There is a newer translation

There is a newer translation 60 - Know That There Are Paths of the Torah, In Which There Is Great Contemplation

The holy Idra Rabba (Naso 128a) Rabbi Shimon opened and said: A time to do for Hashem. Why a time to do for Hashem, because they have made void Thy Torah. What is they have made void Thy Torah, Torah above which is nullified if not done in these repairs. And to the Ancient of days it is said it is written: "Happy art thou, O Israel, who is like unto thee", and it is written "Who is like unto Thee among the mighty, O Hashem". He called Rabbi Elazar his son sat him before him, and Rabbi Abba from the other side, and said: We are the inclusion of all. Up to here they were established standing they were silent, they heard a voice, and their knees knocked one against the other. And when one occupies to arouse people he needs to guard himself from disciples who are not worthy in order that evil of them should not stick to him that it should not damage him as our Rabbis of blessed memory said [Hullin 133a]: Anyone who teaches to a disciple who is not worthy etc. And similarly our Sages, of blessed memory, forbade [Shabbat 108a]: To write on the skin of an unclean animal as it is said: "That the Torah of Hashem may be in thy mouth" from that which is permitted to thy mouth. And when one studies with another it is the aspect of writing for the tongue is the aspect of: "My tongue is the pen of a ready writer" [Psalms 45] that is engraved and written on the heart of the disciple as

1. Know that there are paths of the Torah, in which there is very great contemplation that it is impossible to come to this contemplation except through wealth [Avot chapter 3]. And one needs to have at least sustenance similarly to this contemplation which is very great one needs to have very great wealth that he should have great wealth, and it shall lack nothing in it for one needs all the wealth of the world for this contemplation. And the children of Yissachar who had this contemplation in the aspect of: "And of the children of Yissachar men that had understanding" [1 Chronicles 12] did not merit this except through wealth the aspect of: "Yissachar is a large-boned ass" [Genesis 49], and its translation: rich in possessions. And therefore Moshe and all the prophets had very great wealth in order to come through it to this contemplation. And because there is in the Torah this contemplation therefore the Torah is called wealth [see Eruvin 54b]. And similarly all through whose hand the Torah passed had very great wealth that is Moshe Rabbeinu who brought the Torah to Israel was a great rich as our Rabbis, of blessed memory, said [see Nedarim 38a]. And similarly Rebbi who arranged and sealed the Mishnayot and similarly Rav Ashi who was the sealing of the Talmud, and arranged all the Talmud who also were very great rich as our Rabbis, of blessed memory, said [Gittin 59a and see Bava Metzia 85a]. For because they repaired and arranged all the oral Torah and the Torah passed through their hand therefore they also were rich as above for one needs very great wealth for the contemplation above. And this is the aspect of: "Hew thee" [Exodus 34] and our Rabbis, of blessed memory, expounded [Yerushalmi Shekalim chapter 5 and Nedarim 38a]: The hewings shall be thine etc. For just as in the plain meanings of the Torah before one renews some plain meaning, one needs to say beforehand introductions and afterward one casts away the introductions, and comes to the intended for the main is the intended and all the things and the introductions beforehand are the aspect of hewings that are sawn and disqualified around the intended. Similarly in the contemplation of the Torah one needs to go beforehand, and to circle in many circles until one comes to the intended and the main is the intended and all these circles are the aspect of hewings. And they are the aspect of wealth through which one comes to the contemplation. And this is the aspect of: "Hew thee" the hewings shall be thine, from there Moshe became rich for this hewings of the tablets are the aspect of the circles that are sawn and disqualified around around the contemplation and they are the aspect of wealth as above through which one comes to the contemplation as above. And this is letters mammon acronym misham nit'asher Moshe and vav is the aspect of the tablets for from there Moshe became rich for the tablets their length 6 and their width 6 etc. as our Rabbis of blessed memory said [Bava Batra 14a].

