Emunah — Faith; Faith in the Sages; Nullification of Heresies and External Wisdoms

51. The totality of all unifications (יִחוּדִים) is when the totality of the worlds is unified and included in the root of their vitality — which is Hashem who gives life to all. This is the aspect of all the utterances (מַאֲמָרוֹת) being included and unified in the primordial point of creation — which is the aspect of the sealed utterance of Bereishis (מַאֲמָר סָתוּם דִּבְרֵאשִׁית — the sealed or hidden utterance, the primordial Word that transcends all else) . The essential sustenance of the kelipas is from the aspect of separation between the above-mentioned utterances — for since the root of all is the sealed utterance, which is exceedingly hidden and concealed and impossible to grasp in the mind at all, the kelipas draw sustenance from the very greatness of its concealment and hiddenness. And from there come all the heresies of the rationalists and philosophers who follow their confused mind. For in truth it is impossible to grasp with mind and intellect at all how all the worlds are drawn, guided, and sustained through the Most Hidden of all hiddens, of which no thought can grasp whatsoever — except through complete Emunah, through which one passes beyond all the intellectual wisdoms. But those who follow their confused mind come to great heresies drawn from the empty space (חָלָל הַפָּנוּי) — for the kelipas and heresies drawn from the shattering of the vessels [Sheviyas HaKeilim] also have their root in the aspect of the tzimtzum of the empty space, as explained at length. Therefore the essential rectification is through Emunah — for the moment one believes that even in the very distant places derived from the empty space, even there Hashem is hidden, and one searches and seeks: "Where is the place of His glory?" — through this one ascends in the utmost ascent to the aspect of "Where?" (אַיֵּה) , which is the aspect of the sealed utterance of Bereishis. And one returns and elevates and connects all the vitality of all the world — even from the very distant places — to Hashem. Through this all the utterances, which are the totality of the worlds, are unified in their root in the sealed utterance. And through this a wondrous and awesome unification is made in all the worlds. For this is the essential completeness of the unification: when one elevates and connects even the vitality of the Other Side upward — through which all will return to Hashem and acknowledge the truth, as explained in the Kavanos [writings of the Ari on mystical intentions] : that in all the unifications one must elevate the vitality from the kelipas , as above. And all this is accomplished through the completeness of Emunah and the seeking and searching of the above-mentioned "Where?" ibid. 6:15

52. Through prayer one can receive all the great and awesome lights within wondrous garments and contractions. For the essential garments are made and completed through prayer — which is the aspect of the vessel and garment through which all the holy lights can be received. For prayer is the aspect of Emunah, and through Emunah all the lights can be clothed. For in the dimension of da'as there is a limit for each person according to his da'as — it is forbidden for him to go beyond the boundary of his da'as , in the aspect of "in what is beyond you, do not inquire." It is impossible to reveal to him what is beyond the boundary of his da'as lest his mind be completely corrupted — for an excess of oil extinguishes the lamp, as is known. But Emunah is a vessel through which one can receive all the exalted lights and all the secrets of the Torah by way of Emunah, even though they are entirely beyond one's da'as . Therefore in truth it is explained elsewhere that through prayer one can attain the secrets of the Torah. Hil. Rosh HaShanah 5:32

