4 And on the Day of the First Fruits

4 And on the Day of the First Fruits “And on the day of the first fruits when you bring a new meal offering to Hashem on your weeks, it shall be a holy convocation for you; you shall do no laborious work” (Numbers 28:26).

1. “And I have commanded the ravens to sustain you” (I Kings 17:4) this is the aspect of charity, for at first when they begin to donate to charity, then they need to break their cruelty to turn it to compassion, and this is the main service of charity, for one who is compassionate by nature and gives charity because of the compassion in his nature, this is not service, for there are also several animals that are compassionate by their nature; only the main service is to break the cruelty to turn it to compassion, and this is the aspect of: “And I have commanded the ravens to sustain you” for the raven is by nature cruel, and it was turned to compassion to sustain Elijah; similarly they need in charity as above.

And all the generous of heart, everyone who is a donor needs to go and pass at first through this aspect, the aspect of: “And the ravens” the above, that is, that at first they need to break their cruelty, what they have cruelty at first, to turn it to compassion, to donate to charity as above. 2. And this aspect, that is, the beginning of charity is hard and heavy very much, for all the services and all the repentances, all that they want to do some act in the service of Hashem, how many sounds of woe and alas and how many groans and how many doublings and how many motions [that is, strange movements that the fearers of G-d do in their service] they need to do before they do some act, and mainly at the beginning, that then it is very hard, for all beginnings are hard (Mechilta Parashas Yisro, and brought in Rashi there), and they need many sounds and many groans and so forth before they begin any beginning, and also after that, after the beginning, also then the service of Hashem does not come easily, and they need many efforts and many movements as above before they merit to do some act that will have enhancement; but the beginning is very hard as above, for the main offspring of tzadikim are good deeds (Tanchuma Parashas Noach, and brought in Rashi there); it turns out that the commandments and good deeds and all the service of Hashem are the aspect of birth, and before the birth how many sounds and how many pains and contractions the birthing woman has before she gives birth to the offspring, and especially a first-birther, that is, the first birth of a woman, that then it is very hard for her, as it is written “distress like a first-birther” (Jeremiah 4:31) which is the aspect of the beginning, the aspect of: all beginnings are hard as above. And charity is always a beginning in the aspect of “You shall surely open” (Deuteronomy 15:8) that even when there is an opening and beginning, charity opens more and more and expands the opening mo

re, for every thing and thing from the service of Hashem, when they want to enter that path and that service, they need to open there an opening to enter that path, and this is the aspect of: all beginnings are hard, because at the beginning they need to break and open an opening anew, therefore it is very hard; and the segula (-propitious quality) of the power of charity is to expand and open the opening more and more, that when they make some opening in some service and give charity, then the charity opens and expands the opening more and more, for charity is the beginning of all beginnings, for it opens and expands all the openings as above. And also in charity itself there is a beginning, that is, when they begin to give charity, which is the aspect of: And the ravens I have commanded as above; and therefore the beginning of charity is hard and heavy very much, for it is the aspect of the beginning of all beginnings as above. But the benefit of charity is very very great, for charity always benefits, for the needs of the body are very many, and even the necessities are many and very great: eating and drinking and clothing and dwellings, that they can spend their days and years even on the necessities alone, and they greatly prevent the person from the service of the Creator; and even though they themselves are also the service of the Creator, blessed be He, for they are the aspect of awakening from below, for through the act from below it awakens above (Zohar Parashas Lech Lecha 77a, 86b: and more in many places

in the Zohar), for through all the occupations and works that people do, throu

gh this that drawing of that work is awakened above in the work of creation, and brings vitality and illumination to that drawing of that work of the work of creation above that is directed against that occupation and work that the person does below in this world, for through the occupations and works that they do, through this is made the aspect of Tabernacle, for all the works are included in the 39 works which are father works fathers including that there are offspring (Bava Kama 2a), for all kinds of works and occupations that they do, all are included in the 39 works which are the fathers, and the rest are offspring; and the 39 works are corresponding to the work of the Tabernacle, as our Rabbis, of blessed memory, said (Shabbos 49b): father works forty minus one corresponding to what, corresponding to the work of the Tabernacle; and the drawing of the Tabernacle is like the drawing of the work of creation (Tikkunei Zohar folio 12b in the introduction); and the person does the work, and the drawing of the body is like the drawing of the Tabernacle (in the introduction to the Tikkunim there); it turns out that through the person who does the work and the occupation, through this is made the aspect of Tabernacle when he does the work and the occupation properly, as he needs to do; and through this he gives vitality and illumination to the work of creation, and it is the sustenance of the world; it turns out that also this is the service of the Creator; even so, if His kindness would flow upon us, we would not need all this, for behold, how did Hashem, blessed be He, create the entire world af

