צדקה

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Based on the awesome story of the Fifth Day [in Sipuray Maasiyos — the Tales of Rabbi Nachman] — the one in which the hunchback (ba'al chatotaros) boasted of the immensity of his greatness in the matter of "the small containing the large" (me'at machzik es ha'merubeh) — surpassing all the attainments of each and every one who had achieved some level in this matter of me'at machzik es ha'merubeh — for he is above them all, for he attained the bechinas me'at machzik es ha'merubeh at the very edge of place, beyond which there is no place at all. And therefore he specifically is able to lift and elevate from the bechinas makom [place/space] to the bechinas l'ma'alah min ha'makom [above space], and to bring [others] to the holy and awesome tree that is above space — which has three roots: the first root is emunah [faith], the second is yirah [awe], and the third is anavah [humility]; and emes [truth] is the trunk of the tree; and from it branches extend, etc. — see there the entire awesome and sublime matter from beginning to end, carefully. And also the matter of the group that researched the tree, etc. — see there. And this is the mitzvah of writing the Sefer Torah — that every individual in Israel is commanded to write a Sefer Torah for himself. For the writing of a Sefer Torah is in order to merit to ascend from the bechinas makom to the bechinas l'ma'alah min ha'makom — to reach the holy tree described above — which is the Aytz Chaim [Tree of Life] — wherein lies the essential delight of the World to Come that tzadikim merit through their good deeds. For the tree above is the bechinas Aytz Chaim and sustenance — "and under it all the beasts of the field rest in its shade, and in its branches the birds of the sky dwell" [Daniel 4:9] — as described in the aforementioned story: that beneath the tree all the animals dwell in its shade, and on its branches all species of birds nest — see there. And the delight that exists there is beyond measure, etc. — see there. The essential receiving of the soul's reward is when it merits to come to the aforementioned tree — which is the Aytz Chaim that is above space — where the soul ascends through the Aytz Chaim to delight in Hashem and to behold the pleasantness of Hashem, etc. Fortunate is he who merits this. And this Aytz Chaim is the root of the Torah — which is called "a tree of life to those who hold fast to it" [Proverbs 3:18]. But it is impossible to reach the Aytz Chaim — the holy tree above — except by going on the path that leads to the Aytz Chaim — the bechinas "the path of the Tree of Life" [Genesis 3:24]. And this path consists of all the commandments of the holy Torah, which are called "path" — as it is written: "in all the path that I command you, you shall walk" [Deuteronomy 5:30] — and similarly in many verses. However, because of the breaking of the Tablets, forgetfulness arose, and through this, disputes multiplied among Israel to the point that there is no clear halachic ruling nor clear Mishnah in one place. And from there unfolded all the absolute disputes in the entire world — between Israel themselves and between Torah scholars — especially in these times, when disputes have multiplied due to our many sins. As our Sages said: "In the footsteps of the Messiah, insolence will increase, etc.; a man's enemies are the members of his own household, etc.;" and "rivalry among Torah scholars" [Sotah 49b], etc. And all the disputes and hatreds in the world are rooted in disputes within holiness — the disputes of the Tannaim and Amoraim over the laws and ways of the Torah. And all of this is the bechinas dispute that existed among the group mentioned in the aforementioned story — regarding the path to the tree: some said the path goes eastward, and others said the path goes the opposite way, westward, etc. But all of this stemmed from the fact that they had not yet merited to reach the roots of the aforementioned tree — which are the bechinas shoreshay ha'Torah [the roots of the Torah] — which are the holy character traits of the tree: faith, awe, humility, and truth. And all the disputes in the world stem from the distance from these holy traits — for they are not attained in perfection. But in truth, when the group toiled and labored until they did attain these character traits in perfection — then they all came to one single true agreement — that the path is exactly as it truly is — see there. And for this reason King Dovid, peace be upon him, opened the Sefer Tehillim [Book of Psalms] — which corresponds to the Torah, for five books of Psalms correspond to the Five Books of the Torah — opening with the Psalm "Ashray ha'ish" [Psalms 1:1–3] — which speaks of the holy tree above, from its three roots of faith, awe, and humility, and from the trunk of the tree which is truth. And this is: "Fortunate is the man who did not walk in the counsel of the