַם אֶצְלָהּ, כִּבְיָכוֹל, וְהִיא מְנַחֶמֶת אוֹתוֹ שֶׁתְּבַקֵּשׁ תַּחְבּוּלוֹת לְתַקֵּן כָּל הַפְּגָמִים (רנט). When a person secludes himself, articulating his conversation and pain before Hashem, may He be blessed, confessing and regretting the magnitude of the flaws he has caused, then the Shechinah, corresponding to him, articulates before him her conversation and pain. For every flaw he caused in his soul, he caused a flaw in her, as it were, and she comforts him, seeking strategies to rectify all the flaws (259). 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.). 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. Investigations and External Wisdoms 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. 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). 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.). All speech is the aspect of might (gevurot) and needs to be sweetened. The sweetening is through Torah study and good speech that one speaks. Therefore, one must guard speech greatly and not speak evil speech, especially evil speech, G-d forbid. All the more so, one must guard exceedingly not to speak, G-d forbid, against a righteous person, so that judgments (dinim) do not strengthen, G-d forbid. Through these evil speeches, one can cause the righteous one of the generation to fall from his level, G-d forbid, if he lacks the great strength to sweeten these harsh mights, or he may pass away, G-d forbid, through this. Then, through his passing, his soul sweetens these mights mentioned above (107). 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 primary sustenance and perfection of speech is through truth. This is merited through praise and thanksgiving to Hashem, may He be blessed, and through studying laws (halakhot). Through this, all the lines of truth in all parts of speech are illuminated, and speech is perfected. Then one merits the perfection of speech, which is the aspect of the holy tongue connected to the Sabbath, etc. [see Truth and Faith, item 40] (2). 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. When Israel, G-d forbid, engages in the external wisdoms of the nations, then the righteous one falls from their apprehension, and their apprehension becomes concealed and covered (49). [See Hitbodedut and above, item 19, regarding the great power of speech] (96). What the Blessed Name has designated for the human intellect to understand is a great mitzvah to sharpen the intellect to comprehend the matter clearly. However, there are questions that the human intellect cannot possibly understand the resolution to, and their resolution will only be revealed in the future. It is forbidden for a person to investigate them, and anyone who relies on their intellect, investigates, and probes into them, about them it is said: "All who enter it will not return," for on such a question it is forbidden to rely on one's intellect but rather to stand on faith. Even those questions that have answers, sometimes the paths of the intellect are blocked, and one does not know how to respond to the heresy in their heart. The rectification for this is the study of halachic decisors [see Torah Study]. As long as one does not merit to rectify and open their intellect to understand the resolution, they must rely solely on faith even with these questions. For the essence is faith (62:2). Through evil speech, the wisdoms of philosophy grow stronger and spread in the world, which is the aspect of the impurity of the serpent, and it greatly harms the world, G-d save us (63). It is a great prohibition to investigate books of inquiry, for there are several questions that stem from the aspect of the vacant space, for which it is impossible to find any resolution whatsoever, and their resolution will only be revealed in the future. But in this world, it is impossible to resolve them with any intellect. Whoever investigates these wisdoms that stem from there will sink and be lost there forever, for about them it is said: "All who enter it will not return." For it is impossible to find the Blessed Name in them to resolve the questions and confusions within them with any intellect. Only Israel, through faith, transcends all wisdoms and all confusions in the world, for they believe in the Blessed Name and His holy Torah without any investigation or wisdom, but with complete faith. For this reason, Israel is called "Hebrews," because through their faith, they transcend and rise above all kinds of wisdoms and investigations, for they do not need to investigate after the truth at all, since they know the truth truly through their complete faith, believing in the truth as they received it from our ancestors and teachers, may their memory be a blessing. Through this, they transcend and rise above all wisdoms entirely (64:2). Know that there are great righteous individuals who specifically need to investigate these wisdoms, for through their investigation of them, they elevate and extract several souls that fell and sank into them. Therefore, do not bring proof from the fact that we find several great sages of earlier generations who engaged in these wisdoms, for they were compelled to do so, as mentioned above. Due to their immense holiness, they elevated the souls that fell into them, as mentioned above. However, people who are not so great in their righteousness, and all the more so simple people, especially in these generations, G-d forbid that they should look into or engage in them, for they will sink and be lost there forever, G-d save us (ibid., 3).