Prayer of Habakkuk

19 - Prayer of Habakkuk Sifra DiTzniusa [Book of Concealment/Modesty]: Prayer of Habakkuk the Prophet on Shig'yonos (-errors) etc.

(Habakkuk 3) It is in the Sifra DiTzniusa, first chapter (Zohar Trumah 176b): As long as there was no maskela (-balance/scale), they did not gaze face to face.

For the world finds it difficult [to understand]: why does one need to travel to the Tzaddik to hear from his mouth — is it not possible to study words of mussar from books? But in truth it is of great benefit, for there is a great difference between hearing from the mouth of the true Tzaddik himself and hearing from another who says it in his name; all the more so when one hears from someone who heard from the one who heard, for it descends each time from level to level, far from the mouth of the Tzaddik. And similarly, between hearing from the mouth of the Tzaddik and studying from a book, the difference is even greater.

Because it is difficult for the world: Why is there a need to travel to the tzadik (-righteous person) to hear from his mouth? Is it not possible to study words of mussar (-ethical teachings) in the books? But in truth, it is a great benefit, because there is a great difference between the one who hears from the mouth of the true tzadik himself and the one who hears from the mouth of another who says in his name, all the more so when one hears from the mouth of one who heard from the mouth of the hearer, because it descends each time from level to level, (becoming) distant from the mouth of the tzadik. And so, between the one who hears from the mouth of the tzadik and the one who studies in the book, it is a difference far greater. Because one needs to purify the face so that every person can see their face in his face, like in a mirror, until, without rebuke and without mussar, his friend immediately regrets his deeds only from what he sees in his faces.

V'nafit v'shafach — "and it spouted and poured." Usya — its nostrils [נְחִירָיו]. Mavrei d'Sura — the rivers [נְהָרוֹת] of Sura [the city of Sura in Babylonia].

Because (the friend) by looking in his faces, he (the friend) sees himself like in a mirror, how his face is sunk in choshech (-darkness). Because great is the precious value of Lushon HaKodesh (-Holy Tongue, original Hebrew) [because] in it the world was created, as our Sages say (Beraishis Rabbah, Parasha 18, cited in Rashi): "For this shall be called eesha (woman), because from eesh (man) was taken this" (Genesis 2:23).

"D'apik reisheh mimmaya" — "who raised its head out of the water" — for it is impossible for the Tzaddik to have his thought continually roaming [מְשׁוֹטֵט תָּמִיד] within the higher wisdoms [בְּחָכְמוֹת עֶלְיוֹנוֹת]. For at times he must go out [לָצֵאת לַחוּץ] to engage in worldly matters [לַעֲסֹק בְּדִבְרֵי הָעוֹלָם] — as our Sages of blessed memory said : "At times the setting-aside of Torah [בִּטּוּלָהּ שֶׁל תּוֹרָה] — this itself is its fulfillment [זוֹ הִיא קִיּוּמָהּ]."