ter the complete absence, that there was no existence at all that there would be through it an awakening from below, and even so He created such worlds, and all through His kindness without an awakening from below at all, in the aspect of “A world of kindness shall be built” (Psalms 89:3); and since He, blessed be He, was able to create such worlds without an awakening from below at all, only through His kindness, certainly He is able to sustain and maintain the worlds only through His kindness, and we would not need to do any occupation and work at all, and even the necessities would be done through others, as it is written “And strangers shall stand and tend your flocks, and foreigners shall be your farmers and your vinedressers; and you

shall be called priests of Hashem” (Isaiah 61:5-6) priests of Hashem specifically, aspect of kindness, aspect of: “A world of kindness shall be built” that is, that they will be called “priests of Hashem”, aspect of kindness that they do not need to do any work, only the world is maintained by His kindness as above. But when the kindness is delayed, G-d forbid, and He does not flow His kindness upon us, then we need to do for the awakening from below as above, and this is the aspect of “And to You, Hashem, is the kindness, for You pay a man according to his deed” (Psalms 62:13) that is, when the kindness is delayed at Him, blessed be He, which is the aspect of: “And to You, Hashem, is the kindness” that the kindness is delayed at Him, blessed be He, and He does not flow it upon

us, then: “for You pay a man according to his deed” that is, according to the deeds and occupations that he does, so He, blessed be He, pays, for we need to do specifically because the kindness is delayed at Him, blessed be He, and He does not flow it upon us; but if He would flow the kindness upon us, we would not need to do at all, and then it would be fulfilled: “for You pay a man according to his deed” as if he does, for we do not need to do at all, when His kindness flows as above. 4. But we need to receive the kindness gradually, for great kindness it is impossible to receive, for they would be nullified in existence because of the great kindness, for they cannot receive great good (Taanis 23a), and we need to make a vessel and conduit to receive throug

h it the kindness, and this is made through fear, for through fear is made an engraving and conduit to receive through it the kindness in the aspect of “and the lawgiver between his feet” (Genesis 49:10) foot is the aspect of fear that is the aspect of end, as it is written “The end of the matter, all having been heard, fear G-d” (Ecclesiastes 12:13) that is, through fear that is the aspect of foot is made an engraving and conduit to receive within it the kindness, and this is the aspect of “Behold, Aaron's staff for the house of Levi had blossomed” (Numbers 17:23) that is, the kindness aspect of Aaron needs to receive it through the vessel that is the aspect of fear side of Levi, and this is the aspect of “in mights, salvation of His right hand” (Psalms 20:7). 5. And the main fear is made through the revelation of the will in the aspect of: “The will of his fearers He will do” (Psalms 145:19) that through the revelation of the will is made fear, that is, through that it is revealed that all is conducted by His will, blessed be He, for He, blessed be He, created all by His will without any obligation at all, and sustains and maintains all by His will, blessed be He, and there is no natural obligation at all, through this is made fear, for then there is reward and punishment, and it is applicable to fear before Him, blessed be He, as our Rabbis, of blessed memory, said (Berachos 4a) “And Jacob was very afraid” he said: perhaps the sin will cause, but when the will is not revealed and they think that there is natural obligation, G-d forbid, and as if all is conducted according to nature, G-d forbid, there is no fear at all, for there is no reward and punishment at all, G-d forbid, since all is conducted only according to the obligation of nature, G-d forbid; it turns out that the main fear is through the revelation of the will. And the revelation of the will is through good days, for each of the good days proclaims and calls and reveals the will that all is conducted only according to His will alone in the aspect of “a holy convocation” (Leviticus 23:4) that the good day holy calls and proclaims the will as above, for on each good day and good day Hashem, blessed be He, did with us awesome signs that are the opposite of nature, through this the will

is revealed that all is by His will, and there is no natural obligation at all, on Passover the exodus from Egypt, that He took us out from Egypt with awesome signs, on Shavuos the giving of the Torah, that He gave us the Torah with awesome signs, on Sukkos the surrounding clouds of glory, and therefore each good day and good day proclaims and calls the will in the aspect of a holy convocation as above, and therefore the good days are called festival, that it is the aspect of fear as above, for through the good day, that is the revelation of the will, through this is made fear as above. But not always they hear the voice of the call of the good day that reveals the will as above, and this is recognized in the joy of the good day, for each one according to what he feels and hears the voice of the call of the good day that proclaims and calls the will, so he has joy of the good day, for when the will is revealed, that all is by His will, blessed be He, then they know that all the subjugations and the exile and all the oppressions of the idolaters, that they oppress us, on all of them He, blessed be He, will take vengeance on them and redeem us from their hand, but when they think, G-d forb

id, that all is according to the obligation of nature, there is no vengeance on them, since all is conducted only according to the order of nature, G-d forbid “The righteous shall rejoice when he sees vengeance, his steps he shall wash in the blood of the wicked” (Psalms 58:11) his steps specifically, that is, through “three times in the year” (Deuteronomy 16:16), that are the good days through them the will is revealed, through this: the righteous shall rejoice when he sees vengeance and so forth as above, and as it is written “And man shall say, surely there is fruit for the righteous, surely there is G-d judging in the earth” (ibid.

