“Lashshemesh sam ohel bahem vehu kechatan yotze mechuppato” (For the sun He has

Likutey Moharan Volume 1: Torah 49 “Lashshemesh sam ohel bahem vehu kechatan yotze mechuppato” (For the sun He has set a tent in them, and he, like a bridegroom, comes out from his canopy) (תהילים יט:ה) [In the language of our master, Rabbi Nachman of Breslov, of blessed memory]

1. The Heart as the Form-Giver of Divine Attributes For before the beriah (creation [the act of forming the world]) [the process by which God brought the universe into existence], the or (light [divine radiance]) of the Holy One, blessed be He, was Ain Sof (Infinite Light [the boundless essence of God]) [the infinite, limitless aspect of God before creation]. And the Holy One, blessed be He, desired that His malkhut (Kingship [divine sovereignty]) [God’s authority and rule over creation] be revealed. And there is no melekh (king) without an am (nation), so it was necessary to create bnei adam (human beings) who would accept His malkhut (Kingship) [the act of humanity recognizing and submitting to God’s sovereignty]. And the revelation of His malkhut (Kingship) cannot be attained except through the middot (attributes [Divine qualities or measures, such as mercy or justice]) [the sefirot or divine traits through which God interacts with the world], for through the middot (attributes) one attains His Elokut (Divinity) [God’s essential divine nature], and they know that there is an Adon (Master) who moshel (rules) and manhig (guides). And He tzimtzem (contracted [withdrew or limited]) [the Kabbalistic process of God limiting His infinite light to allow for creation] the or Ain Sof (light of the Infinite) to the tzedadim (sides), and there remained a chalal panui (vacant space [a metaphysical void allowing for creation]) [the empty space created after God’s contraction, within which the worlds were formed]. And within this chalal panui (vacant space), He created the olamot (worlds) (as explained in Etz Chayim [Tree of Life, a foundational Kabbalistic text], Heikhal [Hall] 1, Anaf [Branch] 3). And these are His very middot (attributes). And the lev (heart) is the tzayyar (form-giving artist [the shaper or designer of spiritual forms]) [the heart as the creative force that shapes divine qualities] of these middot (attributes), that is, the chochmah (wisdom [divine insight]) [the intellectual and spiritual faculty of understanding] in the lev (heart), as it is written: “Uvelev kol chacham lev” (And in the heart of every wise-hearted person) (שמות לא:ו) and “Kullam bechochmah asita” (All of them You made with wisdom) (תהילים קד:כד). It is found that the lev (heart) is the tzayyar (form-giving artist), as it is written: “Tzur levavi” (The Rock of my heart [the stable foundation or form of my heart]) (תהילים עג:כו). And there is yetzirah (creation [formation]) [the process of forming spiritual realities] for tov (good) and for bish (evil), as our Chakhamim, zikhronam livrakha (Sages, of blessed memory) said (Berakhot 61a) regarding “Vayyitzer” (And He formed) (וַיִּיצֶר, בראשית ב:ז) with two yudin (yuds [the Hebrew letter Yud, symbolizing divine potential]) [the smallest Hebrew letter, representing a spark of divine wisdom], and they are two yetzarim (inclinations), the yetzer tov (good inclination) and the yetzer hara (evil inclination), that is, machashavot tovot (good thoughts) are the yetzer tov (good inclination), and machashavot ra’ot (evil thoughts) are the yetzer hara (evil inclination). For the essence of the yetzarim (inclinations) are the machashavot (thoughts) and the chochmot (wisdoms) in the lev (heart), as it is written: “Ki yetzer machshevot libbo” (For the inclination of the thoughts of his heart) (בראשית ו:ה). And when a person choshev (thinks) machashavot ra’ot (evil thoughts), he metamtem (dulls [obscures or dims]) the chalal (space [the void where divine attributes manifest]) of the beriah (creation) where the hitgallut (revelation) of the middot (attributes) occurs. For the lev (heart) is the tzur (form [the structure or mold]) of the olamot (worlds), that is, the tzur (form) of the middot (attributes). For according to the or lahaviyyut (light of the flaming desire) of the lev (heart) of an ish yisraeli (Israelite [a Jew, representing spiritual potential]), it is impossible for the hitgallut (revelation) of the middot (attributes) [to occur], for the or lahaviyyuto (his flaming light) is ad Ain Sof (until the Infinite [boundless]), that is, there is no sof (end) or takhlit (limit) to his teshukato (craving) [the infinite spiritual yearning of the soul]. And one must tzamtzem (contract) this hitlahavut (excitement [intense spiritual desire]) so that a chalal (space) remains in the lev (heart), as it is written: “Velibbi chalal bekirbi” (And my heart is a void within me) (תהילים קט:כב). And through the tzimtzum (contraction) of this hitlahavut (excitement), one can come to the hitgallut (revelation) of the middot (attributes), that is, to serve God, blessed be He, behadaragah (gradually) and bemiddah (with measure) [in a controlled, deliberate manner]. Machashavot tovot (good thoughts) in the lev (heart) are yetzarim tovim (good inclinations), through which pe’ullot (actions) and middot tovot (good attributes) are revealed, and this is yetzirah letov (creation for good). But when one choshev (thinks) machashavot ra’ot (evil thoughts), God forbid, he metamtem (dulls) the lev (heart) in the aspect of orlat lev (foreskin of the heart [spiritual insensitivity]) [a metaphor for spiritual obstruction] and mekalkel (spoils) the beriah (creation), that is, the chochmah (wisdom) in the lev (heart). As it is written: “Umal’tem et orlat levavkhem” (And you shall circumcise the foreskin of your heart) (דברים י:טז), and its Targum (Aramaic translation) [translates]: Yat tippeshut libbekhon (the stupidity of your heart). And tippeshut (stupidity) is the kilkul (spoilage) of the beriah (creation), which is through chochmah (wisdom). It is found that when a person choshev (thinks) machashavot tovot (good thoughts) in his lev (heart) on how to serve God, blessed be He, his lev (heart) becomes in the aspect of: “Tzur levavi” (The Rock of my heart) (תהילים עג:כו), and in the aspect of: “Velibbi chalal bekirbi” (And my heart is a void within me) (תהילים קט:כב), so that within this chalal (space) His pe’ullot (actions) will be revealed. And through his pe’ullot (actions) and middoto hatovot (his good attributes), it will be revealed that he accepts complete malkhut shamayim (Kingship of Heaven [divine authority]). This is the interpretation of: “Vesharim kecholalim kol ma’yanai bakh” (And singers as dancers, all my springs are in You) (תהילים פז:ז). Sharim (singers) is the aspect of the hitgallut (revelation) of malkhut (Kingship), the aspect of Sarah (Sarah [the matriarch, symbolizing divine sovereignty]) over the entire world (Berakhot 13a), the aspect of: “Vehayah Hashem lemelekh” (And Hashem shall be king) (זכריה יד:ט). Kecholalim kol ma’yanai bakh (As dancers, all my springs are in You)—that is, according to the chalal (space) created by his machashavot kedoshim (holy thoughts), so is the hitgallut (revelation) of His malkhut (Kingship) [the extent of divine sovereignty revealed corresponds to the spiritual space cleared by pure thoughts].