53. Through complete Emunah one can ascend higher and higher beyond all intellect. For it is known that in every world there are ten rectifications which are the ten sefirot — from Keser to Malchus . And Malchus , the last attribute, is the aspect of Emunah — it is the gateway to Hashem, for it is impossible to draw close to Hashem or to any holiness or service except through Emunah. And the essential Emunah is in that which the intellect does not attain and comprehend — and there is the essential trial. When one merits to strengthen oneself in Emunah, to nullify one's coarse intellect, and to rely on our holy ancestors and Rabbis — through this one subsequently merits to understand in one's intellect what one formerly could not understand and had to strengthen oneself only in Emunah. But there are yet higher matters that even now one does not understand, and one must strengthen oneself in Emunah more and more — and then one understands those matters in one's intellect as well. But one still has Emunah in matters even higher that one has not yet attained — and so from level to level. For in each world and each level there are the ten sefirot , and Emunah is the last attribute among them — yet for the person it is the first attribute from below upward in that world and level at which he is now. But afterward, when one merits through Emunah to attain the intellect of that world — which is the aspect of the remaining higher sefirot up to Keser — one then ascends to the Emunah of the world and level that is higher, which is the last level of the higher world. For example: the Malchus of Yetzirah is much higher than the Keser of Asiyah — for it is the aspect of Atik of Asiyah as is known. Therefore there are many levels in Emunah — for every time one strengthens oneself in Emunah, one thereby merits to attain the intellect of that particular level, if one manages to stand in the trial for the right number of days and times as befits one's deeds. For one certainly cannot leap all at once — particularly if one's deeds are not going well. And afterward, when one merits to attain the intellect of that world and level, one then merits ratzon (רָצוֹן — will/desire) which is the aspect of Atik , the aspect of the root of Keser of that world in which one has stood until now. This derives from the aspect of Malchus -Emunah of the higher world — and then one must ascend to this Emunah of the higher world. And afterward, when one merits through this Emunah to attain the intellect of the higher world, one must then ascend to yet higher Emunah — the Emunah of the world and level even higher, such as for example the Emunah of the World of Beri'ah . And so from level to level and from world to world — up to the head of Emunah. For the ultimate of knowing is that we cannot know — and there is the essential Emunah. It emerges that Emunah is below the intellect of this world and the level at which one currently stands — and it is the aspect of above the intellect of the world and level lower than it, as above. But one cannot merit to attain the intellect of any world and level until one rises above the intellect — only when one first stands in the trial, when one does not understand the matter with one's intellect and questions are hard for one, and one nullifies one's intellect and strengthens oneself in complete Emunah as if seeing the matter with one's eyes and grasping it with one's intellect. Through this one merits to ascend to the intellect — until one ascends to above the intellect, which is the aspect of Atik , the aspect of the illumination of the ratzon drawn from the aspect of Emunah of the higher world, as above. ibid. 6:3; see also above §8

54. Regarding the determination of the New Month and the festivals — that the Torah made this dependent only on the true Sages, that they determine them according to their understanding, as our Rabbis said: "you" — even if in error; "you" — even if deliberate. From this we see the great stature of faith in the Sages: upon it all our Jewish identity depends. And everyone has hope through genuine faith in the Sages — for the Sages merit that even Heaven agrees with them. As our Rabbis said regarding Rosh HaShanah: that Hashem replies to the angels who ask the Sages when they will determine the New Month, and says: "I and you will agree that Rosh HaShanah will be on that day." ibid. 7:1, 4

55. The essential Emunah is through faith in the Sages. For it is impossible to truly believe in Hashem except when one believes in Moshe His servant, as it is written: "And they believed in Hashem and in Moshe His servant" [Exodus 14:31] — which is the aspect of faith in the Sages. For He is exalted, elevated, and far transcends our understanding — it is impossible to attain the holy Emunah except through the true Tzadikim who instill the holy Emunah within us. And we must believe in them and not swerve from their words right or left. All the corruption of all the generations who sinned and came before the Giving of the Torah — the Generation of the Flood and the Generation of the Dispersion — all of it came through the blemish of faith in the Sages, as it is written: "he would not turn toward the vineyards" [Numbers 22:24] — and Rashi explains: they did not wish to turn toward the path of the Tzadikim. For in their generations too there were great and true Tzadikim such as Mesushelach and Noach, and afterward Shem and Ever and the like — and had they believed in them, they would have merited through them the holy Emunah and a straight path in His service, and would have merited in this world and in the World to Come. And so too in every generation: the essential hope to merit the eternal ultimate purpose — eternal life — is through faith in the true Sages who merited to overcome their evil inclination and serve Hashem with great completeness, until they merited what they merited. And through the greatness of their power they can draw even us close to Hashem. And we are obligated to believe in them, as it is written: "do not deviate from the word…" [Deuteronomy 17:11] — for only they know how to guide us in the path we should walk and the deeds we should do. Hil. Pesach 6

