לא ילבש ב

For then when the blood of Niddah is aroused — namely the heresies — the essential rectification is that there be separation between Da'as and Emunah. And then one must entirely remove Da'as, and one must rely on Emunah alone. And this is "v'hizartem es bnei Yisrael mi-tum'asam" — that one must separate close to the time of her cycle. For not only must one separate at the time of her Niddah — one must even separate close to the cycle. That is: as soon as one knows that some hardships and heresies — which are the aspect of the blood of Niddah — are beginning to arise in one's mind, immediately one is forbidden to make use of Da'as at all — only to rely on Emunah alone. The summary is that it is forbidden to use one's Da'as except when Emunah is in its place — when Emunah is strong and firm with great strength and there is no doubt or hardship at all. And then when Emunah is strong and firm in truth and wholeheartedness and simplicity with great strength, then one has permission to pursue and desire to attain and know a little of Him, blessed be He, according to one's level — for for this one was created: "bigin d'yishtamoda'in lei" ("in order to know Him"). But as soon as one begins to be entered by some hardships and inquiries — which is the aspect of the blood of Niddah — then one must flee from the intellect entirely, so that the heresies — which are the impurity of Niddah — should not overpower. For idolatry (avodah zarah) defiles like Niddah, as the Sages said. And idolatry is heresies and inquiries — so that they should not overpower, God forbid, the intellect, and Emunah and intellect should not be entirely corrupted, as mentioned. And then one must not make use of the intellect at all — only to rely on Emunah alone.

"There shall not be found among you one who passes his son or daughter through fire — a diviner of divinations (kosem k'samim), a conjurer (me'onayn), an omen-taker (menachaysh) and a sorcerer (m'kashayf) — or one who consults a spirit of the dead (ov) or a ghost (yid'oni) or one who binds spells (chovayr chavayr) or one who inquires of the dead — and so on. You shall be wholehearted with the Lord your God — for these nations that you are dispossessing listen to conjurers and to diviners, but as for you — not so" and so on (Devarim 18:10–14). According to the discourse that begins "Rabbi Yonasan mishtayi" in Likutay Tinyana, §18 — see the entire discourse there well. And what emerges from there for our subject is this: It is impossible to be a leader (manhig) of Israel except when one has complete emunah such that there is no completeness beyond it — for even if one believes in a single thing from the ways of the Emorites (darkay ha-Emori, superstitious folk customs) — such as "a deer crossed his path" — he cannot be a leader and so on. And this true leader — the true tzaddik (tzaddik ha-amiti) — merits to attain the ultimate purpose (tachlis) of all creation: which is the delight of the World to Come (sha'ashu'a olam ha-ba). And this ultimate purpose cannot be attained except through the tzaddikim. And each one according to his root in the soul of the tzaddik — so he merits to attain this final ultimate purpose: which is the delight of the World to Come — which is the purpose of all of creation — of all things in the world. For everything has a purpose, and this purpose itself has yet a higher purpose above it — for example: the purpose of building a house is so that the person should have a place to rest. And the purpose of the rest is so that one should be able through this strength to serve the Lord, blessed be He. And the purpose of the service and so on and so on — see all of this there well. And this is the aspect of the prohibition against divination (me'onayn), omen-taking (menachaysh) and sorcery (m'kashayf). For all diviners and omen-takers and so on — this comes from a deficiency in counsel (chisaron ha-eytza). For they do not know how to give counsel to their own souls — how to conduct themselves in a particular matter: whether to do it or not to do it. And therefore they divine and take omens — and wish to attain counsel through this. For they are entirely dependent on such things — for example: if a deer crossed their path, or if their bread fell from their mouth, they say that this is a bad sign for them and they no longer need to proceed with that business transaction — and the like. Or: "such-and-such a time is favorable to begin" and so on. But in truth they are great fools and simpletons — for it is impossible in any way whatsoever to receive complete counsel through this. For in truth the essential deficiency exists in this world — in the aspect of "after creation" (achar ha-briyah). For in the aspect of "before creation" (kodem ha-briyah) it is all one, all good — and there no counsel is at all relevant. For the