To draw peace in the world

Torah Fourteen — יד לְהַמְשִׁיךְ שָׁלוֹם בָּעוֹלָם "Sound the shofar on the new month, at the concealment, for our festival-day…" [Psalms 81:4] [In the language of Rabbeinu, of blessed memory] "Sound the shofar on the new month, at the concealment [בַּכֶּסֶא], for our festival-day." [Psalms 81:4] — The verse decoded word by word at the close of this Torah. 📜 Compiler's Note — Structure of This Torah Section 12 through section 11 [i.e., sections 1–11 as numbered] — these are in the language of Rabbeinu, of blessed memory. That is: section 12 was delivered by Rabbeinu first, in a separate session; sections 1–11 were then delivered and added. Section 13 is appended below section 12 and likewise belongs above. The final Yesod ha'Inyan [Foundation of the Matter] is also in Rabbeinu's own language.

Drawing Down Peace — Elevating Kavod to Its Root in Yirah To draw down peace in the world [לְהַמְשִׁיךְ שָׁלוֹם בָּעוֹלָם] — one must elevate the honor [kavod] of the Holy Blessed One to its root [לְהַעֲלוֹת כְּבוֹד הַקָּדוֹשׁ בָּרוּךְ הוּא לְשָׁרְשׁוֹ] — that is, to yirah [fear / awe of G-d]. As the verse states: "To fear the glorious Name [לְיִרְאָה אֶת הַשֵּׁם הַנִּכְבָּד]" [Deuteronomy 28:58] — the kavod [glorious / honored Name] has its root in yirah [fear / awe]. · · ·

Drawing Down Peace — Elevating Kavod to Its Root in Yirah

Kavod Is Elevated Through Toras Chesed — The Torah of Kindness And it is impossible to elevate the kavod except through Toras chesed [the Torah of kindness]. "And a Torah of kindness [וְתוֹרַת חֶסֶד]" — our Sages of blessed memory said [Sukkah 49b]: this is one who learns Torah in order to teach it to others [הַלּוֹמֵד תּוֹרָה עַל מְנָת לְלַמְּדָהּ]. For this is the essential kavod — as brought in the Zohar [Yisro 69b]: 🔵 Zohar — The Glory of Hashem Is Elevated When Outsiders Draw Near "B'sha'ata d'she'ar akum atayan v'odan l'Kudsha Brich Hu — k'dein is'talak v'is'yakar shema d'Kudsha Brich Hu eila v'tata — k'mo gabei Yisro: b'sha'ata d'amar Yisro: 'Atah yadati ki gadol Hashem mikol ha'Elohim' — k'dein is'talak v'is'yakar shema d'Kudsha Brich Hu."

"At the time when the other nations come and acknowledge the Holy Blessed One — then the Name of the Holy Blessed One is elevated and glorified above and below. As with Yisro: at the time that Yisro said: 'Now I know that Hashem is greater than all the gods' — then the Name of the Holy Blessed One was elevated and glorified." It follows [נִמְצָא] — this is His honor: when human beings who are outside the holiness [מִחוּץ לַקְּדֻשָּׁה] draw themselves inside the holiness [לִפְנִים מֵהַקְּדֻשָּׁה] — whether they are converts [גֵּרִים] who convert, or ba'alei teshuvah — who also were formerly on the outside [שֶׁגַּם הֵם הָיוּ מִבַּחוּץ] — and when they draw near and bring them [the outsiders] inside [וּכְשֶׁמְּקָרְבִין וּמַכְנִיסִין אוֹתָם לִפְנִים] — this is His honor. And now the kavod is in exile [בַּגָּלוּת] — for the essential honor is among the nations of the world — and we, the children of Israel, are lowly [שְׁפָלִים] and despised [נִבְזִים]. But in the future — when His honor will be revealed from within the darkness — as the verse states: "And the glory of Hashem shall be revealed…" [Isaiah 40:5] — for then: "All of them will serve Him with one shoulder" [Zephaniah 3:9] and "The nations will say: 'Come, let us walk in the light of Hashem'" [Zephaniah 2] — and kavod is called light [אוֹר] — as the verse states: "And the earth was illuminated by His glory" [Ezekiel 43:2]. 📗 Verse Attribution — Zephaniah Both verses above come from Zephaniah: "All of them will serve Him with one shoulder" is from chapter 3, verse 9; and "Come, let us walk in the light of Hashem" is cited in the original with the notation שָׁם ב' — "same book, chapter 2" — meaning the Book of Zephaniah, chapter 2. [Note: the verse "lchu v'neilchah b'or Hashem" appears in Isaiah 2:5 in a parallel form, but the original text here points to Zephaniah.]