2. Prayer as Service of the Heart This is the aspect of: “Ule’avdo bekhol levavkhem” (And to serve Him with all your heart) (דברים יא:יג). What is the avodah (service) in the lev (heart)? This is tefillah (prayer) (Ta’anit 2a). For tefillah (prayer) is the aspect of malkhut David (Kingship of David [divine sovereignty manifested through King David’s legacy]) [prayer as an expression of submitting to God’s rule], as it is written: “Va’ani tefillah” (And I am prayer) (תהילים קט:ד). And the essence of tefillah (prayer) depends on the lev (heart), that one should place all his lev (heart) upon it, as it is written: “Bisfatam kibbeduni velibbam richak mimmenni” (With their lips they honored Me, but their heart is far from Me) (ישעיה כט:יג). For tefillah (prayer) that is in the lev (heart) is the aspect of the hitgallut (revelation) of His malkhut (Kingship) within the chalal panui (vacant space), within the middot (attributes), within the olamot (worlds) (kanal [as mentioned above]).

3. Transformation from Dalet to Hei This is the aspect of the letter Hei (Hei [the fifth Hebrew letter, symbolizing divine presence]) [representing completion and divine breath], for it was a Dalet (Dalet [the fourth Hebrew letter, symbolizing poverty or lack]) [representing spiritual deficiency], and it returned and became a Hei (Hei) (see Tikkun 21, folio 47a). For Dalet (Dalet) is a term for dallah (poor) and aniyah (impoverished), that is, when he metamtem (dulls) his lev (heart) with tippeshut (stupidity [spiritual ignorance]), and “there is no ani (poor one) except in da’at (knowledge)” (Nedarim 41a), and then it is the aspect of Dalet (Dalet). And when he mekaddesh (sanctifies) his machashavto (thought), and “there is no kedushah (holiness) with less than ten” (Megillah 23a), it is the aspect of Yud (Yud [the tenth Hebrew letter, symbolizing divine wisdom]) [the spark of divine potential] (Tikkun 10), which he draws into the Dalet (Dalet), and it becomes a Hei (Hei) [symbolizing the infusion of divine wisdom into spiritual poverty, creating wholeness].