essential need for counsel is in a place where there are two paths and one does not know which path to take and which mode of conduct to follow — and then one needs counsel as to how to act. But in the aspect of "all one, all good" counsel is not relevant at all. It therefore turns out that the essential necessity of counsel arises specifically in the aspect of "after creation." And therefore counsels (eytzos) are called "feet" (raglayim) — as it is written: "And all the people who are at your feet (b'raglecha)" (Devarim 33:3). And our Sages of blessed memory expounded: "those who walk after your counsel." For the essential counsels are in the aspect of "after creation" — which is the aspect of "feet" — the aspect of "and the earth is the footstool of My feet (hadom raglai)" (Yeshayahu 66:1). And this is the aspect of "the kidneys counsel (k'layos yo'atzos)" — for the two kidneys are in the aspect of the two thighs (shukin) — the aspect of Netzach-Hod — which are the aspect of counsels, as is known. And the essential deficiency in counsel comes from not knowing the ultimate purpose (tachlis) of each thing — for certainly if one knew the ultimate purpose of each thing there would be no room for doubt in any counsel at all. For example: a person is in doubt whether to engage in this trade or in a different trade. And his essential intention in the trade is only for its ultimate purpose: in order to earn money, so that he should have his livelihood. It therefore turns out that the essential reason he is in doubt and needs counsel is because he does not know through which trade he will attain his intended ultimate purpose. For in the trade itself there is no room for doubt and division of counsel — for he does not need the trade itself at all. He does not need the wax and he does not need the tallow (la sheiva vela ha-chelev) — that is, he needs neither this commodity nor that commodity. Rather, all his doubts and all his divisions of counsel concern only how to earn money — which is for him the ultimate purpose. And because of this the world is always in doubt about counsels and does not know how to give counsel to its own soul. But one who looks toward the ultimate final purpose of each thing — to attain the ultimate final purpose alone — he certainly merits to complete counsel, and also does not need so very much counsel at all. For the ultimate final purpose is all one, all good — and there it is not at all relevant to be in doubt about any counsel whatsoever, as above. For in truth everything follows the intention (kavanah) — and the Merciful One desires the heart (rachamana liba ba'ay). As our Sages of blessed memory said: "Provided that one directs one's heart toward Heaven (u-vilvad she-y'chavayn libo la-shamayim)" (Brachos 17a). And therefore one who has regard for his own soul, and looks toward the ultimate final purpose, and in every matter in the world intends only so as to attain through it the ultimate final purpose — which is the aspect of the delight of the World to Come: to know and recognize Him, blessed be He — even though even in the service of the Blessed Lord there are many many paths before a person: by which path will he merit to serve Him, blessed be He, in fullness and in truth. And as King David, may peace be upon him, sought this many times — as it is written: "Guide me, O Lord, in Your way — let me walk in Your truth (hora'ni Hashem darkecha ahalaych b'amitecha)" (Tehillim 86:11). "Lead me in Your truth and teach me (hadricheni v'lamde'ni)" and so on. "In Your counsel guide me (b'atzascha tancheni)" and so on. "Guide me in Your path (hadricheni b'orchosecha)" and so on. And the like many times. Even so — if his essential intention is truly toward Heaven in every matter, in order to attain through it the true ultimate final purpose — then in whatever he does and in whichever path he conducts himself, he will certainly merit to the ultimate purpose. Provided that he does not depart from the words of the Torah. And this is the aspect of "In all your ways know Him (b'chol d'rachecha da'ayhu)" (Mishlai 3:6) — that is, to have intention in all one's ways for the sake of the Blessed Lord — which is the ultimate final purpose. "And He will direct your paths (v'hu y'yashser orchosecha)" — for then the Blessed Lord will certainly lead him on the straight path and will bestow correct counsels as to how to conduct oneself on the straight way. For in truth it is impossible to attain any counsel except from the aspect of the ultimate final purpose — which is the attainment of the Blessed Lord. For He, blessed be He — as it were (kivyochol) — is the source and root of all counsels in the world — for there there is one counsel, in the aspect of all-one and so on. And all true and correct counsels are drawn from there. And one who wishes to receive complete