הַשָּׂגוֹת וְהִתְנוֹצְצוּת אֱלֹקוּת

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).

Through a person’s attachment to the Infinite in running and returning so that he is not completely nullified, as mentioned above, then afterward, when he is in the aspect of returning, when he returns to his consciousness and existence, a trace (reshimu) remains in him from the wondrous light of this attachment. Then the trace shows him to know the unity of the Infinite and His goodness, that he knows it is all good and all one, which is an aspect of a semblance of the World to Come. All this is merited through confession of words before a true Torah scholar (ibid.).

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).

Know that there is a light that is above souls, spirits, and neshamot, and it is the light of the Infinite (Ein Sof). Although the intellect cannot attain it, nevertheless, there is a pursuit of thought to chase after it. Through performing mitzvot with joy, one merits to attain it through this pursuit, and the hindrance is in the aspects of “reaching and not reaching” [Zohar]. Nine halls are formed that are neither lights, nor spirits, nor neshamot, and there is no one who stands in them, nor are they attached, nor are they known. Happy is one who merits that his thought pursues to attain these attainments, even though the intellect has no ability to attain them, for they are neither attached nor known. [See within, item 24] (24). The attainment of divinity cannot be attained except through many contractions (tzimtzumim) from cause to effect, from higher intellect to lower intellect.

Each one must greatly seek a proper teacher and rabbi who is so great in stature that he can introduce into his mind the attainment of divinity, which is the primary purpose and true hope. The smaller one is, the greater the rabbi he needs, who knows how to conduct himself with him to bring about many wondrous introductions with great intellect, which are the aspect of the contractions mentioned above, through which he will come to the attainment of divinity [see Tzaddik, items 37, 38] (30, 1, 2). Through Torah and mitzvot, one draws down the attainment of His divinity, may He be blessed, for every letter in the Torah and every mitzvah is an aspect of contraction to attain through it the attainment of His divinity, may He be blessed (ibid., 3).

To merit this intellect, which is an introduction to the attainment of divinity, is impossible except through being one who hates profit, who hates money with ultimate hatred. But through love of money, he falls from this intellect, and on the contrary, he falls into folly, stupidity, sadness, and black melancholy.

The husks (kelipot) and the Other Side (Sitra Achra) ensnare him in their cycles, which are the opposite of the aforementioned intellect (ibid., 4). Through the joy of the three festivals, one merits the attainment of divinity (ibid., 5). Every Jew is a portion of G-d from above [Zohar]. The essence of divinity is in the heart, and the divinity in the heart of a Jew is the aspect of the Infinite (Ein Sof). For the light of its fervor extends to the Infinite, that is, there is no end or limit to its desire.

Because of the great fervor of the heart of a Jew, which extends to the Infinite, it would be impossible to perform any service or reveal any good trait, for due to the greatness of its fervor to the Infinite, he cannot do anything. Therefore, he must necessarily contract (tzimtzum) the fervor of his heart so that he can serve Hashem, may He be blessed, gradually and in measure, for Hashem, may He be blessed, desires our service, that we serve Him with deeds and good traits, through which His kingship, may He be blessed, is revealed (49, 1). 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 accustom himself each time to the aspect of nullification (bittul), to look only at the true, eternal good purpose, and this is through closing his eyes from the sight of this world (cheizu d’hai alma). For it is impossible to look at and be included in the purpose except through closing the eyes (setimu d’aynayin), completely closing his eyes from the sight of this world, even pressing them with the finger. Then he will have no afflictions or pain from anything in the world. But it is impossible to be constantly fixed in the aspect of nullification, for then he would go beyond the human boundary.

