Through Emunas Chachamim (Faith in the Sages)

61 - Through Emunas Chachamim (Faith in the Sages) Rejoiced Rabbi Shimon and said: "Hashem, I have heard Thy report, I was afraid" [Habakkuk 3:2]. He said: There it is fitting to fear, etc. (There in Idra, Naso, page 128) [Zohar’s Idra Rabba, Naso, introduces fear tied to divine revelation, framing the teaching’s focus on proper faith in sages.

] 1. Through emunas chachamim (faith in the sages), we are able to bring out our mishpat (judgment) to light, for mishpat is the amuda de-emtza’isa (central pillar [Kabbalistic middle column, balancing mercy and severity]) (Opening of Eliyahu [Tikunei Zohar introduction]), which is the aspect of the middle path, that does not incline to the right or to the left, and this is merited through emunas chachamim, which is the aspect of "Thou shalt not sur [deviate] from the word that they tell thee, right or left" [Deuteronomy 17:11] [Wordplay: "sur" (סוּר) links deviation to imbalance; faith in sages ensures adherence to the middle path.]. And therefore, through this, the mishpat comes out clear as above, in the aspect of "mishptei emes (judgments of truth)" [Psalms 19:10], which is, for all the studies that the man learns, he needs to receive and bring out from them mishptei emes, so that it not be in the aspect of mishpat me’ukal (crooked judgment), which is, that he receive and learn from all the studies that he learns, mishptei hanhagos (judgments of conduct) that he know how to conduct himself, both for himself and for others who conduct themselves according to his opinion, each one according to his aspect, according to the governance and rabbinate that he has, whether great or small, and all this is merited through emunas chachamim, which is the aspect of "Thou shalt not sur" etc., in the aspect of mishptei emes, that does not incline to the right or to the left as above. But when he damages emunas chachamim, then he is judged with yegias basar (weariness of flesh), which is with mosaros (surpluses [excesses]; root (ytr - extra)) (Eruvin 21b), he who mocks the words of the sages is judged with boiling excrement, as it is written "And lahag harbeh [much study] is yegias basar" [Ecclesiastes 12:12] [Wordplay: "lahag" (לַהַג, study) shares root with mocking, leading to "yegias basar" (יְגִיעַת בָּשָׂר), measure for measure.], and it is measure for measure, for he does not believe in their words, and mocks them, and their words are only mosar (surplus) to him, therefore he is judged with mosaros, and all the mishpatim (judgments) are from the moach (brain [intellect]), in the aspect of "And they feared from before the king, for they saw that the wisdom of G-d was in him to do mishpat" [1 Kings 3:28], and the moach is according to the food, and when the body is clean, then the moach is clear, and then he can bring out mishptei emes, straight conducts, but when he is judged with mosaros, through damage to emunas chachamim as above, then foul smokes rise to the moach, and mix and confuse his mind, and then he cannot bring out mishptei emes, and then mishpat comes out me’ukal, "For the rasha [wicked] maktir [surrounds] the tzadik [righteous]; therefore mishpat comes out me’ukal" [Habakkuk 1:4] [Correlation: "maktir" (מַכְתִּיר, surrounds) evokes smokes encircling the moach, causing "me’ukal" (מְעֻקָּל, crooked).], which is, through the foul smokes that surround and encircle the moach and confuse it, through this mishpat comes out me’ukal, in the aspect of "Mishpatim they do not know" [Psalms 147:20], which is confusion of the mochin (brains), and Doeg (worrier; root (dag - worry)), through that his study was from the aspect of these mosaros, in the aspect of what is said about Doeg, "And there a man from the servants of Saul was ne’etzar [detained] before Hashem, and his name was Doeg" etc. [1 Samuel 21:8], and Rashi explained: otzer (detaining) himself etc. to engage in Torah, for his study was from the aspect of atzirus (detention), aspect of mosaros, through this he did not bring out from his study mishptei emes, only mishpat me’ukal, and therefore he judged that David is not worthy to enter the congregation (Yevamot 76b), and this was, through that his study was from mosaros as above. And there are manhigim (leaders) who are called by the name Rabbi whose study is from these mosaros, and not only can they not even lead themselves as above, and all the more so that they cannot lead others, and they take gedulah (greatness) for themselves, to lead the world, one must see not to give semicha (ordination [laying of hands]) to them, not to give them tokef (strength) and oz (might), that they not be called by the name Rabbi, for they themselves are not so obligated, for they have a great yetzer hara (evil inclination) to lead