Why Torah Scholars' Sons Are Not Always Torah Scholars — Blessing the Beginning

The Measure of Kavod's Elevation — Honoring Those Who Fear Hashem And each person, according to his own level [לְפִי בְּחִינָתוֹ], can know [יָכוֹל לֵידַע] the degree of elevation of kavod to its root in yirah — according to the honor he gives to those who fear Hashem [יִרְאֵי הַשֵּׁם] — so has the kavod risen to its root. For there [שָׁם] — in that very place — is the root of kavod — in the aspect of: "And those who fear Hashem — He [kavod] honors [וְאֶת יִרְאֵי ה' יְכַבֵּד]" [Psalms 15:4]. For as long as the kavod is in exile — each person according to his level belittles [מְזַלְזֵל] those who fear Hashem. And each person according to his degree of rectification [תִּקּוּנוֹ] of the kavod — so does he honor those who fear Hashem. · · ·

Why Torah Scholars' Sons Are Not Always Torah Scholars — Blessing the Beginning And this is what our Sages of blessed memory said [Nedarim 81b]: "Why do the sons of Torah scholars generally not produce Torah scholars? Because they did not first bless the Torah [שֶׁלֹּא בֵּרְכוּ בַּתּוֹרָה תְּחִלָּה]." For every person — and particularly a Torah scholar — must bless and illuminate through his Torah study in the root of the souls — that is, in the thought [מַחֲשָׁבָה] — which is the beginning [תְּחִלָּה] — for there [שָׁם] is our root. For Yisrael arose in thought first. It follows [נִמְצָא]: when he brings illumination and blessing into the beginning of thought — and through him [עַל יָדוֹ] the souls sparkle and are blessed — then when he draws down a soul for his son, he certainly [בְּוַדַּאי] draws down a clear and pure soul [נְשָׁמָה בְּהִירָה וְזַכָּה] — and through this, his son will also be a Torah scholar. But when he does not illuminate and bless the beginning through his learning — then when he draws down a soul for his son, the soul is in the aspect of: "I am sleeping [אֲנִי יְשֵׁנָה]" [Song of Songs 5:2] — and it does not illuminate. Because of this [מִפְּנֵי זֶה], his son will not be a Torah scholar. And this is the meaning of "they did not first bless the Torah" — that is, [they did not illuminate] the root of the souls — in the aspect of Yisrael arose in thought first. · · ·

Torah Is Only Merited Through Humility — Four Aspects of Lowliness — The Re'em And a person merits Torah only [אֶלָּא] through shiflus [humility / lowliness] — as our Sages said [Eruvin 54]: "And from the wilderness — a gift [וּמִמִּדְבָּר מַתָּנָה]" — [reading it as:] through making oneself like the wilderness [ownerless, humble] — [one merits] the gift [of Torah]. That he should break [שֶׁיְּשַׁבֵּר] his pride through four aspects of lowliness [מֵאַרְבַּע בְּחִינוֹת שִׁפְלוּת]: 📗 The Four Aspects of Humility For a person must make himself small [לְהַקְטִין אֶת עַצְמוֹ]: 1. Before those who are greater than him [לִפְנֵי גְּדוֹלִים מִמֶּנּוּ]. 2. Before people who are of his own worth and standing [לִפְנֵי בְּנֵי אָדָם כְּעֶרְכּוֹ].