it is written: "Write them upon the tablet of thy heart" [Proverbs 3]. And therefore one needs that his words should not be written on the aspect of skin of unclean animal that is disciple who is not worthy. But it is impossible for flesh and blood to guard himself that unworthy disciples should not hear from him. And for this his study needs to be to study and to teach and to observe and to do that is that through his study with his disciple it should be as if he did it to his fellow and as if he did it to words of Torah as our Rabbis, of blessed memory, said [Sanhedrin 99b] anyone who teaches the son of his fellow Torah it is as if he made him etc. and as if he made it to words of Torah etc. And when he studies with this intention then Hashem blessed be He guards him that his words should not be written in the power of the memory of the disciple who is not worthy but they should be forgotten from him. And his conversation and his stories also in the aspect of the study above that is to study and to teach to observe and to do as above [Avodah Zarah 19b]: The conversation of disciples of Sages needs study that is that all that is needed for the study is needed also for his conversation which is the aspect of stories of tales as above. And this is: "And the leaf thereof for healing" [Ezekiel 47] and the leaf thereof this is the aspect of conversation of a disciple of a Sage as our Rabbis, of blessed memory, said [there in Avodah Zarah]: "And the leaf thereof shall not wither" even the conver

3. And the aspect of elder, that is to expand and to lengthen his days with additions of holiness every time as above is through fear that the fear brings additions of holiness every day and day through which the days are lengthened and expanded, in the aspect of: "The fear of Hashem addeth days" [Proverbs 10]. "The fear of Hashem is His treasure" [Isaiah 33] the aspect of [Berachot 61b]: He made it like a treasure which is short above and broad below for the beginning of the days are short and afterward they expand and go with additions of holiness through the fear as above. It turns out that one merits through the fear length of days which are the aspect of elder, the aspect of repairs of ancient through which one merits wealth for the fear guards from the opposite of wealth that is poverty which comes through the aspect of: "False is grace, and vain is beauty" for there are several kinds of false grace that one does in standing, and in eating and in his speech with people, and similarly in other things and for every thing there is another special grace. And all these false graces come through vain beauty in the aspect of "False is grace, and vain is beauty" that is one who does not guard from the beauty of women through this he has desires for these false graces. And fear is the opposite of this as it is written: "False is grace, and vain is beauty; a woman that feareth Hashem, she shall be praised" [Proverbs 31]. And therefore Avraham and Yitzchak when they came to places where there was no fear and immediately when they wanted to enter there they felt this through that they began to feel according to the value of the greatness of their holiness the beauty of the women and therefore they felt that there is no fear there and therefore they forbade the coupling of their wives as his sister as it is written: "Because I thought: Surely the fear of G-d is not in this place" etc. [Genesis 20]. And afterward Avraham repaired this and drew length of days as it is written: "And Avraham sojourned in the land of the Philistines many days" [Genesis 21] the aspect of: "The fear of Hashem addeth days" as above. And afterward the Philistines damaged all the repairs that Avraham repaired the aspect of: "And all the wells... the Philistines stopped them" [Genesis 26]. And therefore when Yitzchak came there he also needed to forbid his coupling as his sister as above until he drew there length of days which is the aspect of fear that saves from this as above. And then it was permitted to him as it is written: "And it came to pass, when he had been there a long time" etc. [there]. And through this that he drew length of days he merited there wealth as it is written: "And Yitzchak sowed in that land, and found in the same year a hundredfold" etc. [there] as above. For one who has no fear and does not guard from the aspect of "vain is beauty" through this comes to poverty as it is written: "Lust not after her beauty in thy heart... for on account of a harlot a man is brought to a loaf of bread" [Proverbs 6]. For wealth and vain beauty are two opposites for wealth is from length of breathing and beauty is from interruption of breathing for at the time of the going out of the drop of semen then there needs to be interruption of breathing for two reasons. A so that the drop should not be cooled through the breathing which is cold air that he receives every moment from outside for it needs to go out in warmth in order that it should be fit for generation. And B because he occupies the pushing power to bring out and to push the drop therefore it is perforce interruption of breathing for the breathing is bringing out wind and bringing in wind and because he occupies the pushing power it is impossible to bring out the wind and therefore it is interruption of breathing. And this wind and the vain that entered beforehand and remained there is clothed in the pushing power and through it the drop goes out to outside. And according to the purity and clarity of the vain so the child is whitened and hastened for if the vain is pure and clean then the drop that goes out that is clothed there this vain is also clear and clean and then the child also is whitened and hastened. And if there is turbidity within the vain then the drop also is turbid. And this is: "Man is like to vanity" [Psalms 144] for according to the vain so the formation of the child. And this is the aspect of: "But the vain are the sons of men" [Psalms 62] for the vain whitens and hastens the child as above. And this is the aspect of: "Vain is beauty", for the beauty is according to the vain as above. And therefore one who covets the beauty of women it turns out that he receives the aspect of interruption of breathing and therefore he is in the opposite from wealth which is the aspect of length of breathing for all kinds of wealth that is all kinds of grain, and all the trees and herbs, and all kinds of metals are only through rains and similarly all the treasures are through rains as it is written: "Hashem will open unto thee His good treasure... to give the rain of thy land" etc. [Deuteronomy 28]. And the rains are from the aspect of the breathing that one brings in and receives air from outside as it is written: "From the breath of G-d ice is given, and the breadth of the waters is straitened" [Job 37]. And this is the aspect of: "The rich man's wealth is his strong city" [Proverbs 18] that is that the wealth is through the aspect of the breathing which is cold wind of the breathing the aspect of: "A cold wind a man of understanding" [Proverbs 17? Wait, Proverbs 17:27]. Through cold wind which is the cold wind of the breathing through this one merits the contemplation above which comes through wealth as above. And this is the aspect of: "From the breath of the Almighty they get understanding" [Job 32] for the main contemplation is through the breathing, the aspect of cold wind as above for the main repair of the intellect is through the breathing for the main that the intellect should be on its repair that it can contemplate is through the oils that are in the body for the intellect is like a burning lamp for it burns through the oils that are drawn to it and they are like oil that is drawn to a burning wick. And when there are no oils in the body the intellect cannot burn in contemplation and from this come madmen through that the humors of the body dry up and through this the brain is damaged through that it has no oils to burn. And all the humors and the oils that are in the body are through the breathing for were it not for the wings of the lung that blow on the heart the heart would burn all the body [Tikkun 13 27b]. It turns out that the main existence of fatness and humors in the body is through the breathing that the lung receives cold wind from outside to cool the heart and through this the existence of the intellect that it can burn in contemplation as above. And this is the aspect of: "The lamp of Hashem is the breath of man" [Proverbs 20] that the main existence and repair of the lamp of Hashem which is the intellect is through the breathing as above. It turns out that through fear one merits length of days as above through which the wealth is drawn through which one comes to contemplation as above.