the world, but one must guard very much not to give them tokef and oz, for those who give them tokef and oz and are given semicha by them that they be called by the name Rabbi, they will have to give din (judgment) and cheshbon (reckoning), and through giving semicha to a Rabbi who is not worthy, through this our ksav yad (handwriting) is weakened, and has no tokef, and they give koach (power) to their ksav yad, and through this they decree that there be no tokef to our ksavim (writings), only to their ksavim, and Yisrael will be forced to learn their ksav, and through this they also decree to expel Bnei Yisrael from the place of yishuv (settlement) where Yisrael have already settled, to places where Yisrael have never been, for the semicha that they give to the Rabbi, and the ksav, they are from one aspect, for the semicha is with yadayim (hands), as it is written "And Yehoshua the son of Nun was full of the spirit of chokhmah [wisdom], for Moshe had laid his yadayim upon him" [Deuteronomy 34:9], and it is the aspect of the ksav

, aspect of yad (hand) that writes, for the ksav is also from the aspect of chokhmah, for the osiyos (letters) of the ksav, with them all the worlds were created, "By the dvar [word] of Hashem the heavens were made" etc. [Psalms 33:6], and it is written "All of them in chokhmah Thou hast made" [Psalms 104:24] [Correlation: Creation through osiyos of the dvar and chokhmah; each letter’s form decreed by divine chokhmah.], for there is in every os (letter) chokhmah that His blessed chokhmah obligated that this os be in this form, and through it this world be created in this form, and to be conducted in that conduct that is in that world, and similarly other worlds in other form and conduct, through the form of another os, for so is the decree of His blessed chokhmah, and when the chacham (sage) worthy of semicha is given semicha by the name Rabbi, whose conduct is in the aspect of mishptei emes as above, then through the semicha, that then he receives his chokhmah from the aspect of the yad of Hashem, in the aspect of "And Yehoshua the son of Nun was full of the spirit of chokhmah" etc. as above, then he brings he’arah (illumination) and koach to our ksav yad, which is also from the aspect of chokhmah as above, in the aspect of "All in ksav from the yad of Hashem upon me He caused me to understand" [1 Chronicles 28:19], that through the seichel (understanding) that he receives from the yad of Hashem, which is the aspect of semicha, through this he brings he’arah and koach to the ksav as above, "And the spirit rested upon them, and they were among the ksuvim [written ones]" [Numbers 11:26], that through being given semicha then, and receiving the spirit of chokhmah, through this they brought he’arah to the ksuvim, which is to our ksav yad as above, and then, not only is our ksav yad not subdued to their mishpat, but even all their mishptei hanhagos, all through our ksav yad, in the aspect of "To execute upon them the mishpat kasuv [written]" [Psalms 149:9]. But when they give semicha to a Rabbi who is not worthy, through this our ksav yad is weakened, and they give tokef to their ksav, and all the mishpatim need to be through their ksavim specifically, which is the aspect of "Mishpatim they do not know", aspect of mishpat me’ukal as above, and through this they decree to expel Yisrael from the place where they have settled already, for in the place where Yisrael dwell there from before, even in the diaspora, it is the aspect of the kedushah (holiness) of the Land of Yisrael, aspect of "A mikdash [sanctuary] me’at [small]" [Ezekiel 11:16], for through Yisrael dwelling there the avir (air) is sanctified in the aspect of the avira (air) of the Land of Yisrael, for through our ksav yad the avir is sanctified in the aspect of avira de’Eretz Yisrael machkim (the air of the Land of Yisrael makes wise) (Bava Basra 158b; Zohar Pinchas 245a, Tikun 22), for the ksav is the aspect of osiyos that make wise, and through the movements of the kulmus (quill) in the avir at the time of writing, aspects of the wise osiyos are engraved within the avir, and through it the avir is sanctified in the aspect of avira de’Eretz Yisrael machkim, and through damaging our ksav yad through the semicha that they give to a Rabbi who is not worthy as above, through this they expel Yisrael from the yishuv, from the place where they dwelt there from before, which is the aspect of avira de’Eretz Yisrael as above, and they expel them from there to a place of midbar shemamah (desert wilderness) where there is no kedushah, for Yisrael have never dwelt there as above. And through this, the chokhmah (wisdom) of the tahaluchei galgalei harakia (processes of the heavenly spheres) is taken