3. Before those who are smaller than him [לִפְנֵי קְטַנִּים מִמֶּנּוּ]. 4. And sometimes — when he himself is the smallest of the small [קָטָן שֶׁבִּקְּטַנִּים] — he must make himself small even relative to his own level [כְּנֶגֶד מַדְרֵגַת עַצְמוֹ] — imagining [וִידַמֶּה] in his own eyes that he has not yet arrived at the level he is actually on. In the aspect of: "Let each man remain beneath himself [שְׁבוּ אִישׁ תַּחְתָּיו]" [Exodus 16:29] — each person should sit below himself — envisioning himself as being beneath his own actual station. And this is what Rabbah bar bar Chanah said: 📜 The Story — Full Aramaic and Translation "L'didi chazei li urzila bar yoma — dahavei k'Har Tabor. V'Har Tabor kama havei? Arba'ah parsei. Tlas parsei. U'vei marbaʿta d'reishei — parsa u'falga. Rama kufta — sakra l'Yardena." "I myself saw a urzila [re'em — wild ox] that was a day-old calf [bar yoma] — and it was as large as Mount Tabor. And how large is Mount Tabor? Four parsa. Three parsa [for its neck]. And the resting-place of its head [when it lay down] — a parsa and a half. It discharged its dung [rama kufta] — and it dammed up the Jordan [sakra l'Yardena]." 📜 Rashbam's Explanation — Term by Term Urzila bar yoma — a re'em [wild ox], a day-old calf, born that very day — and already that large. K'Har Tabor — as large as Mount Tabor.

Bei marbaʿta d'reishei — the place where its head rested when it lay on the ground. Rama kufta — it discharged its waste [dung]. Sakra l'Yardena — it temporarily dammed up the Jordan — until the waters dissolved it little by little. 📜 Decoding Urzila — Honor in Exile Urzila bar yoma — this is the aspect of kavod that is among the nations [שֶׁהוּא בָּעַכּוּ"ם] — in a state of degradation [בְּזִּלוּתָא]: אוּר זִילָא — or zila — the degraded light — in the aspect of kavod [honor], as the verse states: "And the earth was illuminated by His glory" [Ezekiel 43:2]. The or [light] of kavod — but currently in the state of zilusa [degradation / exile]. Bar yoma — son of the day / day-old — for the kavod will only be revealed with the coming of our Mashiach. And it is written regarding him: "When will he come?" — "Today — if you hearken to His voice [הַיּוֹם אִם בְּקֹלוֹ תִשְׁמָעוּ]" — as our Sages said [Sanhedrin 98]. Every single day the kavod is ready to emerge from its degradation — it is bar yoma — a child of today — waiting for this very day.

