גילוח ב

And this is: "mah yafu fe'amayich ba-ne'alim bas nadiv" ("how beautiful are your feet in sandals, O noble's daughter") — which Rashi explained regarding their going up on the pilgrimage by foot. And this is "noble's daughter" (bas nadiv) — for through this Chesed is revealed, which is the aspect of Avraham who is called "nadiv" (generous). And this is "daughter of a generous one" (bas nadiv) — for through this Malchus rises through Chesed of Avraham. And then she is in the aspect of "bas hadayah lo l'Avraham" ("Avraham had a daughter") — as is explained there. And through this they went up to see the face of Hashem — which is the aspect of its ascent to the light of the Countenance, as mentioned.

For the essential power of the evil inclination is drawn from the multiplicity of differences. For at the root of all things, there all is one — and there is no difference there whatsoever, God forbid — and there all is good, and there is no evil nor opposition at all. And the essential grip of evil — from which comes the power of the evil inclination, from which comes all opposition — is drawn only from the aspect of multiplicity, where differences exist. As is explained in the Torah discourse "Amar Rabbi Akiva" (Likutay Moharan §51, Part I): when one reaches the pure marble stones and so on, see there carefully what is explained — for before creation, all was one, which is the aspect of "all goodness, all holiness" and so on. And the moment creation emerged from potentiality into actuality, and the aspect of two came into being — that is, before-creation and after-creation — immediately the root-grip of falsehood came into being. Even though there was not yet, God forbid, any actual evil or falsehood, nevertheless, since there were now two aspects, the dimension from which the grip of falsehood — which is evil, which is impurity, from which comes all the power of the evil inclination and all opposition — was to descend had immediately come into being. For where there is oneness, opposition is not applicable, and so on — see there. And from there comes all the power of free choice — see there. But even after creation, even though the root-grip of falsehood — which is evil, from which comes the power of free choice, for from there comes the power of the evil inclination as above — had already come into being, nevertheless all of this remained in a very great concealment, and the falsehood, which is the evil inclination, still lacked the power to bring its lie out of potentiality into actuality, until the differences multiplied more and more. And since the essential purpose of creation was only for the sake of man — for everything was created only for his sake alone — because only man possesses the power of free choice. For there is no created being in the world that has the power of free choice except for man. For the angel is holy and pure but has no free choice; and conversely, animals and beasts and the like are lacking in mind and are extremely coarse, and they have no free choice; and the essential power of free choice belongs to man. And therefore everything was created for his sake, for free choice is the great wonder and marvel beyond all the formations and works of creation — as is cited in the sacred books and in our own writings many times. And since the essential power of free choice belongs to man, for whose sake everything was created, and the essential free choice operates through there being a good inclination and an evil inclination — therefore the evil inclination had no power to reveal its lie, to seduce and lead astray man, until the multiplicity and difference in the human species began — that is, until two came into being, which occurred when Chavah was created and there were now two people, and then there were two different minds. Only then did it have the power to seduce — for its essential grip is from the multiplicity and difference of minds. And especially when the number of human beings increased — for among them the essential power of free choice resides, as above. As it is said: "God made man upright, but they sought many calculations" (Koheles 7:29). And as Rashi explained there: the moment they became two — called "they" — they sought many calculations to turn away from the Omnipresent and they sinned against Him at the Tree of Knowledge of Good and Evil, and so on. For in truth the soul of man is exceedingly great and lofty, and the evil inclination had no power with all its devices to cause him to sin except through first enclothing itself in the woman, whose mind is lighter, and thereafter she seduced him. For the woman was taken through deep sleep and slumber — which is the aspect of the withdrawal of da'as (mind/knowledge), from which comes the essential grip of time. For through true intellect one attains the perception that there is no time whatsoever, and so on — as is explained on the verse "I have begotten you this day" (Tehillim 2:7) — see there. And the essential grip of the differences is in time — for there all the differences reside, as it is said: "With understanding He changes the times and alternates the seasons" (liturgy, from Daniel 2:21). And as is visibly apparent from the many changes that come about through time: cold and heat, summer and winter, day and night, and so on. And even within a single day there are many changes — as is cited in our writings regarding what is stated in the Eitz Chayyim at its beginning: that no day resembles its fellow, and no moment resembles its fellow, and so on. And from there all the events of a man's life are drawn — everything that befalls him. For the Blessed Lord watches over His world with mercy and guides it with kindness, "with understanding changing the times and alternating the seasons" — through which all events in the world, generally and particularly, pass in accordance with His supervision, blessed be He — whether for good or, God forbid, otherwise — and upon every individual passes what passes, according to His specific supervision. Likewise, one person's mind differs from another's according to one's nature and root and according to what befalls one — and the essential thing is free choice. For a person must direct his mind every day, at every time, at every hour, and in everything that befalls him, to believe truly that everything is for his good — for everything is a hint from the Blessed Lord to turn him back to Him in truth — as is explained elsewhere. And one who directs his mind to the Blessed Lord in everything that befalls him draws himself near to the Blessed Lord, whether in prosperity or in adversity — as it is said: "In the Lord I will praise His word, in God I will praise His word" (Tehillim 56:11). And as it is said: "And I am always hoping" (Tehillim 71:14) — through this he annuls the entire grip of the evil inclination and the Sitra Achra which is seized in the differences, for he includes all the differences within the Blessed Lord, where all is one, as above. And if all human beings were to conduct themselves in this way — to include all things in the One — surely everything would be in love and peace and unity, and the entire world would be rectified in the ultimate rectification. For this is the most precious of all things, as it is said: "Love your fellow as yourself" — Rabbi Akiva said: this is a great principle in the Torah (Yerushalmi, Nedarim 9:4). For in truth, even though the mind of every person differs from his fellow's — as our Sages of blessed memory stated — nevertheless each one must love his fellow as his own soul, and know that all is one. For all the varying actions descend from the Single Simple One. And the Blessed Lord created each person with a mind deliberately different from his fellow's — so that each one, through the difference of his mind, would be included in unity together with his fellow, and they would not come to jealousy and hatred and quarreling, God forbid, on account of the difference of their minds. Rather, they should love one another and fulfill the Torah and the commandments together and all be included as one — for this is exceedingly precious to the Blessed Lord when differing actions are included in the