from us, to know all the hishtanus (changes) and asidos (futures) that come through the galgalei harakia, and is given to them, for initially this chokhmah was given only to us, as it is written "For it is your chokhmah and your binah [understanding] in the eyes of the peoples" [Deuteronomy 4:6], and our rabbis expounded, may their memory be for blessing (Shabbos 75a): What is chokhmah and binah that is in the eyes of the peoples? Say: This is chishuv tekufos u’mazalos (calculation of seasons and constellations), for there is in this seichel (intellect), that the sod (secret) remains with us, even though they inform them of the chokhmah, for certainly one must inform them of the chokhmah so that they know from our chokhmah that we know this chokhmah, as it is written "For it is your chokhmah" etc., and if so, since they inform them, it is not a sod, for also they know, but there is in this seichel, that they can inform them the chokhmah and nevertheless the sod remains with us, and this is the aspect of "For it is your chokhmah and your binah in the eyes of the peoples", in the eyes of the peoples specifically, which is, that it is only in the eyes of the peoples at the time that they inform them, and immediately after that they do not know at all, only they know that the sod is with us, for we do not inform them this chokhmah in its essence that it is the sod ha’ibur (secret of the intercalation [leap year calculation]), only that there is in this seichel, that they can show this chokhmah to their eyes only, so that they know that this chokhmah is with us, but the essence of the sod of the chokhmah remains with us, and this is the aspect of the sod ha’ibur that is given only to the gedolei hador (great ones of the generation), who have great neshamos (souls), for the tahaluchos of the galgalim (spheres) is through sichliyim (intellects [angelic intelligences]), which are the malachim (angels), and each galgal has its own seichel, which is a malach, that is conducted through it, and through this is the hishtanus of the hiluch (walk) of the galgalim, that this galgal walks in a month, and in this order, and this galgal walks in a year or more, and there is a galgal that needs much time, several thousands of years until it revolves, and all according to the hishtanus of the sichliyim, that they change according to their distance from the ilah (cause), and similarly the galgalim are conducted, and all these sichliyim, all receive from the manhig hakolel (general leader) who is the seichel hakolel (general intellect), which is the neshamah that all are conducted through it, "And the nishmas [soul] of Shaddai gives them binah" [Job 32:8], that the neshamah pours the seichel into them, and therefore the neshamah is called shamayim (heavens) which is the generality of the galgalim, "He calls to the shamayim from above", this is the neshamah (Sanhedrin 91b), for the neshamah is the manhig hakolel of all the galgalim as above, and therefore the neshamah is called galgalta (skull; named after galgalim) on the name of the galgalei harakia that are conducted through it, and therefore these great neshamos are expert in the sod ha’ibur, for who knows their conduct like the manhig, and these great neshamos need to have a guf (body) in the aspect of "The pri [fruit] of the aretz [land]" [Isaiah 4:2], aspect of avira de’Eretz Yisrael, for when the avir is sanctified in the aspect of avira de’Eretz Yisrael, then all the peiros (fruits) and tevuah (produce) that grow there from which the man is nourished, and from there comes the tipah (drop) of zera (seed), all is in the aspect of Eretz Yisrael, and from there the guf is woven, in the aspect of "I was woven in the lower parts of the aretz" [Psalms 139:15], aspect of Eretz Yisrael, and then the guf is in the aspect of pri ha’aretz, and then it is worthy to receive a great neshamah, in the aspect of "He calls to the shamayim from above", this is the neshamah, "and to the aretz", this is the guf (Sanhedrin 91b), for the neshamah is according to the guf, when the guf is pure and clean, it can receive a great neshamah, and similarly the opposite, and therefore there are medinos (countries) whose seichel is thick and gross, and there are medinos whose seichel is pure and clear, and all according to the medinah, according to the mazon (food) that comes from it, and therefore through being expelled from the aspect of avira de’Eretz Yisrael, through the aspect above, then they cannot weave pure gufim (bodies), and cannot receive a great neshamah, and through this the sod ha’ibur is taken from us, and this is what our sages said, may their memory be for blessing (Kesuvos 112b), "And My yad shall be against the prophets that see vanity etc., in the