sation of a disciple of a Sage etc. And this is "for healing" to permit mouth, that is the aspect of: from that which is permitted to thy mouth for when his conversation is in the aspect of conversation of disciples of Sages needs study that is to study and to teach to observe and to do as above then he is guarded from unworthy disciples which this is the aspect of: from that which is permitted to thy mouth as above whence that one does not write etc. as above. And this is the aspect of shofar for shofar is the aspect of arousal of sleep as brought in the books that shofar hints the aspect of: Awake sleepers from your slumber. And through this it is the aspect of to permit mouth to mutes and to permit mouth to barren as above. And this is the aspect of tekiah shevarim teruah [Proverbs 6] "Thou art snared by the words of thy mouth". Teruah is the aspect of speech the aspect of: "The lips of the righteous feed many" [Proverbs 10]. Shevarim this is the aspect of confidence, the aspect of: "Put thy trust in Hashem his G-d" [Psalms 146] the aspect of vessels of generation as it is written: "Shall I bring to the birth and not cause to bring forth" [Isaiah 66]. For through the shofar which is the aspect of arousal of sleep through this it is the aspect of to permit mouth to mutes and to permit mouth to barren as above that is that the power of speech that goes out with power from these who were aroused from their sleep who at first were in the aspect of lack of speech for they were as deaf and mutes