4. The Ascent of the Two Houses And when one raises tefillah (prayer), the aspect of malkhut (Kingship), in the aspect of: “Ule’avdo bekhol levavkhem” (And to serve Him with all your heart) (דברים יא:יג), this is the aspect of: “Hi ha’olah” (It is the one that ascends) (ויקרא ו:ב), the aspect of: “Mi zot olah” (Who is this that ascends?) (שיר השירים ח:ה), Mi im zot olah (Who with this ascends) (Introduction to the Zohar 10, and Tikkun 21, 30, 38, 69). And these are two battim (houses): Beita Ila’ah (Upper House [Binah, divine understanding]) [the higher spiritual realm] and Beita Tata’ah (Lower House [Malkhut, divine sovereignty]) [the lower spiritual realm], both of which have aliyah (ascent) [elevation to a higher spiritual state]. For “I will not come into the city until you are kadosh (holy) in your midst.” [Explanation: For our Rabboteinu, zikhronam livrakha (Sages, of blessed memory), expounded (Ta’anit 5a) on this verse: “Bekirbekh kadosh velo avo be’ir” (Holy in your midst, and I will not come in the city) (הושע יא:ט), that the Holy One, blessed be He, swore that He would not enter Yerushalayim shel ma’alah (Jerusalem above [the heavenly Jerusalem]) until Yerushalayim shel matah (Jerusalem below [the earthly Jerusalem]) is built. And it is stated in the writings of the Ari, zikhrono livrakha (Rabbi Isaac Luria, of blessed memory), that the intention by way of sod (secret [mystical interpretation]) is that Binah (Understanding [the sefirah of divine intellect]), Imma Ila’ah (Upper Mother), Beita Ila’ah (Upper House), is the aspect of Yerushalayim shel ma’alah (Jerusalem above). And malkhut (Kingship), Beita Tata’ah (Lower House), is the aspect of Yerushalayim shel matah (Jerusalem below). That the supernal yichud (unification [spiritual unity]), which is the aspect of the aliyah (ascent) of Beita Ila’ah (Upper House), is not complete until the aspect of malkhut (Kingship) is built and completed in its entirety, which is the aliyah (ascent) of Beita Tata’ah (Lower House), and so forth, see there (kanal [as mentioned above]).] And this is what our master, of blessed memory, wrote, Mi im zot olah (Who with this ascends) (Petach Eliyahu). Mi (Who [Binah, divine understanding]) is the aspect of Beita Ila’ah (Upper House), the aspect of Mi (Who). And malkhut (Kingship) is the aspect of Beita Tata’ah (Lower House), the aspect of Zot (This [Malkhut, divine sovereignty]). And through these aspects mentioned above in this Torah (teaching) [this mystical discourse], through this, these two battim (houses) have aliyah (ascent), which are Beita Ila’ah (Upper House) and Beita Tata’ah (Lower House), which are the aspect of Mi im Zot (Who with This). That is, through tzamtzem (contracting) the or hitlahavut libbo (light of the flaming desire of his heart), so that it does not burn excessively, in order that he can serve God, blessed be He, behadaragah (gradually) and bemiddah (with measure). And he mekaddesh (sanctifies) his machashavto (thought) so as not to lachashov (think) any machashavot ra’ot (evil thoughts), but only to lachashov (think) always machashavot kedoshot (holy thoughts), which are the aspect of yetzer tov (good inclination), the aspect of chochmah (wisdom) in the lev (heart). Through this, he metzayyer (designs [shapes]) middot tovot (good attributes) and merits to do pe’ullot (actions) and ma’asim tovim (good deeds) and middot tovot (good attributes). And through this, the aspect of malkhut (Kingship) is revealed, for it is revealed that he accepts complete malkhut shamayim (Kingship of Heaven). And then there is aliyah (ascent) for the aspect of malkhut (Kingship), which is Beita Tata’ah (Lower House). Then, specifically, Beita Ila’ah (Upper House) also ascends, which is the aspect of Binah libba (Understanding of the heart [divine intellect]). For in truth, both are one, and one depends on the other (kanal [as mentioned above]). To explain the matter somewhat, we need to return and explain the matter of this Torah (teaching). The general principle of the Torah (teaching) is as explained in Etz Chayim (Tree of Life) in its beginning, that when God, blessed be He, wanted to create the world, the or (light) of the Holy One, blessed be He, was Ain Sof (Infinite Light). And there was no makom (place) for the beriat ha’olamot (creation of the worlds). And it was necessary, as it were, to tzamtzem (contract) the or Ain Sof (light of the Infinite) to the tzedadim (sides), and the chalal panui (vacant space) was formed. And within this chalal panui (vacant space), He created all the olamot (worlds). And all the olamot (worlds) were created upon chochmah (wisdom), as it is written: “Kullam bechochmah asita” (All of them You made with wisdom) (תהילים קד:כד). And the main takhlit (purpose) of the beriat ha’olamot (creation of the worlds) was for the sake of malkhut (Kingship), that is, to reveal His malkhut (Kingship), which is impossible except through the olamot (worlds), for there is no melekh (king) without an am (nation). And for this reason, there was the tzimtzum (contraction) of the chalal