[Rashi says:] lushon (language) falling on lushon (language) [the language of eesha from eesh. From here [we learn] that the world was created in Lushon HaKodesh (Hebrew) {end of Rashi quote].And this is the aspect of Chava (-Eve, who was named that on account of being the mother of all chai - Chava, and in Hebrew, Chava also means to speak), the aspect of: "And night to night yechaveh (-declares/speaks)" (Psalms 19:3), which is the aspect of the speech of Lushon HaKodesh in which the world was created. And this is the aspect of: "Lizoas (For this) (Chava) shall be called eesha (woman)", which is the speech, like: "Vizoas (and this) is what he spoke to them" (Genesis 49:28). And by Lushon HaKodesh (The Holy Tongue - Hebrew), we are exalted above all the leshonos (-tongues/languages) [of the nations], for all the leshonos of the nations fall by Lushon HaKodesh. That is, an evil that a lushon (-tongue/language) of a nation is grasped in, is nullified and falls by Lushon HaKodesh, and it has no dominion over Israel. And this is the aspect of: lushon falling on lushon [TN the simple meaning refers to words that share the same etymology. Rabbainu revealed a deeper intention]. And the Ra HaKoalel (-all-encompassing root evil), in which all the evils of the seventy leshonos are included, that is, the burning of the bonfire of the desire of licentiousness (-degenerate sexual thought and activity, from Hebrew ni’uf), in which all the seventy leshonos are sunk and included, falls and is nullified, and it has no dominion by Lushon HaKodesh. And this is the aspect of the bonfire of seventy stars mentioned in the holy Zohar (Va'yakhel 203a), that is, the all-encompassing evil, which is the blazing conflagration of the lust of licentiousness, in which all the seventy nations are included. And this is the aspect of chashmal (-From the context in the beginning of Ezekiel, it is a brilliant shining entity often associated with fire and Divine Glory and also a protective layer. Here Rabbainu explains it as Divine speech, from chash, silence, and mal, speech, indicating a balance of silence and speech in holiness), [The Talmud says the the word Chashmal is a condensation/shorthand for:] chayos esh memalelos (-angels of the category "chayos" (literally - living creatures, same word as the Hebrew word for beast) of fire speaking, Ezekiel 1:4) (Chagigah 13b). Chayos esh (angel type "chayos" of fire) is the aspect of Chava, woman, which is the aspect of Lushon HaKodesh as above, by which it mis’malel (-speaks, root: malal) and mishaber (-breaks, root: shavar) the fire of the bonfire of seventy stars. And this is the aspect of mal from chashmal, which is the aspect of the bonfire of seventy stars that is nitmalel (-spoken against, nullified, root: malal) and nullified by Lushon HaKodesh. Because it is called Lushon HaKodesh for this reason: every place where you find a fence against ervah (-nakedness/immorality), you find kedusha (-holiness) (Midrash Rabbah Kedoshim, Parasha 24, Bereishis). And this is what Rashi interpreted: "Therefore shall a man leave his father and his mother and cleave to his wife" (Genesis 2:24), from here that arayos (-forbidden sexual relations) are forbidden to them. Ruach HaKodesh (-Holy Spirit) says thus, Ruach HaKodesh, which is Lushon HaKodesh (see Zohar Achray 61a), like: "And by the ruach (-spirit) of His mouth all their host" (Psalms 33:6). That by Lushon HaKodesh, the desire of the desire of licentiousness, which is the bonfire of seventy stars, is forbidden and bound, so that it has no dominion over Israel by Lushon HaKodesh, in the aspect of lushon falling on lushon as above. That the ruach shtus (-spirit of folly) (Sotah 3a) is nullified by Ruach HaKodesh. And this is the aspect of tikun habris (-rectification of the covenant, referring to sexual purity through circumcision), which is the aspect of Ruach HaKodesh, in the aspect of: "And no longer arose a ruach in man" (as expounded by our Rabbis of blessed memory, Zevachim 116a). And this: "And He closed flesh under it" is not needed except for the place of the cut [chatuch] (Berachos 61a), which is the cutting [cheetuch] of the speech. And this (there): "And He built" made her like a storehouse, that the main making and tikun (-rectification) of Lushon HaKodesh depends on: "Fear of G-d, she is His storehouse" (Isaiah 33:6), like that which is written: "The end of the matter, all is heard, fear G-d" (Ecclesiastes 12:13). And this: like a storehouse of wheat, that is, the fear, it is the storehouse in which depends the making and tikun of wheat (cheeta has numerical value of 22), the twenty-two letters of Lushon HaKodesh (Tikkun 16). And this is the aspect of: "G-d spoke in His holiness" (Psalms 60:8), that the speech of holiness depends on: "Fear G-d". And Yosef, by having perfection of Lushon HaKodesh, as it is written: "Because my mouth the speaking to you" (Genesis 45:12) in Lushon HaKodesh, therefore it is written of him: "Is there found like this man in whom is the ruach of G-d?" (Genesis 41:38). Ruach of G-d, that is, tikkun habris, in the aspect of: "And no longer arose a ruach in man". Because in Lushon HaKodesh depends tikun habris, in the aspect of: "From here that arayos are forbidden to them." Because this without that is impossible to be, that is, tikkun habris and perfection of Lushon HaKodesh depend on each other. And this is: "And a shepherd of zonos (-harlots) will lose hon (wealth)" (Proverbs 29:3). Do not read mehoncha (-your wealth) but migroncha (-from your throat) (see Proverbs 3, gloss in Rashi, and cited in Be’er Haitev, Orach Chaim, siman 53, in the name of the Pesikta; however [in the Pesikta itself, it says: from what He graced you, if He gave you a sweet voice, etc.]). That is the aspect of Lushon HaKodesh, because one who damages the bris loses Lushon HaKodesh. And this: "Honor G-d from your hon (wealth)" (Proverbs 3:9), kabbed (-honor) precisely, because in it depends the aspect of kavod (-honor). Because opposite kavod are charafos (-disgraces) and bizyonos (-humiliations), and they depend on the place of arayin (-nakedness/immorality), as brought in the Tikunim (Tikun 58): "And they shall not be ashamed", there is no shame except in the place of arayin, arayin being the blemish of the bris, in the aspect of orlah (-foreskin), in the aspect of: "Because it is a cherpah (-disgrace) to us" (Genesis 34:14). And this: kavod, which is the opposite of charafos and bizyonos, depends on honcha, which is groncha (-your throat), which is the perfection of Lushon HaKodesh as above. And the name Yosef is on the name of the perfection of Lushon HaKodesh, which is tikkun habris, in the aspect of: "G-d has gathered my cherpah (-disgrace)" (Genesis 30:23), because in it depends kavod. Because there is no shame except in the place of arayin as above. And the nachash (-serpent), which is the all-encompassing evil above (ra hakoalel), when there is no perfection in Lushon HaKodesh, then it goes and rules over Lushon HaKodesh, in the aspect of: nachash shultanuseh al bisra (-serpent has dominion over flesh) (as brought in the holy Zohar, see Zohar Noach 65a, Pekuday 269a), which is the aspect of Chava above, who is "flesh from his flesh" (Genesis 2:23), in the aspects of "holy flesh" (Haggai 2:12). And this is the aspect of the nachash that tempted Chava and injected in her zuhama (-impurity) (Shabbos 146a), which is the ruach se’arah (-stormy spirit) (Ezekiel 1:4), the ruach shtus (spirit of folly), aishess keseelus (-woman of folly) (Proverbs 9:13). And it goes and tempts the Ruach HaKodesh, which is Lushon HaKodesh, ishah chachamah (-wise woman) (II Samuel 14:2), in the aspect of "chachmos nashim" (-wisdom of women) (Proverbs 14:1), and injects in her zuhama (putrid toxicity). And this is the aspect of: "At the opening, sin crouches" (Genesis 4:7), at the opening, that is, the openings of your mouth (Micah 7:5) of Lushon HaKodesh, that this sin crouches to suck from it. And know that this eshes kesilus (-woman of folly), which is the collective evil of the seventy leshonos, cannot suck from the ishah chachamah (-wise woman), from Lushon HaKodesh above, except by the aspect of etz hada’as tov vara (-tree of knowledge of good and evil), by which it tempts Lushon HaKodesh and injects in her zuhama.

