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For it is explained in the aforementioned Torah that the main sustaining of the four y'sodos is through the y'sod hapashut [the simple element] — which is the aspect of the "tzaddik y'sod olam" [the righteous one, foundation of the world]. Which is the aspect of the river going out from Eden to water the garden, "and from there it divides and becomes four heads" (B'raishis 2:10) — which are the four y'sodos, etc.; see there. And as is brought from this above; see there. For the main coming-into-being of the entire world and its fullness is from the four y'sodos — fire, wind, water, earth. For Hashem Yisbarach created the four y'sodos, and from them He compounded and blended the entire world and its fullness — which are domeim [mineral], tzomei'ach [vegetable], chai [animal], m'dabeir [human]. And in each one all the four y'sodos are mixed. Only that in domeim the main element is the aspect of earth, and in it are included the rest. And tzomei'ach — its main element is in the aspect of water, etc. But each one is comprised of all of them, as all of this is brought in the s'farim. And the main sustaining of all the things that came into being from the four y'sodos is through the order of the compounding — that they were blended and compounded in equal measure, as is fitting for that thing. For the four y'sodos — each one is very different from its fellow. For earth is very different from wind and air, and fire from water, and so all of them. Only that Hashem Yisbarach, in His wondrous wisdom, created them with such wisdom that they can mix and blend with each other — until from them all the things in the world come into being, and they are sustained and live for all the time of their existence — until the time arrives that they are consumed. And then they return and the four y'sodos separate, each one to its place. And this is the main aspect of death and consumption and loss of all things, as is known. And therefore Hashem Yisbarach created intermediary forces between the four y'sodos — so that they could blend with each other. For earth is cold and dry, and water that is adjacent to it is cold and moist, and it has a connection with earth through the fact that both are cold. And likewise water is cold and moist, and wind is moist and warm, etc., as is explained in the s'farim. It emerges that the main sustaining of all the things in the world that came into being from the four y'sodos — their main sustaining is through the connection and the compounding of them, when they are blended in equal measure as is fitting for that thing. Therefore the main sustaining of the entire world and its fullness is through the aspect of the y'sod hapashut — which is the "tzaddik y'sod olam." For he gives life and sustains them all. For from him they are all drawn. And he connects them and compounds them and blends them together in equal measure, and makes peace among them — through which is the main sustaining of all things, as above. For because he is in the aspect of the y'sod hapashut — which is simple in the ultimate simplicity, without any change at all — therefore he can connect them all and include them together, to blend them in equal measure and to make peace among them. Even though they are very different, each one from its fellow, and their forces are opposite from each other — nevertheless, since in truth all their different forces are drawn from the y'sod hapashut, in which there is no change, and there is the root of all the four y'sodos with all their forces — therefore he illuminates in them and draws into them the power of his simplicity. And through this he makes peace among them and blends them in equal measure. And this is the main sustaining of all the things in the world. For as long as the four y'sodos are connected together in some thing and are conducted in equal measure, then there is sustaining and vitality for that thing. But when the order among them is disrupted and one y'sod overpowers its fellow — from this they are ruined and corrupted and consumed. For consumption is the separation of the four y'sodos, as above. And therefore all the illnesses in a person come through the dispute of the four y'sodos — that they are not conducted in equal measure, chas v'shalom, and one y'sod overpowers its fellow, as is known. And as is brought from this in the words of Adoneinu Morainu v'Rabbainu, zichrono livrachah. It emerges that the main sustaining of all the things in the world is through the shalom that is made through the tzaddik y'sod olam — who is the aspect of the "b'ris shalom" [covenant of peace] — who is the aspect of the y'sod hapashut, as above. And therefore HaKadosh Baruch Hu did not find a vessel that holds brachah for Yisroel except shalom (Uktzin 3:12). For even in the physical, the main sustaining of all things that came into being from the four y'sodos is through shalom — meaning, through the fact that the y'sodos are conducted in equal measure, and no one goes beyond its border, and none overpowers against its fellow. And this is accomplished through the tzaddik y'sod olam, etc. — through whom is the main shalom, as above. All the more so in the spiritual, regarding the midos that are drawn from the four y'sodos. And