59 - One Who Always Strives to Bring People Close to the Service of Hashem Bless

1. One who always strives to bring people close to the service of Hashem blessed be He needs to guard himself that the klipos (shells [evil forces]) and the ra (evil) of these people should not attach to him. For this man who strives to bring close and to make nefashos (souls) in the aspect of: "And the nefesh that they had made in Charan" [Genesis 12:5], he builds the aspect of the heichal hakodesh (holy sanctuary): "And the remnant in Jerusalem shall be called kadosh [holy]" [Isaiah 4:3], which is, this that people remain attached in complete yirah (fear) [see Bereishit Rabbah 56 and Bereishit Rabbah 2 on "beautiful as Jerusalem"] through him, even though there are many and many who fell from their kedushah (holiness), nevertheless from these who remained in complete yirah through this "kadosh shall be said to him". And this is the aspect of kodesh (holy) and heichal (sanctuary), this is the aspect of the kavod (glory) that Hashem blessed be He is honored: When Yitro came, then the name of the Holy One blessed be He was honored [Zohar Yitro 69a]. And this is the aspect of: "Tell among the nations His kavod" [Psalms 96:3], that through bringing themselves close to the service of Hashem blessed be He, these who were far, this is His kavod blessed be His name: "And in His heichal everyone speaks of kavod" [Psalms 29:9]. And this heichal hakodesh draws itself constantly to its shoresh (root), which is to the lev (heart) of its maker, for there is its shoresh, for because of the devarim (words) that came out from the depth of the lev of this kosher (upright) man, they entered into their lev and they returned to Hashem blessed be He. And this heichal hakodesh dwells and clothes the ruach hachiyuni (vital spirit) that is in the lev of the kosher man, for the ruach is in the lev in the aspect of: "And I will give you a new lev and a new ruach" [Ezekiel 36:26]. And the heichal hakodesh suckles its vitality from this ruach in the aspect of: "And the lowly of ruach shall uphold kavod" [Proverbs 29:23]. "And ruach to them that walk therein" [Isaiah 42:5], from the aspect of raglayim (feet) is aroused to straighten people to the service of Hashem blessed be He, in the aspect of: "Make straight in the aravah [desert] a mesilah [highway] for our G-d" [Isaiah 40:3], mesilah precisely, which is the place of the raglayim: "Mesilos [highways] in their levavam [hearts]" [Psalms 84:6], that through mesilos in their levavam is aroused to straighten people who dwell in the aravah and in choshech (darkness) to straighten for them a derech (way) to the service of Hashem blessed be He. And because the heichal above is made from the nefashos who were far until now and there are many klipos dwelling around them, in the aspect of: "This is Jerusalem, I have set her among the nations" [Ezekiel 5:5]. And it is possible now when the heichal clothes the lev as above, it is possible that the chitzonim (externals [evil forces]) attach, G-d forbid, to the yetzer (inclination) of the machshavos (thoughts) of the lev of this kosher. Advice on this, that he should appoint malachei libo (angels of his heart), which is the aspect of his’lahavus halev (flaming of the heart), that the his’lahavus is the aspect of malachim (angels), in the aspect of: "And the malach of Hashem appeared unto him in a labas eish [flame of fire]" [Exodus 3:2]. And this eish (fire) burns them. And then also the heichal hakodesh receives the koach (power) of the eish and burns the klipos also from attaching to him, in the aspect of: "And the kavod of Hashem like eish ocheles [devouring fire]" [Exodus 24:17].

2. And the eish (fire) of this malach (angel) is made from the aspect of mishpat (judgment) that he sustains his devarim (words) in mishpat, that man judges himself: "For by eish will Hashem contend" [Isaiah 66:16]. "And Aharon shall bear the mishpat of Bnei Yisrael upon his lev [heart] continually" [Exodus 28:30]. And then mishpat comes forth to light, which is that the lev is flamed. And sits on a kisei (throne) in the aspect of: "He hath established His kisei for mishpat" [Psalms 9:8], which is the aspect of kavod (glory) above, in the aspect of: "A kisei kavod [throne of glory]" [Jeremiah 17:12]: "Uphold my ashurai [goings] in Thy maagalos [paths]" [Psalms 17:5], ashurai, this is the aspect of raglayim (feet) above in Thy maagalos, this is the aspect of kisei kavod, the aspect of: "And a rosh agol [round head] to the kisei from behind" [1 Kings 10:19], which is, that the kavod clothes the lev as above. And this is the aspect of: "A kiryah ne’emanah [faithful city] full of mishpat" [Isaiah 1:26], kiryah (city), this is the aspect of Jerusalem, the ir hakodesh (holy city) above, clothes the mishpat above. And this is the aspect of: "At that time they shall call Jerusalem the kisei of Hashem; and all the nations shall be gathered unto it, to the name of Hashem... neither shall they walk any more after the sherirus [stubbornness] of their lev ra [evil heart]" [Jeremiah 3:17], for the eish of the malachim in the lev above will subdue their lev ra.