"V'damya eineh kitrei siharei" — "its eyes resembled two moons" — for the opening of the eyes [פְּקִיחַת עֵינַיִם] is designated by the name of wisdom [מְכֻנִּים עַל שֵׁם הַחָכְמָה] — as it is written : "And the eyes of both of them were opened [וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם]."

And the etz hada’as tov vara, which has two powers, which are good and evil, is the intermediary between Lushon HaKodesh, which is the ishah chachamah that is entirely good, and the lushon of the seventy nations that is entirely evil. And the etz hada’as tov vara (tree of knowledge of good and evil), this is lushon targum (-language of translation, Aramaic), which is the intermediary between Lushon HaKodesh and the lushon of the seventy nations. And the lushon of the nations, when they want to suck from Lushon HaKodesh, cannot suck from it except by lushon targum.

Lushon targum is the aspect of "ishah maskeles" (-intelligent woman) (Proverbs 19:14), the aspect of maskil (-instructing) by the turgeman (-translator) (Pesachim 117a). Because lushon targum has good and evil: sometimes it is the aspect of maskil (-instructing), and sometimes it is the aspect of meshakel (-causing to stumble). And this eshes kesilus tempts the ishah chachamah by the ishah maskeles. Because the main strengthening of the klipah (-husk/evil force) is only by lushon targum, in the aspect of: "An Arami destroyed my father" (Deuteronomy 26:5), and in the aspect of: "From Aram, Balak led me" (Numbers 23:7), which is lushon targum, which is the lushon of Aramaic, by which they awaken to suck from the kedusha (-holiness). And the main building and perfection of Lushon HaKodesh is only by causing the evil of the targum (Aramaic translation) to fall and raising the good that is in the targum to Lushon HaKodesh, by which Lushon HaKodesh is completed. And Lavan the Arami, who is the "Arami destroyed my father" above, wanted to suck from the kedusha by the targum, and therefore called it "yegar sahadusa" (Genesis 31:47). And Yaakov was raising the targum to Lushon HaKodesh, and therefore called it "gal ed" in Lushon HaKodesh. And this is: "Va'yapail Hashem Elokim (G-d put down -fall- into) a tardaimah (-deep sleep)[=649]" (Genesis 2:21), the numerical value of targum [=649] (Aramaic translation) (as brought, see Likutay Torah of the Ari z"l, Parashas VaEschanan), because by the targum, the main building of Lushon HaKodesh [occurs]. And by raising the good that is in the targum to Lushon HaKodesh and causing the evil that is in it to fall, all the seventy leshonos fall, in the aspect of lushon falling on lushon. "Va'YaPeL" (-and He caused to fall) ויפל is a notrikon (acronym) of: "(Peh) mouth (Luhem) to them, (Viloa) and they do not, (Yidabairoo) speak" (Psalms 115:5, 135:16), because by the aspect of tardemah, which is the aspect of lushon targum, by this is the main building of Chava, which is the aspect of Lushon HaKodesh, by raising the good that is in it and causing the evil that is in it to fall as above. By this, all the seventy leshonos fall, in the aspect of: "A mouth to them, and they shall not speak", the initial letters of Va'YaPeL [vav, yud, peh, lamed, corresponding to the first letters of "peh lahem velo yedaberu"]. And Yosef, by having perfection of Lushon HaKodesh, by this was able to interpret dreams, because the main [aspect of] the dream is in sleep, which is in tardemah, and the perfection of Lushon HaKodesh is by tardemah, which is the aspect of targum (Aramaic translation) as above. And therefore, Yosef, who merited the perfection of Lushon HaKodesh, the main perfection of which is by tardemah (deep sleep) as above, therefore was knowing to interpret dreams that are in tardemah [because he merited to clarify the aspect of lushon hatargum, the aspect of the tardemah, that is, to raise the good that is in it to Lushon HaKodesh and to cause the evil that is in it to fall, which is the aspect of the perfection of Lushon HaKodesh by lushon targum as above. And therefore, he was knowing to solve the dream that is in sleep and tardemah, which is the aspect of targum, because he was knowing to clarify the good and the truth that is in the dream, which is the aspect of tardemah, the aspect of targum, because he merited to clarify lushon targum, which is the main aspect of the perfection of Lushon HaKodesh by the targum, that he merited to this as above]. And this is the aspect of mikreh layelah (-nocturnal emission) (Deuteronomy 23:11), that the ruach se’arah (storm wind), which is the ruach shtus (spirit of folly), which is the seventy leshonos (languages), ascends by targum (Aramaic translation), by tardemah, by sleep, and sucks from Lushon HaKodesh, from Ruach HaKodesh, from bris kodesh (-holy covenant). Because one who has perfection of Lushon HaKodesh cools his warmth in Lushon HaKodesh, in the aspect of: "My heart became warm in my inward, etc., I spoke in my tongue" (Psalms 39:4), that he cools his warmth in the speech of Lushon HaKodesh, in the aspect of: "This time, bone from my bones" (Genesis 2:23). From here, his mind was cooled in Chava (Yevamos 63a). But one who has no perfection of Lushon HaKodesh, then the ruach se’arah cools him in mikreh laylah in the sleep, in the aspect of: "Who cooled you in the way" (Deuteronomy 25:18), lushon of krirus (-cooling) in the way, which is the aspect of: "So is the way of a woman mena’efes (-committing licentiousness)" (Proverbs 30:20). That the ruach se’arah goes the way of the targum, which is the aspect of nogah (-glow - the fourth and least of the evil husks which contains good elements), and suckles from the chashmal above. And Elisha was the inheritor from Eliyahu of Ruach HaKodesh, and by this, he was receiving from him the perfection of Lushon HaKodesh, in the aspect of: "And let it be, please, a mouth of two in your ruach to me" (II Kings 2:9). A mouth of two, that is, Lushon HaKodesh, because two mikra and one targum (Berachos 8a).