counsel — it is impossible for him to receive any counsel at all except when he links "after creation" to "before creation" — that is, when he connects every matter to the Blessed Lord and has intention in all the things he does for the sake of the ultimate final purpose — for the sake of the Blessed Lord — and all his deeds will be for the sake of Heaven. Then he will certainly merit to complete counsel — that is, to receive correct counsels from the aspect of "before creation" — from the aspect of the ultimate final purpose — and he will draw from there correct counsel for this world as well. For this world is the aspect of "after creation" — where the essential doubt of all counsels lies, as above. And he merits to link it to "before creation" — the aspect of the World to Come — to the aspect of the ultimate purpose — where there is complete counsel, one counsel, in the aspect of all one, as above. Which is the source of all counsels, as above. It therefore turns out that the essential counsels needed specifically in this world, as above, are impossible to receive except when one links this world to the World to Come — that is, to the ultimate purpose, as above. But one who does not connect and link this world to the World to Come — and does not heed the ultimate final purpose — and does not intend in all his ways to attain the ultimate final purpose — such a one does not merit to complete counsel. For when one separates this world from the ultimate purpose — then one's counsels are always divided into two, and one cannot give oneself any counsel at all. For this world is the world of separation (olam ha-payrud) — and there is no complete counsel there, as above. And in truth, certainly such a one has no counsel at all — and it is impossible in any way that he should have complete and good counsel — since he does not intend his actions for the sake of Heaven, for the sake of the ultimate final purpose. This is in the aspect of: "There is no counsel and no wisdom and no understanding before the Lord (laygev Hashem)" (Mishlai 21:30). For whatever path he takes — woe to him and woe to his soul. For example: when a person is in doubt whether to engage in this trade or that trade — for he does not know through which trade he will earn — if he has no heavenly intention, then in whatever manner he proceeds it is bad for him. For even if he earns — what will be his end and his ultimate purpose from the money? All his days will be anger and pain, and great worry will multiply, and naked he will return to his eternal home and will take nothing with him from all his toil. "As he came, so shall he go (kol asher ba kein yayleich)" (Koheles 5:15) — and what profit is it to him that he toiled for the wind? For neither silver nor gold nor precious stones nor pearls accompany a person — only Torah and good deeds alone. It therefore turns out that one who does not intend his actions for the sake of the ultimate purpose — then all paths are equally available before him — as our Sages said: "Both the one who does much and the one who does little — provided that one directs one's heart toward Heaven (u-vilvad she-y'chavayn libo la-shamayim)" (Brachos 17a). And the like. And also — he merits to complete counsel that flows to him from the source of counsels — from "before creation" — from the aspect of the ultimate purpose — which is the root of all counsels. For the essential counsel is for the sake of the ultimate purpose — and therefore the ultimate final purpose is the source and root of all true counsels. And this is the aspect of the 613 counsels of the Torah (tarya"g atin d'orayta) — for Moshe Rabbaynu, by cleaving to the Blessed Lord until he merited to attain the ultimate final purpose — through this he merited to receive from the Blessed Lord the entire Torah in its totality — which is the 613 holy counsels of the Torah. For he merited to receive all the holy counsels through which alone one can attain the true ultimate purpose — which is the ultimate final purpose: the delight of the World to Come. But regarding the nations of the world — who did not merit to receive the Torah — it is said of them: "Take counsel and it will be confounded (utzu eytza v'sufar)" (Yeshayahu 8:10). "The Lord has frustrated the counsel of the nations (Hashem hayfer atzas goyim)" (Tehillim 33:10). For they have no counsel at all — since they are bound to this world and do not intend their actions for the sake of the ultimate purpose. And because of this they are bound to these follies — and they are diviners and omen-takers and sorcerers — and they hang their counsels upon these follies. For they wish to receive counsels from the affairs of this world, from physical (gashmiyus) things. For they are bound to this world and are not connected to the ultimate purpose — and therefore they wish to