wicked" — this is the bechinas emunah — for the essential building and growth of holy faith is through the counsels received from tzadikim, as explained in [Likutay Moharan,] Torah 7, Mishpatim Emunah — see there. And similarly explained in Torah Tik'u Emunah [Likutay Moharan II, Torah 5] — that the essential growth of faith is through counsel, in the bechinas "counsel from afar is faithfulness of craftsmanship" [Isaiah 25:1] — see there. And therefore one who follows the counsel of the wicked falls into heresy and false beliefs. Of them it is said: "Take counsel and it will be foiled; speak a word and it will not stand, for G-d is with us." [Isaiah 8:10] — meaning that we believe in Hashem Yisborach that He is with us — which is the opposite of following the counsel of the wicked. And this is: "They take cunning counsel against Your people and conspire against Your treasured ones; they said 'Come…' — for they conspire with one heart against You" [Psalms 83:4–6], etc. — meaning that all the counsel of the nations and the wicked is against holy faith, in the bechinas "for they conspire with one heart against You". And of this it is said: "Hashem has frustrated the counsel of the nations" [Psalms 33:10] — which is the opposite of holy faith. Thus faith depends on counsel — when one does not follow the counsel of the wicked, but receives all counsel from tzadikim. And this is: "Fortunate is the man who did not walk in the counsel of the wicked." And then one merits faith — and this is the first root of the holy tree above. "And he did not stand in the path of sinners" — this is the bechinas second root, which is yirah [awe] — for awe is the opposite of sin, as it is written: "Tremble and do not sin" [Psalms 4:5] and it is written: "…so that His awe be upon your faces, so that you do not sin" [Exodus 20:17]. And throughout the Gemara and all the books, awe is designated by the name yiray chait [one who fears sin] — for the essence of awe is the awe of sin. "And in the seat of scorners he did not sit" — this is the bechinas anavah [humility] — which is the opposite of scoffing (laytzanus), as it is written: "To the scorners He will scorn, but to the humble He gives grace." [Proverbs 3:34] For the essence of scoffing comes from arrogance and haughtiness of spirit — from a person who is puffed up and great in his own eyes, to the point that all people of the world are as nothing in his eyes — and he scoffs at everyone, as this evil plague is found in many people who mock everyone, especially those who are G-d-fearing and upright — finding faults and blemishes in each one. This one he mocks for his prayer, that one he mocks for his study because it is not to his liking; another he mocks for his business dealings, etc. — and so on in other matters. All this comes from his arrogance — for it seems to him that there is no one wiser than himself and that all the world needs to learn from him. And these scorners grow stronger in their scoffing to the point of weakening the resolve of many upright people — causing them to fall from their service through their evil scoffing, Heaven have mercy. And all this comes from their evil arrogance, as above. And therefore scoffing is called an abomination, as it is written: "And it is an abomination to a person to be a scorner" [Proverbs 24:9] — for this is the bechinas arrogance and haughtiness, as it is written: "An abomination to Hashem is every proud-hearted person." [Proverbs 16:5] Thus Dovid included all three aforementioned roots in this verse — faith, awe, and humility — which are the opposite of the counsel of the wicked, the path of sinners, and the seat of scorners, as above. And then: "But his delight is in the Torah of Hashem, and in His Torah he meditates…" [Psalms 1:2] — this is the trunk of the tree — gufah d'ilana — which is truth, which is the Torah, called Toras Emes [the Torah of Truth]. That is — for one who merits to be saved from the three evil groups — the counsel of the wicked, the path of sinners, etc. — who has thereby attained the three traits described above, the three roots — he certainly then merits the trunk of the tree that grows from the three roots, which is emes — which is the Torah — in the bechinas "But his delight is in the Torah of Hashem…" And this: "And he shall be like a tree planted alongside streams of water" [Psalms 1:3] — "a tree planted alongside streams of water" — this is the holy tree above, planted alongside the most sublime streams — the bechinas "the stream of G-d is filled with water" [Psalms 65:10]. And: "which gives its fruit in its time and its leaf does not wither, and everything he does shall prosper." "Which gives its fruit in its time" — this is the bechinas emunah — for faith is the bechinas power of growth and the power of sprouting, as explained in the Torah of arichas apayim [Likutay Moharan I, Torah 155]. "And its leaf does not wither" — our Sages expounded [Sukkah 21b]: "Even the mundane conversations of Torah scholars require study" — and this is the bechinas yirah, as understood from the Torah Pasach Rabbi Shimon [Likutay Moharan I, Torah 60] — that through the stories of tzadikim — which is the bechinas "its leaf does not wither" — through that is the essential yirah — see there. And certainly this tzadik who has the power to build and reveal awe through his conversations and stories — he is surely filled with awe, and all his words and conversations are said in awe and reverence — for without that, he would certainly not have the power to reveal awe through his conversations. And similarly it is explained in his words many times — that the essence of speech is from yirah, which is the perfection of speech, as explained in the Torah Tefilas Havakuk [Likutay Moharan I, Torah 19]. And therefore: "and its leaf does not wither" — which is the bechinas mundane conversations of Torah scholars that require study — this flows from the second root which is yirah, as above. "And everything he does shall prosper" — this is the bechinas third root, anavah [humility] — which completes all the roots — for humility is greater than all of them, and then the tree — which is emes — grows and is completed. And this is the bechinas "and everything he does shall prosper" — the bechinas "and your glory — succeed, ride on in the cause of truth and humble righteousness." [Psalms 45:5] Thus it is found that King Dovid, peace be upon him, first mentioned the qualities of the person who merits to be saved from the three obstacles to the three roots — the counsel of the wicked, etc. — and afterward mentioned what he attained through this: that he merited the Torah, which is the trunk of the tree — the bechinas Toras Emes — which is the bechinas tree planted alongside streams of water — whose fruit, leaves, etc. — all these good qualities sprout from the three holy roots above. Fortunate is he who merits them. And this is the bechinas: "Trust in Hashem and do good; dwell in the land and tend faithfulness." [Psalms 37:3] "Trust in Hashem" — this is the bechinas yirah — the bechinas "those who fear Hashem, trust in Hashem" [Psalms 115:11] — for one who is G-d-fearing trusts in Hashem that he will lack nothing, in the bechinas "for nothing is lacking for those who fear Him" [Psalms 34:10]. And similarly it is stated in the Sefer Aleph Bais [letter Bais, Bitachon, section 3] that awe and trust are bound to each other — see there. And this is: "In G-d I trust; I shall not fear — what can flesh do to me?" [Psalms 56:12] — for when I merit to trust — which is the bechinas yirah from Hashem Yisborach — I certainly no longer fear any external fears from flesh and blood. For when one attains holy awe, all fallen fears — of fearing flesh and blood and the like — are nullified. And this is the bechinas "I will trust and not be afraid" [Isaiah 12:2] — as above. "And do good" — this is the bechinas emes [truth] — the bechinas "He does not withhold good from those who walk in integrity" [Psalms 84:12] and it is written [Isaiah 39:8]: "The word of Hashem is good, etc., for there will be peace and truth in my days." For emes is the trunk of the tree — which is the Torah, called Toras Emes, which is called "good" — as it is written: "For I have given you good teaching — My Torah, etc." [Proverbs 4:2] — as our Sages said [Avos 6:3]: "there is no good but Torah." And similarly stated in the Torah Omar Rabbi Akiva [Likutay Moharan I, Torah 51] — that truth is entirely good, etc. — see there. "Dwell in the land" — this is the bechinas anavah — who makes himself like the land and the dust — the bechinas "and my soul shall be like dust to all" [prayer of Elokai Netzor]. And as our Sages said: one who becomes a dwelling-place for the dust in his lifetime. "And tend faithfulness" — this is emunah. Thus all four traits above are included in this verse — which are the holy tree and its roots. And then immediately follows: "and delight in Hashem" [Psalms 37:4] — for in the holy tree above there is the essential delight and pleasure of the World to Come — for this tree is the bechinas Aytz Chaim where the reward of tzadikim and upright people is received. Fortunate are those who come there. And this is the bechinas Patriarchs — Avrohom, Yitzchok, and Yaakov — and Moshe Rabbainu — through whom the Torah was drawn into the world. For the beginning of the path of Torah started with the Patriarchs, and afterward the essential receiving thereof was through Moshe Rabbainu — as stated in the words of the Rebbe of blessed memory. For the Patriarchs and Moshe are the bechinas tree and its roots above. Avrohom — the bechinas emunah — for he was the foremost of the believers, as it is written: "And he believed in Hashem." [Genesis 15:6] Yitzchok — the bechinas yirah — the bechinas pachad Yitzchok [the "dread of Yitzchok"]. [Genesis 31:42] Yaakov — the trunk of the tree — the bechinas emes — as it is written: "grant truth to Yaakov" [Micah 7:20] — for he is the very substance of the Torah, which is Toras Emes. And as it is written: "Torah that Moshe commanded us is the heritage of the congregation of Yaakov." [Deuteronomy 33:4] And as stated in the writings of the Ari of blessed memory — that Yaakov is the bechinas Torah. However, since the third root — anavah [humility] — was not yet complete in its ultimate perfection in Yaakov's time — for there is no one who attained humility in perfection like Moshe — therefore the Torah was not completed and was not given through Yaakov, until Moshe came and attained the ultimate perfection of humility — as it is written: "And the man Moshe was exceedingly humble — more than any person on the face of the earth." [Numbers 12:3] And then the holy tree was completed — through his completing the third root, which is anavah — which is the greatest of all. Therefore he merited to receive the Torah, whose root is the Aytz Chaim — the holy tree above, as above. It follows that the root of the Torah is the bechinas Aytz Chaim — the aforementioned tree — which is above space (l'ma'alah min ha'makom). And therefore in truth our Sages said [Bava Basra and Megillah] that the place of the Ark and the Keruvim [Cherubim] is not within the measurements [of the Temple] — for there is the Torah, and therefore it is not within the measurements — for it is in the bechinas l'ma'alah min ha'makom. And everything that is closer to the Ark and the Tablets is more so in the bechinas me'at machzik es ha'merubeh — for between the two staves of the Ark, all of Israel stood — as our Sages said on the verse "Draw near hither" [Yevamos 16b] — that He contracted all of them between the two staves of the Ark — and this is one of the places where the small contained the large (me'at machzik es ha'merubeh). And in the Temple: "they stood crowded but prostrated themselves with ample space" [Avos 5:5] — which is also the bechinas me'at machzik es ha'merubeh. And similarly: in Jerusalem no one ever said to his fellow "the place is too narrow for me" [Avos ibid.] — also the bechinas me'at machzik es ha'merubeh. And similarly, the entire Land of Israel is called eretz tzvi [the land of the deer]: "just as the deer's skin cannot contain its flesh — so too the Land of Israel, etc." — for as long as Israel dwelled upon it, it contained them all. And in the future, when Moshiach comes speedily in our days, it will contain all Israel with abundance — and now it is very small, as our Sages said [Gittin 57a] — and this too is the bechinas me'at machzik es ha'merubeh. For wherever there is holiness, it is the bechinas me'at machzik es ha'merubeh — as our Sages said. And the loftier the holiness, the higher is the bechinas me'at machzik es ha'merubeh. And so on higher and higher — until the place of the Ark, which is not within the measurements at all — which is the bechinas l'ma'alah min ha'makom entirely, as above — for the place of the Ark where the Torah is — is encompassed by the Aytz Chaim, which is above space, as above. And therefore every individual in Israel is obligated to write a Sefer Torah for himself — for when he writes the holy letters of the Torah upon a scroll, he brings the letters of the Torah — whose root is above space — into the bechinas makom, upon the gevil and kelaf [parchment] which occupy physical space. But this is the bechinas me'at machzik es ha'merubeh at a supremely lofty level — for through the letters of the Torah all the worlds were created, and upon each and every letter of the Torah stand thousands upon thousands of worlds. I have also heard from his holy mouth — that within the word Adam [אדם] are depicted all the forms of every human being in the world, and within the word bihaima [בהמה] are depicted all the forms of every animal — and so with all the creatures of the six days of creation. Thus the letters are in the bechinas me'at machzik es ha'merubeh of the most wondrous order. And therefore through writing the Torah in a Sefer — bringing the Torah into the bechinas makom — one thereby elevates all of the bechinas makom to the bechinas l'ma'alah min ha'makom — for it is impossible to exit the bechinas makom and enter the bechinas l'ma'alah min ha'makom except through the tzadik who is in the bechinas hunchback above — who attained the bechinas me'at machzik es ha'merubeh at the ultimate level, beyond which there is no higher level — and only he can raise and elevate from the bechinas makom to the bechinas l'ma'alah min ha'makom. And all of this he attained because he bowed his body and took upon himself the yoke of Torah in ultimate perfection — so that he resembled a hunchback — because from earliest times he never straightened his holy body from its bowing beneath the yoke of Torah — for he merited in perfection the bechinas "He bent his shoulder to bear" [Genesis 49:15] the yoke of Torah — the bechinas sons