12) that is, that it is revealed that there is G-d judging by His will and there is fruit for the righteous and on them He will take vengeance, and through this: “The righteous shall rejoice” and this is the aspect of joy of the good day through the revelation of the will that is revealed on the good day through the voice of the call that the good day proclaims and calls the will as above. But not every one and one hears the voice of the call above of the good day, for there are evil beasts that tread and tear, and they are the wise of nature that show in their erroneous wisdom that all is according to nature, and as if there is no will, G-d forbid, and even the awesome signs that Hashem, blessed be He, did with us, they put all within the way of nature, and these wise are the aspect of evil beasts, and they tread and tear many from our people that also err after them and think like them, as if all is according to the obligation of nature, G-d forbid, and when they prevail, then the voice of their roar rises and prevails over the voice of the call of the good day that calls the will, and then the joy of the good day is broken, G-d forbid, for the main joy of the good day is through the revelation of the will as above “The adversaries roared in the midst of Your meeting place, they have set their signs as signs” (Psalms 74:4) that the roar of the adversaries, that is, the voice of the evil beasts, that are the wise of nature enters in the midst of the festivals literally, that is, within the voice of the call of the good day that proclaims and calls the will as above, and the roar of the adversaries enters within them literally and they roar in their voice, that all is only according to the obligation of nature, G-d forbid, according to the order of the signs of the heavens they have set their signs as signs that they set the signs of the heavens as signs that they say that all is only according to the signs of the heavens according to the obligation of nature, G-d forbid.

And their subjugation of these evil beasts, the wise of nature is through a great wise in holiness that can connect all the wills to the root of the will that there is the aspect of the ascension of Moshe, as known (Zohar Parashas Yisro 88b: and see Zohar Naso 129a) and it is the aspect of the forehead of the will, aspect of “and it shall be on his forehead for acceptance” (Exodus 28:38) and he needs to connect all the wills that are in the world to the root of the will, and through this he prevails and subdues and destroys the opinions of the wise of nature, that deny the will, but against this there is the aspect of the forehead of the snake that is the root of the wisdom of nature, for every thing has a root, and the root of the wisdom of nature is the aspect of the forehead of the snake, aspect of “and a forehead of copper on his legs” (I Samuel 17:6), said about Goliath, that is the aspect of the forehead of the snake the above, for Goliath was a denier and he wanted to show that all the causes all is according to nature G-d forbid, that this is the aspect of the forehead of the snake as above, and this is: “his legs”, aspect of causes, as it is written “and Hashem has blessed you on my account” (Genesis 30:30) on my causes, for so is the explanation there that Jacob said to Laban, that Hashem, blessed be He, was causing the blessing to him through him and because of him; it turns out that leg is the aspect of causes, only that Jacob hung all the causes on Hashem, blessed be He, as above, and Goliath was hanging all his causes on the forehead of the snake, that is, on the obligation of nature, and this is: “and a forehead of copper on his legs” as above.

And sometimes the aspect of the forehead of the snake prevails in action, that is, through a private person that sucks his wisdom from the forehead of the snake, that is the root of the wisdom of nature, and he shows in his wisdom that all is according to nature, G-d forbid, and there is that enters the aspect of the forehead of the snake, root of the wisdom of nature within the wise in holiness, and this wisdom of the forehead of the snake begins to enter with him from study to study until it enters a very fine study until he wants to cast a blemish, G-d forbid, in the root of the will and to deny there, G-d forbid, as if there is no will at all, G-d forbid. 8. And know, that this forehead of the snake its sustenance from the elders of the generation from the long-lived in the generation, when there is no perfection in them, from this sucks the forehead of the snake the above, for elder this acquired wisdom (Kiddushin 32b) and the person needs, all that he ages all that is added and comes to him a day from th

e days of his life to add in every day and day that comes after that addition of light of holiness and knowledge, and as our Rabbis, of blessed memory, said (Kinim chapter 3) elders of disciples of wise, all time that they age their knowledge is settled upon them, for they need in every day and day that comes after that to add in it holiness and knowledge, as it is written “And G-d