At times [וְלִפְעָמִים] — shining like the moon [מְאִירוֹת כַּיָּרֵחַ] — when we withdraw ourselves from roaming within wisdom [כַּד מְסַלְּקִין אֶת עַצְמֵנוּ מִלְּשׁוֹטֵט בְּחָכְמָה].

By this, it is written of him: "A holy man passes by us always" (II Kings 4:9), that he did not see keri (-emission) on his sheet (Berachos 10b), because by the perfection of Lushon HaKodesh, one is saved from mikreh laylah as above. Because by the perfection of Lushon HaKodesh, one merits to tikkun habris as above. Because the main perfection of Lushon HaKodesh is by targum, which is the aspect of tardemah and sleep, that is, by clarifying the aspect of the targum, the aspect of the tardemah as above. And therefore, then one is saved from mikreh laylah that is in the tardemah as above. And this is what David requested: "The head of those surrounding me, the toil of their lips shall cover them" (Psalms 140:10). "Rosh mesibai" (-head of those surrounding me) is the aspect of: "A radiance (nogah) to it around" (Ezekiel 1:4), which is the head of those surrounding the kedusha.

"Amal sefasaimo yechasemo" (-the toil of their lips shall cover them), the toil and the evil that is in it is nullified. And the rest of the leshonos of the nations, which are the aspect of the bonfire of seventy stars above, "yimotu alaihem gechalim" (-let coals fall upon them): "For from the fire they came out, and the fire will consume them" (Ezekiel 15:7). That is, because the aspect of nogah, which is the aspect of targum, needs to be clarified, that the evil that is in it falls, and the good that is in it is clarified and ascends and is included within the kedusha, which is in Lushon HaKodesh. This is the aspect of the perfection of Lushon HaKodesh by lushon targum as above. And the rest of the leshonos of the nations, which are the aspect of complete evil, need to be consumed completely, in the aspect of: "yimotoo alaihem gechalim" as above. And this is the aspect of shalheva de’esha (-flame of fire) that descends on Erev Shabbos on the head of the klipos (-husks/evil forces) so that they are not included in nogah (-glow - the fourth and least of the evil husks which contains good elements) to suck from the kedusha. [This is the] interpretation: because on Erev Shabbos, at the entrance of Shabbos, nogah is included in the kedusha, and then the rest of the impure klipos completely want to ascend to the kedusha, and then shalheva de’esha descends on their head, and they fall downward. This is the secret of the intention of washing with hot water on Erev Shabbos, as explained in the kavanos (-mystical intentions). And this is the aspect above, that one needs to clarify the good that is in the targum, which is the aspect of nogah, that it be included in Lushon HaKodesh, and the rest of the leshonos of the idol-worshippers, which are the aspect of complete evil, need to be caused to fall and nullified completely, which is as above. And when one raises the good that is in the targum (Aramaic translation) and completes Lushon HaKodesh, in which the world was created, by this, the power of the letters of Lushon HaKodesh that are in every thing in the world is awakened and enlarged. Because every thing has several combinations of letters by which this thing was created. And by the perfection of Lushon HaKodesh by lushon targum, by this, the power of these letters that are in every thing and thing is awakened and enlarged. And this: "And now, let the power of G-d be enlarged, please, as You spoke, lemor" (Numbers 14:17). "Lemor" (-saying) is giluy arayos (-revealing forbidden relations) (as said by our Rabbis of blessed memory Sanhedrin 56b), which is the aspect of the bonfire of seventy stars above, which is the aspect of the desire of licentiousness that is nullified by the speech of Lushon HaKodesh as above. And this: "as You spoke, lemor," that is, according to the speech of Lushon HaKodesh, by which arayos are forbidden and the desire of licentiousness is nullified as above. So, let the power of G-d be enlarged, because according to the perfection that completes the speech of Lushon HaKodesh, which is the aspect of breaking and nullifying the desire of licentiousness, so the power of G-d in ma’aseh bereishis (-creation) is enlarged and awakened, which are the letters that are in every thing and thing in the world as above (see Zohar Pinchas 245a).