Single Simple One. As is explained in the Torah discourse on the days of Chanukah in Likutay Tinyana §2 — see there. But from the multiplicity of differences, the evil inclination seizes its grip as above, and seduces him to whatever it seduces him to. And the beginning of its power was when Chavah was created and there were two human beings — for since Chavah was taken through deep sleep, through the withdrawal of da'as, where the essential grip of time resides as above, from which all differences come as above, therefore it had greater power to seduce her. And the moment it seduced her, it had power through her specifically to seduce man himself — even though he was exceedingly lofty, and it had no power in any manner to seduce him directly to transgress the words of the Blessed Lord by eating from the Tree of Knowledge. But through her it caused him to sin, as above. And so it is in every generation — for afterward, as all the generations descended from Chavah, the more human beings multiplied the more power the evil inclination had to cause even the greatest in stature to sin. And especially through human beings, in whom it enclothes itself — those who are not so strong — and causes them to sin; and afterward through them it can cause even the greatest to sin, God forbid. As our master, teacher and rebbe, of blessed memory, said: that human beings are very great obstacles, and so on. And he likewise said: that a person has more power to cause his fellow to stumble than the evil inclination itself, and so on — see there. And therefore the entire power of the evil inclination is primarily through strife (machlokas) — as is explained in the Torah discourse "VaYasev" and so on; and as our Sages of blessed memory expressed themselves most emphatically regarding the enormity of the vileness of strife — through which the Second Temple was destroyed, and so on; and we have still not returned to our land on account of this — which is as above. And this is the aspect of the immense greatness of the mitzvos of tzedakah (charity) and gemilus chassadim (deeds of loving-kindness), which are weighed against the entire Torah — for through tzedakah one increases peace and love, as it is said: "Increasing tzedakah increases peace" (Avos 2:7). For tzedakah is given from one's money — one takes one's money and gives it to one's poor fellow — and through this one greatly increases love and peace, and annuls the grip of the Sitra Achra from the differences, until all is included in the One — which is the most precious thing of all. For money is the aspect of deficiency of da'as (mind/knowledge) — for money is from the aspect of the left, from the aspect of the north, as it is said: "From the north gold comes" (Iyov 37:22). And as our Sages of blessed memory said: "One who wishes to grow wealthy should face north" (Bava Basra 25b) — for from there comes the grip of foolishness, which is deficiency of da'as, in the aspect of "a fool's heart is to his left" (Koheles 10:2). (As is explained in the Torah discourse on the prohibition of robbery, §69 — see there.) And therefore in the matter of money the battle is primarily to annul the grip of the evil inclination which is seized in the differences that come through time — seized in the aspect of slumber, in the aspect of the withdrawal of da'as, from which comes money, as above. And therefore most strife is over money. As it is said: "For a piece of bread a man transgresses" (Mishlai 28:21). And as is visibly apparent. And therefore in the matter of money one must exert oneself most of all, and annul time, and know and believe that there is no time whatsoever — for then one will be saved from the lust for money and from the anxiety and worry of livelihood. For the essential anxiety about livelihood, through which one comes to the lust for money, is on account of time — through one's thinking from day to day and worrying about where one will find sustenance in the future. For the majority of people have enough to eat on any given day, and even the one who is most pressed — who does not even have sustenance for that day — if you examine this closely you will see that the greater part of everyone's worry is about tomorrow and about the time to come. For a person can endure a single day without food at all — it is only the worry that tomorrow too there will be no sustenance. All the more so that the majority have their day's sustenance, and many have money and property from which they can support themselves for a month or a year or more — yet all their worry is: what will they do when the money runs out over the passage of time? It follows, then, that the essential anxiety about livelihood and the lust for money is on account of time — since money is drawn from the deficiency of da'as, where the essential grip of time resides, from which come all the differences, as above. And therefore one must exert oneself to bind one's mind to the truth — to believe and understand that in truth there is no time whatsoever. For time flees very swiftly — "all our days are vanity" (Koheles 9:9). And all of time is drawn only from the aspect of above-time for the sake of free choice — only it is impossible to understand this, but in truth there is no time whatsoever. And through this one will have the strength to wait for the salvation of the Blessed Lord at all times, and not trouble one's mind with the worry of livelihood and the anxiety about money. Rather, one should accustom oneself to say "Blessed is the Lord day by day" (Tehillim 68:20), and so on. As our Sages of blessed memory said: "One who worries about what he will eat tomorrow is among those lacking emunah (faith)" — for "He who created the day created its sustenance" (Mechilta, B'shalach). It follows, then, that the essential differences drawn from time — from which the evil inclination gains its grip most strongly in money, as above — are thus rectified: the one who performs tzedakah, taking his money and giving it to his poor fellow, thereby greatly annuls the aspect of differences and is included in the One. For he annuls the difference between himself and the poor person — not hating him nor pursuing him on account of the difference of mind — on the contrary, having compassion on him and giving him of his money, which is where the essential grip of the differences resides. It follows that he thereby greatly annuls the differences, through which he annuls the grip of evil which is the evil inclination, and is included in the One where there is no difference — which is the ultimate purpose of the entire Torah and its commandments: to be included in the One and to annul time and all the differences that depend upon it, to be included in the aspect of above-time where all is one — which is the aspect of the ultimate purpose, the World to Come. And therefore tzedakah is very great and is weighed against the entire Torah; and the entire Torah is called by the name of tzedakah, as it is said: "And it shall be righteousness (tzedakah) for us" (Devarim 6:25). For this is the essential principle of all the Torah — to annul all the differences from which comes the entire grip of the evil inclination, and to be included in the One — and this is merited through tzedakah as above. And therefore tzedakah saves from transgressions — as our Sages of blessed memory expounded — and atones for transgressions, as it is said: "Break off your sins by righteousness (tzedakah)" (Daniel 4:24). For tzedakah annuls the grip of the evil inclination from which all transgressions come, God have mercy, as above. For the mind of each person differs from his fellow's as above; and especially the mind of the wealthy differs from that of the poor — for the essential state of poverty is in the aspect of "in toil you shall eat of it" (Bereshis 3:17), which was drawn through the eating of the Tree of Knowledge of Good and Evil, from which came the intensification of all differences and all confusions — the aspect of "the blade of the turning sword" (Bereshis 3:24). And because of this the wheel of reversal turns in the world, so that for the most part poverty is found among the upright and the righteous, and wealth among the wicked