יִרְאָה וַעֲבוֹדָה

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).

One must also combine love with fear in order to merit all the aforementioned. For the primary strength comes through love. Nevertheless, one must prioritize fear (ibid., 5). Through fear, one merits peace, prayer, and so forth [see Shalom, section 2] (ibid.).

One who wishes to taste the flavor of the hidden light, that is, the secrets of the Torah that will be revealed in the future, must elevate the trait of fear to its root. This is achieved through judgment, which is the aspect of personal meditation and dialogue between oneself and their Creator, where one pours out their entire heart before the Blessed Name, judging and evaluating themselves regarding all their affairs. Through this, they remove all fears from themselves and elevate fear from its fallen state. For when a person does not judge and evaluate themselves, then they are judged and evaluated above. Then the judgment is clothed in all things, and all things in the world become agents of the Omnipresent to execute written judgment on this person, meaning they can receive their punishment and judgment through all things in the world. As we see in reality, when some judgment or affliction, G-d forbid, comes to a person, it often comes through a minor cause, through a small thing, such that it would not have occurred to anyone that such a small thing could lead to such illness or afflictions, G-d forbid. But all this is because the judgment upon them from above is clothed in that thing to execute the judgment due to them. All this is when a person does not judge and evaluate themselves, but when they judge themselves as mentioned above, then the judgment from above is nullified. They need not fear or dread anything, for their judgment is not clothed in them. For they have already nullified the judgments themselves by judging themselves, and fear does not clothe itself in anything to arouse the person, for they have aroused themselves. Through this, they elevate fear to its root, so that they have only the fear of G-d and no other fear. Through this, they merit the hidden light as mentioned above (15). 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.

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). 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 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). 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.

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). 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, 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). 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.

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). When a person does not focus on the ultimate purpose, why should they have life? (268).

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). 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.

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). Every commandment that a person performs in this world creates candles with which to search in the treasuries of the King after their passing. Fortunate is one who merits this, for this is the ultimate of all the delights of the World to Come (275).

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). 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.

Through fear and love, one gives birth to and nurtures the new soul that comes to a person [see Honor] (67:7). The Jewish person was created to have dominion over the angels, and this is the ultimate purpose and end of Israel. Each one must strive to reach this purpose. But the angels are very jealous of such a person who has dominion over them, so one must guard themselves greatly and ensure they have the strength to stand in this dominion, so that the angels do not cause them to fall, G-d forbid, through their jealousy of them (Part II, 1:1).

For a person has nothing in their world except that day and that hour in which they stand.

כְּלָל גָּדוֹל בַּעֲבוֹדַת ה', שֶׁלֹּא יָשִׂים לְנֶגֶד עֵינָיו כִּי אִם אוֹתוֹ הַיּוֹם שֶׁעוֹמֵד בּוֹ, הֵן בְּעֵסֶק הַפַּרְנָסָה וְהִצְטָרְכוּתוֹ צָרִיךְ שֶׁלֹּא יַחֲשֹׁב מִיּוֹם לַחֲבֵרוֹ כַּמּוּבָא בַּסְּפָרִים, וְכֵן בַּעֲבוֹדַת ה' לֹא יָשִׂים לְנֶגֶד עֵינָיו כִּי אִם אוֹתוֹ הַיּוֹם וְאוֹתָהּ הַשָּׁעָה לְבַד. כִּי כְּשֶׁרוֹצִין לִכְנֹס בַּעֲבוֹדַת ה', נִדְמֶה לְהָאָדָם כְּאִלּוּ הוּא מַשָּׂא כָּבֵד וְאִי אֶפְשָׁר לוֹ לִשָּׂא מַשָּׂא כָּבֵד כָּזֹאת. אֲבָל כְּשֶׁיַּחֲשׂב שֶׁאֵין לוֹ רַק אוֹתוֹ הַיּוֹם, לֹא יִהְיֶה לוֹ מַשָּׂא כְּלָל. גַּם שֶׁלֹּא יִדְחֶה מִיּוֹם לְיוֹם לֵאמֹר, מָחָר אַתְחִיל; מָחָר אֶתְפַּלֵּל בְּכַוָּנָה וּבְכֹחַ כָּרָאוּי וְכַיּוֹצֵא בָּזֶה. כִּי אֵין לוֹ לְהָאָדָם בְּעוֹלָמוֹ כִּי אִם אוֹתוֹ הַיּוֹם וְאוֹתָהּ הַשָּׁעָה שֶׁעוֹמֵד בּוֹ. כִּי יוֹם הַמָּחֳרָת הוּא עוֹלָם אַחֵר לְגַמְרֵי. הַיּוֹם אִם בְּקוֹלוֹ תִשְׁמָעוּ, הַיּוֹם דַּיְקָא (רעב When a person falls, G-d forbid, into the three desires mentioned above, through which fear is corrupted, as mentioned above, then the Holy One, Blessed be He, sits and roars over this like a lion (ibid.).