of Kehas who carried the Ark with the Tablets — of whom it is said: "for the sacred service is upon them — they shall carry on the shoulder" [Numbers 7:9]. And as our Sages said: "A person should always make himself as an ox for the yoke and as a donkey for the load." And through bearing the yoke of Torah in perfection — one thereby merited to carry and lift much upon his shoulders — so that he resembled a hunchback. For through the Torah one can carry and lift everything — in the bechinas "the Ark carries those who carry it" [Sotah 35a] — for the essential purpose of a person's coming to this world was for this: to raise and elevate the makom to the bechinas l'ma'alah min ha'makom. For Hashem Yisborach contracted Himself, so to speak, in order that there be space for the creation of the world [as explained in Aytz Chaim at the beginning — see there] — in order to create the world for the sake of Israel, that they should know and recognize Him in this world specifically — which is the ultimate purpose of space (makom). And the essential completeness is to return everything to its source — to return the makom to its root, to the bechinas l'ma'alah min ha'makom — for Hashem Yisborach drew forth and created the world from Ayin [Nothingness] into Yesh [Existence], from above space into the bechinas makom, in order that the person be tested and refined thereby — through coming into the bechinas yeshus [substantiality] in the bechinas makom, where all the person's trials are — in this physical world which is the ultimate makom. And when one merits to withstand the trial and to sanctify his eyes properly, then he sanctifies the makom. And wherever there is holiness, me'at machzik es ha'merubeh — and the loftier the holiness, the higher is the bechinas me'at machzik es ha'merubeh, as above. Until one merits the ultimate holiness — the bechinas me'at machzik es ha'merubeh in ultimate perfection — until one merits to ascend from the bechinas makom to the bechinas l'ma'alah min ha'makom entirely — from Yesh to Ayin — and then merits the abundant good that is stored up [for the righteous]. And this one merits through the Torah — which is our life — to merit through it eternal life — to be included in Him Yisborach. And therefore one must write the letters of the Torah in script upon the Sefer — in order to bring the Torah into the bechinas makom — and through this specifically one merits to be included in the great tzadik above — in the bechinas hunchback — through which one merits the bechinas me'at machzik es ha'merubeh in ultimate perfection — until one merits to ascend to the bechinas l'ma'alah min ha'makom entirely — to the holy tree above — which is the Aytz Chaim — the root of the Torah — where is the essential reward of all who fulfill the Torah, as above. And this is the bechinas "a tree of life to those who hold fast to it" — for whoever holds fast and grasps the Torah, it raises and carries him to the Aytz Chaim which is above space — in the bechinas "the Ark carries those who carry it", as above. Also — in the writing of the Sefer Torah — all three roots above and the trunk of the tree are included. For the letters themselves are in the bechinas emunah — as the Rebbe wrote in the Torah Kartalisa [Likutay Moharan I, Torah 18]. And the letters must be complete — not missing even the tip of a Yud — for in each and every letter, the final point that completes the form of the letter is the bechinas Yud, as explained in the Torah Kartalisa above. And the Yud is the bechinas anavah — for Yud is the smallest of the letters — the bechinas ultimate humility. And therefore the Yud alludes to the World to Come, as is known — for the essential delight and life of the World to Come can only be received through the bechinas anavah, as the Rebbe wrote in the Torah "Chayyim Nitzchiyim" [Likutay Moharan II, Torah 72] — that the humility of each person will be revived at the resurrection of the dead and will merit the life of the World to Come — see there. And one must write the Sefer Torah lishmah — for the sake of the holiness of the Sefer Torah, for the sake of Hashem. And this is the bechinas yirah — for through directing one's intention toward Hashem, awe is drawn — in the bechinas "to revere the great and awesome Name" [Deuteronomy 28:58] — the bechinas "and he feared My Name" [Malachi 2:5]. And through this the holiness descends upon the Sefer Torah — for yirah is the bechinas kodesh [holiness], as it is written: "Fear Hashem, His holy ones" [Psalms 34:10] — and as it is written: "G-d is greatly dreaded in the council of holy beings, and awesome to all around Him." [Psalms 89:8] Thus through writing the letters in their completeness lishmah — through this all three roots above are completed: for through the writing of the letters, emunah is drawn; through the completeness of the letters, anavah is drawn; and through writing lishmah, yirah is drawn. And through these three