V'havei k'Har Tabor — and it was as large as Mount Tabor — for he saw that the elevation of the kavod depends upon a person's breaking of his pride [הַעֲלָאַת הַכָּבוֹד תָּלוּי בָּזֶה שֶׁאָדָם מְשַׁבֵּר גַּאֲוָתוֹ] — according to the degree of the breaking of one's pride — so is the elevation of the kavod. For His kavod is elevated through Torah [as above] — and a person merits Torah only through humility [as above]. 📜 Decoding Each Measurement of Har Tabor הַר — har — mountain = the language of gadlus [greatness / pride] — as the verse states: "You established my mountain [הַרְרִי] with strength" [Psalms 30:8]. תָּבוֹר — Tabor = the language of shevirah [breaking] — the breaking of pride. Mount Tabor — four parsa: these are the four aspects of humility above — one must make himself small before tzaddikim [the righteous / those greater], before beinonim [middle-level people / those of equal standing], before resha'im [the wicked / those considered lesser] — and before his own level [even imagining himself to be below his actual station]. Its neck — three parsa [mashka d'tzav'areih tlas parsei]: this is the aspect of the three things through which people typically aggrandize themselves — and one must guard himself from them. As the verse states: "Let not the wise man glory in his wisdom, let not the mighty man glory in his might, let not the wealthy man glory in his wealth" [Jeremiah 9:22] — and these are the three aspects: wise [חָכָם], mighty [גִּבּוֹר], wealthy [עָשִׁיר]. And gadlus [pride] is called the "stretch of the neck" [מַשְׁכָא דְּצַוָּארָא] — in the aspect of the verse: "They speak with an insolent-hardened neck [תְּדַבְּרוּ בְצַוָּאר עָתָק]" [Psalms 75:6] — atak [hardened / insolent] — pride that has become entrenched. The resting-place of its head — a parsa and a half [bei marbaʿta d'reishei parsa u'falga]: this is the aspect of the zivug [union] that is made [הַנַּעֲשֶׂה] at the beginning of thought [בְּרֵאשִׁית הַמַּחֲשָׁבָה]. Marbaʿta is the language of zivug — as the verse states: "My path and my lying-down [אָרְחִי וְרִבְעִי]" [Psalms 139:3]. And through this zivug — this union at the head/beginning of thought — there is made a parsa and a half: Parsa shleimah [complete parsa] — this alludes to the drawing down of souls for their children [הַמְשָׁכַת הַנְּשָׁמוֹת לִבְנֵיהֶם] — the souls that Torah scholars draw down for their sons — clear, pure, luminous souls with no barriers separating them from holiness.

Palga [half] — this alludes to the sparkling [הִתְנוֹצְצוּת] by which the souls sparkle, illuminate, and awaken the sinners of Israel to teshuvah — and give birth to [מוֹלִידִין] the souls of converts. These are called palga [half] — because they are still very far from holiness — and they can encounter many obstacles [מְנִיעוֹת רַבּוֹת] — and they require much toil [יְגִיעוֹת רַבּוֹת] in order to strip from them the soiled garments that were placed upon them [שֶׁהִלְבִּישׁוּ] — they were dressed in these garments against their will. As the verse states: "Remove the soiled garments [הָסִירוּ הַבְּגָדִים הַצֹּאִים]" [Zechariah 3:4]. For these soiled garments prevent them [מוֹנְעִים אוֹתָם] from returning to the Holy Blessed One — and they interrupt [מַפְסִיקִים] like a river that interrupts — one cannot walk through that river. They must cast off the soiled garments — and this is: "Rama kufta — sakra l'Yardena" — it discharged its dung — and dammed up the Jordan: through stripping and casting off [מַפְשִׁיטִין וּמַשְׁלִיכִין] from themselves the soiled garments — all the obstacles and barriers-of-separation between them and holiness are nullified [נִתְבַּטְּלִים כָּל הַמְּנִיעוֹת וְהַמָּסַכִים הַמַּבְדִּילִים בֵּינָם לְבֵין הַקְּדֻשָּׁה] — and this is: "dammed up the Jordan" — for the Jordan separates between the holiness of the Land of Israel and outside the Land [חוּץ לָאָרֶץ] — and casting off the soiled garments dams and removes that separation. And for this reason they are called palga [half] — because they still need to cast off the soiled garments to remove the barriers-of-separation, the obstacles, and the curtains that separate between them and the holiness. But the souls that Torah scholars draw down for their sons — as above — these are called parsa shleimah — for they have no curtains of separation [מָסַכִּים הַמַּבְדִּילִים] — their souls are clear and pure from the very start. And this: "And you shall honor it [וְכִבַּדְתּוֹ]" [Isaiah 58:13] — "honor Him with clean garments [כַּבְּדֵהוּ בִּכְסוּת נָקִי]" — as our Sages expounded on the verse: "And to the Holy of Hashem — honored [וְלִקְדֹשׁ ה' מְכֻבָּד]" [Shabbos 119] — "honor Him with clean garments" — that is, to cast off the soiled garments. For this is the essential honor of Hashem Yisborach — "If you draw out the precious from the vile" — to bring people back in teshuvah and to draw down the souls of converts. And converts who convert come under the wings of the Shechinah [תַּחַת כַּנְפֵי הַשְּׁכִינָה] — and for this reason a convert is called a ger tzedek [righteous convert] [as brought in the Introduction to the Zohar, page 6]. And this is what is brought in the Zohar [Yisro, Ra'aya Mehemna 93b]: "Clean garment — this is the wings of the mitzvah [כַּנְפֵי מִצְוָה]" — that is, the Shechinah which is called mitzvah — in the aspect of: "All Your commandments are righteousness [כָּל מִצְוֹתֶיךָ צֶדֶק]" [Psalms 119:172]. And this is: "And you shall honor it" — for this is the essential honor — that he brings converts under the wings of the Shechinah, as above.