5. And the revelation of the fear is through visiting barren women for through birth fear is revealed, the aspect of: "Trembling took hold of them there, pangs as of a woman in travail" [Psalms 48]. For through birth bloods and strengths go out which are the aspect of fear. And especially when a barren is visited that the bloods and the strengths were stopped until now therefore afterward when they go out the fear is revealed more. And according to the birth so the revelation of the fear for when one barren is visited fear is revealed and when many barren are visited the fear is revealed more. And this is the aspect of: "Pangs as of a woman in travail" according to the birth so the revelation of the fear very much, the aspect of: "The fear of Yitzchak" [Genesis 31]. For when Sarah was visited many barren were visited with her as our Rabbis of blessed memory said [Midrash Rabbah Bereishit parsha 53]. And this is the aspect of: "For I have borne him a son in his old age" [Genesis 21] for through the birth of Yitzchak which is the revelation of fear through this length of days is drawn, the aspect of elder as above the aspect of: "The fear of Hashem addeth days" as above.

as above and now when one arouses them to Hashem blessed be He until they hear the arousal of the true wise then they begin to speak as above. And this speech comes into the vessels of generation who are the aspect of the grinders of the generation as above and through this visiting of barren is made which this is the aspect of Rosh Hashanah that then Sarah was visited etc. as above. And all this is the aspect of shofar that one blows on Rosh Hashanah the aspect of tekiah teruah shevarim as above. And through visiting of barren fear is revealed as above and this is the aspect of shofar as it is written: "Shall the horn be blown in a city, and the people not tremble" etc. [Amos 3]. And this is the aspect of shofar which is short above and broad below which this is the aspect of: "Out of my straits I called upon Hashem; He answered me with enlargement" [Psalms 118] as brought for through the shofar it is the revelation of fear as above through which one merits length of days that is to expand and to lengthen his days with extra additions of holiness every time which this one merits through fear as above that all this is the aspect of shofar as above. It turns out that through the shofar which is the aspect of arousal of sleep and through this visiting of barren is made as above through this fear is revealed as above and fear subdues vain beauty as above and this is the aspect of the vapors of the shofar for they are the aspect of vain beauty for shofar language of beauty, the aspect of improve

7. And when one occupies to arouse people he needs to guard himself from disciples who are not worthy in order that evil of them should not stick to him that it should not damage him as our Rabbis of blessed memory said [Hullin 133a]: Anyone who teaches to a disciple who is not worthy etc. And similarly our Sages, of blessed memory, forbade [Shabbat 108a]: To write on the skin of an unclean animal as it is said: "That the Torah of Hashem may be in thy mouth" from that which is permitted to thy mouth. And when one studies with another it is the aspect of writing for the tongue is the aspect of: "My tongue is the pen of a ready writer" [Psalms 45] that is engraved and written on the heart of the disciple as it is written: "Write them upon the tablet of thy heart" [Proverbs 3]. And therefore one needs that his words should not be written on the aspect of skin of unclean animal that is disciple who is not worthy. But it is impossible for flesh and blood to guard himself that unworthy disciples should not hear from him. And for this his study needs to be to study and to teach and to observe and to do that is that through his study with his disciple it should be as if he did it to his fellow and as if he did it to words of Torah as our Rabbis, of blessed memory, said [Sanhedrin 99b] anyone who teaches the son of his fellow Torah it is as if he made him etc. and as if he made it to words of Torah etc. And when he studies with this intention then Hashem blessed be He guards him that his words should not be written in the power of the memory of the disciple who is not worthy but they should be forgotten from him. And his conversation and his stories also in the aspect of the study above that is to study and to teach to observe and to do as above [Avodah Zarah 19b]: The conversation of disciples of Sages needs study that is that all that is needed for the study is needed also for his conversation which is the aspect of stories of tales as above. And this is: "And the leaf thereof for healing" [Ezekiel 47] and the leaf thereof this is the aspect of conversation of a disciple of a Sage as our Rabbis, of blessed memory, said [there in Avodah Zarah]: "And the leaf thereof shall not wither" even the conversation of a disciple of a Sage etc. And this is "for healing" to permit mouth, that is the aspect of: from that which is permitted to thy mouth for when his conversation is in the aspect of conversation of disciples of Sages needs study that is to study and to teach to observe and to do as above then he is guarded from unworthy disciples which this is the aspect of: from that which is permitted to thy mouth as above whence that one does not write etc. as above.