panui (vacant space), so that there would be a makom (place) for the beriat ha’olamot (creation of the worlds), so that His malkhut (Kingship), blessed be He, would be revealed (kanal [as mentioned above]). And our master, of blessed memory, explains all this in every person. For every one of Yisrael (Israel [the Jewish people]) is a chelek Eloka mima’al (part of God above [a divine soul]) [a spark of the divine essence]. And the essence of Elokut (Divinity) is in the lev (heart). And the Elokut (Divinity) in the lev (heart) of an ish yisraeli (Israelite) is the aspect of Ain Sof (Infinite Light), for the or lahaviyyuto (his flaming light) is ad Ain Sof (until the Infinite), that is, there is no sof (end) or takhlit (limit) to his teshukato (craving). And according to the greatness of the hitlahavut (excitement) of the lev (heart) of an ish yisraeli (Israelite), which is ad Ain Sof (until the Infinite), it would be impossible for him to do any avodah (service [worship or spiritual work]), and he would not be able to reveal any middah tovah (good attribute). For due to the greatness of his hitlahavut (excitement) ad Ain Sof (until the Infinite), he cannot do anything (kanal [as mentioned above]). This is the aspect of what happened at the beginning of the beriah (creation), that there was no makom (place) for the beriah (creation) because everything was Ain Sof (Infinite Light) (kanal [as mentioned above]). For the beriat ha’olamot (creation of the worlds) are the middot (attributes) (kanal [as mentioned above]). And therefore, a person necessarily needs to tzamtzem (contract) the or hitlahavut libbo (light of the flaming desire of his heart), which is ad Ain Sof (until the Infinite), so that he can serve God behadaragah (gradually) and bemiddah (with measure). For God, blessed be He, desires our avodah (service), that we serve Him with uvdot (deeds [practical actions]) and middot tovot (good attributes), which is impossible except through the tzimtzum (contraction) (kanal [as mentioned above]). And when he tzamtzem (contracts) the or lahaviyyut libbo (light of the flaming desire of his heart), then a chalal panui (vacant space) remains in the lev (heart), in the aspect of: “Velibbi chalal bekirbi” (And my heart is a void within me) (תהילים קט:כב) [which is the sod (secret [mystical meaning]) of the chalal panui (vacant space) that was at the beginning of the beriah (creation)]. And within this chalal panui (vacant space), his middoto hatovot (good attributes) are revealed, which are the sod (secret) of the beriat ha’olamot (creation of the worlds), which was within the aforementioned chalal panui (vacant space). For the middot (attributes) are the olamot (worlds) (kanal [as mentioned above]). That is, through the tzimtzum (contraction) that he tzamtzem (contracts) the or (light) of the hitlahavut (excitement), through which the aspect of the chalal panui (vacant space) is formed, the aspect of: “Velibbi chalal bekirbi” (And my heart is a void within me) (תהילים קט:כב), through this he serves God, blessed be He, behadaragah (gradually) and bemiddah (with measure), and does ma’asim tovim (good deeds) and middot tovot (good attributes). All of this is the aspect of the hitgallut (revelation) of the middot (attributes), which are the olamot (worlds), within the chalal panui (vacant space) in the lev (heart). And the main beriat ha’olamot (creation of the worlds) was through chochmah (wisdom) (kanal [as mentioned above]). And this is the aspect of the main avodat Hashem (service of God), to merit middot (attributes) and ma’asim tovim (good deeds), which is through guarding the chochmah (wisdom) in the lev (heart), which is the machashavah (thought) in the lev (heart). For one needs to guard the machashavah (thought) in the lev (heart) very much, which is the aspect of chochmat lev (wisdom of the heart), which is the essence of the yetzarim (inclinations). For machashavot tovot (good thoughts) are the yetzer tov (good inclination), and machashavot ra’ot (evil thoughts) are the yetzer hara (evil inclination). That is, when one choshev (thinks) machashavot tovot (good thoughts), which is the aspect of chochmah (wisdom) in the lev (heart), then through this he merits pe’ullot (actions) and middot tovot (good attributes). This is the aspect of the hitgallut (revelation) of the beriah (creation), which is the middot (attributes), within the chalal panui (vacant space), through the chochmah (wisdom) in the lev (heart), which is the aspect of machashavot tovot (good thoughts) in the lev (heart) (kanal [as mentioned above]). But when one choshev (thinks) machashavot ra’ot (evil thoughts), God forbid, then he mekalkel (spoils) the chalal (space) in the lev (heart), which is the sod (secret) of the chalal panui (vacant space). And then he metamtem (dulls) the chalal (space) in the lev (heart), in the aspect of orlat lev (foreskin of the heart) (kanal [as mentioned above]). And this is the aspect of the kilkul (spoilage) of the beriah (creation), which was through the chochmah (wisdom) in the lev (heart) (kanal [as mentioned above]). And all the essence of the avodah (service), that one needs the aforementioned tzimtzum (contraction) and to lachashov (think) machashavot tovot (good thoughts), in order to merit ma’asim tovim (good deeds) and middot tovot (good attributes)—all of this is in order to reveal His malkhut (Kingship), blessed be He, for which the essence of the beriah (creation) existed (kanal [as mentioned above]). For through meriting pe’ullot (actions) and middot tovot (good attributes) through all the aforementioned, through this he accepts upon himself complete malkhut shamayim (Kingship of Heaven), which is the aspect of the hitgallut (revelation) of His malkhut (Kingship), blessed be He, which is revealed through the beriat ha’olamot (creation of the worlds) that are within the chalal panui (vacant space) through chochmah (wisdom) (kanal [as mentioned above]). And the general principle is that the beriat ha’olamot (creation of the worlds) and the avodat Hashem (service of God), blessed be He, with pe’ullot (actions) and middot tovot (good attributes) are truly one aspect (kanal [as mentioned above]). And then, when His malkhut (Kingship), blessed be He, is revealed through his ma’asav (deeds) and middotav hatovot (his good attributes) that are revealed within the chalal (space) in his lev (heart) (kanal [as mentioned above]), this is the aspect of the aliyat (ascent) of the two battim (houses) mentioned above, Mi im Zot (Who with This)—Beita Ila’ah (Upper House) and Beita Tata’ah (Lower House) (kanal [as mentioned above]). For the hitgallut (revelation) of malkhut (Kingship), this is the aspect of Beita Tata’ah (Lower House). And the beginning of the tzimtzum (contraction), which is the chalal panui (vacant space) in the lev (heart), this is the aspect of Beita Ila’ah (Upper House). For the main kavvanat (intention) of the tzimtzum (contraction) was for the avodat Hashem (service of God), blessed be He, in order to merit revealing His malkhut (Kingship), blessed be He. And therefore, the tikkun (rectification [spiritual repair]) and aliyat (ascent) of Beita Ila’ah (Upper House) is not completed until Beita Tata’ah (Lower House) ascends, that is, until His malkhut (Kingship), blessed be He, is revealed, which is the main takhlit kavvanat (purpose of the intention) of the beriah (creation). And then, when His malkhut (Kingship), blessed be He, is revealed, then specifically both of them ascend together, Beita Ila’ah (Upper House) and Beita Tata’ah (Lower House), in the aspect of Mi zot olah, Mi im Zot olah (Who is this that ascends, Who with This ascends) (kanal [as mentioned above]). For “I will not come into the city until you are kadosh (holy) in your midst”—that the Holy One, blessed be He, does not enter Yerushalayim shel ma’alah (Jerusalem above), which is Binah libba (Understanding of the heart) (kanal [as mentioned above]), until Yerushalayim shel matah (Jerusalem below) is built, which is the aspect of the hitgallut (revelation) of His malkhut (Kingship), blessed be He (kanal [as mentioned above]). And all this is the aspect of tefillah (prayer), which is avodah shebalev (service of the heart). For tefillah (prayer) in the lev (heart) is the aspect of the hitgallut (revelation) of His malkhut (Kingship) that is within the chalal panui (vacant space) in the lev (heart) (kanal [as mentioned above]). And understand very well, for the matters are very, very deep. And our master, of blessed memory, was brief here and spoke everything in remez (hints), like one who points with a machog (needle [a subtle indication]). And the matters are straightforward to the mevin (understanding one). And the main thing is to fulfill them literally: to guard oneself very much from machashavot ra’ot (evil thoughts), for machashavot ra’ot (evil thoughts) are the essence of the yetzer hara (evil inclination), the aspect of yetzirah lebish (creation for evil). Therefore, one needs to guard his machashavto (thought) very much, and to force himself always to lachashov (think) machashavot tovot (good thoughts), which are the aspect of yetzer tov (good inclination), and to merit through this to do ma’asim tovim (good deeds) and middot tovot (good attributes), and so forth. And to hitpallel (pray) with kavvanah (intention [focused devotion]) and to do teshuvah (return [repentance and spiritual reconnection]). And at first, one needs to tzamtzem (contract) the hitlahavut libbo (excitement of his heart) so that it does not burn excessively, for one needs to serve God, blessed be He, specifically behadaragah (gradually) and bemiddah (with measure). And the rest of all the derakhim kedoshim (holy paths) and tehorim (pure), and etzot nekhonot (correct counsels), that can be extracted from within the words of this Torah kadoshah hanora’ah (awesome holy teaching). And there are more le’eloka millin (Divine words) in all this, and it will be explained elsewhere somewhat, for abundant scrolls would not suffice to explain one word of his awesome words. And this is enough for now.] [And we return to the first matter.]