כָּל מִצְוָה וּמִצְוָה שֶׁהָאָדָם עוֹשֶׂה בְּזֶה הָעוֹלָם עַל־יְדֵי זֶה נַעֲשִׂין נֵרוֹת לְחַפֵּשׂ בָּהֶם בְּגִנְזַיָּא דְּמַלְכָּא אַחַר הִסְתַּלְּקוּתוֹ. אַשְׁרֵי הַזּוֹכֶה לָזֶה, כִּי זֶה תַּכְלִית כָּל תַּעֲנוּגֵי עוֹלָם הַבָּא (רעה For the next day is an entirely different world. “Today, if you heed His voice,” today specifically (272). Every commandment that a person performs in this world creates candles with which to search in the treasuries of the King after their passing. Fortunate is one who merits this, for this is the ultimate of all the delights of the World to Come (275). The essence of perfection is fear. There are two types of fear: there is one who fears G-d due to His greatness and exaltedness because He is great and sovereign, and through this fear, the holy Name of the Blessed Holy One is perfected. There is a lower fear, where one comes to fear through lower fears, by fearing a beast, a ruler, or some other dread, through which they remember and come to the fear of G-d. Through this fear, abundances are drawn into the world. One must make a vessel to receive the abundance, and this is done through the longing and desire to travel to true tzaddikim, through which the impression of the vessel is made.

עִקַּר הַשְּׁלֵמוּת הוּא הַיִּרְאָה. וְיֵשׁ שְׁנֵי מִינֵי יְרָאוֹת, יֵשׁ מִי שֶׁהוּא יָרֵא מֵה', מִגְּדֻלָּתוֹ וְרוֹמְמוּתוֹ בְּגִין דְּאִיהוּ רַב וְשַׁלִּיט, וְעַל־יְדֵי יִרְאָה זֹאת אִשְׁתַּלִּים שְׁמָא קַדִּישָׁא דְּקֻדְשָׁא בְּרִיךְ הוּא. וְיֵשׁ יִרְאָה לְמַטָּה מִמֶּנָּה הַיְנוּ שֶׁבָּא לְיִרְאָה עַל־יְדֵי יִרְאוֹת הַתַּחְתּוֹנוֹת, עַל־יְדֵי שֶׁיָּרֵא מֵחַיָּה אוֹ מִשַּׂר אוֹ מֵאֵיזֶה פַּחַד אַחֵר, עַל־יְדֵי זֶה הוּא נִזְכָּר וּבָא לְיִרְאַת ה', וְעַל־יְדֵי יִרְאָה זֹאת נִמְשָׁךְ הַשְׁפָּעוֹת בָּעוֹלָם. וְצָרִיךְ לַעֲשׂוֹת כְּלִי לְקַבֵּל הַשֶּׁפַע. וְזֶה נַעֲשֶׂה עַל־יְדֵי הַהִשְׁתּוֹקְקוּת וְהָרָצוֹן לִנְסֹעַ לְצַדִּיקֵי אֱמֶת שֶׁעַל־יְדֵי זֶה נַעֲשֶׂה רֹשֶׁם הַכְּלִי, וְאַחַר כָּךְ כְּשֶׁבָּא אֵלָיו, נַעֲשֶׂה הַכְּלִי. וְכָל מִי שֶׁיֵּשׁ לוֹ יְגִיעוֹת וּמְנִיעוֹת יוֹתֵר בִּתְחִלַּת הַהִתְקָרְבוּת וְהוּא מְשַׁבְּרָם, עַל־יְדֵי זֶה יֵשׁ לוֹ כְּלִי גָּדוֹל בְּיוֹתֵר. [וְעַיֵּן מְנִיעוֹת] (קפה Charity widens the openings of holiness. Therefore, before any commandment or service, it is good to give charity to widen the opening of holiness that one must create in their service, so that it will not be so difficult and heavy for them to enter them [see Charity] (ibid.).