and the unworthy. But the essential grip of poverty comes from the aspect of evil drawn from the differences — through which the flow of abundance is blocked, as is known. And therefore the mind of the wealthy person who has abundance and every good differs greatly from the mind of the poor person whose house is empty of everything — to the point that many of the wealthy hate the poor and many pursue them. As it is said: "All the brothers of a poor man hate him" (Mishlai 19:7), and as it is said: "And a man pursues the poor and destitute" (Tehillim 109:16). And this is drawn from the multiplicity of differences from which comes the grip of hatred and strife — from which comes the entire power of the evil inclination, which incites itself most strongly against the poor person, since from there comes all poverty as above. But this wealthy person who believes in the Blessed Lord — that everything comes from Him alone, for "wealth and honor come from before Him" — and who does not hate the poor person on account of the difference of mind, but on the contrary has compassion on him and gives him of his money — through this he greatly annuls the aspect of the differences that are seized there most strongly. And through this he annuls the grip of the evil inclination and is included in the One — and therefore he is reckoned as though he fulfilled the entire Torah, as above. And gemilus chassadim (deeds of loving-kindness) and gracious lending (halva'as chein) are greater than tzedakah — for gemilus chassadim applies both to the poor and to the wealthy, and through it one acquires love and peace with all — which is the essential thing. For great is the peace which annuls the grip of the evil inclination, as above. And the essential greatness of gracious lending is the waiting — that the lender waits for his fellow until he repays him. For through this he annuls the aspect of time and is included in the aspect of above-time. And this is the principle of the entire Torah — that one must wait, for "there is no reward for a mitzvah in this world" (Kiddushin 39b); the principle is "today, to perform them" and "tomorrow, to receive reward" (Eruvin 22a), which is the World to Come — which is above time. For through this one is included in the aspect of above-time. For certainly, if a person were to see the reward of the commandments in this world, there would be no trial and no free choice at all. Especially the commandment of tzedakah — if a person were to see that through the dinar he gives to the poor, a thousand golden dinars immediately flow to him in its place, who would be so foolish as not to give tzedakah and not to seize upon such a transaction?! Does not a person invest hundreds and thousands for the possibility of a tenth part profit — and sometimes there is a loss and there is very great toil and effort! Who would not seize upon a gain of this kind, where through a single dinar given to the poor one gains thousands in this world from the produce, apart from the principal remaining for eternity?! But the essential free choice and trial lies in the waiting — since people do not see the reward with their eyes. And there are times when, out of love for the person, the produce too is stored away for him for the World to Come, for his own benefit; or for the atonement of sins and the like. Therefore the essential reward of tzedakah is the emunah — that one believes in the Blessed Lord and waits for Him, in the aspect of "one who is gracious to the poor lends to the Lord" (Mishlai 19:17). And the essential thing is to annul time — through which one has the strength to wait. For one must set one's heart toward the truth: that time flies and rushes exceedingly, as one sees with one's own senses — and to believe that in truth there is no time whatsoever. And the essential existence of time is through the withdrawal of da'as for the sake of the trial and free choice, in order that one bind time to the aspect of above-time — through tzedakah and good deeds, through one's believing in the Blessed Lord and performing tzedakah and gemilus chassadim and waiting for the Blessed Lord as above. It follows that the essential greatness of tzedakah and gemilus chassadim lies in the waiting — through which one binds oneself to the aspect of above-time and annuls all the differences, and so on, as above. And therefore the sin of interest is exceedingly, exceedingly severe — for interest is agar netar: one takes payment for waiting with one's money that one has lent. And through this one greatly intensifies the grip of time and intensifies the evil that is seized in time — since one does not believe in the Blessed Lord to wait for one's fellow graciously and to act with kindness toward him. For through this one annuls time which is seized in money most strongly, as above. And therefore the blemish of the sin of interest is very great and is reckoned as one who denies the entire Torah — for the entire fulfillment of the Torah depends upon this: to annul time, from which come all the differences, from which comes the entire grip of the evil inclination as above. And this is what our Sages of blessed memory said: that it is reckoned as one who denies the Exodus from Egypt. For at the Exodus from Egypt there was an overturning of all the cosmic orders through which time is governed. Therefore then there was the aspect of the annulment of time — as is cited in the words of our master, teacher and rebbe, of blessed memory, in the roshay p'rakim (outline) where it is stated that at the Splitting of the Sea of Reeds there was an annulment of time. And therefore on the Night of Vigil the night shone like the day — as our Sages of blessed memory said. For this is the aspect of the annulment of time, from which came all the signs and awesome wonders that Moshe performed — for he was above time, as is stated there in those roshay p'rakim. And through this they merited the giving of the Torah, through which one merits to be included above time, as above. And the one who lends at interest and takes agar netar is the very opposite of all this. And therefore he is reckoned as one who denies the Exodus from Egypt and the entire Torah, as above. And this is the aspect of rising at chatzos (midnight) — to nullify the sleep from which comes the grip of time, from which come all the differences. And therefore "sleep" (sheinah) is of the same root as "change/difference" (shinyuy) — for through sleep and slumber, which is the aspect of the withdrawal of da'as, comes the essential grip of the trouble of time, from which come all the differences, as above. And therefore the Exodus from Egypt was at midnight — for the Exodus from Egypt came in the aspect of the annulment of time as above, which is the aspect of midnight (chatzos), when there descends from above the arousal from sleep — through "that voice that strikes with the wings of the rooster" (Zohar, Pekudei 197b), and so on. Through this one attains the aspect of the annulment of time — through which the differences are annulled, from which come all hatred and opposition and strife, and the exile that comes through those who strive and hate, as above. And therefore rising at chatzos is propitious like a pidyon (redemption), as our master, teacher and rebbe, of blessed memory, said. For the pidyon is through coins of tzedakah given to the tzaddik and the upright man — for that is where the essential tikun (rectification) of tzedakah operates. For when one gives to a wicked or blemished person — all the more to a ba'al machlokas (one who incites strife) — on the contrary, it blemishes further, for he then draws the flow of abundance, God forbid, toward the differences from which come all blemishes, as above. Therefore the essential tikun of tzedakah is to endeavor to give to the tzaddikim and the upright, the men of true peace. And this is the essential pidyon — for through this all the afflictions are annulled that are drawn from the evil seized in the multiplicity of differences, as above. And this is likewise the aspect of chatzos — when one rises from sleep at midnight and breaks through the sleep at the height of its intensification, at the moment when da'as has