ערך רצון

Tzitzis is the aspect of the repair of the bris — the tikun hakelali [general repair]. For through them the expanded consciousness is elevated and whiteness is drawn to repair the blemishes of all sins, G-d protect us. And through this the garments are repaired and made into the aspect of white garments. And therefore they have thirty-nine [ט"ל] windings — corresponding to the dew of lights [tal orosin] — which one merits through the guarding of the bris. And twelve finger-breadths in length — corresponding to the twelve tribes — in whom his soul is encompassed through the tikun hakelali. And through this one merits to speak words that are accepted and heard. And therefore the essential repair of prayer — that it be accepted — is through the wrapping of the tallis of tzitzis. In everything that passes over a person — however things may be — if he strengthens himself in will [ratzon]: that even when he does not merit to bring forth from potential to actuality the holy matter he wishes to do, or the level in the service of G-d he wishes to attain — even so, his heart yearns and hopes always in all his inward parts and all his inner limbs to complete and do His blessed will — in the aspect of: "My innermost being — I hope" [Lamentations 1:20] — through this G-d has compassion upon him and shows him the path of truth to direct his blessed will. Until he merits to compose holy books — to explain paths and counsels as to how to do His blessed will, and to nullify all the doubts that other people have in the matter of the service of G-d and the doing of His blessed will. Which is the aspect of all the doubtful laws in the Torah. And the essential [purpose] is to compose holy books that bring to action and the fulfillment of the Torah.

In our long exile — through which what passes over us in the general and the particular passes: afflictions upon afflictions of many different kinds — so that it is almost hopeless, G-d forbid — therefore we now have no vitality whatsoever except the hope and the anticipation and the strong will toward Him, blessed be He. Which is the aspect of the illumination of will [horas haratzon]. In the aspect of: "Why do you rouse and why do you awaken the love until it pleases" [Song of Songs 2:7]. For even though it already seems to the sitra achra that it has accomplished much and nullified us from many holinesses — in the general and in the particular — through the destruction of the Temple and through the exile, etc. — even so, it has accomplished nothing. For our desire and will and longing are still very strong and powerful toward Him, blessed be He. And since the holy will is very strong — then certainly all the enticements and temptations and confusions and obstacles will not avail — for they will all be nullified because of the strength of the will. And this is the aspect of the commandment of challah — which our Sages of blessed memory ordained even in the diaspora — so that the Torah of challah should not be nullified. For the essential illumination of the holy will is received at the time of eating. For through the commandment of challah the eating is repaired — so that one merits to receive through it the illumination of will. And therefore it is called challah — from the language of anticipation [tocheiles] and hoping — and hoping — [kivui] — which is the aspect of will and longing. And only this remains for us in our long exile. And therefore challah has no Scriptural measure [ain lah shi'ur min haTorah] — for the illumination of will is in the aspect of without measure. And therefore through this specifically one can always strengthen himself and conquer all the milchemes mitzvah [obligatory battles] — that one must fight in this world with the yetzer hara and its forces. They intensify greatly from all sides and wish to cause the person to fall even from the holy will. And therefore one must strengthen himself greatly in this — and not despair of himself in any manner whatsoever. And to be a strong man — to overpower at the very least — on every side — [on every side] — with holy good wills. Through which comes the essential victory of the battle. For this endures forever — however things may be. For it is a matter without measure. And each person — according to how he is — can strengthen himself in this always in whatever passes over him. For however things may be — even so, his will is very strong toward Him, blessed be He.

All the damagers of the world, G-d protect us — the essential nourishment they draw from is from evil longings and vanities. From which are made evil souls — which are those very damagers, G-d protect us. For they damage physically and spiritually — for they go and arouse people toward evil, G-d forbid. From which come all the damages, G-d protect us. And therefore the essential subduing and nullification [of these damagers] is through the Tzaddikim and the upright — who have good longings, which are the aspect of good souls. Which stir the world toward good. They are the ones who subdue and nullify all the damagers of the world — in the aspect of: "You shall tread upon the lion and the serpent, etc." [Psalms 91:13]. "Because he cleaves to Me, I will deliver him" [Psalms 91:14].

One must guard himself greatly — not to speak any evil word of evil longings and evil wills, G-d forbid, that come upon his heart. Rather, one should reverse the matter and train himself to speak always from his mouth good holy longings. Through which good effects are made in the world — and through this all the blessings and flows are drawn. And good souls are made — which go and circulate in the world and arouse the entire world toward G-d and His Torah.

One must guard himself greatly — not to speak any evil word of evil longings and evil wills, G-d forbid, that come upon his heart. Rather, one should reverse the matter and train himself to speak always from his mouth good holy longings. Through which good effects are made in the world — and through this all the blessings and flows are drawn. And good souls are made — which go and circulate in the world and arouse the entire world toward G-d and His Torah.