56. The essential complete Emunah is to set aside one's da'as completely — as if one had no da'as whatsoever — and to rely on Emunah alone, which we received from our holy ancestors and Rabbis. Through this one is saved from all manner of questions, investigations, and confusions — since one sets aside one's da'as as if one had no intellect at all, and relies only on Emunah alone. And when one merits this, it is the aspect of the creation of the world: the aspect of "Let the waters beneath the heavens be gathered to one place, and let the dry land appear" [Genesis 1:9]. For da'as is the aspect of water — the aspect of "and the earth will be filled with knowledge… as the waters cover the sea" [Isaiah 11:9]. But one must draw all manner of da'as and intellect into the aspect of Emunah — for this is the essential holiness. Through this comes the essential sustaining of the world, which stands only on Emunah. And this is the aspect of "let the waters be gathered to one place" — that all the waters of da'as be drawn toward one place specifically: toward the aspect of "Shema Yisrael… Hashem is One" — to draw all da'as and intellect into the Emunah of His unity. This is the totality of the intention of reading the Shema: the essential intention is simply to believe with completeness in His unity and oneness and so forth. And it is explained in the Kavanos that through the reading of the Shema one draws the intellect — meaning one must draw all manner of da'as and intellect into the Emunah of His unity. And through this: "let the dry land appear" — through this the Emunah is revealed, which is the aspect of dry land and earth, as it is written: "dwell on the earth and tend Emunah" [Psalms 37:3]. ibid. §7

57. At the beginning the world was water within water, and then the world was tohu vavohu (תֹּהוּ וָבֹהוּ — chaos and void) . For as long as the Emunah has not been revealed and drawn — because of the abundance of da'as , which is the aspect of the overflowing waters of the depths — it is still: "chaos and void and darkness upon the face of the deep" [Genesis 1:2]. For the essential nourishment of heresy is from the shattering of the vessels — which occurred through excess of light, which was the aspect of excess of da'as . And when the opinions of the heretics seek to intensify in the world and wish to destroy the world and return it to literal chaos and void, G-d forbid — then Hashem sustains the world through the aspect of the spirit of Moshiach, which is the aspect of "and the spirit of G-d hovered…" [Genesis 1:2], as our Rabbis expounded [Bereishis Rabbah] — for the spirit of Moshiach is the aspect of Emunah, since this will be the essential occupation of Moshiach: to reveal and instill the holy Emunah in completeness in all who come into the world. And through the spirit of Moshiach all the questions and heresies that derive from the above-mentioned excess of da'as are nullified — from what happens when the light of da'as exceeds the vessels of his intellect, so that they cannot receive the light of da'as . If he then does not rely on Emunah alone, he can come through this to heresies, G-d forbid, through the questions that derive from there — because his vessels of intellect cannot encompass this da'as so that all the questions would be resolved. Therefore the essential rectification is through Moshiach — for Moshiach's soul and da'as ascend to the aspect of Atik , which is above all intellectualism and da'as in the world. Therefore by Moshiach there is no relevance whatsoever to any excess of da'as — for all the excess of da'as that even the greatest of the great regards as excess da'as , meaning what his vessels of intellect cannot receive and attain — all that will be a simple matter for Moshiach, for he can swallow all the waters of da'as in the world. For he is in the aspect of Atik which ascends above all — and Atik is the aspect of the head of Emunah, the upper Emunah which is above all aspects of da'as and all aspects of Emunah. Therefore Moshiach will reveal the Emunah in completeness in the world. And even in every generation, the essential drawing down of the holy Emunah is from the aspect of the spirit of Moshiach — which is the aspect of Atik , the aspect of the above-mentioned head of Emunah — for he draws Emunah down into the world, until each person can know and understand from afar, by looking at the truth: that one only needs to set aside one's da'as and rely solely on the Emunah of our ancestors and walk only in the path our ancestors have always walked. ibid.