called the light day” (Genesis 1:5) that every day needs to shine more as above; but when the elders, the long-lived in the generation, blemish their days and do not add light of holiness and knowledge in every day and day, from this sucks the forehead of the snake the wisdom of nature the above [for from the fall of the days of the elders, that their knowledge is not settled as above from the blemish of this knowledge of these elders sucks the forehead of the snake that is the wisdom of nature] and the opinion of the wisdom of nature that denies the will is strengthened, G-d forbid, through the fall of the knowledge and the days that fall from the elders the long-lived that are not proper as above “Short of days, full of agitation” (Job 14:1) that is, two aspects the above short of days this aspect of the elders that are not proper that do not add holiness and knowledge in every day that this is the main old age and length of days as above, and when the elders blemish their days and do not lengthen their days in holiness and knowledge as above this is the aspect of “short of days” and from this sucks the forehead of the snake, that is the opposite of the forehead of the will, and this is: “full of agitation” opposite of the will as above. But when the elders are proper aspect of: elder this acquired wisdom and so forth as above, through this the revelation of the will is strengthened, in the aspect of “elder and uplifted face” (Isaiah 9:14) that through elder in holiness the will is strengthened, that is the aspect of uplifted face, for uplifting face is the aspect of will, as Elisha said to Yehoram “Were it not for the face of Yehoshaphat that I uplift, if I would regard you and if I would see you” (II Kings 3:14) that Elisha had no will to Yehoram, only through the uplifting face of Yehoshaphat, through this he became willing to him; it turns out that uplifting face is the aspect of will, and this is the aspect of elder and uplifted face as above.

9. And charity benefits for this that through charity they repair and raise the blemish of the fall of the days and the knowledge of the elders long-lived, that are not proper that from this is the