יא. צָרִיךְ לְהַרְגִּיל אֶת עַצְמוֹ בְּכָל פַּעַם בִּבְחִינַת בִּטּוּל לְהִסְתַּכֵּל רַק עַל הַתַּכְלִית הַטּוֹב הָאֲמִתִּי הַנִּצְחִי, וְזֶה עַל־יְדֵי שֶׁיִּסְתֹּם עֵינָיו מֵחֵיזוּ דְּהַאי עָלְמָא. כִּי אִי אֶפְשָׁר לְהִסְתַּכֵּל וּלְהִכָּלֵל בְּהַתַּכְלִית כִּי אִם עַל־יְדֵי סְתִימוּ דְּעַיְנִין, שֶׁיִּסְתֹּם עֵינָיו לְגַמְרֵי מֵחֵיזוּ דְּהַאי עָלְמָא אַף גַּם לְדָחְקָם בְּהָאֶצְבַּע, וְאָז לֹא יִהְיֶה לוֹ יִסּוּרִים וָצַעַר מִשּׁוּם דָּבָר שֶׁבָּעוֹלָם. אַךְ אִי אֶפְשָׁר לִהְיוֹת קָבוּעַ תָּמִיד בִּבְחִינַת הַבִּטּוּל, כִּי אִם כֵּן יֵצֵא מִגֶּדֶר אֱנוֹשִׁי. וְעַל־כֵּן בְּהֶכְרֵחַ שֶׁיִּהְיֶה הַבִּטּוּל בִּבְחִינַת רָצוֹא וָשׁוֹב, וְאָז הָרְשִׁימוּ שֶׁל הַבִּטּוּל מֵאִיר אֶל הַדַּעַת אוֹר מְתִיקוּת נְעִימוּת הִתְנוֹצְצוּת אֱלֹקוּת, מַה שֶּׁאִי אֶפְשָׁר לְאֶחָד לְסַפֵּר לַחֲבֵרוֹ כְּלָל. וְעַל־יְדֵי זֶה נִמְשָׁךְ שִׂמְחָה גְּדוֹלָה וְעַל־יְדֵי זֶה נִמְשָׁכִין חִדּוּשִׁין דְּאוֹרַיְתָא. וְעַל־יְדֵי זֶה יוּכַל לְהַחֲיוֹת אֶת עַצְמוֹ וּלְחַזֵּק אֶת עַצְמוֹ בְּכָל הַיִּסּוּרִין וְהַהַרְפַּתְקָאוֹת, שֶׁעוֹבְרִים עָלָיו חַס וְשָׁלוֹם, וְיִזְכֶּה לִטְעֹם וּלְהַרְגִּישׁ בָּעוֹלָם הַזֶּה מֵעֵין עוֹלָם הַבָּא (סה, ג' ד'). One must accustom himself each time to the aspect of nullification (bittul), to look only at the true, eternal good purpose, and this is through closing his eyes from the sight of this world (cheizu d’hai alma). For it is impossible to look at and be included in the purpose except through closing the eyes (setimu d’aynayin), completely closing his eyes from the sight of this world, even pressing them with the finger. Then he will have no afflictions or pain from anything in the world. But it is impossible to be constantly fixed in the aspect of nullification, for then he would go beyond the human boundary. Therefore, it is necessary that the nullification be in the aspect of running and returning (ratzo v’shov) [Ezekiel 1:14]. Then the trace (reshimu) of the nullification shines to the mind a light of sweetness, pleasantness, and sparks of divinity, which one cannot relate to another at all. Through this, great joy is drawn, and through this, innovations of Torah (chiddushin d’orayta) are drawn. Through this, he can revive himself and strengthen himself in all the afflictions and troubles that pass over him, G-d forbid, and merit to taste and feel in this world a semblance of the World to Come (65, 3, 4). Investigations and External Wisdoms

יג. דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, אָמַר: כִּי אֲנִי יָדַעְתִּי כִּי גָּדוֹל ה' וְגוֹ'. אֲנִי יָדַעְתִּי דַּיְקָא, כִּי גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ כְּפִי מַה שֶּׁזּוֹכֶה, מִי שֶׁזּוֹכֶה שֶׁיִּתְנוֹצֵץ בְּלִבּוֹ, אִי אֶפְשָׁר לְסַפֵּר לַחֲבֵרוֹ כְּלָל וְעַל־כֵּן אָמַר: כִּי אֲנִי יָדַעְתִּי דַּיְקָא [אִיךְ וֵוייס] (שהר"ן א'). King David, peace be upon him, said, “For I know that the Lord is great” [Psalms 135:5]. “I know” specifically, for the greatness of the Creator, may He be blessed, according to what one merits, one who merits that it sparks in his heart, it is impossible to relate to another at all, and therefore he said, “For I know” specifically [in Yiddish: ich veys] (Sichot HaRan, 1). Therefore, it is necessary that the nullification be in the aspect of running and returning (ratzo v’shov) [Ezekiel 1:14]. Then the trace (reshimu) of the nullification shines to the mind a light of sweetness, pleasantness, and sparks of divinity, which one cannot relate to another at all. Through this, great joy is drawn, and through this, innovations of Torah (chiddushin d’orayta) are drawn. Through this, he can revive himself and strengthen himself in all the afflictions and troubles that pass over him, G-d forbid, and merit to taste and feel in this world a semblance of the World to Come (65, 3, 4). When one merits some spark, that His divinity, may He be blessed, sparks for him, he must be careful to have contraction (tzimtzum), to contract his mind and knowledge so as not to go beyond his boundary. For even in holiness, it is forbidden for the mind to wander in what he has no permission for according to his level, for every creature has a limit and boundary in His divinity, may He be blessed, that is, in the sparks of His divinity, and it is forbidden to go beyond the boundary lest he come to destruction, G-d forbid (Part II, 5, 7). King David, peace be upon him, said, “For I know that the Lord is great” [Psalms 135:5].