3. And this is the aspect of shemiras Shabbos (guarding Shabbat), as brought in the Zohar [Introduction 5b], "My Shabbasos ye shall keep", My Shabbasos, this is igula (circle) and ribua (square) within. Igula, the aspect of kisei kavod (throne of glory) above, the aspect of: "And a rosh agol [round head] to the kisei". And ribua, this is mishpat (judgment), in the aspect of: "It shall be rabua [square] and kafool [double]" [Exodus 28:16], said about the choshen hamishpat (breastplate of judgment). For on a weekday the Shechinah (Divine Presence) clarifies berurim (clarifications), and on Shabbat she rests. And in the future when all ra (evil) will be nullified, in the aspect of "And they shall not walk any more in the sherirus of their lev ra", then it will be a yom shekulo Shabbos (day that is all Shabbat). Similarly, through igula and ribua above, through them ra is nullified as above, through this is formed the aspect of My Shabbasos, the aspect of igula and ribua.

4. And this is the aspect of: bitul (nullification) of the isur (prohibition) in shishim (sixty). Shishim, this is the aspect of igula, the aspect of samech, which is igula, the aspect of kisei kavod, the aspect of: "And melachim [kings] to the kisei" [Job 36:7], the aspect of: "Shishim [threescore] are the melachos [queens]" [Song of Songs 6:8]. And the isur, which is the klipah (shell), is nullified through kis’os lemishpat (thrones for judgment). And one remembers only igula, for this is in isgalya (revealed) and ribua is covered in igula. And the main koach (power) of the samech is only from ribua, which is from the mem in the aspect of: "Forty stripes he may give him" [Deuteronomy 25:3]. For the samech receives from the mem, which is kis’os lemishpat. And this is the interpretation [Shabbat 104a]: Mem and samech in the luchos (tablets) stood by nes (miracle). Mem, this is ribua, and samech, this is igula above, which in the luchos halev (tablets of the heart), as it is written: "Write them upon the luach [tablet] of thy lev" [Proverbs 3:3], by nes they stand, by nes, this is the aspect of Shabbat, the aspect of: "A os [sign] it is forever" [Exodus 31:17].

5. And this is: "And I will give them in My bayis [house] and within My chomos [walls] a yad [monument] and a sheim [name] better than banim [sons] and banos [daughters]" [Isaiah 56:5]. Yad and sheim precisely, through shemiras My Shabbasos above, which is igula and ribua above. Yad, the aspect of ribua, the aspect of mishpat (judgment) above, in the aspect of: "And let Thy yad hold fast to mishpat" [Deuteronomy 32:41]. Sheim, this is the aspect of igula, in the aspect of: "He leadeth me in maagalei [circles of] tzedek [righteousness] for His sheim’s sake" [Psalms 23:3]. And yad, which is, that he will have koach (power) to establish worthy talmidim (disciples) and to draw in them ruach chokhmah (spirit of wisdom), as it is written: "And Yehoshua the son of Nun was full of the ruach chokhmah; for Moshe had laid his yadayim [hands] upon him" [Deuteronomy 34:9]. And this koach will be to him from the beis (house) of Hashem, that the mayan hachokhmah (spring of wisdom) comes out from the beis of Hashem: "For with chokhmah a bayis is built" [Proverbs 24:3]. And sheim, which is, that he will merit a sheim tov (good name), that all the nefashos (souls) will desire a ta’avah (desire) to be rooted in his sheim. For the sheim is the nefesh in the aspect of: "A nefesh chayah [living soul] is his sheim" [Genesis 2:19, interpretive paraphrase]. And they will desire to be included in his nefesh, in the aspect of: "Unto Thy sheim and unto Thy zichrecha [memorial] is the ta’avas nefesh [desire of the soul]" [Isaiah 26:8]. And this is the aspect of chomah (wall), the aspect of ma’arich af (long-suffering), that he will conquer his ka’as (anger). For ashirus (wealth) and keviyas ka’as (conquering anger) are one aspect. And they are called chomah, for one who damages the chomah of ashirus and takes for himself ka’as and cheimah (wrath) and from chomah makes cheimah [wordplay: chomah (חוֹמָה, wall) becomes cheimah (חֵמָה, wrath)], for both are from the sitra dismala (left side), as it is written: "Out of the tzafon [north] ra’ah [evil] shall break forth" [Jeremiah 1:14]. And it is written: "From the tzafon comes zahav [gold]" [Job 37:22]. "The hon [wealth] of the ashir [rich man] is his kiryas ozo [strong city], and as a chomah nisgavah [high wall] in his maskis [conceit]" [Proverbs 18:11]. " ir perutzah [city broken down] without a chomah is a man whose ruach [spirit] is without maatzor [restraint]" [Proverbs 25:28]. And when ashirus is drawn to the man, then he has a chomah, and the chomah of ashirus is a maatzor to his ka’as. And sometimes when he strengthens in his ka’as and damages the chomah of ashirus, it turns out that the ka’as damages the ashirus. And when the yetzer incites the man that he should be angry, he should know that at that hour they will influence to him from above some sach mamon (sum of money), and the yetzer wants to damage this hashpa’ah (influence). And the main shemirah (guarding) of the sheim, shemirah of the nefesh, is only that he guard from ka’as, for ka’as damages his nefesh, in the aspect of: "He tears his nefesh in his af [anger]" [Job 18:4]. But when he guards himself from ka’as and enlarges the chomah of ashirus and with this enlarges his nefesh and his sheim, then all the nefashos desire to be included in his nefesh and in his sheim above [wordplay: sheim (שֵׁם, name) and nefesh (נֶפֶשׁ, soul) connect through desire for inclusion]. And this is the interpretation: "Bayis and hon [riches] are an inheritance from avos [fathers]" [Proverbs 19:14], bayis and hon, this is the aspect of: "In My bayis and within My chomos" etc. This koach he receives from avos, that the avos converted gerim (converts), as it is written about Avraham: "And the nefesh that they had made" [Genesis 12:5]. And it is written: "And Yaakov dwelt in the land of the megurei [sojournings] of his father" [Genesis 37:1]. And it is in the Midrash [Bereishit Rabbah, parsha 84]: Teaches that Yitzchak converted gerim, and this is "megurei of his father". "And Yaakov said unto his beiso [household] and to all that were with him", which is the gerim, "Put away the strange gods" [Genesis 35:2].