And this is the meaning of: kitrei mavrei d'Sura — "like the two rivers of Sura" — for Sura [סוּרָא] is the aspect of the nations [עַכּוּ"ם] — named after idol-worship [עֲבוֹדָה זָרָה] — as it is written : "They have quickly turned aside from the way [סָרוּ מַהֵר מִן הַדֶּרֶךְ]." Sura from sur [סוּר] — to turn aside / to deviate

And one who can awaken the hisnoszetsus (-sparking) of the letters that are in every ma’aseh beraishis that are in every thing, then his eating and his drinking and all his pleasures are only from the hisnoszetsus of the letters that are in eating and drinking, in the aspect of: "And he ate and drank, Vi'yeetav (-and made good - referring to the blessings made after eating) his heart" (Ruth 3:7). "Yitav his heart," that is the aspect of the hisnoszetsus of the letters of lamed-bet Elokim (-32 paths of divine wisdom in creation) that are in ma’aseh beraishis that are in every thing. And this is: "Vi'yeetav (and made good) his heart," there is no tov (-good) except light, as it is written: "And G-d saw the light that it was tov" (Genesis 1:4). And this: "And he ate and drank, yitav his heart," that was his eating and his drinking from the illumination and hisnoszetsus of the letters of lamed-bet Elokim that are in his meal that he eats. And this: "yitav his heart," this is birkas hamazon (-blessing after the meal) (Zohar Vayakhel 218a, Midrash Rabbah Ruth, Parasha 5). That was his eating and his drinking from the hisnoszetsus of the letters that are in the eating and drinking, which is the aspect of the blessings of the food. Because the food is blessed by the perfection of Lushon HaKodesh, by which the letters that are in every thing are awakened and illuminated. And from there, the main eating and drinking and the rest of the pleasures must be, as above.

And through those two Meshichin — who are the two nostrils [תְּרֵי אוּסְיָא] — the aspect of : "The breath of our nostrils — the anointed of Hashem [רוּחַ אַפֵּינוּ מְשִׁיחַ ה']" — through them [the nations] will be redeemed [יִגָּאֲלוּ] and will be drawn like rivers toward them [the Meshichin] — to learn the word of Hashem [לִלְמֹד דְּבַר ה'].

And every wise person, [even a] simple [wise person, that is, wise alone, even though he is not a tzadik], can know the letters by which this thing that he eats was created. Because one who knows the power of sweetness and bitterness, sharpness and saltiness—that this softens and this hardens, this enlarges and this diminishes, this contracts and this expands—and knows the division of the letters that divide into three mothers (alef-mem-shin), seven doubles, and twelve simples, and knows the letters belonging to every sefirah (-divine emanation) and sefirah, and knows the power of every sefirah, that this is soft and this is hard, etc., then by tasting some thing or seeing some thing, he knows and understands the combinations of letters by which this thing was created. Because every thing is changed in its taste and its smell and its form, all according to the combinations of letters of Lushon HaKodesh that the Holy One, blessed be He, weighed in His wisdom and in His simple will: so-and-so letters that create in them this thing, and so-and-so letters that are created in them that thing. And this is the aspect of deficiencies and excesses and nekudos (-vowel points) that are in the Torah, that all are according to the weight, that one subtracts and adds according to the weight that is needed to subtract sometimes or to add sometimes some letter or nekudah in order to direct the weight of the power of the Name, all according to His wisdom and His will. Because so His wisdom and His will, blessed be He, obligated that He weigh so-and-so letters and nekudos and create in this power and these letters and nekudos this thing, in order that it have this taste and this smell and this form. And so He weighed so-and-so other letters and nekudos and created in them another thing, in order that it have another power and smell and taste and form according to those letters. And so in every thing that is in the world. And one who is wise alone can understand all this in his wisdom, that he knows the letters that are in every thing as above.

And because of this [וּבִשְׁבִיל זֶה] the Tzaddik must nullify his deveikus [attachment/cleaving to the divine — לְבַטֵּל אֶת דְּבֵקוּתוֹ] — so that the nations Esav and Yishmael should not overpower his eyes [שֶׁלֹּא יִתְגַּבְּרוּ הָאֻמִּין עֵשָׂו וְיִשְׁמָעֵאל עַל עֵינָיו] and his wisdom become nullified entirely [וְיִתְבַּטֵּל חָכְמָתוֹ לְגַמְרֵי], God forbid.