5. The Song of Redemption For this reason, Nisan (Nisan [the first month of the Jewish calendar]) is called Aviv (spring). Alef (Alef [the first Hebrew letter]) with Bet (Bet [the second Hebrew letter]), Yud (Yud) with Bet (Bet), forms Hei (Hei). This is the aspect of the shir (song) that will be aroused in the future, and it is a shir pashut kafool meshullash merubba (simple, doubled, tripled, quadrupled song) (Tikkun 21, 51b), and these are asarah minei nigguna (ten types of melody) [the ten categories of song in Kabbalistic tradition]. This is the aspect of Hei (Hei), which is Dalet (Dalet) with Yud (Yud). This is the aspect of a shir pashut kafool meshullash merubba (simple, doubled, tripled, quadrupled song). Yud (Yud) is the aspect of asarah minei nigguna (ten types of melody). This is through the hitgallut (revelation) of His malkhut (Kingship), in the aspect of Sarah (Sarah) over the whole world. And Sarah (Sarah) is the aspect of shir (song), the aspect of: “Vesharim kecholalim” (And singers as dancers) (תהילים פז:ז). This is the aspect of malkhut David (Kingship of David), which is the aspect of ne’im zemirot Yisrael (pleasant singer of Israel) (Shemuel Bet [2 Samuel] 23:1). This is the interpretation of (Bava Metzia 59a): Ittatakh gutza gchon ulechish (Your wife is short, bow and whisper). Rashi (Rabbi Shlomo Yitzchaki) explained: Shema etzatah (Listen to her counsel) (Mishlei [Proverbs] 31). She is the aspect of etzah (counsel [divine guidance]). When tefillah (prayer), that is, the aspect of malkhut (Kingship), is in shiflut (lowliness) and katnut (smallness), as it is written: “Achot lanu ketannah” (We have a little sister) (שיר השירים ח:ח), the aspect of: “Et hama’or hakatan” (The lesser light) (בראשית א:טז), in the aspect that her etzah (counsel) nofelet (fails) (Sanhedrin 22a; see there). One needs to raise her up, in the aspect of: “Akim et sukkat David” (I will raise up the sukkah of David) (עמוס ט:יא). And this sukkah (sukkah [booth, symbolizing divine protection]) is Sarah (Sarah), who sakh’tah (covered) with ruach hakodesh (Holy Spirit) (Megillah 14a). And Sarah (Sarah) is malkhut (Kingship), in the aspect of: “Etzat Hashem hi takum” (The counsel of Hashem, it shall stand) (משלי יט:כא), in the aspect of: “Shenei hama’orot hagdolim” (The two great lights) (בראשית א:טז). And this is: ulechish lah (and whisper to her), you will accept her etzah (counsel). And this is the aliyot (ascents) of tefillah (prayer), which is belachash (in a whisper) (Berakhot 24b), which is avodah shebalev (service of the heart).