And know, that there are several resha’im (wicked) that it is forbidden to bring them close under the wings of His service, for they bring down the one who brings them close from his madreigah (level), as we found about Moshe, that he brought close the eirev rav (mixed multitude), and afterward through this Hashem blessed be He said to him: "Go, get thee down; for thy people is corrupt" [Exodus 32:7]. And there is no koach (power) in the mishpat (judgment) above to subdue their ra (evil). And when there is no mishpat, then comes great kilkul (damage), both in the malachim (angels) that are made through the mishpat above, both in the igula and ribua above. And this is the interpretation [Shabbat 31a]: Why are the einayim (eyes) of the Tarmudi’im (Tarmudians) terutos (bleary). Tarmud, this is the aspect of resha’im that one does not receive gerim from them [as our Rabbis, of blessed memory, said [Yevamot 16a]: One does not receive gerim from the Tarmudi’im]. And all who bring them close, their einayim are terutos, this is the aspect of kilkul of Shabbat, shin, three gavna (colors) of the eina (eye), bas (daughter), bas ayin (daughter of eye) [Tikkunei Zohar 70]. The aspect of kilkul of the chomah and bayis above, which are the aspect of einayim, for ayin is said about chokhmah (wisdom), as it is written: "And the einei [eyes] of them both were opened" [Genesis 3:7] [as Rashi interpreted there]. And about the nefesh it is said: "The mareh einayim [seeing of the eyes] is better than the halach nefesh [wandering of the soul]" [Ecclesiastes 6:9]. And this is the aspect of pegam (damage) of ka’as, the aspect of: "My ayin is consumed because of ka’as" [Psalms 6:8]. And this is the aspect of ashirus, the aspect of: "When tovah [goods] increase, they are increased that eat them; and what kishron [advantage] is there to the owner thereof, saving the re’us einav [beholding of them with his eyes]" [Ecclesiastes 5:10]. And they asked Hillel the prince why their einayim are terutos, which is, damaged all the aspects of einayim above when bringing those who are not worthy to bring close, such as the Tarmudi’im. And Hillel answered: Because they dwell among the cholos (sands), which is, that these resha’im, their hatzlachah (success) is so strong until there is no yecholes (ability) in the koach of mishpat to subdue their rish’asan (wickedness): "His ways yachilu [prosper] at all times; Thy mishpatecha [judgments] are marom [far above] out of his sight" [Psalms 10:5].

And this is: Among the cholos, the aspect of yachilu, the aspect of their hatzlachah, until mishpat is not against them.

And this is known that one needs mishpat as above, and because "mishpatecha marom out of his sight", through this the aspect of the einayim in kilkul [up to here the language of our Rebbe, of blessed memory] [Three go out from one, which is in siman 58, and this Torah of the heichal hakodesh, both were said as one in one Torah on the verse: "Happy is the people that know the teruah [blast]" [Psalms 89:16], but afterward when he wrote them, he divided them into two Torahs, and when I received from him these Torahs in writing, he said to me, I divided them into two].