אִישׁ הַיִּשְׂרְאֵלִי נִבְרָא, שֶׁיִּהְיֶה לוֹ מֶמְשָׁלָה עַל הַמַּלְאָכִים, וְזֶה הַתַּכְלִית וְהַסּוֹף שֶׁל יִשְׂרָאֵל. וְצָרִיךְ כָּל אֶחָד לִרְאוֹת שֶׁיָּבוֹא לְזֶה הַתַּכְלִית. אֲבָל הַמַּלְאָכִים מִתְקַנְּאִים מְאֹד בְּאָדָם כָּזֶה שֶׁיֵּשׁ לוֹ מֶמְשָׁלָה עֲלֵיהֶם, עַל־כֵּן צָרִיךְ לִשְׁמֹר עַצְמוֹ מְאֹד, וְלִרְאוֹת שֶׁיִּהְיֶה לוֹ כֹּחַ לַעֲמֹד בְּמֶמְשָׁלָה זוֹ, שֶׁלֹּא יַפִּילוּ אוֹתוֹ חַס וְשָׁלוֹם, עַל־יְדֵי קִנְאָתָם בּוֹ (ח"ב א, א Afterward, when one comes to them, the vessel is formed. Whoever has more toil and obstacles at the beginning of their approach and overcomes them, through this, they have a greater vessel [see Obstacles] (185). The Jewish person was created to have dominion over the angels, and this is the ultimate purpose and end of Israel.

עַל־יְדֵי תַּאֲוַת מָמוֹן וְתַאֲוַת מִשְׁגָּל וְתַאֲוַת אֲכִילָה נִפְסָד וְנִפְגָּם הַיִּרְאָה שֶׁבַּלֵּב. וְהַתִּקּוּן לָזֶה הוּא לְכַבֵּד אֶת הַשָּׁלֹשׁ רְגָלִים וּלְקַבְּלָם כָּרָאוּי [עַיֵּן בְּיוֹם־טוֹב]. וְעַל־יְדֵי זֶה מְתַקְּנִין הַיִּרְאָה. וְעַל־יְדֵי הַיִּרְאָה זוֹכִין לְהַמְשִׁיךְ הַשְׁפָּעוֹת הַנְּבוּאָה. וְעַל־יְדֵי זֶה זוֹכִין לִתְפִלָּה בִּשְׁלֵמוּת וְלִרְפוּאָה. וְעַל־יְדֵי זֶה יְכוֹלִין לְקַשֵּׁר עַצְמוֹ לְשָׁרְשֵׁי נִשְׁמוֹת יִשְׂרָאֵל, וְעַל־יְדֵי זֶה נִצּוֹלִין מִקִּנְאַת הַמַּלְאָכִים הַנַּ"ל, וְתִתְקַיֵּם מֶמְשַׁלְתּוֹ עֲלֵיהֶם (שָׁם ד ה Through the elders, those of long days in the generation, who lack perfection, through this, the wisdom of nature strengthens, G-d forbid. For a person must, with each additional day of their life, add holiness and understanding each day. For each day that follows must shine more in the service of G-d, and only this is called a true elder of holiness. But when one blemishes their days, G-d forbid, and does not add holiness each day, even though they age, they are not called an elder at all. On the contrary, they are called short of days, and through them, the wisdom of nature, G-d forbid, draws sustenance and strengthens in the world. The rectification for this is charity (ibid.).

כְּשֶׁאָדָם נוֹפֵל חַס וְשָׁלוֹם, בְּשָׁלֹשׁ תַּאֲווֹת הַנִּזְכָּרוֹת לְעֵיל שֶׁעַל־יְדֵי זֶה נִפְסֶדֶת הַיִּרְאָה כַּנַּ"ל, אֲזַי הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹשֵׁב וְשׁוֹאֵג עַל זֶה כַּאֲרִי (שָׁם Each one must strive to reach this purpose. But the angels are very jealous of such a person who has dominion over them, so one must guard themselves greatly and ensure they have the strength to stand in this dominion, so that the angels do not cause them to fall, G-d forbid, through their jealousy of them (Part II, 1:1). Through the desire for money, illicit relations, and food, the fear in the heart is corrupted and blemished. The rectification for this is to honor the three pilgrimage festivals and receive them properly [see Yom Tov]. Through this, one rectifies fear. Through fear, one merits to draw down the abundances of prophecy. Through this, one merits perfect prayer and healing. Through this, one can connect themselves to the roots of the souls of Israel, and through this, one is saved from the jealousy of the angels mentioned above, and their dominion over them is sustained (ibid., 4, 5). When a person falls, G-d forbid, into the three desires mentioned above, through which fear is corrupted, as mentioned above, then the Holy One, Blessed be He, sits and roars over this like a lion (ibid.).