your deeds [Midrash Rabbah Eicha parsha 29] that is that through the vapors of the shofar vain beauty is subdued for shofar is the aspect of revelation of fear as above. And this is the interpretation [Ta'anit 23a]: Rabbi Yochanan said: All the days of that tzadik etc. He said is there who sleeps seventy years one day he was going on the way, he saw that man who was planting a carob tree, he said to him since a carob tree until seventy years does not bear, it is clear to thee that thou wilt live seventy years and eat from it. He said to him, I the world in carob I found it, just as my fathers planted for me, I also plant for my sons. He sat and was wrapping bread, sleep came to him, and he slept a cave surrounded him, and he was hidden from eye, and he slept seventy years. When he awoke he saw that man who was eating from that carob tree. He said to him, Dost thou know who planted that carob tree. He said to him my grandfather. He said certainly I slept seventy years. He saw his ass that bore for him foals foals etc. Rashi: That tzadik, Choni HaMe'agel etc.: Possible etc., in wonder: Is there who sleeps seventy years, that is is there a man who sleeps seventy years in one sleep: Does not bear, first bearing: Sat, Choni HaMe'agel etc.: A cave surrounded him arose around him tooth of the rock: Hidden from eye of people and they did not find him there. Foals foals, offspring of offspring, she was pregnant male and he came upon her again and bore. For Choni HaMe'agel was very great as it is