58. All troubles derive from the aspect of mochin de'katnus (מֹחִין דְּקַטְנוּת — contracted intellect / small mind) , which is the aspect of severities (דִּינִים) — from which come the kelipas that oppress Israel, G-d forbid. And the essential kelipas are heresies, which take hold most strongly in mochin de'katnus . For when the intellect is in a state of smallness, every investigation and question is far beyond one's understanding — to the point where one cannot resolve it — even though in truth the question is a great foolishness to one who has a truly great mind. Moreover: due to one's intellect drawing from mochin de'katnus , the kelipas are provoked against one, G-d forbid, to the point where one has a great desire to investigate and enter into investigations — and one does the opposite of what is called for. For given the smallness of one's intellect, one should flee even from the lightest of light investigations. Not only does one not recognize one's place, but one also wishes to enter into great investigations that even those greater than oneself cannot enter. And from this come all the heresies and confusions of all the rationalists — because they do not recognize their place, and they imagine they have a great intellect since they see that they have arrived at various wisdoms and inventions in worldly matters. But they do not know that all those wisdoms derive only from mochin de'katnus — and they have not yet merited to touch any spark whatsoever of the intellect derived from mochin de'gadlus (מֹחִין דְּגַדְלוּת — expanded intellect / great mind) . Yet they wish to enter into great investigations — for such is the nature of mochin de'katnus : one who has a truly great mind knows and understands and truly grasps that it is impossible to understand the ways of G-d — and draws true Emunah upon himself. But due to the smallness of intellect within which the kelipas — which are the aspect of heresies — take hold, it seems to them that they are wise, and they enter into investigations until they fall into great confusions from which all troubles derive, as above. And this is the secret of the Splitting of the Sea of Reeds (קְרִיעַת יַם סוּף) — explained in the Kavanos as the secret of mochin de'katnus , when it is only possible to draw the unification through Atika [the primordial countenance, transcending all intellect] . And regarding this the holy Zohar says: "About this matter do not ask and do not test Hashem!" For this is the essential miracle of the Splitting of the Sea: they were in great distress, and the arrogant waters — which are the heresies, questions, and troubles derived from mochin de'katnus — sought to take hold of them greatly. But they merited then to set aside their da'as completely and strengthen themselves in Emunah alone — and merited to draw upon themselves the holy Emunah from the above-mentioned aspect of Atik . Through this the arrogant waters were driven out, and they merited that the sea was turned to dry land for them — through their setting aside their da'as , which is the aspect of sea, and relying on Emunah, which is the aspect of dry land, as above. This is: "About this matter — do not ask and do not test!" For this is the essential Splitting of the Sea of Reeds: to flee from investigations and confusions that are forbidden to enter — for they derive from mochin de'katnus — and to strengthen oneself only in Emunah alone, as above. ibid.

59. The essential clarification of the imaginative faculty through which one merits Emunah is specifically through practical commandments (מִצְוֹת מַעֲשִׂיּוֹת) . See Mitzvos uMa'asim Tovim §5

60. The essential beauty and splendor of the Community of Israel is the holy Emunah that they possess. Hil. Sukkah 6:12

61. The greatness of the concealment that exists in the world — it is impossible to understand or estimate at all. For all know and see the truth: that this world is a passing shadow. Yet despite this, all run after it intensely — because of the great concealment that spreads throughout the world to cover over the light of true da'as . And all this is for the sake of free choice — for if the power of concealment were not so great, there would be no free choice whatsoever. Behold: the world is comprised of four elements — fire, wind, water, earth. But the essential spread and intensification of the concealment is upon this earth upon which we, possessors of free choice, dwell. And these four elements correspond to the four worlds and the four letters of the holy Name. The first three letters are the aspect of the three intellects — and the final heh is the aspect of malchus , the aspect of Emunah, and corresponding to it — the element of earth. Therefore the essential revelation of the concealment that intensifies so greatly in the element of earth is addressed specifically through Emunah — and the essential is through faith in the Sages, who labor to reveal the concealment and draw the light of truth and the revelation of His Divinity into the world. Hil. Shechitah 5:6, 12