But that he feels and delights only from the combinations of letters, in the aspect of: "And he ate and drank" as above, this is impossible except for one who brought perfection in Lushon HaKodesh and brought new hisnotzetsus in Lushon HaKodesh, that is, in the letters that are in every thing. This one can fulfill: "And he ate and drank" as above. [explanation (included in the original Torah): because by wisdom alone, one can know the letters that are in every thing. When one knows all the above, that is, for example, when he sees a thing whose taste is sweet and knows that sweetness, its power is to soften, and knows from which sefirah this power of sweetness and softening is drawn, such as from the sefirah of chesed (-kindness), and knows which letter from the twenty-two letters belongs to the sefirah of chesed, then he knows that that letter is clothed in this thing. And so, like this, in all the things that are in the world as above. But even though he is a great wise person, so that he knows all this in clarification, that he knows the letters that are in every thing [which requires being a very great expert in all the wisdom of truth, which is the wisdom of the Kabbalah, and in all the wisdom of nature and the elements. As is understood to the intelligent, that it is impossible to know all this except for a very great wise person in Kabbalah and in the rest of the wisdoms], even so, it can be that his eating and his drinking and his pleasures are still from the body of the thing and not from the hisnotzetsus of the letters. Because to merit that all his pleasures are only from the letters that are in every thing, this is impossible except when one merits to the perfection of Lushon HaKodesh, that is, when he merited to break the desire of sexual immorality completely and to complete Lushon HaKodesh until he brought new hisnotzetsus in Lushon HaKodesh, that is, in the letters that are in every thing. This is the tzadik who grasps this, he precisely merits to this, that he does not feel any pleasure from any thing of eating and drinking and the rest of the pleasures that are in the world except from the hisnotzetsus of the letters that are in every thing, happy is he]. And this is the aspect of: "And from Tzion He will support you" (Psalms 20:3), that your meal, that is, the eating and drinking and all the pleasures, be from Tzion, and the sign of the letters that are marked and designated in every thing. Because the taste and the smell and the form are a tziyun (-sign) and siman (-mark) on the letters that are in this thing. And this: "He will send your help from holiness". "Ezrecha" (-your help) is the aspect of: "I will make for him a helper" (Genesis 2:18), the aspect of Chava, which is Lushon HaKodesh as above. And this: "mikodesh" (-from holiness), the aspect of Lushon HaKodesh. And this: "yishlach ezrecha mikodesh" (-He will send your help from holiness), the final letters [of the words yishlach ezrecha mikodesh] form choshech (-darkness, chet-shin-kaf), which is the aspect of tardemah, which is the aspect of targum, that the main perfection of Lushon HaKodesh is by the targum as above. And when he has this perfection, by this: "umitzion yis’adecha" (-and from Tzion He will support you) as above. And one who grasps this level, "umitzion yis’adecha," from this his heart illuminates, because the name of the heart is by receiving and being nourished from shufra de shufra (-beauty of beauty) (see Zohar Pinchas 219b, 221a), from lamed-bet Elokim (32 times G-d is written in) of ma’aseh bereishis (The works/creations of Genesis), which are the aspect of the letters that are in every thing, that all are drawn from the aspect of lamed-bet Elokim of ma’aseh bereishis. And by the hisnoszetsus (sparking) of the light that the heart receives from lamed-bet Elokim (32 times G-d is mentioned) above, by this, his face is sparked in this light, in the aspect of: "A joyful heart makes good (yayteev - root: tov, as above) the face" (Proverbs 15:13). And when his face is illuminating in this purification, then the other can see his face in this face like in a mirror, and regret and return in teshuvah (-repentance) as above. And this is the aspect of: "Face to face G-d spoke with you" (Deuteronomy 5:4), that is, by G-d's speech being with you, which is the perfection of Lushon HaKodesh, by this, the face sparks and radiates so much that it is possible to appear face in face. And this is: until there was no maskela (-balance/scale), which is the perfection of Lushon HaKodesh, called maskela because the Holy One, blessed be He, weighed in His will the letters as above, in the aspect of: "To make for the ruach (-spirit, aspect of: ruach hakodesh, which is lushon hakodesh - see above section 3) a weight" (Job 28:25). That the Holy One, blessed be He, weighed so-and-so letters for every thing and thing in order that it have this taste and smell and form according to His will as above. And before Lushon HaKodesh was in perfection, they did not gaze face in face; there was not yet the aspect of face in face, because it is impossible to merit the aspect of illuminating faces above, which are the aspect of face in face, except by the aspect of matkela, which is the aspect of the perfection of Lushon HaKodesh as above. Because the main aspect of face in face is by: "deebehr Hashem imachem" (-G-d spoke with you) as above. And this: until there was no maskela, which is the aspect of Lushon HaKodesh, the main perfection of which is by targum (Aramaic translation), which is nogah (-glow - the fourth and least of the evil husks which contains good elements), which is called tikla (scale), as is known. And this is the difference between the one who hears from the mouth of the rav (-teacher) or from the mouth of the talmid (-student) or from the mouth of the book. Because the tzadikim are "geeboarau koach oasay devaroa" (-mighty ones of strength doing His word) (Psalms 103:20), that they do and build the speech of the Holy One, blessed be He, which is Lushon HaKodesh, in which the world was created, in the aspects of: "nimlach benishmosaihem shel tzadikim oovara es ha’oalam" (-He consulted in the souls of the tzadikim and created the world) (Beraishis Rabbah, Parsha 8). Because by the delights that the Holy One, blessed be He, saw that He would receive from the souls of the tzadikim, by this: "By the word of G-d the heavens were made, and by the ruach (spirit/breath) of His mouth all their host" (Psalms 33:6). That is, the speech of Lushon HaKodesh was made, in which the world was created.