כָּל הַמִּצְווֹת וּמַעֲשִׂים טוֹבִים וְכָל עֲבוֹדַת ה' הֵם בְּחִינַת הוֹלָדָה. כִּי עִקַּר תּוֹלְדוֹתֵיהֶן שֶׁל צַדִּיקִים הֵם מַעֲשִׂים טוֹבִים. וּכְמוֹ שֶׁהַיּוֹלֶדֶת קֹדֶם הוֹלָדָה צְרִיכָה לִסְבֹּל כַּמָּה חֲבָלִים וְצִירִים, וְלִצְעֹק כַּמָּה קָלִין שֶׁל אָח וַאֲבוֹי וְכוּ', כְּמוֹ כֵן מַמָּשׁ בַּעֲבוֹדַת ה' כְּשֶׁרוֹצֶה לַעֲבֹד אֵיזֶה עֲבוֹדָה אוֹ תְּשׁוּבָה, בְּהֶכְרֵחַ שֶׁיִּהְיֶה לוֹ כַּמָּה יְגִיעוֹת. וְצָרִיךְ לִצְעֹק כַּמָּה קָלִין שֶׁל אָח וַאֲבוֹי וְכַמָּה גְּנִיחוֹת וְכַמָּה כְּפִילוֹת וְכַמָּה הַטָּיוֹת וְכוּ', וּבִפְרָט בַּהַתְחָלָה שֶׁאָז קָשֶׁה מְאֹד, כִּי כָּל הַתְחָלוֹת קָשׁוֹת. וְאָז צְרִיכִין בְּיוֹתֵר כַּמָּה קָלִין וְכַמָּה גְּנִיחוֹת וְכוּ' קֹדֶם שֶׁמַּתְחִילִין אֵיזֶה הַתְחָלָה. וְגַם לְאַחַר כָּךְ לְאַחַר הַהַתְחָלָה אֵינוֹ בָּא בְּנָקֵל עֲבוֹדַת ה'. וּצְרִיכִין כַּמָּה יְגִיעוֹת וְכַמָּה תְּנוּעוֹת כַּנִּזְכָּר לְעֵיל קֹדֶם שֶׁזּוֹכִין לַעֲשׂוֹת אֵיזֶה עֻבְדָּא שֶׁיִּהְיֶה לָהּ הִדּוּר, רַק הַהַתְחָלָה קָשָׁה מְאֹד, כַּנַּ"ל. עַל־כֵּן אַל יְבַהֲלוּךָ רַעְיוֹנֶיךָ עַל כָּל מַה שֶּׁעוֹבֵר עָלֶיךָ, כִּי בְּהֶכְרֵחַ לִסְבֹּל הַכֹּל כַּנַּ"ל וּלְפוּם צַעֲרָא אַגְרָא (ד, ב Every person must speak with their fellow with fear of Heaven. But they must have fear of Heaven themselves so that their words are heeded and so that their words endure with their fellow, not passing quickly from their heart. For through fear, their words are heeded, and their words have permanence with their fellow (ibid., 5).

הַצְּדָקָה מַרְחֶבֶת הַפְּתָחִים שֶׁל הַקְּדֻשָּׁה, עַל־כֵּן קֹדֶם כָּל מִצְוָה וַעֲבוֹדָה טוֹב לִתֵּן צְדָקָה, כְּדֵי לְהַרְחִיב פֶּתַח הַקְּדֻשָּׁה שֶׁצָּרִיךְ לַעֲשׂוֹת בַּעֲבוֹדָתוֹ, וְלֹא יִהְיֶה קָשֶׁה וְכָבֵד עָלָיו כָּל כָּךְ לִכְנֹס בָּהֶם [עַיֵּן צְדָקָה] (שָׁם All commandments, good deeds, and all service of G-d are in the aspect of birth. For the primary offspring of the righteous are good deeds. Just as a woman giving birth must endure many pains and contractions before birth, crying out with many sounds of “Oh” and “Woe,” and so forth, so too, literally, in the service of G-d, when one wishes to perform some service or repentance, they must inevitably have many toils. They must cry out many sounds of “Oh” and “Woe,” with many groans, supplications, and movements, and so forth, especially at the beginning, which is very difficult, for all beginnings are difficult.