11. And this is the aspect of the war of David and Goliath (I Samuel 17) for Goliath wanted to show in his wisdom, that all is according to nature for he sucked from the forehead of the snake, in the aspect of: “and a forehead of copper on his legs” that he hung all the causes on the obligation of nature, that is the aspect of the forehead of the snake as above, and therefore “he reviled the ranks of the living G-d” (ibid.) for he wanted to show that all is through the constellation of the heavens according to the obligation of nature, G-d forbid, and David was a man of valor (I Samuel 16:18) and stood against him and said that already he had such a story and the lion came and the bear that is evil beasts the above the treading and tearing, that are the wise of nature as above and he took this from the flock that is from the complete absence that he took and removed this from the complete absence, that is, that he denied in this that Hashem, blessed be He, created all by His will after the complete absence, only that all is according to the obligation of nature, G-d forbid, and I went after him and smote him that is, that I was prevailing over him and I subdued and humbled him and he rose against me that is, that after that he strengthened again against me and I held his beard that is, that I understood that all his power and sustenance through the forehead of the snake that sucks from the elders of the generation that are not proper as above and therefore I held his beard that I held and grasped there in the root of his sustenance in the elders of the generation and I smote him and killed him that I subdued and humbled the wise of nature, evil beasts through that I held his beard, in the root of their sustenance as above and this Philistine shall be as one of them for he is also this aspect literally that all his power from the forehead of the snake, aspect of: “and a forehead of copper” and so forth as above, and I can subdue him and fell him (ibid.). “And the stone sank into his forehead” that is, into the forehead of the snake that he subdued him through the aspect of “a complete stone his will” (Proverbs 11:1) aspect of will as above, and this is the aspect that Jesse warned David when he went there. “and take their pledge” this aspect of raven aspect of charity for the main service of charity in the aspect of raven aspect of: “And the ravens I have commanded” and so forth as above, for through charity he takes out the vitality of the forehead of the snake that sucks from the elders of the generation as above. And know, that even when they subdue and destroy the opinions of the wise of nature and humble them even so if the revelation of the will is not strong and powerful, that is, that there is still doubt in the will that it is not clarified with strong clarification that it conducts only according to the will even though the wisdom of nature is subdued even so since the will is not strong there is still ability, G-d forbid, to the forehead of the snake, the wisdom of nature that it will return and awaken and strengthen as at first, and also for this they need the power of charity, for charity benefits always and stands always against the forehead of the snake as above, and this is the interpretation: Rav Yehuda the Indian relates: Once we were traveling on a ship and we saw that good stone that a sea monster encircles it, and a diver descended to bring it, the sea monster came, wanted to swallow the ship, a female raven came, cut off its head, the waters turned and became blood, the companion sea monster came, took it and hung it and revived it, it came again, wanted to swallow the ship, again the raven came [female], cut off its head, he took that good stone, threw it to the ship, there were salted birds with us, we placed them on them, they took them and flew with them (Bava Basra 74b). Rashbam: and we saw that good stone, into the sea, and encircles it a sea monster, so we have the text the sea monster came, stirred and wanted to swallow the ship female raven: and cut the head of the sea monster the waters turned and became blood, from abundance of blood that it was very large: again wanted to sink the ship, the female came and killed it, and the diver went and took that good stone and hung those birds, to test if they will live and they lived: and flew with that stone. Once we were traveling on a ship, this aspect of the root of the will that there is the burial of Moshe, that ascended to the root of the will as above, and this is the aspect of ship aspect of “for there the portion of the lawgiver is hidden” (Deuteronomy 33:21) and we saw that good stone that a sea monster encircles it that is aspect of: a complete stone will, aspect of the will the above that encircles it a sea monster this forehead of the snake, that encircles and strengthens on the will as above, and a diver descended to bring it that is aspect of the wise in holiness, aspect of “Say to wisdom you are my sister” (Proverbs 7:4) that the wise in holiness wanted to prevail and to raise the will to connect it to the root of the will as above the sea monster came wanted to swallow the ship that is that came aspect of the forehead of the snake, root of the wisdom of nature and wanted to swallow the ship, aspect of the root of the will aspect of: “for there the portion of the lawgiver is hidden” for the forehead of the snake wanted to prevail also in the root of the will to cast a blemish and denial there, G-d forbid as above the female came, that is raven, cut its head interpretation, that came aspect of raven, that is charity as above for the main service of charity in the aspect of raven aspect of: “And the ravens I have commanded” and so forth to turn cruelty to compassion and through this they prevail over the forehead of the snake, the wisdom of nature as above for from it and in it the father to go in it a weapon as above, and this is that the female came, that is raven aspect of charity and cut its head, that cut the head of the snake aspects forehead of the snake that killed it through charity as above the waters turned and became blood that is through this that he subdued the forehead of the snake, root of the wisdom of nature through this the voice of the roar of the evil beasts that tread and tear many from our people were subdued and fell as above and then is heard the voice of the call of the good day, that is the revelation of the will and then: the righteous shall rejoice when he sees vengeance and so forth as above the waters turned that is the roar of the evil beasts, aspect of “my roar is poured out like water” (Job 3:24) and became blood this aspect of: “The righteous shall rejoice when he sees vengeance, his steps he shall wash in the blood of the wicked” as above for through the subjugation of the voice of the roar of the evil beasts through this: “The righteous shall rejoice when he sees vengeance” and so forth for the voice of the call of the good day is heard as above the companion sea monster came, took it and hung it and revived it that came aspect of the forehead of the snake, and took it to the good stone the above that took the good stone, aspect of: a complete stone will and hung it that is that he cast doubt in it and this is: and hung it like a thing that hangs in doubt that he cast doubt in the will, that is aspect of the good stone the above and through this and revived it that the wisdom of nature returned and was strengthened through that there was doubt in the will as above and this is: again came wanted to swallow the ship that returned and came the sea monster forehead of the snake to swallow the ship aspect of the root of the will, G-d forbid, as above again came the raven female cut its head that is that returned and came the raven aspect of charity as above, and cut its head that killed the forehead of the snake and subdued it for always they subdue the forehead of the snake through charity as above and he took that good stone and threw it to the ship for after that he subdued the forehead of the snake, the wisdom of nature, completely then he took the good stone aspect of the will, aspect of: a complete stone will and threw it to the ship that he threw it to the root of the will, that there they connect all the wills as above there were salted birds with us, we placed them on them, they took them and flew with them interpretation, that there was with us salted birds that is souls of Israel from our people that erred after them, after the wise of nature that are aspect of evil beasts that tread and tear many from our people as above and this is: salted birds, for they “like birds caught in a snare” (Ecclesiastes 9:12) and this salted language salted, that is confused (see Rashi Exodus 30:35) for also they were confused through the evil beasts the above and erred also after them and now they flew and went out in peace through the good stone the above through aspect of the will that is revealed now as above and then when the will is revealed, then fear is made and through fear they receive the kindness as above and this also aspect of flew, aspect of: “Behold, Aaron's staff for the house of Levi had blossomed” that is aspect of the flow of the kindness through the fear that is made through the revelation of the will as above.

sustenance of the forehead of the snake as above in the aspect of “Send your bread upon the face of the waters, for in the multitude of days you will find it” (Ecclesiastes 11:1) that the power of charity finds in the multitude of days, that is, in the long-lived, for through charity they raise and repair their blemish as above, and this is: “Send your bread upon the face of the waters”, that is, that you give charity and the verse promises you, that the loss that you lose your money that you scattered to charity you will profit and find it in the multitude of days in the long-lived as above, for through charity they raise the blemish of the fall of the knowledge of the long-lived that from this is the sustenance of the forehead of the snake as above, and they take out all the sustenance and the vitality of the forehead of the snake, the wisdom of nature, and the a