9. And this is the aspect of shofar for shofar is the aspect of arousal of sleep as brought in the books that shofar hints the aspect of: Awake sleepers from your slumber. And through this it is the aspect of to permit mouth to mutes and to permit mouth to barren as above. And this is the aspect of tekiah shevarim teruah [Proverbs 6] "Thou art snared by the words of thy mouth". Teruah is the aspect of speech the aspect of: "The lips of the righteous feed many" [Proverbs 10]. Shevarim this is the aspect of confidence, the aspect of: "Put thy trust in Hashem his G-d" [Psalms 146] the aspect of vessels of generation as it is written: "Shall I bring to the birth and not cause to bring forth" [Isaiah 66]. For through the shofar which is the aspect of arousal of sleep through this it is the aspect of to permit mouth to mutes and to permit mouth to barren as above that is that the power of speech that goes out with power from these who were aroused from their sleep who at first were in the aspect of lack of speech for they were as deaf and mutes as above and now when one arouses them to Hashem blessed be He until they hear the arousal of the true wise then they begin to speak as above. And this speech comes into the vessels of generation who are the aspect of the grinders of the generation as above and through this visiting of barren is made which this is the aspect of Rosh Hashanah that then Sarah was visited etc. as above. And all this is the aspect of shofar that one blows on Rosh Hashanah the aspect of tekiah teruah shevarim as above. And through visiting of barren fear is revealed as above and this is the aspect of shofar as it is written: "Shall the horn be blown in a city, and the people not tremble" etc. [Amos 3]. And this is the aspect of shofar which is short above and broad below which this is the aspect of: "Out of my straits I called upon Hashem; He answered me with enlargement" [Psalms 118] as brought for through the shofar it is the revelation of fear as above through which one merits length of days that is to expand and to lengthen his days with extra additions of holiness every time which this one merits through fear as above that all this is the aspect of shofar as above. It turns out that through the shofar which is the aspect of arousal of sleep and through this visiting of barren is made as above through this fear is revealed as above and fear subdues vain beauty as above and this is the aspect of the vapors of the shofar for they are the aspect of vain beauty for shofar language of beauty, the aspect of improve your deeds [Midrash Rabbah Eicha parsha 29] that is that through the vapors of the shofar vain beauty is subdued for shofar is the aspect of revelation of fear as above. And this is the interpretation [Ta'anit 23a]: Rabbi Yochanan said: All the days of that tzadik etc. He said is there who sleeps seventy years one day he was going on the way, he saw that man who was planting a carob tree, he said to him since a carob tree until seventy years does not bear, it is clear to thee that thou wilt live seventy years and eat from it. He said to him, I the world in carob I found it, just as my fathers planted for me, I also plant for my sons. He sat and was wrapping bread, sleep came to him, and he slept a cave surrounded him, and he was hidden from eye, and he slept seventy years. When he awoke he saw that man who was eating from that carob tree. He said to him, Dost thou know who planted that carob tree. He said to him my grandfather. He said certainly I slept seventy years. He saw his ass that bore for him foals foals etc. Rashi: That tzadik, Choni HaMe'agel etc.: Possible etc., in wonder: Is there who sleeps seventy years, that is is there a man who sleeps seventy years in one sleep: Does not bear, first bearing: Sat, Choni HaMe'agel etc.: A cave surrounded him arose around him tooth of the rock: Hidden from eye of people and they did not find him there. Foals foals, offspring of offspring, she was pregnant male and he came upon her again and bore. For Choni HaMe'agel was very great as it is said there in this sugia that when he would enter the house of study any difficulty that the Rabbis had he would resolve for them for there was no face of Torah hidden from him. And therefore he asked is there who sleeps seventy years that is how is it possible to fall to the aspect of sleep from all the seventy faces which are the aspect of seventy years for even though it is possible to fall from one face or more but how is it possible to fall from all of them. He saw that man who was planting a carob tree, he said to him etc. it is clear to thee that thou wilt live seventy years and eat from it. Carob this is the aspect of elder the aspect of ancient for carob is cypresses which is the aspect of Mordechai as our Rabbis, of blessed memory, said [Megillah 10b]: "Instead of the brier shall come up the cypress" this is Mordechai. And Mordechai is the aspect of great kindness for they are in the equal number which is the aspect of ancient that is that he saw one who occupies in stories of tales of ancient years who are the aspect of ancient as above. And eat from them that is the aspect of from that which is permitted to thy mouth. He said to him, Dost thou know who planted that carob tree that is from what time is this story for it is possible that one tells a story that already was and in truth it was not but before four years. He said to him my grandfather that is the aspect of elder, the aspect of ancient that is that he answered him that the stories of tales that he occupies in them are stories of tales of ancient years who are the aspect of elder, the aspect of ancient as above. He said certainly I slept seventy years that is that certainly he fell to the aspect of sleep from all the seventy faces who are the aspect of seventy years as above. He saw his ass that bore for him foals foals that is the aspect of wealth, the aspect of: "Yissachar is a bony ass" for through this great wealth is drawn as above for through stories of tales above through this one arouses from sleep as above through this to permit mouth to mutes to permit mouth to barren through this fear is revealed and through fear length of days is drawn the aspect of elder, the aspect of repairs of ancient as above and through this wealth is drawn into the length of days as above. And this is Rabbi Shimon opened and said: A time to do for Hashem etc. this Torah above which is nullified if not done in these repairs. And to the Ancient of days it is said that is Torah above which is the aspect of the contemplation above which is nullified and cannot endure if not done in the aspect of repairs above who are the aspect of repairs of ancient, the aspect of length of days above. It is written: "Happy art thou, O Israel; who is like unto thee" this is the aspect of arousal from below which is the praise of Israel who arouse from below the aspect of: "Happy art thou, O Israel; who is like unto thee". And afterward it is arousal from above as above which this is the aspect of: "Who is like unto Thee among the mighty, O Hashem". He called Rabbi Elazar his son etc. and Rabbi Abba, and said we are the inclusion of all that is the aspect of completeness of the fear which is through the aspect of three lines above the aspect of: fear of Heaven, and fear of the rabbi, and fear of father and mother. It turns out that through Rabbi Shimon and Rabbi Elazar his son and Rabbi Abba his disciple the fear is completed through which comes length of days the aspect of repairs of ancient as above. They were silent, they heard a voice that is those who were in the aspect of silence, the aspect of mutes and could not speak through the aspect of sleep as above they heard a voice that is the aspect of arousal of sleep the aspect of fortunate is he who speaks to an ear that hears as above. And their knees knocked one against the other, this is the aspect of generation, the aspect of physical coupling for through arousal of sleep which is the aspect of to permit mouth to mutes through this to permit mouth to barren as above which this is the aspect of coupling of kisses that precedes the physical coupling as above. What voice, the voice of the upper gathering that gathers that is the aspect of stories of tales that one clothes in them the faces of Torah as above for the clothing is the aspect of wing, the aspect of: "And thy teacher shall not hide himself any more" [Isaiah 30]. And through this clothing one arouses from sleep and begins to speak, in the aspect of: "And he that hath wings shall tell the matter" [Ecclesiastes 10].