roots, the holy tree grows and is completed — which is emes — which is the general principle of the Sefer Torah — Toras Emes — which is built and erected from the writing of the letters in their completeness lishmah — which is the bechinas tree — the bechinas Aytz Chaim — that grows from the three roots above, as above. And therefore through writing the Sefer Torah one draws upon oneself the holiness of the tree above — which is the bechinas Aytz Chaim above space — and through this one sanctifies the makom until one merits to ascend to the bechinas l'ma'alah min ha'makom — which is the essential completeness for which we came into the world, as above. And therefore every individual must write the Sefer Torah for himself — or at minimum correct a letter in it — for he himself must sanctify his own place wherever he is — by drawing and binding the letters of the Torah to himself in the bechinas makom — in order to elevate the makom to the bechinas l'ma'alah min ha'makom — in order to merit to ascend to the tree above, as above. And therefore all the holy writings are written only upon the hides of pure domesticated animals, wild animals, and birds. For it is known that since the sin of the first Man (Adam ha'Rishon), the Torah became clothed in physical garments — in the bechinas katanos or [garments of skin] — as stated in all the holy books. For before the sin the person could attain the Torah in its inwardness — in the bechinas katanos ohr [garments of light] with an Aleph — but after the sin, as it were, the person's mind became materialized to the point that he can only attain the Torah through physical garments — the bechinas katanos or [garments of skin with an Ayin]. And from there comes forgetfulness — for the essential cause of forgetfulness is due to physicality — for spirituality does not occupy space, but physicality occupies space, and then there is forgetfulness, for one does not have enough room in one's mind to grasp everything. As all this is explained in Torah 110 on the verse: "This Sefer Torah shall not depart from your mouth" [Joshua 1:8] — the word לא ימוש from the language of mamashus [tangibility/solidity] — for the essential forgetfulness is due to tangibility and physicality that occupy space — see there. And from then onward all places became materialized — until they became very distant from the bechinas me'at machzik es ha'merubeh — all the more so from the bechinas l'ma'alah min ha'makom entirely. For at first the person dwelled in Gan Eden where the Aytz Chaim was located — as it is written: "and the Tree of Life in the midst of the Garden" [Genesis 2:9] — which is the bechinas aforementioned tree — the bechinas inner dimension of the Torah that is entirely above space. And Adam was holy and his mind was pure and very spiritual, and he dwelled in a holy and pure place — in Gan Eden. Therefore, had he not eaten from the Tree of Knowledge, he could have elevated in his lifetime all the places and included them in the bechinas l'ma'alah min ha'makom — which is the Aytz Chaim that was close to him there. But through his sin he was expelled from Gan Eden and descended into the physicality of place. And even the Torah was obliged — for his benefit — to clothe itself in physical garments — the bechinas katanos or — so that he would have some grasp of it. And then he became distanced from the Aytz Chaim — from the bechinas l'ma'alah min ha'makom — as it is written: "And Hashem G-d made for Adam and his wife garments of skin (katanos or) and clothed them" [Genesis 3:21] — which alludes to the garments of the Torah that became clothed in the bechinas katanos or [skin-garments] — as stated and as above. And immediately afterward the Torah relates how he was expelled from Gan Eden so that he not touch the Aytz Chaim, as it is written immediately: "And Hashem G-d said — Behold, the man, etc. — and Hashem G-d sent him away from Gan Eden to work the earth, etc. — and He drove out the Man, and placed the Keruvim east of Gan Eden and the flame of the revolving sword, to guard the path of the Aytz Chaim." [Genesis 3:22–24] For this and that are intertwined — for he became distanced from holiness, from the bechinas l'ma'alah min ha'makom — and even the Torah clothed itself in the bechinas katanos or — the bechinas physicality, the bechinas makom. And therefore he was distanced from Gan Eden — from the Aytz Chaim that is above space. And therefore now we must specifically write the Torah upon hide specifically — in order to bring the Torah into the bechinas makom specifically, as explained above regarding the essence of writing the Sefer Torah, as above. And we must write it upon hide specifically — which is the bechinas katanos or — the essential bechinas makom, as above. For all this is the bechinas "the judgment is sweetened only at its root" — for specifically through writing the Torah upon hide — bringing [the Torah into the bechinas makom]…