עַל־יְדֵי צְדָקָה זוֹכִין לְיִרְאָה וְעַל־יְדֵי יִרְאָה זוֹכִין לְחֶסֶד וְאָז יְכוֹלִין לַעֲסֹק בַּעֲבוֹדַת ה' בְּלִי מְנִיעָה מֵהַפַּרְנָסָה [עַיֵּן צְדָקָה אוֹת ל"ו] (שָׁם ט' Then, they need even more cries and groans before starting any beginning. Even afterward, after the beginning, the service of G-d does not come easily. One needs many toils and movements, as mentioned above, before meriting to perform some act with embellishment. But the beginning is very difficult, as mentioned above. Therefore, let not your thoughts alarm you about all that befalls you, for it is necessary to endure all this, as mentioned above, and according to the pain is the reward (4:2). Charity widens the openings of holiness.

The primary purpose is only to serve the Blessed Name and to walk in His ways for His sake, Blessed be He, in order to merit knowing Him, Blessed be He, which is His will, Blessed be He. For one who serves for the sake of the World to Come is called “filling the belly,” wanting to fill their belly in the World to Come, even though, in truth, it is certainly far better to serve G-d for the sake of the World to Come than to chase after this world, G-d forbid. Even one who serves G-d for the sake of the World to Come is certainly wiser than one who toils all their days for this world, for this one chooses for themselves the eternal world of life. Nevertheless, the primary purpose in its perfection is only to serve Him, Blessed be He, to merit knowing Him, Blessed be He, which is His will, Blessed be He (37).

Through the elders, those of long days in the generation, who lack perfection, through this, the wisdom of nature strengthens, G-d forbid. For a person must, with each additional day of their life, add holiness and understanding each day. For each day that follows must shine more in the service of G-d, and only this is called a true elder of holiness. But when one blemishes their days, G-d forbid, and does not add holiness each day, even though they age, they are not called an elder at all. On the contrary, they are called short of days, and through them, the wisdom of nature, G-d forbid, draws sustenance and strengthens in the world. The rectification for this is charity (ibid.). Therefore, before any commandment or service, it is good to give charity to widen the opening of holiness that one must create in their service, so that it will not be so difficult and heavy for them to enter them [see Charity] (ibid.).

The primary delights and pleasures of the Blessed Name are only when we, in this lowly world, magnify and sanctify His Name, Blessed be He, and do His will, Blessed be He. For the Blessed Name has seraphim, holy creatures, wheels, and many upper worlds that serve Him, Blessed be He, yet the primary delight and pleasure of His, as it were, is when the service of this lowly world rises upward (7:4). Free choice is in the hands of a person to do as they wish. Even all things are in the hands of a Jewish person to conduct everything according to their will through their choice, for Israel has free choice over everything in the world. For among the nations of the world, there are things in which they are compelled, but for a Jewish person, everything they do, such as traveling to a certain place and the like, involves service, therefore they have free choice over everything (54).

Every person must speak with their fellow with fear of Heaven. But they must have fear of Heaven themselves so that their words are heeded and so that their words endure with their fellow, not passing quickly from their heart. For through fear, their words are heeded, and their words have permanence with their fellow (ibid., 5). Through charity, one merits fear, and through fear, one merits kindness, and then one can engage in the service of G-d without hindrance from livelihood [see Charity, section 36] (ibid., 9). Through the elders, those of long days in the generation, who lack perfection, through this, the wisdom of nature strengthens, G-d forbid. For a person must, with each additional day of their life, add holiness and understanding each day. For each day that follows must shine more in the service of G-d, and only this is called a true elder of holiness. But when one blemishes their days, G-d forbid, and does not add holiness each day, even though they age, they are not called an elder at all. On the contrary, they are called short of days, and through them, the wisdom of nature, G-d forbid, draws sustenance and strengthens in the world. The rectification for this is charity (ibid.). The primary delights and pleasures of the Blessed Name are only when we, in this lowly world, magnify and sanctify His Name, Blessed be He, and do His will, Blessed be He. For the Blessed Name has seraphim, holy creatures, wheels, and many upper worlds that serve Him, Blessed be He, yet the primary delight and pleasure of His, as it were, is when the service of this lowly world rises upward (7:4).