The Chanukah Candle — The Slanderer — The End of Commerce

[Belongs Above] — Honor of Yirei Hashem — No Cure for His Wound — Illness and Dispute

Yesod ha'Inyan — The Foundation of the Matter

The Honor Must Come From the Heart And the essential thing [עִקַּר הַדָּבָר] is that he honor those who fear Hashem with a whole heart [בְּלֵב שָׁלֵם] — as our Sages said [Kiddushin 32b]: "A matter that is entrusted to the heart [דָּבָר הַמָּסוּר לַלֵּב] — it is written regarding it: 'And you shall fear your G-d [וְיָרֵאתָ מֵאֱלֹקֶיךָ].'" And there — in the heart [שָׁם] — is where the essential kavod resides — as the verse states: "With their lips they honored Me — but their heart was far from Me [בִּשְׂפָתָיו כִּבְּדוּנִי וְלִבּוֹ רִחַק מִמֶּנִּי]" [Isaiah 29:13]. Honor of the lips without the heart is not true kavod. The kavod must live in the hidden heart. · · ·

"And you shall be for Me a kingdom of priests and a holy nation, etc." [Exodus 19:6] — and: "These are the words which you shall speak to the children of Israel." [Exodus 19:6]

When Kavod Returns to Yirah — Two Kinds of Peace — Prayer When one returns the kavod to its root — that is, to yirah as above — then the flaws of yirah [פִּגְמֵי הַיִּרְאָה] are repaired — and then one merits peace [shalom]. And there are two kinds of peace [שְׁנֵי מִינֵי שָׁלוֹם]: 📗 Two Kinds of Peace 1. Peace within oneself [שָׁלוֹם בַּעֲצָמָיו] — for first [תְּחִלָּה], a person must see to it [לִרְאוֹת] that there be peace within himself — for sometimes there is no peace within, as the verse states: "There is no peace in my bones because of my sin [אֵין שָׁלוֹם בַּעֲצָמַי מִפְּנֵי חַטָּאתִי]" [Psalms 38:4]. And through yirah one merits peace within oneself — as brought in the Zohar: "B'atra d'is dichila — tamman tishkach shleimta" — "In the place where there is fear — there will completeness / peace be found." As the verse states: "For there is nothing lacking for those who fear Him [כִּי אֵין מַחְסוֹר לִירֵאָיו]" [Psalms 34:10]. For the essential prayer comes through yirah — in the aspect of: "A woman who fears Hashem — she [הִיא] shall be praised [תִתְהַלָּל]" [Proverbs 31:30] — the hi [she, specifically] is emphatic. For prayer is in place of sacrifice [Shulchan Aruch, Orach Chaim, section 98, law 4] — and regarding sacrifice it is written: "Anyone with a blemish in him shall not draw near [כָּל אֲשֶׁר בּוֹ מוּם לֹא יִקְרַב]" [Leviticus 21:18] — and when he has no blemish — that is, when he is in the place where there is fear — then he shall draw near to perform his service in completeness [לַעֲבֹד עֲבוֹדָתוֹ תַּמָּה]. And this is what is written about Channah [I Samuel 1:13]: "And Channah was speaking to her heart [וְחַנָּה מְדַבֶּרֶת עַל לִבָּהּ]" — through yirah she merited prayer — for the essential yirah is in the heart, as above. 2. Universal peace [שָׁלוֹם הַכְּלָלִי] — the completeness of all the worlds [שְׁלֵמוּת הָעוֹלָמוֹת] — for on this account prayer is called korban [sacrifice] — on account of the drawing-near [קֵרוּב] — for korban comes from the root karav [to draw near] — drawing the worlds to their completeness [לִשְׁלֵמוּתָן]. And through prayer, one merits the universal peace. · · ·