every midah is comprised of all of them. And one needs to know how to conduct oneself in every midah — to refine the good from it and to remove the evil. And certainly it is impossible to know how to conduct oneself in all the midos except through the true tzaddik — who is the aspect of the y'sod hapashut, who is the aspect of the river going out from Eden, etc. — who waters the garden: "da Oraysa" [this is the Torah], which is comprised of all the midos. For it is impossible to know how to conduct oneself in all the midos — which are the totality of the entire Torah, which is our life and the vitality of all the things in the world — except through the tzaddik y'sod olam. Who is the y'sod of all the midos that are drawn from the four y'sodos. Who knows how to blend them and to connect them and to make peace among them — to refine from each and every midah the good from them, and to conduct oneself in them in equal measure. Everything in its time and in its season, in a manner that one should be sustained and live a true life according to the Torah. And this is the main vitality of all the worlds that are comprised of the four y'sodos. For also the upper worlds are in the aspect of the four y'sodos — which are the aspect of the four letters of the Name. As is brought in the Writings [of the Ari z"l] — that the four worlds of ABY"A (Atzilus, B'ri'ah, Y'tzirah, Asiyah) are the aspect of the root of the four y'sodos, whose root is the four letters of the Name; see there. Therefore one needs to seek and to pray and to beseech greatly before Hashem Yisbarach that we should merit to draw close to the true rosh bayis. For the world in general is like a house, whose main sustaining is when it has a head — meaning, a rosh bayis, the aspect of a ba'al habayis — who should conduct the house and all that is in it properly, to arrange everything in its proper place, and to oversee the tikkun of the house and all that is in it. And likewise every individual person is the aspect of a small world — the aspect of a house. And he needs to have a head — the aspect of a ba'al habayis — who should lead him properly in the physical and the spiritual. Who should know how to lead all the four y'sodos — from which are all the midos — to lead and to arrange everything properly, in equal measure, in a manner that everything should be conducted according to the Torah, which is our life. Through which everything is sustained, as above. And therefore machlokes is greatly hated — especially when one disputes, chas v'shalom, against the true tzaddik and the worthy ones of the generation. For according to the machlokes that one has with his fellow, so there is a separation between the four y'sodos. For the shalom among them is ruined through the machlokes that is aroused among people. For every person has a hold in a specific letter and in a specific midah and in a particular y'sod. Even though every person is comprised of all the four y'sodos and of all the midos — nevertheless his main hold is in a particular y'sod and in a specific midah. And therefore there are great differences in the natures of people and in their midos. For one is, relative to his fellow, the aspect of fire, and his fellow, the aspect of water, is against him. And there needs to be shalom among them. For the main shalom is between two opposites (as Adoneinu Morainu v'Rabbainu, zichrono livrachah, wrote elsewhere). But when machlokes is aroused between them, chas v'shalom, then machlokes is aroused in the roots of the y'sodos in which they are held. And when machlokes is made between the y'sodos — from this come, chas v'shalom, all the destructions and all the illnesses, chas v'shalom, etc., Rachmana litzlan. For everything is according to the separation of the four y'sodos, chas v'shalom. For when the four y'sodos are not conducted in equal measure, chas v'shalom — then they are adversaries to each other, and each one becomes a boundary to its fellow. For the fire overpowers against the water, and the water against the fire, and so the rest. And from this come all the destructions and all the troubles, chas v'shalom. And this is the aspect of the churban of the Beis HaMikdash — that the m'oray aish [lights of fire] overpowered against the m'oray or [lights of light] and destroyed the Beis HaMikdash. And everything was through the fact that they blemished the four y'sodos through their midos and their evil desires. And the main thing was through machlokes — and especially that they disputed against the true tzaddikim. And as Chazal said (Shabbos 119b): "Yerushalayim was not destroyed until the small and the great were equated in it, and they disgraced talmiday chachamim," etc. And they also said that the main churban of the second Beis was through sinas chinam [baseless hatred]. For through hatred and machlokes — especially when they dispute against the true tzaddikim, from whom is the main connection and compounding of the four y'sodos, which is the main sustaining of everything, as above — when they dispute against them, then machlokes is made among the four y'sodos, and they become adversaries to each other. And from this come all the destructions, chas v'shalom. And through this the Beis HaMikdash was destroyed — in the aspect of "vayatzeis aish