All the days of a person and all the time of the entire world are nothing, for everything passes in the blink of an eye, as is evident to the senses. Nothing remains of all this time except what one seizes of some good in the service of G-d in this world; this will remain enduring forever in the World to Come. But apart from this, everything is vanity and emptiness, for all the time of this entire world, what was and what will be, is utterly null and void compared to a single day, or even a single moment, of the World to Come (ibid., 6). It is very good to cast oneself upon the Blessed Name and rely on Him. When the day comes, one must surrender all their movements, those of their children, and those dependent on them to the Blessed Name, that everything should be according to His will, Blessed be He (Sefer HaRan 2).

When one studies and speaks of some innovation that true tzaddikim have innovated, through this, fear falls upon them (ibid., 13). Every person must speak with their fellow with fear of Heaven. But they must have fear of Heaven themselves so that their words are heeded and so that their words endure with their fellow, not passing quickly from their heart. For through fear, their words are heeded, and their words have permanence with their fellow (ibid., 5).

The primary purpose is only to serve the Blessed Name and to walk in His ways for His sake, Blessed be He, in order to merit knowing Him, Blessed be He, which is His will, Blessed be He. For one who serves for the sake of the World to Come is called “filling the belly,” wanting to fill their belly in the World to Come, even though, in truth, it is certainly far better to serve G-d for the sake of the World to Come than to chase after this world, G-d forbid. Even one who serves G-d for the sake of the World to Come is certainly wiser than one who toils all their days for this world, for this one chooses for themselves the eternal world of life. Nevertheless, the primary purpose in its perfection is only to serve Him, Blessed be He, to merit knowing Him, Blessed be He, which is His will, Blessed be He (37). It is impossible to merit the service of G-d unless one starts anew each time. Sometimes, several beginnings are needed even in a single day (ibid., 51).

When a person does not sanctify themselves and chases after desires and luxuries, amassing wealth and spending their days to leave an inheritance for their children, this wealth they leave for their children is like one who soils themselves with filth, takes filth, and covers the filth, as explained within, see there. Even one who wants to leave their merit for their children, this too is not the ultimate perfection, and perfect tzaddikim do not choose this at all, but only to fulfill the will of the Blessed One (ibid.). All the days of a person and all the time of the entire world are nothing, for everything passes in the blink of an eye, as is evident to the senses. Nothing remains of all this time except what one seizes of some good in the service of G-d in this world; this will remain enduring forever in the World to Come.

Free choice is in the hands of a person to do as they wish. Even all things are in the hands of a Jewish person to conduct everything according to their will through their choice, for Israel has free choice over everything in the world. For among the nations of the world, there are things in which they are compelled, but for a Jewish person, everything they do, such as traveling to a certain place and the like, involves service, therefore they have free choice over everything (54). There are people who serve G-d, whom the Blessed Name does not show what they have accomplished all the days of their lives, but only after their death, in the World to Come, then they see what they have accomplished (ibid., 244).