reached the uttermost diminishment and withdrawal — through this one annuls all the differences, and so on, as above. And therefore rising at chatzos is propitious like a pidyon, as above. And this is what our Sages of blessed memory said: that it is difficult to stand at the exact point of midnight — for this is impossible to attain. For the withdrawal of da'as, from which comes the root of free choice — since from there comes the error of imagining that there is time in the world, from which come all the troubles of time and its vanities, which confuse a person from thinking about his end and preparing provisions for his way that is exceedingly, exceedingly long — all of this is drawn from the initial tzimtzum (contraction) of the empty space (chalal ha-panu'i), which is the aspect of the withdrawal of chokhmah (wisdom) and da'as, as is cited elsewhere. All of this is impossible to attain except by the choicest individuals of the generation, such as Moshe and Dovid. And this is what is stated there in tractate B'rachos: that Dovid rose at midnight and engaged in Torah, and in the morning they came to him and said: "Your nation Israel requires sustenance" and so on. And at first glance this is astonishing — what is the connection between one thing and the other?! But in truth the essential lack of sustenance and poverty is drawn from the multiplicity of differences that intensified through the sin of the first man — from which comes the grip of evil that blocks the flow of abundance, from which comes poverty in the aspect of "in toil you shall eat of it." And therefore through rising at chatzos — through which the differences are annulled as above — it is fitting that abundance and sustenance should flow. And therefore specifically after Dovid rose at chatzos, they came to him in the morning and asked about sustenance — for through chatzos which is the annulment of differences, sustenance flows, as above. And therefore he answered them: "Go and sustain yourselves one from the other" — that is, that there should be love and peace between them and they should act with kindness one toward the other until they sustain themselves one from the other. For the essential annulment of differences depends upon there being love and peace among the people of Israel and their acting with kindness one toward the other — upon which depends the essential drawing down of abundance and blessing. And therefore in truth the Holy One, blessed be He, found no vessel capable of holding blessing for Israel other than peace — as our Sages of blessed memory said. That is: even though one rises at chatzos, through which the differences are annulled and it would be fitting for sustenance to flow — still, one further needs there to be peace among Israel, which is the essential thing as above — and this is what "go and sustain yourselves one from the other" means, as above. They said to him: "The fistful does not satisfy" and "the pit cannot be filled by its own clods" (B'rachos 3b) — that is, that the world had already been so confounded through the sin of the first man and the sins of the generations that most of the abundance is held by the nations of the world and the wicked and those who incite strife. Therefore even in the days of Dovid it was difficult for Israel to sustain themselves one from the other on account of the great abundance that was held by the nations and the divisive ones. He said to them: "Go and stretch out your hands against the troop" — that they must fight against the nations and those who oppose holiness, and take from them the abundance and restore it to the worthy people of Israel. And therefore the passage "If you lend money" is read on Pesach, which is the Exodus from Egypt. For the essential purpose of the Exodus from Egypt — to go out from the exile — is through gemilus chassadim and gracious lending. For through this the enemies and opponents are annulled, from whom comes the exile, as above. And therefore interest is called by the name "neshech" (bite), as it is said: "neshech — any matter which may bite (yishach)" (Devarim 23:20) — in the aspect of "that bites (yishoch) without enchantment" (Koheles 10:11), which is a serpent. For this is the aspect of the severe sin of lashon hara (evil speech), which is the worst of all. For through lashon hara all strife comes — from which comes the essential grip of the evil inclination which is seized when strife is made through the difference of minds and they are not included in the One, as above — and this is the aspect of the blemish of ribbis (interest), as above. Therefore it is called "neshech" in the language of "if a serpent bites" — the aspect of the blemish of lashon hara and strife, as above. And therefore the essential prolonging of this exile is through lashon hara and strife — through which one does not know where truth is, as above. And the essential redemption will come through peace — as it is said: "Eliyahu comes only to make peace in the world" (Mishnah, Eduyos 8:7). And through this the redemption will come speedily in our days, Amen. And this is the aspect of Rosh Hashana — for "this day is the beginning of Your works" (Rosh Hashana liturgy): for on Rosh Hashana man was created, and he is the essential purpose of all creation. And then was the essential emergence of creation from potentiality into actuality, completed on the sixth day when man was created, who is the essential purpose of all creation. And therefore at that time the essential service of the true tzaddikim is to become included — after creation — in before-creation. This is a very great service: to sweeten and rectify the root of the grip of strict judgment from which the grip of falsehood — which is evil, which is impurity — descends, whose entire grip begins at the onset of creation the moment it emerged from potentiality into actuality. For even though there was then not yet, God forbid, any falsehood and impurity, nevertheless since there was already the aspect of two as above, there was an impression from which falsehood and impurity would descend, and so on, as above. Therefore the essential completion of the tikun for all things in all of creation is only through those tzaddikim who have the power to ascend from there to the very beginning of creation — from which the grip of falsehood descends as above. For as long as the exceedingly subtle grip above — which does not extend into the mind at all, from which the descent of falsehood is seized — has not been rectified there on high, even if much has been rectified below in the matter of the grip of falsehood, the rectification is still not complete. Since it has not yet been rectified and sweetened at the root of its roots above. And this is the greatness of the service of the great tzaddikim on Rosh Hashana — which is the day of the world's creation, when creation emerged from potentiality into actuality. And then one must rectify the root of the grip of the Sitra Achra, which is falsehood — whose entire root is from the onset of creation the moment it emerged from potentiality into actuality, as above. And therefore Rosh Hashana is the first day of the Ten Days of Repentance — for from there comes the essential arousal of repentance through the great tzaddikim, who reveal and illuminate the truth of emes in the world, and nullify the root of the grip of falsehood at the onset of creation — which is a very great service as above. For this is what one engages in on Rosh Hashana, which is the beginning of creation. And therefore it is the beginning of repentance, as above — for the essential teshuvah is in this mode: to raise and elevate, according to one's portion in the totality of creation, everything, and restore it to its first root — to return and be included, after creation, in before-creation. For this is the essential aspect of teshuvah: to restore everything to its first root — in the aspect of "an arrow that was shot returns to the place from which it was taken" (Zohar, Pekudei 213b), as is explained elsewhere. And therefore one must travel to the most elevated tzaddikim for Rosh Hashana — for there is no one who knows how to engage in this tikun except the tzaddikim who are