6. Repentance and the Throne of Glory This is the aspect of teshuvah (return [repentance and spiritual reconnection]) [returning to God through moral and spiritual rectification], as it is written: “Hukam al” (He was established above) (שמואל ב כג:א)—the ulla (yoke [burden or obligation]) of teshuvah (return) (Moed Katan 16b). And teshuvah (return) is the letters Tashuv Hei (return Hei [the letter Hei symbolizing divine restoration]), for the Hei (Hei [the fifth Hebrew letter, symbolizing divine presence]) [representing completion and divine breath] is formed from Dalet (Dalet [the fourth Hebrew letter, symbolizing poverty or lack]) [representing spiritual deficiency]. And the essence of teshuvah (return) depends on the lev (heart [the seat of spiritual and emotional life]), as it is written: “Ulevavo yavin veshav” (And his heart shall understand and return) (ישעיה ו:י). This is the aspect of: “Mi zot olah? Mi im zot olah?” (Who is this that ascends? Who with this ascends?) (שיר השירים ח:ה)—the ulla (yoke) of teshuvah (return), the aliyatah (ascent [elevation to a higher spiritual state]) of teshuvah (return), with Mi (Who [Binah, divine understanding]). And this is the aspect of (Yoma 86a): Gedolah teshuvah shemaggat ad kissei hakavod (Great is return that reaches until the Throne of Glory [the divine seat of ultimate holiness]). And this is (sham [there]): Gedolah teshuvah shemekarevet hage’ulah (Great is return that hastens the redemption [the messianic era]). For in the future, in the yom shekullo Shabbat (day that is entirely Sabbath [the messianic era of complete rest]) [a time of ultimate spiritual fulfillment], the orayta de’Atika Setima’ah (Torah of the Hidden Ancient One [the deepest, esoteric level of Torah]) [the ultimate divine wisdom to be revealed in the future] will be revealed (see Zohar, Beha’alotcha 152a). As it is written: “Az tit’annag al Hashem” (Then you shall delight in Hashem) (ישעיה נח:יד), “al Hashem” (in Hashem) specifically, this is Atika Setima’ah (Hidden Ancient One) (Zohar, Vayechi 219a; see there). And this is the essence of the oneg Shabbat (delight of Sabbath [spiritual joy of the Sabbath]). As it is written: “Veshavta ad Hashem Elokeikha” (And you shall return until Hashem your God) (דברים ל:ב). Gedolah teshuvah (Great is return) when it elevates teshuvah (return) from the aspect of et hama’or hakatan (the lesser light) (בראשית א:טז), from the aspect of achot lanu ketannah (we have a little sister) (שיר השירים ח:ח). As it is written: “Vehayah or halevanah ke’or hachammah” (And the light of the moon shall be as the light of the sun) (ישעיה ל:כו), that it reaches until the kissei hakavod (Throne of Glory). That is, through this he will reach and attain the orayta de’Atika Setima’ah (Torah of the Hidden Ancient One). And this is the kissei hakavod (Throne of Glory), that they cover it, as it is written: “Ukhevasim lilevushekh” (And lambs for your clothing) (משלי כז:כו)—matters that are kivshono shel olam (profound, hidden aspects of the world [esoteric Torah secrets]) shall be under your clothing (Chagigah 14a; Mishlei [Proverbs] 25:2): “Kevod Elokim hastir davar” (The glory of God is to conceal a thing) (משלי כה:ב). And this is the kissei hakavod (Throne of Glory) that they cover before the kevod Elokim (glory of God), and you will reach and attain it. And this is the aspect of Bereishit (Genesis [Beginning]), Bet Reishit (two beginnings), that is, two Reishit (beginnings), which are Rosh Hashanah (New Year [the Jewish New Year]) and Nisan (Nisan [the first month of the Jewish calendar]). For Nisan (Nisan) is also Rosh Hashanah (New Year) (Tikkun 21, 45a). And it is called Kabbalah (tradition [mystical Torah wisdom]), when she is between the two dero’in (arms) of the Malka (King [God]) [symbolizing divine embrace]. And the two dero’in (arms) are Tishrei (Tishrei [the seventh month, containing Rosh Hashanah]) and Nisan (Nisan) (see Tikkun 21 there). And these are yemei teshuvah (days of return), for in them are yemei teshuvah (days of return) (Rosh Hashanah 11a). And there is no ge’ulah (redemption) except through teshuvah (return), as it is written: “Uva letziyyon go’el” (And a redeemer shall come to Zion) (ישעיה נט:כ) (Yoma 86a). And the essence of knowing the Kabbalah (tradition), that is, knowing the sodot haTorah (secrets of the Torah), will be in the future, when the orayta de’Atika (Torah of the Ancient One) will be revealed, in the aspect of the ta’anug Shabbat (delight of Sabbath), in the aspect of: “Az tit’annag al Hashem” (Then you shall delight in Hashem) (ישעיה נח:יד). And this is the meaning of the word Tishrei (Tishrei), meaning shirah (song) (Sha’ar HaKavanot, page 82), as it is written: “Hashir yihyeh lakhem keleil hitkaddesh chag” (The song shall be yours as in the night when a holy feast is kept) (ישעיה ל:כט). For a shir (song) and nigguna (melody) will awaken in the world, in the aspect of Peh Sach (a mouth that speaks [a constant flow of song]) [symbolizing unceasing divine praise], in the aspect of: “Lema’an yezammerkha kavod velo yiddom” (To the end that my glory may sing praise to You, and not be silent) (תהילים ל:יג). “Velo yiddom” (and not be silent) specifically, this is Peh Sach (a mouth that speaks) (Tehillim [Psalms] 30:13, though the reference to Peh Sach is typically to this verse). This is the aspect of Sarah (Sarah) over the whole world, the aspect of the shir (song) of the future.