sod of My people they shall not be", this is the sod ha’ibur, "and in the ksav of the house of Yisrael they shall not be written", this is semicha, "and to the land of Bnei Yisrael they shall not come", as it means, which is as above, "in the ksav of Yisrael they shall not be written", this is semicha, which is, through semicha that they give in the name Rabbi to those who are not worthy, through this they weaken the ksav of Yisrael as above, and this is "and to the land of Yisrael they shall not come", which is, they are expelled from the aspect of avira de’Eretz Yisrael as above, and this is "in the sod of My people they shall not be", this is the sod ha’ibur that through this the sod ha’ibur is taken from us as above, and all this through the mosaros above. And through this he has no eitzah sheleimah (complete counsel) forever, and always he cannot give eitzah (counsel) to his nefesh (soul), and he is always mesupak (in doubt), for all his eitzos (counsels) are in the aspect of eitzos nivaros (counsels of fools) (Isaiah 19:11), eitzas nashim (counsels of women), for the tinofes (filth) of the mosaros rises to the lev (heart), in the aspect of "They have brought their gilulim [idols] upon their lev" [Ezekiel 14:3], and his lev becomes metunaf (defiled) like a beis hakisei (toilet), which is the place of eitzas hanashim, as the saying of Rav Ilash (Gittin 45a): Nashim (women) arrange all matters in the beis hakisei, for there is all their eitzah. But he who has already sunk in these mosaros, there is mayim (water) that purifies from this tinofes, in the aspect of "And I will sprinkle mayim tehorim [clean water] upon you, and you shall be clean from all your tum’os [uncleannesses], and from all your gilulim I will cleanse you" [Ezekiel 36:25], (Ezekiel 36:37) "And they shall not be divided into two kingdoms any more, and they shall not defile themselves any more with their gilulim", that through being purified from the gilulim and the tinofes above, through this "and they shall not be divided into two kingdoms", aspect of eitzos, as it is written "My eitzah shall be acceptable unto thee" [Daniel 4:24], which is, he merits eitzah sheleimah, for through the mayim above, eitzos sheleimos (complete counsels) are made to him, in the aspect of "Mayim amukim [deep waters] are eitzah in the lev of man" [Proverbs 20:5]. And these mayim are the aspect of machlokes (controversy), aspect of "Mei merivah [waters of strife]" [Numbers 20:13], and therefore machlokes is called plugta, aspect of "Peleg [river] of G-d is full of mayim" [Psalms 65:10] [Wordplay: Plugta (פְּלֻגְתָּא, Aramaic for division) sounds like peleg (פֶּלֶג, river), linking machlokes to purifying mayim.], for from every machlokes a sefer (book) is made, aspect of she’eilos u’teshuvos (questions and answers), for the machlokes is she’eilah (question) and kushya (difficulty), that they pose kushyos and ask upon him, and he returns in teshuvah (answer), and through this he answers and resolves the she’eilah, and from this is made aspect of sefer she’eilos u’teshuvos, for through the teshuvah, through this several sfarim (books) are renewed to him, for there are several sfarim now, and also in the future there will be more several sfarim, and all are needed for the world, and initially when he did not have emunas chachamim, then all the sfarim were to him as nothing, for he mocked them, as it is written "Of making sfarim harbeh [many books] there is no end, and lahag harbeh" etc., which is, he mocks the multiplicity of their sfarim, and then all were as nothing to him, and when he returns in teshuvah (repentance) on this, then a sefer is renewed to him each time, for all the sfarim that initially were in his eyes as nothing are returned and counted to him, and he contemplates the machlokes, why they dispute so, in these diburim (words), and not in another way, and through this he contemplates how to return in teshuvah, and to repair the emunas chachamim, for from there the machlokes is drawn, through damaging emunas chachamim, and according to the teshuvah, according to the machlokes, so he returns and comes back to emunas chachamim, and similarly a sefer is renewed to him, for he returns and it is counted in his eyes wh

at was initially in his eyes as nothing, and so each time according to the machlokes, so the teshuvah that he returns and comes back to emunas chachamim, and similarly another sefer is renewed to him, for he returns and another sefer is counted in his eyes that initially he mocked it, and it was in his eyes as nothing as above, and therefore, through the machlokes a sefer is made, "And a sefer wrote the man of my riv [controversy]" [Job 31:35], that through riv (strife) and machlokes a sefer is made.