62. The rectification of da'as and the rectification of Emunah are all one — and both depend upon each other. The essential thing is Emunah, which is the foundation of all, as it is written: "all Your commandments are Emunah" [Psalms 119:86]. But it is known that the vitality of Emunah — which is the aspect of malchus — comes from da'as . For in truth, even though Emunah means to believe with Emunah alone, without any intellect or da'as — for in what the intellect comprehends there is no Emunah, as is understood — nonetheless the root and vitality of Emunah comes from da'as . For the essential Emunah is only in a person who has da'as and intellect — only Hashem has compassion on us and draws upon our soul and da'as an illumination from such a supernal intellect, through which the power of Emunah is drawn within us. For Emunah in its root derives from an extremely exalted and lofty supernal intellect — from there the power to strengthen oneself in complete Emunah is drawn into us. Even though a person can merit complete Emunah even without great da'as — as we see with the common people and similarly with women, who have complete Emunah simply. This is the essential Emunah: to believe simply like them, as explained elsewhere. Nevertheless, one who merits through Torah and service of Hashem to the completeness of holy da'as certainly has stronger and stronger Emunah. And every time a person merits to magnify his da'as in holiness, he merits to draw a wondrous illumination upon his Emunah more and more — for he understands more and more each time that he knows nothing at all and must strengthen himself only in complete Emunah. Also because he sees that as his da'as has opened and various questions and wonders he had previously about Hashem and the Tzadikim have been settled, he thereby understands and knows that for the questions still sealed from him, there are certainly proper answers — only he has not yet merited to attain this, or they are among the questions that cannot be settled in this world in any way. Therefore he strengthens himself in even greater Emunah each time. It emerges that through da'as , Emunah is strengthened. And all the more so vice versa: every time a person strengthens himself in Emunah more, a great illumination is added to his da'as through this. For the essential thing is Emunah — through Emunah one merits da'as . Therefore da'as and Emunah are both one — for both together are called Emunah. For the essential ultimate purpose of da'as is Emunah, in the aspect of "the ultimate of knowledge is that we cannot know." Only through each level of da'as that one attains more — through this one understands with wondrous comprehension how much one must strengthen oneself in Emunah and rely only on Emunah which is the foundation of all. And through meriting the completeness of da'as and Emunah, through this the Holy Blessed One and His Shechinah are unified face to face — for the Holy Blessed One and His Shechinah are the root of da'as and Emunah, which are truly one, as is known. Hil. Chalav uDam 4:2

63. A person must be careful not to enter into investigation of what he has no permission to investigate — in the aspect of "what is beyond you, do not inquire…" [Ben Sira, cited Chagigah 13a]. The moment one sees a confusion one cannot attain or understand — one must flee from there and rely only on Emunah. And one who blemishes in this is in the aspect of the blemish of eating meat in milk. Hil. Simanei Beheimah 4:40

64. One who wishes to seek reasons for the commandments according to one's own intellect can err and stumble greatly — adding or subtracting from the commandments, or transgressing them entirely. For certainly all of Israel must believe that there are certainly wondrous reasons and awesome secrets in each and every detail and in every nuance of every commandment — for the Torah is His wisdom and da'as . But it is impossible to understand and attain the reasons for the commandments through human intellect in any way. And even the reasons according to Kabbalah — even though they are Torah of truth, nonetheless it is impossible to fully understand how through these specific commandments with all these specific details precisely this rectification is accomplished. It is certainly true that through each and every commandment the wondrous rectifications explained in the Kavanos according to the secrets of Kabbalah are accomplished — yet it is nonetheless impossible to fully understand how precisely through this commandment this rectification is accomplished and through another commandment a different rectification. All the more so are the false, foolish, and vain reasons of the ways of the rationalists — it is certainly forbidden to even think of them, as explained elsewhere. For the reasons for the commandments cannot be understood, as it is written: "Do not weigh the path of life — its pathways wander, you cannot know" [Proverbs 5:6], as our Rabbis expounded. For in truth the rectifications of each commandment are completed through two aspects together — the aspect of itar'uta dile'ela (אִתְעָרוּתָא דִּלְעֵלָּא — arousal from above) and itar'uta dile'tata (אִתְעָרוּתָא דִּלְתַתָּא — arousal from below) . In their root they are included together — and there one sees clearly the rectification of every commandment: how every commandment performed through arousal from below has the power to be included in the arousal from above, through which it is included and the rectification is completed. But since we cannot attain this, certainly it is impossible to fully understand the reason for any commandment. And one who wishes to follow one's intellect and fully understand the reason for the commandments can add or subtract — and come to complete heresy, G-d forbid. As we find with Korach who asked such questions: "Is a garment entirely of blue thread obligated in a single blue thread of tzitzis ? Is a house full of books obligated in a mezuzah ?" — and so forth. For even the commandments upon which human intellect also agrees — it is nonetheless impossible to fully understand the reason, especially regarding all the specific details and nuances in each commandment. This is the aspect of what our Rabbis said: "What does the Holy Blessed One care whether one slaughters from the throat or from the back of the neck? The commandments were only given to refine Israel through them." ibid. §§47–48