Rabbah bar bar Chanah — Where the Earth and Sky Kiss — Decoded

And this is what Rabbah bar bar Chanah said: 📜 The Story — Full Aramaic and Translation

"Amar li hahu tay'a: ta v'achavei lach heichai d'nashkei ar'a u'rekia bahadei. Azli v'chazai — d'avid kavei kavei. Shaklist l'salta'i v'anachtiha b'chavta d'rekia. Bahadi d'mtzaleinan ba'uta — v'la ashkachtiha. Amrei: ika ganvei hacha? Amar li: galgala d'rekia hu d'hadar — ntar ad l'machar ki hashta — u'mashkach lah."

"A certain Tai [Arab / Ishmaelite, hahu tay'a] said to me: 'Come [ta] and I will show you [achavei lach] where the earth and the sky kiss each other [heichai d'nashkei ar'a u'rekia bahadei].' We went [azli] and saw [chazai] — that it was made with windows upon windows [d'avid kavei kavei]. I lifted my bread-basket [shaklist l'salta'i] and set it in the window of the sky [anachtiha b'chavta d'rekia]. While I was praying my prayer [bahadi d'mtzaleinan ba'uta] — I could not find it [v'la ashkachtiha]. I said: 'Are there thieves here [ika ganvei hacha]?' He said to me: 'It is the celestial sphere [galgala d'rekia] that turns [d'hadar] — wait [ntar] until tomorrow at this same time [ki hashta] — and you will find it [u'mashkach lah].'" 📜 Rashbam's Explanation "Heichai d'nashkei ar'a u'rekia" — there was a high place there where earth and sky came together and kissed one another — this is not the edge of the world, for the world's journey is five hundred years, and the Land of Israel is its center, as it is written: "Dwellers on the navel of the earth" — and that is the location of Rabbah bar bar Chanah. Salta'i — my bread-basket. But when he judges himself — and when there is judgment below — there is no judgment above. And the yirah does not become clothed in any thing to arouse the person [אֵין הַיִּרְאָה מִתְלַבֵּשׁ בְּשׁוּם דָּבָר לְעוֹרֵר אֶת הָאָדָם], for he himself is already aroused [כִּי הוּא בְּעַצְמוֹ נִתְעוֹרֵר]. D'hadar — it turns [חוֹזֵר] — as we say in Pesachim: the celestial sphere turns [galgal chozer] while the constellations are fixed. Aramaic ImageInner Meaning — Fully Decoded "Heichai d'nashkei ar'a u'rekia bahadei" "Where the earth and sky kiss each other" This is the aspect of peace within oneself [שָׁלוֹם בַּעֲצָמָיו]: Through this: "I will show him the salvation of G-d [אַרְאֶנּוּ בְּיֵשַׁע אֱלֹקִים]" — this is the aspect of yirah — as it is written : "Fear G-d [אֶת הָאֱלֹקִים יְרָא]." אַרְעָא [ar'a — earth] = the aspect of the body. רְקִיעָא [rekia — sky] = the aspect of the soul — as the verse states: "He calls to the heavens above [יִקְרָא אֶל הַשָּׁמַיִם מֵעָל]" [Psalms 50:4] — this refers to the soul; "and to the earth [וְאֶל הָאָרֶץ]" — this is the body [Sanhedrin 91b]. And the root of yirah is da'as [knowledge/divine awareness] — as it is written in the Etz Chaim that the Mantzpach letters [מַנְצְפַּ"ךְ] are in the da'as of Ze'ir Anpin [בְּדַעַת דִּזְעֵיר אַנְפִּין]. As it is written : "Then you will understand the fear of Hashem, and the knowledge of G-d you will find [אָז תָּבִין יִרְאַת ה' וְדַעַת אֱלֹקִים תִּמְצָא]." When there is peace between them — between body and soul — they