spect of the forehead of the will is strengthened, for the main service of charity is in the aspect of: And the ravens I have commanded and so forth as above, that is, what they need at the beginning to break the cruelty to turn it to compassion, and from this itself the aspect of the will is strengthened, for from it and in it the father to go in it a weapon (Sanhedrin 39a) since he strengthens and turns the cruelty in his nature to compassion, through this the agitation is turned to will, and then when the forehead of the snake is subdued and the aspect of the forehead of the will is revealed, then the voice of the evil beasts are subdued and fall, and the voice of the call of the good day that is the revelation of the will is heard as above, and then when the will is revealed, fear is made as above, and through the fear they can receive the kindness as above, and when the kindness flows, then they do not need to do any occupation and work as above, for then is fulfilled “And strangers shall stand and tend your flocks” and so forth, as above, and all this is made through charity as above; it turns out that the benefit of charity is very great. 10. And therefore when Jacob wanted to make will in Esau he said: “And take my gift from my hand, for therefore I have seen your face as seeing the face of G-d and you accepted me” (Genesis 33:10) for also what they give to the idolaters, it is also the aspect of charity, as our Rabbis, of blessed memory, said (Bava Basra 9a): and your taskmasters charity, and through charity is made will as above, and this is what he said to him: “And take my gift from my hand”, that is, charity aspect of “bringers of gift in charity” (Malachi 3:3) “for therefore I have seen your face as seeing the face of G-d” that is, like seeing the face of G-d that is the aspect of “three times in the year all your males shall appear before the face of Hashem” (Deuteronomy 16:16) that is, good days, through them the will is revealed [and the main revelation of the will through good days is through charity as above] similarly it will be made at him will through the charity, and this is: and you accepted me as above [for since the gift and the charity that he gave to Esau is the aspect of charity literally aspect of: “and your taskmasters charity” it turns out that through this the upper will is revealed that it is revealed through charity as above, and from there the will is extended down and will is made also in Esau]. And this is the aspect of the war of David and Goliath (I Samuel 17) for Goliath wanted to show in his wisdom, that all is according to nature for he sucked from the forehead of the snake, in the aspect of: “and a forehead of copper on his legs” that he hung all the causes on the obligation of nature, that is the aspect of the forehead of the snake as above, and therefore “he reviled the ranks of the living G-d” (ibid.) for he wanted to show that all is through the constellation of the heavens according to the obligation of nature, G-d forbid, and David was a man of valor (I Samuel 16:18) and stood against him and said that already he had such a story and the lion came and the bear that is evil beasts the above the treading and tearing, that are the wise of nature as above and he took this from the flock that is from the complete absence that he took and removed this from the complete absence, that is, that he denied in this that Hashem, blessed be He, created all by His will after the complete absence, only that all is according to the obligation of nature, G-d forbid, and I went after him and smote him that is, that I was prevailing over him and I subdued and humbled him and he rose against me that is, that after that he strengthened again against me and I held his beard that is, that I understood that all his power and sustenance through the forehead of the snake that sucks from the elders of the generation that are not proper as above and therefore I held his beard that I held and grasped there in the root of his sustenance in the elders of the generation and I smote him and killed him that I subdued and humbled the wise of nature, evil beasts through that I held his beard, in the root of their sustenance as above and this Philistine shall be as one of them for he is also this aspect literally that all his power from the forehead of the snake, aspect of: “and a forehead of copper” and so forth as above, and I can subdue him and fell him (ibid.). “And the stone sank into his forehead” that is, into the forehead of the snake that he subdued him through the aspect of “a complete stone his will” (Proverbs 11:1) aspect of will as above, and this is the aspect that Jesse warned David when he went there. “and take their pledge” this aspect of raven aspect of charity for the main service of charity in the aspect of raven aspect of: “And the ravens I have commanded” and so forth as above, for through charity he takes out the vitality of the forehead of the snake that sucks from the elders of the generation as above. And know, that even when they subdue and destroy the opinions of the wise of nature and humble them even so if the revelation of the will is not strong and powerful, that is, that there is still doubt in the will that it is not clarified with strong clarification that it conducts only according to the will even though the wisdom of nature is subdued even so since the will is not strong there is still ability, G-d forbid, to the forehead of the snake, the wisdom of nature that it will return and awaken and strengthen as at first, and also for this they need the power of charity, for charity benefits always and stands always against the forehead of the snake as above, and this is the interpretation: Rav Yehuda the Indian relates: Once we were traveling on a ship and we saw that good stone that a sea monster encircles it, and a diver descended to bring it, the sea monster came, wanted to swallow the ship, a female raven came, cut off its head, the waters turned and became blood, the companion sea monster came, took it and hung it and revived it, it came again, wanted to swallow the ship, again the raven came [female], cut off its head, he took that good stone, threw it to the ship, there were salted birds with us, we placed them on them, they took them and flew with them (Bava Basra 74b).