65. The rationalists, the nature-scholars — the essential root of their sustenance through thousands upon thousands of levels of descent is from the aspect of the Written Torah (תּוֹרָה שֶׁבִּכְתָב) . For since it is in writing, they can interpret it according to their evil understanding and pervert the words of the living G-d, G-d forbid. Therefore they mostly also engage with the Written Torah — all twenty-four books of Tanach — only they interpret them according to their system and dispute the essential matters, and deny specifically the Oral Torah (תּוֹרָה שֶׁבְּעַל פֶּה) . For the essential subduing and nullification of their evil and confused da'as is through the Oral Torah — for from there they have no sustenance at all. For our Rabbis of blessed memory explained everything for us orally, as it was transmitted person from person all the way back to Moshe Rabbeinu. And through all this the precise opposite of the system of the rationalist nature-scholars is explained and known. Therefore in truth the essential completeness of the Written Torah is also only through the Oral Torah — for it is impossible to know any matter, ruling, or halacha from the words of the Torah in its truth except through what our Rabbis transmitted to us orally. And the above-mentioned rationalist nature-scholars are the aspect of impure birds, and the true Sages of holiness are the aspect of pure birds, as explained there. And since the essential sustenance of the nature-scholars is in the aspect of descent from the Written Torah — which is the twenty-four books of Tanach — therefore there are twenty-four species of impure birds, for "this one opposite that one G-d made" as is known. And this is what our Rabbis said: "a pure bird is only identified through the tradition" [Chullin 63b] — for through the Written Torah alone it is impossible to be saved from the opinions of the impure birds — the nature-scholars. Only through believing in the Oral Torah as our Rabbis transmitted it to us person from person — which is the aspect of mesorah (מְסוֹרָה — transmission) . For only through this is the true interpretation of the Torah known, as above. Therefore the signs of a pure bird were truly not spelled out in the Torah — for it is impossible to spell out in writing the distinguishing marks between true wisdom and the nature-wisdom of the rationalists who are the aspect of impure birds. For falsehood overpowers truth so greatly that it is hard to decide and distinguish between them or know with whom the truth lies, by any conclusive proof or rational proof — for there are many confusions that cannot be resolved by any intellect in the world. Therefore the essential foundation of our holy Torah — the wisdom of truth, the aspect of the pure bird — is only through the mesorah : we rely and lean only on the words of our holy ancestors and Rabbis as they transmitted to us: to believe in Hashem and in the renewal of the world and in the resurrection of the dead and the like — in all the particulars of our holy Emunah — without any proofs or signs through the ways of human intellect. Only through the received tradition (קַבָּלָה) and transmission as our Rabbis transmitted to us. Hil. Simanei Of Tahor 4

66. It is forbidden to enter into any investigations and questions whatsoever — for even the confusions and questions that derive from the shattering of the vessels, which can possibly be resolved on account of this, nonetheless the essential formation of the kelipas through the shattering of the vessels also derives from the secret of the beginning of the tzimtzum of the empty space. The questions and confusions that come from there cannot be resolved. Therefore in the blink of an eye one can be caught and enter into the questions that cannot be resolved — for they are bound and connected to one another, as above. Hil. Tola'im 4:8

67. The essential completeness of holiness — which is through Emunah and holy intellect — see "Achilah" [Eating] §121, where it is explained that this is the aspect of the circles and the upright (עִגּוּלִים וָיֹשֶׁר) that existed at the beginning of the totality of creation. And see also "Hasagas Elokus" [Attainment of Divinity] §15. cross-reference