very great in stature, as above. And even the great tzaddikim do not merit to do this in completeness during their lifetimes, but only after their passing. And therefore people go to the graves of tzaddikim on Erev Rosh Hashana — for the essential completion of this tikun is only through the great tzaddikim after their passing, when they attain the fullness of their stature: when they restore their souls to the place from which they were taken at the beginning of the highest root of their root. Through this they restore all of creation that depends upon them to its root, and include after-creation in before-creation, and rectify and sweeten and nullify the grip of falsehood that is seized there. For only for this reason was man, the possessor of free choice, created — for all his choosing comes from there, at the onset of creation's emergence from potentiality into actuality, as above in that Torah discourse. And when a person stands the trial and chooses the good as is proper, and rises from level to level until he ascends to the beginning of creation and rectifies there — so that falsehood can no longer seize its grip from there, as above — this is the essential tikun of all creation, as above. And this is what the first man was meant to rectify on the day he was created. And through his ruin at the Tree of Knowledge of Good and Evil, by the counsel of the serpent — which is the essential falsehood that is seized from there — and the first man did not prevail to nullify it, death was decreed upon him for the generations and falsehood gained a very strong grip. And through this the following is explained somewhat: the difficulty that arises at first glance — from where did man come to the stumbling-block of this sin, to eat from the Tree of Knowledge, since the evil inclination had not yet existed in the world?! As is cited in the sacred books and as is explained explicitly by Rashi: that the evil inclination was not given to them until they ate from the Tree of Knowledge. If so, how did they come to this sin? But in truth: even though the evil inclination of today had not yet existed in the world, its uppermost root-grip had already come into being — that is, the aspect mentioned above: the aspect of purity which is the aspect of free choice, the aspect of the root-grip of strict judgment, which is the aspect of Levi and so on — from which comes the impression that falsehood, which is impurity, will descend, as above. And this very subtle uppermost root had certainly already come into being the moment creation emerged from potentiality into actuality, as above in that Torah discourse. And the first man at his creation was very, very lofty in stature, and was meant to rectify and sweeten this aspect. And through his becoming lax in this rectification, the serpent took counsel and misled man with a very subtle falsehood — for it drew from there. And therefore its entire stratagem was to seduce the woman first — for the woman is in relation to the man as the aspect of after-creation in relation to before-creation, for each level that is higher than its fellow is the aspect of before-creation in relation to after-creation. For the higher level is closer to before-creation — and therefore it is considered in relation to the level below it as the aspect of before-creation, while the lower level is the aspect of after-creation. And this is the aspect of man and woman, soul and body, man and animal — for the man is the aspect of soul, the aspect of the human being (adam), the aspect of before-creation in relation to the woman, who is the aspect of body, the aspect of the animal, the aspect of after-creation. And therefore in the matter of the union of man and woman lies the essential battle and trial and free choice and refinement of the human being in this world — for the woman was taken through sleep and slumber, which is the aspect of the withdrawal of da'as, which is the aspect of the beginning of the tzimtzum: the contraction and withdrawal of da'as through which came the essential emergence of creation from potentiality into actuality. For had there not been the aspect of tzimtzum and withdrawal of da'as, it would have been impossible for creation to emerge from potentiality into actuality — everything would have remained in potentiality as in the beginning, as is understood from the sacred writings. And this is the aspect of the construction of the woman from the man through the deep sleep — which is the withdrawal of da'as from which comes the aspect of the root of the grip of falsehood, as above. And therefore the serpent incited the woman and misled her with an error of the most subtle subtlety — as is understood from the Torah portion: it first pushed her until she touched the tree, and so on, until she tested it and sinned in deed and ate from the Tree of Knowledge. And at once she misled the man — for the essential misleading is through human beings who have already stumbled, for they have greater power to mislead, as above. And on Rosh Hashana, when the world was created — that is, the first man — and through it he sinned, and the Blessed Lord in His mercy helped him begin teshuvah — therefore on Rosh Hashana one must engage in this tikun as is cited. And this tikun is impossible except through the great tzaddikim mentioned above, and they complete the tikun most fully after their passing, as above. Therefore one goes to the graves of tzaddikim on Erev Rosh Hashana, as above. And the essential tikun is through emes (truth) — as is explained in the Torah discourse mentioned above: that through emes the supervision of the Blessed Lord is drawn down, through which one is included after-creation in before-creation. And therefore on Rosh Hashana the majority of Israel draw themselves toward emes and wholeness and pray and cry out to the Blessed Lord in truth and wholeness, without any of the empty sophistries that some have in the rest of the year's days. For the essential thing is emes and wholeness — to conduct oneself throughout the year as the multitude of upright people of Israel conduct themselves on Rosh Hashana and Yom Kippurim. For the essential teshuvah and tikun is emes — through which one nullifies the grip of falsehood that was seized at the onset of creation, and one is included after-creation in before-creation — which is the essential tikun of all things, as above. And this is the aspect of the sound of the shofar — which is the aspect of emes, the aspect of "the voice is the voice of Yaakov" (Bereshis 27:22), the aspect of "give truth to Yaakov" (Micha 7:20). For the essential revelation of emes is through the aspect of Yaakov, who began to engage in this tikun — to nullify the falsehood at the onset of its grip as above. For Avraham Avinu was the first to begin to reveal His divinity in the world, which is the essential revelation of emes. But since Avraham was first, he had not yet attained the annulment of the grip of falsehood at its root — at the very point where creation emerged from potentiality into actuality, which is impossible to attain. And there, the essential sweetening is needed to nullify the grip of falsehood. For Avraham's attribute was chessed (lovingkindness) and Yitzchak's attribute was gevurah (strength/judgment) — these are the aspects of before-creation and after-creation. For chessed is the aspect of before-creation, where all is good, all is chessed. And gevurah and din (judgment) is the aspect of after-creation, from which comes the grip of strict judgment, as above. For Avraham revealed His divinity in the world and made known that God rules upon the earth. Likewise Yitzchak and Yaakov — for this was the entire service of all of them, for we call no one "Avos" (Patriarchs) except three (Midrash B'reishis Rabbah 56:11). For they are the fathers of the world — in the aspect of before-creation, in the aspect of "father" as above — for they merited to include all things in the Blessed Lord, in the aspect of before-creation where father and son are as one, in the aspect of "when you reach the pure marble stones" — and there everything is called by the name of the Father, for the son is subsumed under the father and is included