Rashbam: and we saw that good stone, into the sea, and encircles it a sea monster, so we have the text the sea monster came, stirred and wanted to swallow the ship female raven: and cut the head of the sea monster the waters turned and became blood, from abundance of blood that it was very large: again wanted to sink the ship, the female came and killed it, and the diver went and took that good stone and hung those birds, to test if they will live and they lived: and flew with that stone. Once we were traveling on a ship, this aspect of the root of the will that there is the burial of Moshe, that ascended to the root of the will as above, and this is the aspect of ship aspect of “for there the portion of the lawgiver is hidden” (Deuteronomy 33:21) and we saw that good stone that a sea monster encircles it that is aspect of: a complete stone will, aspect of the will the above that encircles it a sea monster this forehead of the snake, that encircles and strengthens on the will as above, and a diver descended to bring it that is aspect of the wise in holiness, aspect of “Say to wisdom you are my sister” (Proverbs 7:4) that the wise in holiness wanted to prevail and to raise the will to connect it to the root of the will as above the sea monster came wanted to swallow the ship that is that came aspect of the forehead of the snake, root of the wisdom of nature and wanted to swallow the ship, aspect of the root of the will aspect of: “for there the portion of the lawgiver is hidden” for the forehead of the snake wanted to prevail also in the root of the will to cast a blemish and denial there, G-d forbid as above the female came, that is raven, cut its head interpretation, that came aspect of raven, that is c

harity as above for the main service of charity in the aspect of raven aspect of: “And the ravens I have commanded” and so forth to turn cruelty to compassion and through this they prevail over the forehead of the snake, the wisdom of nature as above for from it and in it the father to go in it a weapon as above, and this is that the female came, that is raven aspect of charity and cut its head, that cut the head of the snake aspects forehead of the snake that killed it through charity as above the waters turned and became blood that is through this that he subdued the forehead of the snake, root of the wisdom of nature through this the voice of the roar of the evil beasts that tread and tear many from our people were subdued and fell as above and then is heard the voice of the call of the good day, that is the revelation of the will and then: the righteous shall rejoice when he sees vengeance and so forth as above the waters turned that is the roar of the evil beasts, aspect of “my roar is poured out like water” (Job 3:24) and became blood this aspect of: “The righteous shall rejoice when he sees vengeance, his steps he shall wash in the blood of the wicked” as above for through the subjugation of the voice of the roar of the evil beasts through this: “The righteous shall rejoice when he sees vengeance” and so forth for the voice of the call of the good day is heard as above the companion sea monster came, took it and hung it and revived it that came aspect of the forehead of the snake, and took it to the good stone the above that took the good stone, aspect of: a complete stone will and hung it that is that he cast doubt in it and this is: and hung it like a thing that hangs in doubt that he cast doubt in the will, that is aspect of the good stone the above and through this and revived it that the wisdom of nature returned and was strengthened through that there was doubt in the will as above and this is: again came wanted to swallow the ship that returned and came the sea monster forehead of the snake to swallow the ship aspect of the root of the will, G-d forbid, as above again came the raven female cut its head that is that returned and came the raven aspect of charity as above, and cut its head that killed the forehead of the snake and subdued it for always they subdue the forehead of the snake through charity as above and he took that good stone and threw it to the ship for after that he subdued the forehead of the snake, the wisdom of nature, completely then he took the good stone aspect of the will, aspect of: a complete stone will and threw it to the ship that he threw it to the root of the will, that there they connect all the wills as above there were salted birds with us, we placed them on them, they took them and flew with them interpretation, that there was with us salted birds that is souls of Israel from our people that erred after them, after the wise of nature that are aspect of evil beasts that tread and tear many from our people as above and this is: salted birds, for they “like birds caught in a snare” (Ecclesiastes 9:12) and this salted language salted, that is confused (see Rashi Exodus 30:35) for also they were confused through the evil beasts the above and erred also after them and now they flew and went out in peace through the good stone the above through aspect of the will that is revealed now as above and then when the will is revealed, then fear is made and through fear they receive the kindness as above and this also aspect of flew, aspect of: “Behold, Aaron's staff for the house of Levi had blossomed” that is aspect of the flow of the kindness through the fear that is made through the revelation of the will as above. And this is the aspect of healings for it is healing for all the wounds, for all these aspects are aspect of healings charity is healing, in the aspect of “charity healing in her wings” (Malachi 3:20) elder this acquired wisdom (Kiddushin 32b) is aspect of healing, in the aspect of “the tongue of the wise is healing” (Proverbs 12:18) will is aspect of healing as it is written “Hashem sent me to bind up the brokenhearted, to proclaim the year of acceptance” (Isaiah 61:1-2) work of creation that is aspect of: a world of kindness shall be built for through these aspects above they merit to the flow of the kindness that the world is maintained by His kindness aspect of: “and you shall be called priests of Hashem” as above is healing as it is written “and healing went up to the work in their hand” (II Chronicles 24:13) for healings of the wound is through several aspects that at first they need that the mouth of the wound be opened after that they need the power of drawing that will draw and take out the moisture and the spoiled bloods from within the wound after that they need to rinse all the bloods that there be in them no spoilage and turbidity in order that the bloods can go and circulate all their order of circulation as order without any delay for when the bloods go and circulate in the body as their way when they come to a place that there is spoilage, that is in the place of the wound they are delayed there and there is delayed and drawn all turbidity and spoilage that there is in the bloods for so is the way that in the spoiled place there is delayed all kinds of turbidity and spoilage that there is in the bloods and then the bloods are delayed there and cannot circulate their circulation as the order of their walk and their run for there is to the bloods order of the walk that they go and circulate the body so and so times in an hour, and the like and when there is in them turbidity, they are delayed in the spoiled place as above and they cannot circulate as the order therefore they need to rinse them and wash them after that they need to close the mouth of the wound and all these aspects of healings ar