68. The essential life is to live with fresh vitality at all times, and to begin the service of Hashem anew at every moment — for "alive" (חַי) is expressed in Ashkenazic Yiddish as frish (פְּרִישׁ) , meaning the aspect of renewal. And the essential holy renewal is merited through Emunah, in the aspect of "New every morning is Your great faithfulness" [Lamentations 3:23], as explained. Hil. Basar veChalav 4:10–11

69. The essential holiness is to sanctify the vessels so that they are holy and pure, fit to receive the light within them. And the essential rectification and holiness of all vessels is through faith in the Sages. For the essential formation of the vessels is through Emunah — for Emunah is the aspect of a vessel to receive within it the light of wisdom. For the light of Hashem Himself cannot, as it were, be received because of the overabundance of light — for He is the blessed Infinite Light, and it cannot be received except through many, many vessels. And the essential totality of all vessels of holiness are formed only through Emunah — for through believing in Him without any wisdom or intellect, through this a vessel is formed. And when one merits to be strong and firm in one's Emunah, one then merits that from the aspect of Emunah a vessel is formed, to the point of receiving within it the aspect of the light — to the point of meriting some attainment. And all of it is according to the strength of the Emunah one possesses. And the essential is faith in the Sages — for due to the very greatness and exaltedness of Hashem, one cannot merit even the aspect of Emunah except through the Sages and true Tzadikim of the generation, who merited through their labor, service, and complete Emunah to attain the attainment of His Divinity. They can draw upon us from His light and goodness and instill holy Emunah within us. And even from the Tzadikim themselves one cannot receive except through Emunah — namely faith in the Sages. For one must believe in them through Emunah alone — for even the light of the true Tzadikim is very far and very exalted from us. We have no attainment or grasp of them, and we cannot draw close to them and receive from them except through Emunah alone, namely faith in the Sages. For many many holy vessels are needed to receive the light of holiness within them — and the essential vessels are formed through faith in the Sages. In the aspect of "and they believed in Hashem and in Moshe His servant" [Exodus 14:31] — for it is impossible to believe in Hashem except when one believes in Moshe His servant, which is the aspect of faith in the Sages. And this is the essential distinction and difference between Israel and the nations — for even most of the nations' wise men also believe in Him, as it is written: "and My name is revered among the nations" [Malachi 1:11], and our Rabbis said: "they call Him the G-d of gods." But despite this they have no attainment of the holiness of any commandment from the commandments of the Torah — and they are very far from the holiness of Israel because they did not merit to believe in Moshe His servant. And through this their Emunah in Hashem is also not complete. But we, the holy people, merited to believe in Hashem and in Moshe His servant — until we merited to receive the Torah through this. Yet even now, in each and every generation, it is impossible to draw close to Him truly except through faith in the Sages — for only the true Sages and Tzadikim draw down upon us the above-mentioned light of Emunah. And only through them can we draw close to our Father in Heaven. Hil. Hechsher Keilim 2:1