The profit of this world is immeasurable, meaning what a person can gain in this world without needing to expend their own resources [called aus la’ag], but from what the Blessed One has prepared before them, they can extend their hand and gain very much, “an eye has not seen,” and so forth (55). But apart from this, everything is vanity and emptiness, for all the time of this entire world, what was and what will be, is utterly null and void compared to a single day, or even a single moment, of the World to Come (ibid., 6). When one studies and speaks of some innovation that true tzaddikim have innovated, through this, fear falls upon them (ibid., 13). The primary purpose is only to serve the Blessed Name and to walk in His ways for His sake, Blessed be He, in order to merit knowing Him, Blessed be He, which is His will, Blessed be He. For one who serves for the sake of the World to Come is called “filling the belly,” wanting to fill their belly in the World to Come, even though, in truth, it is certainly far better to serve G-d for the sake of the World to Come than to chase after this world, G-d forbid. One must break anger with compassion. That is, when one comes to a state of anger, they should not act with any cruelty in their anger. On the contrary, they should strengthen themselves then with great compassion toward the one they wish to be angry at, and sweeten the anger with compassion. Through this, one merits to receive from the tzaddik and to grasp in their mind the ultimate purpose, which is the delight of the World to Come. In everything in the world, they will be able to focus on the ultimate purpose and attain it according to its root, which exists within the soul of the tzaddik (18:2). Even one who serves G-d for the sake of the World to Come is certainly wiser than one who toils all their days for this world, for this one chooses for themselves the eternal world of life. Nevertheless, the primary purpose in its perfection is only to serve Him, Blessed be He, to merit knowing Him, Blessed be He, which is His will, Blessed be He (37). When a person does not sanctify themselves and chases after desires and luxuries, amassing wealth and spending their days to leave an inheritance for their children, this wealth they leave for their children is like one who soils themselves with filth, takes filth, and covers the filth, as explained within, see there. Anger and cruelty stem from a lack of understanding. The more understanding increases, the more anger is nullified, and compassion, kindness, and peace increase. Therefore, through engagement in Torah, through which understanding is drawn, anger is nullified, and compassion and peace are drawn (56:6). Even one who wants to leave their merit for their children, this too is not the ultimate perfection, and perfect tzaddikim do not choose this at all, but only to fulfill the will of the Blessed One (ibid.). Free choice is in the hands of a person to do as they wish. Even all things are in the hands of a Jewish person to conduct everything according to their will through their choice, for Israel has free choice over everything in the world. Through anger, the great accuser, who is Esau, who is Edom, is aroused. From the upper accuser, accusers and adversaries are aroused and extend toward the angry person, dominating them. For through anger, their wisdom departs, the image of G-d is removed from their face, and they lack a human countenance. Through this, enemies dominate them, for they appear to them like a beast, and they do not fear them (57:6). For among the nations of the world, there are things in which they are compelled, but for a Jewish person, everything they do, such as traveling to a certain place and the like, involves service, therefore they have free choice over everything (54). The profit of this world is immeasurable, meaning what a person can gain in this world without needing to expend their own resources [called aus la’ag], but from what the Blessed One has prepared before them, they can extend their hand and gain very much, “an eye has not seen,” and so forth (55). Through eating on Shabbat, anger is subdued and nullified (ibid.). It is very good to cast oneself upon the Blessed Name and rely on Him. When the day comes, one must surrender all their movements, those of their children, and those dependent on them to the Blessed Name, that everything should be according to His will, Blessed be He (Sefer HaRan 2). The primary perfection is fear, and the essence is fear of punishment, and even tzaddikim need fear of punishment. For the primary service at the beginning is due to fear of punishment (ibid., 5). It is impossible to merit the service of G-d unless one starts anew each time. Sometimes, several beginnings are needed even in a single day (ibid., 51). Everything you see in the world is for the sake of free choice, for the entire world and its fullness were created only for the sake of free choice (ibid., 300). There are people who serve G-d, whom the Blessed Name does not show what they have accomplished all the days of their lives, but only after their death, in the World to Come, then they see what they have accomplished (ibid., 244). The primary service of a Jewish person is in the winter, to be careful to rise at midnight. Anger harms livelihood, as mentioned above, and through this, one is distanced from truth. Through this, they are unable to pray, and they are also unable to complete and bring into action what is necessary (66:2, Honor). In the summer, when the night is very short, then one should be careful to rise early in the morning at the break of dawn [see Midnight] (ibid., 301). Through the holiness of the Land of Israel, one merits to completely break anger, sadness, and laziness. Therefore, one must greatly beseech the Blessed Name to merit coming to the Land of Israel quickly, for through the holiness of the Land of Israel, one merits the aspect of patience, meaning that they lengthen their patience regarding everything that befalls them, do not become angry, and do not take offense at anyone, even if they acted against them in some way (125). Every person must diminish their own honor and increase the honor of the Omnipresent, and not chase after honor but flee from it. Then, they merit divine honor, and people do not scrutinize whether their honor is deserved or not. But one who chases after honor does not merit divine honor, and thus, even when they have honor, everyone investigates and inquires after them, asking who this is and what they are that they are given this honor, and they dispute it, saying they are not worthy of this honor (6:1). The essence of