But through the two Meshichin — when their springs spread outward [שֶׁיָּפוּצוּ מַעְיְנוֹתֵיהֶם חוּצָה] — and there will be turned for all of them a clear speech [וְיֵהָפֵךְ לְכֻלָּם שָׂפָה בְרוּרָה] — then it will be fulfilled :

Because the tzadikim are in the aspect of "oasay devaroa" (-doing His word), that they do the speech of the Holy One, blessed be He, that He speaks and creates the world. And all this was before the creation. Also now, when the tzadikim want to hear some speech from the Holy One, blessed be He, they first do the speech and build it, that is, by their good deeds, they merit to hear speeches from the Holy One, blessed be He. It is found that these speeches are formed and built by them. And this is: "Doing His word to hear the voice of His word" (Psalms 103:20). When they want to hear a speech from the Holy One, blessed be He, they first do the speech, in the aspect of "oasay devaroa" as above.

And after that, they hear that speech from the Holy One, blessed be He, in the aspect of "lishmoa bekol devaro" (-to hear the voice of His word). Because in this, the speech of the Holy One, blessed be He, speaks with them. And the perfection of the speech of Lushon HaKodesh (holy language) depends on yirah (-fear/awe), in the aspect of "asa’ah ke’oatzar" (-He made her like a storehouse) as above (section 3). And yirah depends on udnin (-ears) (Tikun 70). It is found, when the tzadik hears the speech of Torah from the mouth of the Holy One, blessed be He, the speech has perfection because the speech depends on yirah, and he hears the speech in the aspect of "lishmoa bekol devaro." It is found that one who hears from his mouth himself receives the speech of Lushon HaKodesh in perfection, which is in yirah. Because this Lushon HaKodesh has perfection because of the aspect of "lishmoa'a bekoal devaroa," because the perfection of the speech depends on yirah, and the yirah depends on udnin (ears) as above.

But one who hears from the mouth of another is distant from this perfection because it has already descended from its level. And this is: "G-d, I heard Your hearing, I feared" (Habakkuk 3:2). When the hearing is from the mouth of the tzadik himself, that he hears from Your mouth, in the aspect of "oasay devaroa lishmoa'a bekoal devaroa," And this is: shimacha (Your hearing), that he hears from You, that is, from the mouth of the Holy One, blessed be He, Himself, then yuraisee (I feared). Because the main yirah depends on udnin (ears), and then there is perfection to Lushon HaKodesh as above. And this is: "G-d, Your work in the midst of years, make it live" (Habakkuk 3:2). Rashi interpreted: oarehraihoo (-awaken it), that is, Your work is awakened, which is the power of ma’aseh beraishis (work of creation), awakened in the midst of years. Do not read "bi'kehrev shanim" (-in the midst of years) but "bi'kehrev shnaye'im" (-in the midst of two) (as expounded by our Rabbis of blessed memory Sotah 49a), two mikra (scripture. Every week one must read the Torah portion twice and the Targum once), that is, Lushon HaKodesh. By Lushon HaKodesh in perfection, which is completed by yirah (fear) that depends on udnin (ears), the power of ma’aseh bereishis that was created by Lushon HaKodesh is awakened and sparked. And this is what Rashi interpreted: Prayer of Habakkuk on shig'yonos (mistakes), like its targum (Rashi is calling attention to how the Targum rendered it, but Rabbainu says Rashi is actually defining the shig'yonos as the aspect of Targum), that the main perfection of Lushon HaKodesh is by the targum as above.