e made through the aspects the above for charity is the aspect of opening the mouth of the wound in the aspect of: “open you shall open” wisdom is the aspect of the power of drawing in the aspect of “and the drawing of wisdom from pearls” (Job 28:18) from before and from within [and as our Rabbis, of blessed memory, expounded (Yerushalmi Shabbos chapter the one who hides) on the verse: “she is more precious than pearls” from before and within, see there] that aspect of wisdom draws and takes out the spoilage from before and within from all the inner places festival that is the revelation of the will through this is made aspect of rinsing and washing the bloods in order that the bloods can circulate their circulation as the order “En Rogel” eye washer, as Rashi explained there (I Kings 1:9) that is through festival and good day that is the revelation of the will through this is made aspect of rinsing and washing the bloods as above and then the bloods can circulate as the order and for this the festival is called chag language of circle as it is written “He who sits on the circle of the earth” (Isaiah 40:22) on the circle of the earth for through rinsing and washing the bloods through this they circulate as the order as above work of creation that is, aspect of: a world of kindness shall be built for through aspects these the above merit to the flow of the kindness through this the mouth of the wound is closed in the aspect of “and the priest shall shut up the plague” (Leviticus 13:4) that through aspect of kindness, aspect of priest through this the wound is closed completely and healed in completeness. And this interpretation: And on the day of the first fruits this aspect of the beginning, aspect of distress like a first-birther when you bring a new meal offering to Hashem that is the beginning of charity when they begin anew to give charity and this aspect of new meal offering aspect of new charity, aspect of the beginning of charity for meal offering aspect of charity as it is written: “bringers of meal offering in charity” and through charity is repaired aspect of elder as above and this on your weeks this aspect of elder for at Sinai they appeared as an elder (as Rashi explained in Parashas Anochi) for through aspect of new meal offering that is aspect of the beginning of charity is repaired aspect of elder, that is aspect of weeks as above and then the sustenance of the forehead of the snake is nullified that sucks from the elders of the generation, that are not as their repair as above and the voice of the call of the good day is heard, that reveals the will as above a holy convocation it shall be for you that is the voice of the call of the good day that is the revelation of the will that this aspect of: a holy convocation as above that it is heard now through charity that subdues the forehead of the snake, the wisdom of nature as above and then throug

h the revelation of the will, you shall do no laborious work for through the revelation of the will fear is made and through fear kindness is poured and then they do not need to do any work for the world is maintained by His kindness aspect of: “a world of kindness shall be built” and then: “And strangers shall stand and tend your flocks” and so forth “and you shall be called priests of Hashem”, as above you shall do no laborious work for they do not need to do any work and any occupation for the world is maintained by His kindness aspect of: “and you shall be called priests of Hashem”, as above. There is a difference between the evil beasts and between the forehead of the snake for the wise of nature that are aspect of evil beasts they are the wise that hold in the wisdom of nature for their benefit for they have benefit from this, to hold their opinion and lie and the like but the wise that is in the aspect of the forehead of the snake he is wicked and denier without any benefit that he has no benefit from his wisdom only he is [like a wicked fearer that he is] wicked and denier without any benefit as above. The general of the entire teaching is one and all is connected this to that that charity is very hard at the beginning but the benefit of charity is very great for through charity they do not need to do any work and occupation for the world is maintained by His kindness for through charity they take out the sustenance of the forehead of the snake, that sucks from the elders of the generation and then the voice of the call of the good day is heard, that reveals the will and then fear is revealed for the main fear through the revelation of the will and through the revelation of the will is made fear and through fear is made vessel and conduit to receive through it the flow of the kindness for without the vessel and the conduit it is impossible to receive the kindness only through the fear that is conduit and vessel through it they receive the kindness, and then the world is maintained by His kindness and then they do not need to do any work for is fulfilled “And strangers shall stand and tend your flocks” and so forth as above.