in him. But Avraham and Yitzchak had not yet entirely nullified the grip of falsehood at its root — at the point where creation emerged from potentiality into actuality as above, from which comes the essential grip of the root of falsehood and so on, as above. And therefore from Avraham descended Yishma'el, and from Yitzchak descended Eisav — who are "clouds that cover the eyes" (Tikunay Zohar, Tikun 13), the essential falsehood that covers the truth, which is the tikun of the eyes, as is explained in that Torah discourse. For Avraham revealed and drew down His divinity from above to below — the aspect of "or yashar" (direct light) in the aspect of chessed. And Yitzchak is the aspect of "or chozer" (reflected light) from below to above — the aspect of gevurah. But the essential bond and connection between before-creation and after-creation is through the aspect of Yaakov, who is the aspect of the "threefold cord" (Koheles 4:12), the aspect of the "middle beam that passes from end to end" (Shemos 26:28) — for he binds and includes together, in completeness, the aspects of Avraham and Yitzchak, which are the aspects of chessed and din, or yashar and or chozer, before-creation and after-creation. For Yaakov merited the attribute of emes in completeness — namely, to nullify the grip of falsehood at its uppermost root as above, until he merited to attain how creation is drawn from potentiality into actuality without the grip of falsehood at all. This is the service of Yaakov whose attribute is emes — through which comes the essential bond and inclusion of all creation within before-creation in completeness. And therefore Yaakov merited that his "bed was complete" without any dross — for childbirth is the aspect of a new creation, drawing the son from potentiality into actuality. And since the grip of falsehood resides there, the Sitra Achra seizes very strongly upon childbirth. And therefore great refinement is needed afterward. And this is the essential greatness of the great tzaddik — he who guards the covenant — who merits the aspect of "all of it is seed of truth" (Yirmiyahu 2:21). For he merits to ascend to the beginning of the root and draw from there the aspect of the son, the aspect of after-creation, from potentiality into actuality — without any grip of falsehood whatsoever. This is what Yaakov merited, whose attribute is emes. And therefore his bed was complete as above. And this is the aspect of the voice of the shofar, which is the aspect of the voice of Yaakov, the aspect of emes, as above. And this is the aspect of our petitioning for life on Rosh Hashana and the Ten Days of Repentance — for from there comes the essential life. For "emes is the elixir of life" (emess sam'a d'chayay — Shabbos 55a). As our Sages of blessed memory said regarding the place called "Kushta" (Truth) — that death did not hold sway there (Sanhedrin 97a). For body and soul are in the aspect of before-creation and after-creation — for the soul is "a portion of the divine from above," the aspect of before-creation. And the body is the aspect of action (asiyah), the aspect of after-creation. And the essential vitality is when both are bound together in a strong bond — and this is through emes, through which one is included after-creation in before-creation. And therefore emes is the elixir of life — for the essential death comes through falsehood, which separates between the bonded ones. In the aspect of "death separates" (Rut 1:17), the aspect of "for it separates between brothers" (Mishlai 17:9) — this was drawn through the counsel of the serpent that brought falsehood into the world, through which death was decreed for the generations. For now it is impossible in this body to attain in fullness the inclusion of all-creation in before-creation, on account of the grip of falsehood that is seized there at the onset of creation's emergence from potentiality into actuality, as above. And therefore one must inevitably die — and then the soul ascends on high according to its level. And the body is refined below, until afterward both are renewed for the good in the time to come — through the great power of emes that will be revealed then. For the essential renewal of the world and the Resurrection of the Dead will come through the greatness of emes that will be revealed — in the aspect of "emes will sprout from the earth" (Tehillim 85:12), and so on. And then will be fulfilled "a lip of emes will be established forever" (Mishlai 12:19) — for they will live eternal life through emes, which is the elixir of life. For then falsehood will be entirely nullified at the root of its grip, as above. And it is for this life that we petition on Rosh Hashana — all our cries and prayers that emes be revealed in the world, generally and specifically and in the most minute particulars, for each and every person — that "every created being will know that You created it, and every formed being will understand that You formed it, and will say" and so on (Rosh Hashana liturgy) — until everyone knows how to return to the Blessed Lord. For the essential teshuvah is through emes, as above. And therefore we conclude on Rosh Hashana in all the blessings: "For You are God, emes — and Your word is emes and stands forever." For emes stands forever — for "kushta ka'ai" (truth endures), as it is said: "a lip of emes will be established forever." For the essential life and perpetuation of all creation, generally and specifically, is through emes, as above. And therefore all of Israel must appease one another before Rosh Hashana and Yom Kippurim, so that there be great peace among Israel — for the essential thing is shalom (peace), which is unity, which is the essential life: "life and peace" (Malachi 2:5). For the essential strife comes through the grip of falsehood drawn from the multiplicity and difference of minds, as above. And this is the essential service of Rosh Hashana — which is the beginning of creation, when one must nullify the falsehood at the root of its grip through the supreme power of the revelation of the finest head of emes — in the aspect of "the beginning of Your word is emes" (Tehillim 119:160) — which is the aspect of Rosh Hashana specifically: the aspect of "the beginning (rosh) of Your word is emes." For most disputants — the way of each is to say that he has the truth and that all his contention is only for the sake of truth. And especially now, in our many sins, when "truth shall be absent" has been fulfilled — when truth has become a thing of flocks and flocks, and everyone says that he has the truth. But even so, truth is one. And whoever truly desires truth and prays to the Blessed Lord that he merit truth in truth, can recognize where the true truth is — for truth is its own witness. And the essential strife is only from the distance from the One — from which comes the grip of falsehood. For one who does not nullify the falsehood at its root can afterward go very much astray and reverse falsehood into truth and truth into falsehood — in the aspect of "Woe to those who call evil good and good evil" (Yeshaya 5:20), and so on. And from there all the strife in the world is drawn. And whoever wishes to save and rescue his soul from the fire of strife — which is the worst of all — the essential salvation is through emes, which is the aspect of shalom. As it is said: "For there shall be peace and emes in my days" (Melachim II, 20:19). For when one looks at the true truth, one will certainly be saved from strife at any rate. For even though one may not merit to attain and know where the truth is — because one has not toiled in one's service as one should, for to merit to the essence of truth requires very great toil — nevertheless at any rate, if one desires truth, one will at any rate not be a pursuer and a disputer, and will not hold to strife and persecutions, God forbid, to pursue the people of truth. Even if it seems to him otherwise — for what does he have to do with this trouble, to endanger himself so greatly? All this is impossible to explain in writing; whoever desires truth will understand all of this within himself. And this is the aspect of the judgment of Rosh Hashana — wherein every