And there are tzadikim (righteous) of the generation whose emunah is certainly complete, and nevertheless there is machlokes upon them, "And he bore the chet [sin] of many" etc. [Isaiah 53:12], "And for transgressors he interceded" (ibid.), which is, he has machlokes for the world, and through the machlokes that is upon him, through this he repairs emunas chachamim among the hamon am (masses), and there are those who have machlokes upon them because they have no emunah in themselves, and do not believe in their chidushei Torah (Torah innovations) that they innovate, and do not believe that Hashem blessed has great sha’ashuim (pleasures) from their innovations, and through this that they have no emunah in their own innovations, through this they are misrashel (lax) in their innovations, and therefore machlokes comes upon them, and through this they return in teshuvah, and their innovations are returned and counted to them, and they return and innovate, and from this a sefer is made, and sometimes a sefer is made from this above, that through this that this asks and poses kushyos, and this returns in teshuvah, and through this he answers and resolves, through this a sefer is made above, in the aspect of "Then they that fear Hashem spoke one with another, and Hashem hearkened and heard, and a sefer was written" [Malachi 3:16]. And through this all the tzimtzumim (contractions [Kabbalistic restrictions, judgments]) are sweetened, which are the dinim (judgments), and every place that there is some din (judgment) and tzimtzum, is sweetened through this, through repair of emunas chachamim, that through this the sfarim of the holy Torah are multiplied, for all the sweetenings of all the tzimtzumim and dinim, is through the seichel (intellect), for all were clarified in machshavah (thought) (Zohar Pekudei 254b), that the seichel is the shoresh (root) of the dinim, and there the dinim are sweetened, for the din is not sweetened except in its shoresh (Etz Chaim, Gate 3, Chapter 11), and every din and tzimtzum needs to be sweetened in the seichel belonging to it, that is its shoresh, and each tzimtzum has a seichel through which it is sweetened, but there is chokhmah ila’ah (supernal wisdom), that all chokhmos (wisdoms) are included there, and receive from there, and therefore there all the dinim are sweetened, for in the particular sichliyim, it is not possible to sweeten except in this seichel specifically belonging to this tzimtzum, that is its shoresh, but through the aspect of chokhmah ila’ah that is included from all, there all the tzimtzumim are sweetened, and all the dinim all, and the Torah that comes out from chokhmah ila’ah, for the Torah comes out from chokhmah ila’ah (Zohar Beshalach 62a), and it can receive from chokhmah ila’ah only when it has sheleimus (completeness), and the sheleimus of the Torah is through Torah shebe’al peh (Oral Torah), for Torah shebiksav (Written Torah) has no sheleimus except through Torah shebe’al peh, and therefore through the sfarim above, that are renewed through the machlokes, in the aspect of "And a sefer wrote the man of my riv", aspect of "Of making sfarim harbeh there is no end", through this the Torah is completed, "Luchos ha’even (tablets of stone)" [Exodus 24:12], that receives he’arah (illumination) from the aspect of even shtiyah (foundation stone [cosmic foundation in Temple lore]) (Zohar Vayechi 231a), for every thing in the world has another