kiss — they make contact in harmony — bahadei [together, each with the other]. And through this: "D'avid kavei kavei" "It was made with windows upon windows" Through this peace between body and soul — prayer is made [נַעֲשֶׂה תְּפִלָּה] — in the aspect of: "And windows [כַוִּין] were open for him in his upper chamber [בְּעִלִּיתֵהּ]" [Daniel 6:11] — prayer opens windows in the heavenly realms. The kavei kavei [windows upon windows — the doubling] suggests many openings, many channels of prayer. "Shaklist l'salta'i v'anachtiha b'chavta d'rekia" "I lifted my bread-basket and set it in the window of the sky" This is livelihood [פַּרְנָסָה] — as [the image of] one who has bread in his basket [פַּת בְּסַלּוֹ] [Yoma 74b]. For he did not want to engage in any worldly pursuit whatsoever [שׁוּם עֵסֶק] — only for the sake of his soul. And all his prayers were only for the sake of binding his soul [לְקַשֵּׁר נִשְׁמָתוֹ] — not for his body. Even those prayers explicitly stated in the prayer service for bodily needs — such as "Heal us [רְפָאֵינוּ]" and "Bless us [בָּרֵךְ עָלֵינוּ]" and other bodily needs — Rabbah bar bar Chanah's intention was not for his body, but for his soul — he intended the sustenance of his soul [פַּרְנָסַת נִשְׁמָתוֹ] and its healing [רְפוּאָתָהּ]. He lifted [shaklist] the bread-basket [= prayer for bodily needs] and set it [anachtiha] in the window of the sky [= directed it entirely toward the soul]. For when things are repaired in the spiritual dimension — they are automatically [מִמֵּילָא] repaired in the material dimension as well. "Bahadi d'mtzaleinan ba'uta — v'la ashkachtiha" "While I was praying — I could not find it" Afterward [אַחַר כָּךְ], he could not find sufficient livelihood [כְּדֵי פַּרְנָסָתוֹ] — even though he had repaired things in the spiritual realm — even so, the material abundance was not drawn down [לֹא נִמְשַׁךְ] to him. "Ika ganvei hacha?" "Are there thieves here?" He [Rabbah bar bar Chanah] said: there are thieves here — who steal my abundance [שֶׁגּוֹנְבִים הַשֶּׁפַע שֶׁלִּי]. "Galgala d'rekia hu d'hadar" "It is the celestial sphere that turns" The answer: it is the gilgulim [transmigrations] of souls [גִּלְגּוּלִין דְּנִשְׁמָתִין] — it [the sphere / the gilgulim] is the cause [הִיא הַגּוֹרֶמֶת] that the Tzaddik lacks sufficient livelihood — as it is written regarding Rabbi Pedat [Taanis 25a]: "Do you want Me to destroy the world and re-create it perhaps in a moment of [better] sustenance?" [see Tikkun 69, page 100b]. And this: "Make nests [קִנִּים] for the ark" [Genesis 6:14] — it is brought in the Midrash [Bereishis Rabbah 31]: "Just as the nests purify the metzorah — so does your ark purify you." The metzorah is the slanderer who "separates a beloved one [מַפְרִיד אַלּוּף]" [Proverbs 16:28] and separates between a man and his wife — and through this: "he shall dwell alone [בָּדָד יֵשֵׁב]" [Arachin 16b]. And the nests purify him. So too: your ark — that is, the ark / words of prayer [תֵּבַת הַתְּפִלָּה] — for תֵּבָה means both ark and word / letter-combination — repairs the dispute and makes universal peace — peace of all the worlds.