person comes before Him, blessed be He, for judgment and trial. As is stated in the Mishna of Rosh Hashana: "All who enter the world pass before Him like sheep (ki'vnay maron)" (Rosh Hashana 18a). And the Tanna concluded there: "and they are all surveyed in a single survey (sikirah achas)" — as it is said: "He who forms their hearts together looks upon all their deeds" (Tehillim 33:15). And the commentators explained this as referring back to the preceding verse: "From His dwelling-place He looked upon all the inhabitants of the earth — He who forms and so on." And the matter is astonishing at first glance: since they are all surveyed in a single survey — for the Blessed One is all-powerful and knows many things in a single act of knowledge, as is cited — if so, even from the outset, why do they pass one by one like sheep? For does He not know the deeds of each one in a single act of knowledge, and could He not judge them even at the beginning of judgment as He does at the end — when they are all surveyed in a single survey?! But the essential judgment is emes — for His judgment is emes. And even in human courts below, the essential commandment of judgment is to judge emes: to save the oppressed and the robbed from one who comes to rob them through injustice and falsehood — to render judgment of emes for them. As it is said: "Judge with emes and the justice of peace" (Zechariah 8:16). Only among human beings there are judges who pervert the judgment with falsehood — and they destroy the world. As our Sages of blessed memory expounded: "On three things the world stands — on justice and on emes and on peace" (Avos 1:18), and so on. But He, blessed be He, His judgment is emes always — for His essential intention is to judge and try all the world with His upright and true judgments, in such a manner that every person will ultimately come to the good eternal purpose: to be included in Him, blessed be He — which is the aspect mentioned above, to be included after-creation in before-creation. For this is the essential good purpose for which everything was created. And the entire Torah depends upon this — for through every commandment and act of service one is included in Him, blessed be He. And conversely, through every transgression and blemish one is distanced and creates a separation between before-creation and after-creation, as above. For the entire Torah is the aspect of emes, as it is said: "Torah of emes" (Malachi 2:6), and so on. And through emes the eyes of His supervision are drawn down — as is explained elsewhere: that the essential drawing down of complete supervision is through Torah and so on — through which one is included after-creation in before-creation, as above. And for this they are judged on Rosh Hashana — and likewise on the great Day of Judgment, when the verdict is issued for each: reward or punishment according to one's deeds — in such a manner that ultimately one will be able to be included in before-creation, for that is one's purpose. For all the punishments — God have mercy — that the Blessed Lord administers in His upright judgments: the essential punishment, God have mercy, is for purification — so that one be refined through this punishment, in order that one ultimately be able to be included in the place where one must be included according to one's deeds, according to what remains of one after the purification. And conversely, the tzaddik receives reward and delight and takes delight in the Lord, and ascends each time from level to level and from stature to stature, until he is included in completeness in his full stature above — unto the beginning of the root of all, which is the aspect of before-creation. Fortunate is he. But in any case, all and sundry must return and be included above, in before-creation — but even so there will be a vast difference between each person according to his deeds. All the more so between tzaddik and beinoni (intermediate), and all the more so between tzaddik and rasha (wicked) — and even among the wicked themselves there will be great differences between each and every one. And therefore our Sages of blessed memory warned: "Do not be exceedingly wicked" (Koheles 7:17), and so on — as is understood from his words, of blessed memory, at the end of the Torah discourse mentioned above on the verse "no eye has seen, O God, besides You" (Yeshaya 64:3) — see what is explained there, that concerning this matter there is a difficulty, and so on. See there. And therefore, for the essential judgment of Rosh Hashana, His judgment is emes — and through the truth of His judgment each person will ultimately be able to be included in before-creation: this one through wealth and that one through poverty; this one through being decreed to live and that one through death. And likewise with the other judgments — for His judgment, blessed be He, is exceedingly deep, and He decrees judgment for each person on Rosh Hashana in such a manner that that person will have free choice according to his level. And the Blessed Lord looks forward to the very last end, even to the end of all the generations — "devising plans so that no one be banished from Him" (Shmuel II 14:14). And He gives the verdict to each person in such a manner that however things unfold, however one conducts oneself, one will ultimately return to before-creation. But the wicked person, if he persists in his deeds and does not repent, will require very harsh and bitter punishments and many reincarnations. And in the end, nothing will remain of him but some faint spark — to the point that some will be entirely annihilated in the end and will have no knowledge of the true good whatsoever. But in any case everyone must return to before-creation — and then they will see the difference between tzaddik and rasha, and so on. And therefore when they enter judgment, each person passes before Him individually like sheep — as our Sages of blessed memory said. For the Blessed Lord judges each person in His mercy according to the deeds that person chose for himself — and all his choosing was through the many differences that came about after creation, after creation emerged from potentiality into actuality and multiplicity and differences began, as above. And through this comes the essential scrutiny of one's judgment on High on the Day of Judgment — for the Blessed Lord judges each person in His mercy according to that person's place, as is explained elsewhere. And He knows through which difference of mind that person fell — through the multiplicity that came after creation as above — through which one came to one's deeds. And likewise He judges that person with righteousness and emes. And therefore it is necessary that all pass before Him individually — for this is the aspect of multiplicity and differences, which is the aspect of creation's emergence from potentiality into actuality, when multiplicity and differences began, and so on — from which come all man's deeds. And likewise comes the scrutiny of one's judgment and trial. But when the Blessed Lord issues the final verdict — and the essential judgment is emes, so that through the judgment of emes one will ultimately return to one's root, to before-creation, as above — therefore at the conclusion of the judgment all are surveyed in a single survey that includes all together. For this is the essential judgment of emes: that all return to their root, to before-creation, where all is one, as above. But even so there will be a vast difference between each and every one according to their deeds — only this is impossible to understand, as above. Understand this well. And throughout a person's days, he has free choice — and this is the essential judgment of Rosh Hashana: that it is decreed concerning him that He shall conduct Himself with that person in the coming year in such a manner that that person shall have free choice as he wishes — so that he can remember and understand through what befalls him, whether for good or, God forbid, the opposite, how to return to the Blessed Lord, if he sets his heart upon his eternal purpose. And toward this a person must direct all his striving throughout the entire year — particularly at the