טו. הַשֵּׁם יִתְבָּרַךְ בָּרוּךְ הוּא גָּדוֹל מְאֹד וְלִגְדֻלָּתוֹ אֵין חֵקֶר וְאֵין יוֹדְעִין כְּלָל, כִּי נַעֲשִׂים בָּעוֹלָם דְּבָרִים נוֹרָאִים, מַעֲשִׂים רַבִּים לְאֵין תַּכְלִית, וְשִׁנּוּיִים וְחִדּוּשִׁים רַבִּים וְנִפְלָאִים, וְאֵין יוֹדְעִין כְּלָל, וְאִי אֶפְשָׁר לְדַבֵּר בָּזֶה, רַק כָּל חַד כְּפִי מַה דִּמְשַׁעֵר בְּלִבֵּיהּ, יָכוֹל לְהָבִין מֵרָחוֹק שֶׁאֵין יוֹדְעִין כְּלָל, וְאַף עַל פִּי כֵן עֲדַיִן הוּא רָחוֹק מְאֹד מִתַּכְלִית הַיְדִיעָה שֶׁלֹּא נֵדַע. כִּי עֲדַיִן לֹא הִתְחִיל לֵידַע כְּלָל. וְעַיֵּן בִּפְנִים שִׂיחוֹת נִפְלָאוֹת בָּזֶה, וְאֵיךְ לְהִתְחַזֵּק עַל־יְדֵי זֶה לְבַל יִפֹּל בְּדַעְתּוֹ לְעוֹלָם, אֲפִלּוּ אִם נָפַל לְמָקוֹם שֶׁנָּפַל חַס וְשָׁלוֹם, אַל יִתְיָאֵשׁ עַצְמוֹ מִן הַצְּעָקָה לְעוֹלָם כִּי הַשֵּׁם יִתְבָּרַךְ גָּדוֹל מְאֹד וְיָכוֹל לְהִתְהַפֵּךְ הַכֹּל לְטוֹבָה וְכוּ'. [עַיֵּן שָׁם] (שָׁם ג'). Hashem, may He be blessed, blessed be He, is very great, and His greatness has no limit, and we do not know at all, for awesome things are done in the world, many deeds without end, and many wondrous changes and innovations, and we do not know at all, and it is impossible to speak of this. Each one, according to what he estimates in his heart, can understand from afar that we do not know at all, and yet he is still very far from the ultimate knowledge that we do not know. For he has not yet begun to know at all. See within for wondrous conversations on this, and how to strengthen through this never to fall in his mind, even if he has fallen to the place he has fallen, G-d forbid, he should never despair of crying out forever, for Hashem, may He be blessed, is very great and can turn everything to good, etc. [See there] (ibid., 3). 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).

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). “I know” specifically, for the greatness of the Creator, may He be blessed, according to what one merits, one who merits that it sparks in his heart, it is impossible to relate to another at all, and therefore he said, “For I know” specifically [in Yiddish: ich veys] (Sichot HaRan, 1). Even to himself, it is impossible to relate from day to day. According to what shines and sparks for him on that day, he cannot relate to himself on the second day the shining and spark of the greatness of the Creator, may He be blessed, that he had yesterday (ibid., Confession of Words).

ג. קֹדֶם שֶׁהִתְוַדָּה וְסִפֵּר כָּל לִבּוֹ לִפְנֵי הַתַּלְמִיד חָכָם, אַף עַל פִּי שֶׁהָיָה אֵצֶל הַתַּלְמִיד חָכָם וְנָתַן לוֹ מָמוֹן, עֲדַיִן אֵינוֹ יוֹדֵעַ בְּאֵיזֶה דֶּרֶךְ הוּא מְהַלֵּךְ, כִּי יֵשׁ דֶּרֶךְ יָשָׁר לִפְנֵי אִישׁ וְאַחֲרִיתָהּ דַּרְכֵי מָוֶת. אֲבָל עַל־יְדֵי וִדּוּי דְּבָרִים לִפְנֵי הַתַּלְמִיד חָכָם, עַל יְדֵי זֶה הַתַּלְמִיד חָכָם מַדְרִיךְ אוֹתוֹ בְּדֶרֶךְ הַיָּשָׁר לְפִי שֹׁרֶשׁ נִשְׁמָתוֹ וְנִתְתַּקֵּן הַכֹּל (שָׁם ח'). Before he confessed and recounted his entire heart before a Torah scholar, even though he was with the Torah scholar and gave him money, he still does not know which path he is walking, for “there is a way that seems straight to a man, but its end is the ways of death” [Proverbs 14:12]. But through confession of words before a Torah scholar, through this, the Torah scholar guides him on the straight path according to the root of his soul, and everything is rectified (ibid., 8). 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.). Hashem, may He be blessed, blessed be He, is very great, and His greatness has no limit, and we do not know at all, for awesome things are done in the world, many deeds without end, and many wondrous changes and innovations, and we do not know at all, and it is impossible to speak of this. Each one, according to what he estimates in his heart, can understand from afar that we do not know at all, and yet he is still very far from the ultimate knowledge that we do not know. 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). For he has not yet begun to know at all. See within for wondrous conversations on this, and how to strengthen through this never to fall in his mind, even if he has fallen to the place he has fallen, G-d forbid, he should never despair of crying out forever, for Hashem, may He be blessed, is very great and can turn everything to good, etc. 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). [See there] (ibid., 3).