receive counsels from this world alone, from physical things — until they have fallen into these errors and follies. Such as "a deer crossed his path," "his bread fell from his mouth" and so on, or "such-and-such a time is favorable to begin." For they attach everything to place and time — to physical things — because they are bound to the desires of this world and have severed "after creation" from "before creation." And therefore they wish to receive counsels from this world alone, as above. And the Torah separated us from this — for this is the essential filth of the snake (zuhamat ha-nachash) that incited the human being to eat from the Tree of Knowledge: "for the tree is good for eating and desirable to contemplate (ne'chmad l'haskil)" (Berayshis 3:6) — and it incited them and said to them: "From that very tree did He eat and create the world." For they overturned the bowl on its face — for in truth we need to link "after creation" to "before creation." And this essential task is accomplished through emunah — which is the foundation of the entire Torah. For through believing that the Blessed Lord created everything — through this the entire creation is linked to "before creation" — that is, to the Blessed Lord. But they overturned everything in their error — through the counsel of the snake — and attached everything to physicality — saying: "From that tree He ate and created" and so on. And this is the aspect of the diviner and omen-taker and so on — who wishes to receive counsels from the physicality of this world. But in truth it is the very opposite — for in the physicality of this world there is no counsel whatsoever. And the essential counsel is impossible to receive except from the ultimate purpose — from the aspect of "before creation" — from the Blessed Lord. And one needs to link "after creation" to "before creation," as above. And this is how the verse concludes: "You shall be wholehearted (tamim) with the Lord your God (im Hashem Elokecha)." For when one is not linked — "after creation" to "before creation" — then there is no completeness or wholeheartedness (shlaymut u-t'mimut) in him at all. For there is no completeness except in the Blessed Lord — and without Him, blessed be He, everything is deficient. But when one links everything to the Blessed Lord — then one is wholehearted (tamim) with God. For through linking everything to the Blessed Lord one becomes wholehearted and complete. And this is: "You shall be wholehearted with the Lord your God" — that you should see to be wholehearted and complete with God — that is, that you connect yourself and all of creation to the Blessed Lord. Which is the essential completeness and wholeheartedness. And then specifically — you can receive complete counsels — for the essential counsels are drawn from there, from "before creation" — and it is impossible to receive any counsel whatsoever except when one links everything to the Blessed Lord. Which is the essential completeness of all of creation. And this is: "You shall be wholehearted with the Lord your God." And therefore it is impossible to receive correct counsels except through the true tzaddikim of the generation — for ordinary people are far from the ultimate purpose, and therefore they are far from counsels. But the tzaddikim attain the light of the ultimate purpose — and therefore they are able to give complete counsels to each and every person — through the attainment of the ultimate purpose that they attain, from which all counsels come, as above. And this is what is said regarding the leader: "The people who are at your feet (b'raglecha) — who walk after your counsel" (Devarim 33:3, as expounded by our Sages). But it is impossible for a leader to exist who can give counsel — which is the essential leadership, as above — except when this leader has complete emunah such that there is no completeness beyond it: that he does not believe in any matter whatsoever from the ways of the Emorites (darkay ha-Emori, folk superstitions). For certainly when one believes, heaven forfend, in any matter from the ways of the Emorites — he himself has no complete counsel, as above — and how can he lead the world? And this is what Rabbaynu, of blessed memory, wrote there in the discourse cited above: that the leader must not err in any matter from the ways of the Emorites — for then certainly he cannot be a leader — that is, to lead in the straight path, to give correct counsels. For he himself is far from complete counsel — since he believes in the ways of the Emorites — which are the very opposite of complete counsels, as above. For it is impossible to receive any complete counsel except from "before creation" — from the aspect of the true ultimate purpose — which is the attainment of the Blessed Lord — which is the source and root of all complete counsels, as above.