tzimtzum in kamut (quantity) and eichut (quality), and all the tzimtzumim in the world are all imprinted in the even shtiyah, from which the world was founded, and all receive from it, and there is the sweetening of all the dinim, for it is the aspect of chokhmah ila’ah, aspect of kodshei kodashim (holy of holies), for the seichel is called kodesh (holy) (Zohar Acharei 61a), and all receive and are included in the aspect of kodshei kodashim, which is the aspect of chokhmah ila’ah, that is included from all, and from there the sweetening of all the dinim, in particular and in general, for also when they sweeten the din in particular, in some seichel of some tzimtzum, they need also to draw koach (power) from the seichel ha’elyon (supernal intellect) above, so that there be koach to this particular seichel to sweeten the din, and similarly in general, to sweeten all the dinim from whatever tzimtzum it be, it is not possible to sweeten except through the aspect of the seichel ha’elyon, aspect of kodshei kodashim, aspect of the even shtiyah (Zohar Vayechi 231a), and when the Torah has sheleimus through the sfarim above, then it receives from chokhmah ila’ah, in the aspect of luchos ha’even, aspect of even shtiyah, and then it influences all the chokhmos, and all the dinim are sweetened, "He will send thy ezer [help] from the kodesh" [Psalms 20:3], that the main ezer and yeshuah (salvation), which is the aspect of sweetening the dinim, is from the kodesh, which is through the seichel that is called kodesh as known, and this is the osiyos (letters) of shtiyah (שְׁתִיָּה), acronym hen tavi shaddai ya’aneni (from the verse in Job 31:35, "Hen tavi Shaddai ya’aneni and a sefer wrote the man of my riv"), hen tavi Shaddai, which is the aspect of the reshimos (impressions) of all the tzimtzumim are sweetened through coming into shtiyah, aspect of even shtiyah above, and this ya’aneni (He will answer me), aspect of the sweetening, in the aspect of "He will send thy ezer from the kodesh" as above, and this "hen tavi Shaddai ya’aneni and a sefer wrote the man of my riv", that through "and a sefer wrote" as above, which is the multiplicity of the sfarim that are made through the machlokes as above, that then the Torah has sheleimus, and receives from the seichel hakolel (general intellect), from chokhmah ila’ah, which is the aspect of even shtiyah as above, through this hen tavi Shaddai ya’aneni, aspect of the sweetening through the aspect of luchos ha’even, that receive from even shtiyah as above. And this is the aspect of what they travel on Rosh Hashanah to tzadikim, for Rosh Hashanah is the yoma de’dina (day of judgment) of all the year, and each one comes with his kedushah (holiness) and his tzimtzumim to the tzadik of the generation, who is the aspect of kodshei kodashim, aspect of even shtiyah, "For to Hashem are the metzukei [pillars] of the earth, and He sets the world upon them" [1 Samuel 2:8] (Yoma 38b; Sanhedrin 26b), that they are the tzadikim upon whom the world is founded, and through this all the dinim are sweetened, through the aspect of even shtiyah as above, and this is the aspect of the avnei Yaakov (stones of Jacob), that all were included in the even shtiyah (Bereishis Rabbah, Vayeitzei, Parsha 68; Zohar Noach 72b, Vayechi 231a), for the nefashos (souls) are the aspect of avanim (stones), as it is written "The avnei kodesh [holy stones] are poured out" [Lamentations 4:1], and are included in the tzadik of the generation, who is the aspect of even shtiyah, and through this all the tzimtzumim are sweetened as above.

And through this that all the nefashos (souls) are included together as above, through this simchah (joy) is made, in the aspect of "The or [light] of tzadikim yismach [rejoices]" [Proverbs 13:9], for the nefesh is the aspect of ner (lamp), in the aspect of "The ner of Hashem is the nishmas [soul] of man" [Proverbs 20:27], and when they are included together, or is made from them, and through this simchah is made, in the aspect of "The or of tzadikim yismach", and this chadi (rejoiced) Rabbi Shimon and said: "Hashem, I have heard Thy report, I was afraid", there it is fitting to fear, for Chavakuk said this prophecy about Rabbi Akiva and his colleagues, who died through that there was not in them chavivusa (affection), as our rabbis said, may their memory be for blessing (Yevamot 62b), for

they were in the aspect of gevuros (severities) and tzimtzumim, and were not included together and were not sweetened, and Rabbi Shimon and his colleagues were their repair, therefore he said, we depend on chavivusa, which is the aspect of klalus (inclusion) that they are included together, and through this the sweete

ning and the repair as above, chadi Rabbi Shimon, which is the aspect of the simchah that is made through the klalus, in the aspect of "The or of tzadikim yismach", he opened and said: "He who goes about as a rachil [talebearer] reveals a sod [secret]" [Proverbs 11:13], which is the ruach chokhmah (spirit of wisdom) and he was not meheimana (faithful), which is emunas chachamim as above, for through that there is no emunas chachamim in him, there is no ruach chokhmah in him, for he is judged with mosaros as above, reveals a sod, this is the aspect of bitul (nullification) of our ksav yad that they do not receive the or of the seichel from the semicha as above, in the aspect of "With his kapayim [palms] he covered the or" [Job 36:32], for the osiyos need to receive the or of the seichel from the semicha as above, and through damage to emunas chachamim, which is the aspect of holech rachil (he who goes about as a talebearer), through this reveals a sod, that the or of the seichel is revealed and removed as above, and through this "in the sod of My people they shall not be" as above, and a ne’eman ruach (faithful spirit) conceals the matter, that has in him the ruacha de-kiyuma (spirit of existence), through the aspect of emunas chachamim, through this conceals the matter, in the aspect of "with kapayim he covered the or" as above.