The Blue Thread of Tzitzit This is the aspect of tzitzit (fringes [ritual fringes on a garment]) [a mitzvah symbolizing divine commandments], specifically the techelet (blue thread [a sacred dye symbolizing divine majesty]) [representing divine sovereignty and holiness], which okhlei kulla veshotzei kulla (consumes and destroys all) (Zohar Bereishit 51b). For through the hitgallut (revelation) of malkhut dikdusha (holy Kingship [divine sovereignty]), the malkhut desitra achara (kingship of the other side [evil forces]) is nullified. But Yisrael (Israel) who are deveikim (attached) to it, receive their chiyyutam (vitality [spiritual life force]), as it is written in the Zohar (Bereishit 51a): “Ve’attem hadeveikim baHashem Elokeikhem” (And you who cleave to Hashem your God) (דברים ד:ד)—which is the aspect of techelet (blue thread), de’okhlei kulla veshotzei kulla (which consumes and destroys all), yet chayyim kulkhem hayyom (are alive all of you today), for the main chiyyut (vitality) comes from there. This is the chiyyut (vitality) of David melekh Yisrael (David, king of Israel), who chai vekayyam (lives and endures) (Rosh Hashanah 25a).

This is the aspect of the kallah (bride [symbolizing Malkhut]) [the divine feminine aspect of sovereignty], the aspect of techelet (blue thread), de’okhlei kulla veshotzei kulla (which consumes and destroys all), but Yisrael (Israel), who are deveikim (attached) to her, are chayyim vekayyamim (alive and enduring). As it is written: “Ki e’eseh khalah bekhol hagoyim” (For I will make a full end of all the nations) (ירמיה ל:טז) (see Zohar Balak 199b; Shemuel Bet [2 Samuel] 13:39): “Vatechal nefesh David” (And David’s soul longed) (שמואל ב יג:לט) [There it is written vatechal David (and David ended), and Rashi (Rabbi Shlomo Yitzchaki) explained that this is a mikra katzar (truncated verse), and vatechal nefesh David (David’s soul ended), and similarly the Targum (Aramaic translation), and so forth].

Nefesh David (David’s soul) is the aspect of techelet (blue thread), de’okhlei kulla veshotzei kulla (which consumes and destroys all).

This is the aspect of (Berakhot 3b): Ruach tzafon hayetah menashevet bekhinnor shel David, vehayah menaggen (The north wind was blowing on David’s harp, and it was playing).

Ruach tzafon (north wind) is the aspect of dinim gevurot (judgments and powers [divine attributes of strictness]) [representing divine justice], the aspect of techelet (blue thread).

As it is written: “Mikkenaf ha’aretz zemirot shama’nu” (From the wing of the earth we heard songs) (ישעיה כד:טז).

“Mikkenaf” (From the wing) specifically, which is the aspect of techelet (blue thread), and there is the aspect of ne’im zemirot Yisrael (pleasant singer of Israel).

This is the aspect of Hei (Hei), Dalet (Dalet) with Yud (Yud).

Dalet (Dalet) is the aspect of dalet kenafot (four wings [of the tzitzit]) [the four corners of the garment], the aspect of mikkenaf ha’aretz (from the wing of the earth). Yud (Yud) is the aspect of asarah minei nigguna (ten types of melody), the aspect of zemirot shama’nu (songs we heard).