b'Tziyon vatochal y'sodoseha" ["And He kindled a fire in Tziyon and it consumed its foundations"] (Eichah 4:11), as is brought in the aforementioned Torah. For the Beis HaMikdash is the aspect of "eyes" — the aspect of the totality of the four y'sodos — that need to receive vitality from the rosh bayis, that the head should illumine to the house. Meaning, that the tzaddik who is the aspect of the head, who is the aspect of the m'oray or, should illumine to the Beis HaMikdash — which is the aspect of the totality of the four y'sodos. And then the house is on its foundation, and the entire world and its fullness is conducted with shalom, properly and in order. But when they disputed with each other — and especially when they disputed against the head, as it is written: "Vayihyu mal'ivim b'mal'achay Elokim," etc. ["And they mocked the messengers of G-d"] (Divray HaYamim II 36:16) — through this the head was distanced and concealed from the house. And the flow of the river going out from Eden — which is the aspect of the y'sod hapashut — was not drawn into the four heads. And then machlokes was made among the four y'sodos, and they became adversaries to each other, and each one overpowered its fellow. And from this the Beis HaMikdash was destroyed. And from this come all the destructions and all the troubles, chas v'shalom, as above. And this is the aspect of: "Kol rod'feha hisiguha bain ham'tzarim" ["All her pursuers overtook her between the boundaries"] (Eichah 1:3) — "bain ham'tzarim" specifically. For through the m'tzarim — meaning, that there was no shalom among the four y'sodos and they became adversaries to each other — through this "all her pursuers overtook her." For from this was the main churban, as above. For then the "ananin dim'chasyan al aynin" [clouds that cover the eyes] overpowered — which are Eisav and Yishmael, who are the main adversaries of the k'dushah. And therefore Edom — who is the main one, and this long galus is called by his name — therefore he stands at the boundary of Eretz Yisroel. For he is the main boundary of the k'dushah — which is the aspect of the k'dushah of Eretz Yisroel. And his overpowering, chas v'shalom, is when machlokes is made, chas v'shalom, and m'tzarim are made among the four y'sodos, and they overpower one against another. And the main thing is through disputing against the tzaddik the rosh bayis — who is the aspect of the m'oray or. For then, chas v'shalom, the m'oray aish overpower — which is the blemish and the corruption of the four y'sodos, which are the aspect of the "eyes." And this is the aspect of Eisav and Yishmael, who are the adversaries of the k'dushah, who are the aspect of the "ananin dim'chasyan al aynin." They are the ones who destroyed the Beis HaMikdash. For the main churban was through this, as above. And therefore Chazal said: "Whoever delights in the Shabbos is given an inheritance without boundaries" (Shabbos 118a). For Shabbos is the aspect of the tzaddik the rosh bayis, as is explained there in the aforementioned Torah. And therefore through Shabbos the m'tzarim are nullified. For through the tzaddik the rosh bayis — the aspect of Shabbos — the y'sod hapashut is drawn, which makes shalom among all the four y'sodos, that they should be conducted in equal measure and should not be adversaries to each other, as above. And according to the nullification of the m'tzarim among the four y'sodos, so too the m'tzarim of the borders of the k'dushah are nullified. And they are all nullified — to widen the border of k'dushah, to magnify the Name of Hashem, which is the root of the four y'sodos. As will be in the future, when will be fulfilled: "Ufaratzta yamah vakeidmah v'tzafonah umizrachah" ["And you shall burst forth westward and eastward and northward and southward"] (B'raishis 28:14) — which is the aspect of the inheritance of Yaakov, who kept the Shabbos — which is without boundaries. For the four directions of the world are the aspect of the four y'sodos, whose root is the four letters of the Name, as is known. And when the four y'sodos are rectified through the true tzaddik — who is the aspect of Shabbos — meaning, that one merits to purify and to sanctify oneself properly in all the midos and the desires that are drawn from the four y'sodos — then one rules over all the four directions, which are the aspect of the four y'sodos. For he has no boundary or obstacle. For he merited shalom through the rosh bayis, who makes shalom among all — among all the four y'sodos that comprise the world and its fullness, as above. And therefore Chazal cautioned regarding dina d'var matzra — not to purchase a field at the boundary of one's fellow, if his fellow wants it. For one needs to strive with all one's might to diminish the m'tzarim — in order to widen the border of k'dushah. For the more the border of each person of Yisroel is widened and the boundary diminished, so too the boundary among the four y'sodos is diminished, and shalom is drawn among them. Meaning, that the illumination of the y'sod hapashut — who is the rosh bayis — is drawn upon them. Through which is the main vitality and sustaining of the entire world and its fullness, in the physical and the spiritual, as above.

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