beginning of the year, during the Ten Days of Repentance, particularly on Rosh Hashana which is the first day of the Ten Days of Repentance. And the essential tikun is emes — that one must believe in the truth that all is one: one must believe in His specific supervision, that He, blessed be He, watches and looks and supervises each and every individual specifically, according to that person's place and time and circumstance. And through the supervision, all is one — after-creation as before-creation, as above. And through this one can bind oneself to the Blessed Lord and be included in Him from wherever one is — in the aspect of "Such knowledge is too wondrous for me, too exalted; I cannot attain it" and "where shall I flee from Your presence?" (Tehillim 139:6,7). For King Dovid marvels that it is impossible to understand how creation emerged from potentiality into actuality and multiplicity came into being — through which distancing came about, God forbid, which is the aspect of fleeing: of fleeing from the Blessed Lord, God forbid. But in truth "where shall I flee from Your presence" — for I believe in the truth that all is one. As he continued and concluded: "If I ascend to heaven, You are there, and if I make my bed in the grave, behold You are there; if I take the wings of the dawn and so on, even there Your hand shall lead me, and so on" — until he turned and concluded: "I praise You, for I am fearfully and wonderfully made; wondrous are Your works, and my soul knows it very well" (Tehillim 139:14). For in truth I believe with complete faith in the supervision that all is one now as in the beginning before creation — only this is a wondrous knowledge too exalted, and so on — the aspect of "fearfully and wonderfully made, wondrous are Your works" — how the world endures, and how creation emerged from potentiality into actuality — and it is forbidden to investigate this at all. But in any case I believe in truth in His supervision, blessed be He, that "His eyes, blessed be He, behold in every place" — the aspect of "if I ascend to heaven" and so on, "and if I make my bed in the grave" and so on. As it is said: "In every place the eyes of the Lord behold the good and the evil" (Mishlai 15:3), and so on. And therefore "where shall I flee from Your presence?" — for I believe that the eyes of His supervision look out upon the entire world from beginning to end. And one is especially required to set one's heart to this on Rosh Hashana, which is the first day of the Ten Days of Repentance, the day of the beginning of creation's works, as above. And through this may one's judgment emerge into the light for good — for through this comes the essential tikun. And all of this is merited through going at that time to the true tzaddikim, as above. And this is the meaning of "where shall I go from Your spirit, and where shall I flee from Your presence?" — for the beginning of creation's emergence from potentiality into actuality is the aspect of "going" (halikhah) — for creation had not yet distanced itself greatly from before-creation, and therefore it is the aspect of going: like one who has begun to walk away from his fellow but has not yet distanced himself from him. But afterward, as creation unfolded more and more and distanced itself from before-creation — and then the grip of falsehood intensified more and more, through which comes the essential distancing as above — this is the aspect of "fleeing": through which one distances oneself more and more. And all the distancing of those who are far from the Blessed Lord comes from the aspect of denial (kefirah), from which comes the essential power of the evil inclination — as has been explained already several times. And the essential evil inclination, which is the aspect of denial, comes only from the aspect mentioned above — the aspect of purity, which is from the beginning of creation's emergence from potentiality into actuality, as above. For since this is impossible to understand with human intellect at all — therefore the straying ones went astray and were confounded until they distanced themselves as they distanced themselves. But King Dovid, whose attribute is emunah (faith), the aspect of malkhus (kingship) — as it is said: "My faithfulness and My kindness are with him" (Tehillim 89:25) — marvels and says: in truth I cannot understand "where shall I go from Your spirit" — how I emerged from potentiality into actuality at the beginning of creation, which is the aspect of "going." For certainly this is impossible to understand — but I believe with complete faith that all is from the Blessed Lord, for He in His wonders created all and brought all from potentiality into actuality, and even now He supervises all with specific supervision. And therefore "where shall I flee from Your presence" — which is the aspect of greater distancing, the aspect of fleeing — for certainly it is impossible to flee from You. For I believe that all is one. Even though this is impossible to understand. And this is "where shall I flee from Your presence (panekha)" — "panim" (face/presence) is the aspect of the eyes of His supervision: the aspect of "may the Lord make His face shine upon you" (Bamidbar 6:25), the aspect of "do not hide Your face from me" (Tehillim 27:9), and so on — that is: since I believe that the face of His supervision looks out upon the entire world from one end to the other, and after-creation is as before-creation — therefore "wondrous knowledge too exalted for me" and so on: "where shall I go from Your spirit" — which is the beginning of creation's emergence from potentiality into actuality, the aspect of "going" — "and where shall I flee from Your presence" — for the face of His supervision is everywhere. And through this all is one after-creation as before-creation, as above. And all this is the aspect of Rosh Hashana — when His supervision is most drawn down, as it is said: "The eyes of the Lord your God are upon it, from the beginning of the year to the end of the year" (Devarim 11:12). For the judgment of Rosh Hashana is the aspect of supervision — in that we believe that everything which befalls a person throughout the entire year comes through His supervision, blessed be He, according to the judgment that was decreed upon him on Rosh Hashana. As our Sages of blessed memory expounded on this verse "the eyes of the Lord your God and so on": "on Rosh Hashana it is judged what will be at its end" (Rosh Hashana 8a). And this is the essential aspect of Rosh Hashana — to draw down upon oneself the emunah in His supervision, blessed be He. And this is merited through drawing oneself to the point of emes, which is the true tzaddik. And through this all is included in the One — which is the essential tikun of the teshuvah that we require on Rosh Hashana, the first day of the Ten Days of Repentance, as above.

And this is the aspect of the measurement of the mikveh: one amah by one amah by a height of three amos. This is the aspect of the Three Festivals — from which the essential beginning of her ascent comes, as mentioned. And this is the aspect of one amah by one amah — this is the aspect of Tzaddik Yesod Olam, who comprises all three festivals and is called by the name amah, as our Rebbe (may his light shine) said in Siman 63 — that this is the aspect of an amah of six handbreadths (tefachim), see there. And the essential rectification [of Malchus] is through him, as it is written: "yihalmeini tzaddik Chesed v'yochicheini" ("let the righteous one strike me with Chesed and rebuke me"). For the essential rebuke — the aspect of feet through which [Malchus] is rectified — is through the aspect of the Tzaddik, who comprises all three festivals, as mentioned.

Also, the height of three amos alludes to the three ascents [Malchus] must make. For the beginning of her rectification is through rebuke, which is the aspect of feet. This is the aspect of ascending to Netzach, Hod, Yesod. And there Chesed is revealed. This is the aspect of ascending to Chesed, Gevurah, Tiferes. And through this she ascends to the light of the Countenance. This is the aspect of ascending to Chochmah, Binah, Da'as — which is the light of the Countenance.