said there in this sugia that when he would enter the house of study any difficulty that the Rabbis had he would resolve for them for there was no face of Torah hidden from him. And therefore he asked is there who sleeps seventy years that is how is it possible to fall to the aspect of sleep from all the seventy faces which are the aspect of seventy years for even though it is possible to fall from one face or more but how is it possible to fall from all of them. He saw that man who was planting a carob tree, he said to him etc. it is clear to thee that thou wilt live seventy years and eat from it. Carob this is the aspect of elder the aspect of ancient for carob is cypresses which is the aspect of Mordechai as our Rabbis, of blessed memory, said [Megillah 10b]: "Instead of the brier shall come up the cypress" this is Mordechai. And Mordechai is the aspect of great kindness for they are in the equal number which is the aspect of ancient that is that he saw one who occupies in stories of tales of ancient years who are the aspect of ancient as above. And eat from them that is the aspect of from that which is permitted to thy mouth. He said to him, Dost thou know who planted that carob tree that is from what time is this story for it is possible that one tells a story that already was and in truth it was not but before four years. He said to him my grandfather that is the aspect of elder, the aspect of ancient that is that he answered him that the stories of tales that he occupies in them are

stories of tales of ancient years who are the aspect of elder, the aspect of ancient as above. He said certainly I slept seventy years that is that certainly he fell to the aspect of sleep from all the seventy faces who are the aspect of seventy years as above. He saw his ass that bore for him foals foals that is the aspect of wealth, the aspect of: "Yissachar is a bony ass" for through this great wealth is drawn as above for through stories of tales above through th

is one arouses from sleep as above through this to permit mouth to mutes to permit mouth to barren through this fear is revealed and through fear length of days is drawn the aspect of elder, the aspect of repairs of ancient as above and through this wealth is drawn into the length of days as above. And this is Rabbi Shimon opened and said: A time to do for Hashem etc. this Torah above which is nullified if not done in these repairs. And to the Ancient of days it is said that is Torah above which is the aspect of the contemplation above which is nullified and cannot endure if not done in the aspect of repairs above who are the aspect of repairs of ancient, the aspect of length of days above.

It is written: "Happy art thou, O Israel; who is like unto thee" this is the aspect of arousal from below which is the praise of Israel who arouse from below the aspect of: "Happy art thou, O Israel; who is like unto thee". And afterward it is arousal from above as above which this is the aspect of: "Who is like unto Thee among the mighty, O

Hashem". He called Rabbi Elazar his son etc. and Rabbi Abba, and said we are the inclusion of all that is the aspect of completeness of the fear which is through the aspect of three lines above the aspect of: fear of Heaven, and fear of the rabbi, and fear of father and mother. It turns out that through Rabbi Shimon and Rabbi Elazar his son and Rabbi Abba his disciple the fear is completed through which comes length of days the aspect of repairs of ancient as above.

They were silent, they heard a voice that is those who were in the aspect of silence, the aspect of mutes and could not speak through the aspect of sleep as above they heard a voice that is the aspect of arousal of sleep the aspect of fortunate is he who speaks to an ear that hears as above. And their knees knocked one against the other, this is the aspect of generation, the aspect of physical coupling for through arousal of sleep which is the aspect of to permit mouth to mutes through this to permit mouth to barren as above which this is the aspect of coupling of kisses that precedes the physical coupling as above. What voice, the voice of the upper ga thering that gathers that is the aspect of stories of tales that one clothes in them the faces of Torah as above for the clothing is the aspect of wing, the aspect of: "And thy teacher shall not hide himself any more" [Isaiah 30]. And through this clothing one arouses from sleep and begins to speak, in the aspect of: "And he that hath wings shall tell the matter" [Ecclesiastes 10].