repentance is when one hears their disgrace, remains silent, endures the insults and bloodshed that come upon them, and through this, they diminish the blood in the left chamber and sacrifice their evil inclination. Through this, they merit the aforementioned divine honor (ibid., 2). Through being careful and guarding the honor of the Blessed Name to be in perfection, considering themselves despised and repugnant in their own eyes, and their honor as nothing compared to the honor of the Blessed Name, through this, they merit illuminating words in the Torah that shine for them toward complete repentance. Through this, they merit to attain the depths of the Torah’s insights (11:2). The primary honor of the Blessed Name is when those furthest away draw themselves close to the Blessed Name, for then Hashem of the Blessed Holy One is exalted and glorified above and below, and His honor, Blessed be He, is greatly magnified. Therefore, every person must strive greatly to bring those far away closer to the Blessed Name. Also, a person should not say, “How can I draw close to the Blessed Name when I am so far due to the multitude of my evil deeds?” On the contrary, the further one is, the more the honor of the Blessed Name is magnified through them when they strive to repent and draw close to Him, Blessed be He, for this is the primary honor of the Blessed Name, as mentioned above (14:2). According to the honor one gives to those who fear G-d, so the honor ascends to its root. The main thing is to honor those who fear G-d with a whole heart, and through this, one perfects the blemishes of fear and merits peace (ibid., 6). A person should not accept authority or leadership unless they have complete faith with no perfection beyond it. Even one who believes in something from the ways of the Amorites, and so forth, even though they believe in the Blessed Name, should not accept leadership. Even if a person thinks they have compassion for the world and therefore desires leadership, in truth, they are chasing after honor and attributing their pursuit to compassion. Through this, they can come to heresy and apostasy, G-d forbid. But from Heaven, they have mercy and do not allow leadership to remain in their hands (18:3). Through love of the wise, kingship and leadership are established. When a king or leader develops hatred toward the wise, it is certain that from Heaven, they will be brought down from their greatness, for the world cannot endure without wisdom (ibid., 4). One must be careful to honor an elder who forgot their Torah learning due to circumstances beyond their control. Through the honor given to them, the forgetfulness is nullified, the soul is revealed, meaning the memory of the Torah, and judgments and darkness are nullified, and so forth. Light, kindness, life, and the wisdom of the Torah are drawn into the world (37:5). One must also be very careful to honor the common people, for some common people have very precious souls. This we see through their Torah; when we see they are people of Torah, it is known they have a precious soul. Therefore, one must be careful to honor them, for through the honor, the Torah within them is further revealed from its concealment. Bodily and material desires, darkness, and foolishness, and so forth, are repelled, and the soul, form, light, wisdom, life, kindness, and memory are elevated, and all judgments are nullified (ibid., 7). There are leaders called “rabbi” whose learning is from excess and refuse, and certainly they cannot lead even themselves, let alone others. Yet they take greatness for themselves and chase after exaltation to lead the world. Everyone must ensure not to appoint them, not to give them any strength or power, for they themselves are not so culpable, as they have a great evil inclination to lead the world. But those who give them strength and power and rely on them to be called “rabbi” are destined to give an account and reckoning (61:2). Through appointing an unworthy rabbi, through this, the script of Israel is weakened and lacks strength, and power is given to the script of the nations. Because of this, they decree that our writings have no strength, only theirs, and Israel is forced to learn their script. Through this, they decree to expel the children of Israel from a place of settlement where Israel had already settled, to places where Israel had never been, which is the aspect of expulsion from the Land of Israel. Through this, they cannot give birth to great souls, and through this, the secret of spiritual impregnation is taken from us and given to them, G-d forbid (ibid.). But when a wise person worthy of ordination is appointed as “rabbi,” through this, they bring illumination and strength to our script, and then all their judicial conduct is through our script. Through this, the air is sanctified in the aspect of the air of the Land of Israel, and through this, all the aforementioned is rectified (ibid.). When some new honor comes to a person, they must fear greatly, for sometimes the honor comes to them for the sake of their soul’s departure, G-d forbid. Therefore, one must be careful to receive the honor with great holiness solely for the sake of the Blessed Name, and not use the honor for their own needs or personal benefit at all, so that the honor does not harm them, G-d forbid, and take their soul. For the soul is very precious, and one must be careful to guard it greatly. One must pray much to the Blessed Name that the honor does not harm them and that their soul does not depart through this, G-d forbid. For honor is the root of all souls, and when the soul departs, it departs into the honor, which is its root (67:1). But generally, honor comes for good, for when a new soul comes to a person, it is clothed in honor. Therefore, when one merits to receive the honor properly, they can receive a new soul through the honor that came to them (ibid.). Through the desire for food, honor is blemished, and then it is in the aspect of hiddenness of the Divine face, and judgments strengthen, G-d forbid. Then, honor falls to the brazen-faced, and the brazen-faced of the generation take all the honor, and all leadership, kingship, dominion, and honor are with idol-worshippers, astrologers, the wicked, and the brazen-faced. Thus, when Israel needs to act with strength for the sake of upholding our holy religion, they must receive the power from them. But when one breaks the desire for food, they elevate the honor of holiness, and then there is no authority, appointment, or honor for the brazen-faced. Then, it is in the aspect of the lifting of the face, which is the nullification of judgments (ibid., 3).