And this: on shig'yaonoas, because shig'yonos is the aspect of targum, because targum is the aspect of etz hada’as tov vi'ra (Tree of Knowledge good and bad), which mixes good and evil. And so is the shogeg (-unintentional sinner), that there is in him also good and evil, that the deed is evil and his intention is good, the omissions belonging to this Torah. Left Out Parts Which Are Pertinent To This Torah And between one who learns in the book and one who hears from the mouth of the wise person, there is a far greater difference. Because a book is only for zikaron (-remembrance), as it is written: "Write this for a zikaron in the book" (Exodus 17:14). And the zikaron is in the power of the imagination, because also in an animal there is zikaron, as we see that also an animal remembers that in this place a dog bit her, and she flees from there. And therefore, our Rabbis of blessed memory said: matters that are oral, you are not permitted to say them in writing (Gittin 60b). And there are matters in this, because in truth, this verse: "Write this for a zikaron in the book" above, was said about the Written Torah, that it must precisely be written [all this I heard from his holy mouth at the time that I wrote before him the Torah above, and he did not explain this matter well]. And this is the secret of what our Rabbis of blessed memory said (Sanhedrin 38b): Adam HaRishon (-Adam the first) was mashuch be’orlaso (-drawn in his foreskin - to cover up the bris). Adam HaRishon, in lushon Aramis (-Aramaic language), seypair (-spoke). And understand very well, because by lushon Aramis, which is lushon targum (language of translation), he drew and suckled the orlah (-foreskin), which is the all-encompassing evil (ra hakoalel), from Lushon HaKodesh, from bris kodesh as above. See there well, because the main blemish of the bris, which is the all-encompassing evil, the aspect of the leshonos of the nations, is sucked by lushon targum, which is the aspect of nogah (glow - the fourth husk which is partly good). By this, they ascend to suckle from Lushon HaKodesh (holy language), from bris kodesh as above. Because the main matkela and the test and the free will are in the aspect of nogah, which is the aspect of targum, because nogah is called tikla (scale) as above. And this is: Adam HaRishon was mashuch be’orlaso. Adam HaRishon, in lushon Aramis, sipper, because this depends on that. Because the main blemish of the bris, the aspect of mashuch be’orlaso, is drawn by lushon Aramis, which is lushon targum, when it is not raised to Lushon HaKodesh as above. "oasay devaroa lishmoa'a bekoal devaroa," that the tzadik does the speech, etc. (to hear the call of the speech), as above (section 9). And when Lushon HaKodesh comes from above, it is still lacking tikun (rectification). Because there still needs to raise the good from the targum. And this is the secret of the intention of meelah (-circumcision), as brought in the Midrash (Beraishis, Parsha 11), the question of the heretics on the commandment of milah: How does the Holy One, blessed be He, create a thing lacking tikun (rectification)? But it is with this intention, that is, as above, that Lushon HaKodesh, which is the aspect of tikun habris, that comes from above, is still lacking tikun. And its main tikun is below in this world, by our raising the good that is in the targum and completing Lushon HaKodesh. Because the main tikun of all things is completed below in this world specifically. This is the aspect of the perfection of Lushon HaKodesh by targum specifically. That even though Lushon HaKodesh comes from above, even so, it has no perfection except by lushon targum, which is the aspect of etz hada’as tov vi'ra (Tree of Knowledge good and bad), that is, by clarifying the good that is in the targum, the good that is in the etz hada’as, by which specifically Lushon HaKodesh is completed. And this is the aspect of what is explained there in the Midrash, the answer to the question of the heretics above regarding the commandment of meelah (circumcision), how the Holy One, blessed be He, creates lacking tikun (rectification) as above. That they answered there: every thing needs tikun, the lupines need to be cooked, etc., also the man needs tikun, etc., see there. That is, as above, that the Name, blessed be He, created all creation for the man, the possessor of free will, that he precisely will fix all things by clarifying the good that is in the etz hada’as. By this, he completes and fixes all the things that are in the world. And therefore, one needs to fix the tikun of meelah, the aspect of tikun habris, in this world precisely. This is the aspect of the perfection of Lushon HaKodesh by targum specifically. And this is the aspect of chashmal (see above section 3, the aspect of Lushon Hakodesh), chash mal (chash means quickly, mal, means to cut as in -), the aspect of meelah (circumcision). And "mal" has the numerical value of seventy, the aspects of the bonfire of seventy stars above, which is nsimalel and cut and nullified by the commandment of meelah, which is the aspect of tikun habris as above. See in the kavanos (Kabalistic intentions of the Arizal) and understand. And to raise the good from the targum is by the tikun of the shegagos (-unintentional sins), that one needs to fix all that he sinned unintentionally, and understand (see Psalms 7, shiga'yon leDavid, and the mouth of the targum, targuma de’odisa leDavid, etc.). And one who has perfection of Lushon HaKodesh knows to interpret dreams that are in the tardemah, like Yosef, as explained there. Because the dreams are according to the foods that one eats, as brought. Because in every thing there are letters as above. And when he lies and sleeps, the vapors from the foods that he ate ascend and go up to the brain and combine the letters that are in them, and from this, the dream is made. It is found that when a man eats, if he was eating the second spoonful before the first, a different dream would appear to him. Because in every thing there are different letters. And if he was eating this spoonful first, the letters would combine in different combinations, and a different dream would appear to him. And one who has perfection of Lushon HaKodesh, he knows the letters that are in every thing as above. Therefore, he can interpret dreams as above. And understand well how now the matter of solving dreams by the perfection of Lushon HaKodesh is well explained, by what is written there afterward, that by the perfection of Lushon HaKodesh, the hisnotzetsus (sparking) of the letters that are in every thing is illuminated. Because by the hisnoszetsus of the letters that are in all the foods from which the dreams [come], by this, the tzadik, the aspect of Yosef, knows to interpret dreams that are in the tardemah (deep sleep, numerical value same as Targum) as above. [this we found from this saying from the handwriting of our Rabbi z"l himself]. "He will send your help from holiness" (Psalms 20:3), etc. Great is the precious value of Lushon HaKodesh, in which the world was created, as our Sages of blessed memory said: "For this shall be called eesah (woman), because from eesh (man)" (Genesis 2:23), lushon falling on lushon. From here, that the world was created in Lushon HaKodesh. Because the woman is the aspect of Lushon HaKodesh, in which the world was created. And this is: "Chava (Eve)," lushon of deebur (-speech), as it is written (Psalm 19:3): And night to night yichaveh (will speak) daas (knowledge). And this is the aspect of (Genesis 2:23): Lizoas (to this) will be called eesha (woman), because speech is called zoas (this), as it is written (Genesis 49:28): Vi'Zoas (and this) is what their father spoke to them, and through lushoan hakoadesh He raised us lofty from all the languages (nations). And this is the aspect of lushon noafail al lushon (language falls on language) - all the lashonos (languages) fall by the hands of lushoan hakoadesh, and there is not.... Until here we found. [The second chapter of Sifra Ditzneyusa - The Book of Concealment/Modesty is explained above in the Torah - Say to the Kohanim - Torah 2.