70. All the commandments of the Torah are for the sake of forming the image of the supernal light for good and for blessing — and not the reverse, G-d forbid. For the essential root of all the Torah is the holy Emunah — through which one knows Him. For the essential purpose of creation was "in order that they should know Him." But it is known that Hashem is exceedingly exalted and elevated above our understanding, and no thought can grasp Him at all. Yet nonetheless Hashem has compassion on us for His own sake — and illuminates each person in his da'as through the power of the true Tzadikim, so that the truth of the holy Emunah shines for him: that he should hold himself to Hashem and to His holy Torah, which is our eternal life. But the light that descends from above is very exalted and is a simple light — and each person must form its image according to the grasp of his intellect. But not every person merits this: to form the light's image for good. For most people's vessels of intellect are not properly rectified. Therefore Hashem took pity on us and gave us the holy Torah — 248 positive commandments and 365 negative commandments and rabbinic commandments — all of which are the aspect of holy images through which to form the image of the light as a blessing. And He warned us to guard against all transgressions, which are all corruptions and blemishes through which one forms the image of the light in reverse, G-d forbid. This is the totality of all the Torah and commandments and all the intentions and secrets they contain — all are included in this matter. Upon this depends the essential vitality of a person and of all the worlds — for they are our life. For the essential vitality is through the supernal light that comes from above when one merits to form its image as a blessing — and then the light is unified and bound to the vessels, which is the essential vitality as is known; and so too the reverse, G-d forbid. Therefore, on first impression according to proper reasoning, one should be killed rather than transgress any commandment of the holy Torah — for how is it possible to transgress, G-d forbid, any commandment? For immediately the image of the light would be corrupted according to the blemish of the commandment — and from where would one receive vitality? Yet the Torah said that all the commandments of the Torah are set aside before pikuach nefesh (פִּקּוּחַ נֶפֶשׁ — saving a life) . For all commandments one should transgress and not be killed — except for idolatry, sexual immorality, and murder. For the vitality of a single Jewish soul is very precious in His eyes — for each Jew engages all the days of his life only with this matter: to form the image of the light as a blessing and complete the aspect of the seventy faces of the Torah according to the portion each Jew has therein, through which is the essential forming of the light as good. Therefore it is more worthwhile to transgress once some matter from the Torah for pikuach nefesh — for during the days of his life he will rectify the image of the light as good even more. As our Rabbis said: "desecrate for him one Shabbos so that he may observe many Shabbosos." Except for idolatry, sexual immorality, and murder — through these the image of the light is so corrupted that it reverses the truth entirely from one extreme to another. Through this it is impossible for him to form the image of the light as good anymore — since he has already completely reversed the truth as explained there. Therefore for these one should be killed and not transgress. And similarly in times of religious persecution or when the idolater intends to make him transgress religious law and in public — then for all the commandments of the Torah one should be killed and not transgress. For since he intends to make him transgress religious law and overturn the bowl, G-d forbid — to reverse the truth and form the light's image in reverse, G-d forbid — and this is in public before ten Jews, and the desecration of G-d's name is very great. And many may stumble and err from the truth through this, G-d forbid. Therefore one must be killed and not transgress even the lightest commandment of the Torah — so as not to corrupt the image of the light entirely, G-d forbid. And why should he live? For the essential life is the forming of the light's image for good and for blessing, as above. Hil. Yayin Nesech 4:14, 26

71. One whose heart is whole with Hashem, whose Emunah is strong, and who believes that everything is conducted only by His blessed will — is always in joy and has no worry or fear whatsoever from any matter in the world. Hil. Klei HaYayin 1; see Simchah §23

72. Hashem created the world with body and soul, matter and form — and His intention was in order to subdue the body before the soul. This is the essential purpose of our service. And just as individually each person must strive to nullify the body before the soul — so that all the body's actions be only for the sake of the soul, namely to do His will, which is the soul's yearning — so too in the general world: Israel the holy people are the aspect of the soul and spirit of all the world, and all nations of the world and all creatures are the aspect of body relative to Israel. All must be submissive and nullified before the soul which is Israel and do their will — for they have no existence or vitality without Israel, just as there is no vitality in the body without the soul. And the essential ultimate purpose of all creation in general and in particular is that the matter and body should be nullified before the soul — to strip every matter of its physicality and materiality, to convert from matter to form, from body to soul — so that it ascends, is included, and cleaves to its root, and returns to the source from which it was hewn in holiness, the place where its tent was pitched at first before it was created. This is the essential service of a person in this world, and this is the totality of all the Torah and commandments. For Hashem assessed in His da'as that through these commandments we could recognize Him. And one must specifically perform the commandment in actual deed — for thus Hashem assessed it: that through the actual doing of these commandments in deed specifically, we can purify the physicality of our bodies and the physicality of all the world — until all is converted from matter to form in general and in particular, so that everything ascends and is included in its root, as above — namely, to know and recognize Him. This is the ultimate purpose of all creation: "in order that they should know Him." Therefore Emunah is the foundation of all the Torah, as our Rabbis said: Chavakuk came and grounded it all on Emunah [Makkos 24a] — for this is the essential ultimate purpose of all creation: to merit Emunah, to believe that Hashem created all with the Ten Utterances, and He gives life to all. Through this — by believing that all vitality is only from Hashem alone — one elevates and raises all things to Hashem. Therefore nothing stands before pikuach nefesh of Israel, except idolatry, sexual immorality, and murder. For each and every Jewish soul comprises 248 limbs and 365 sinews — which are the aspect of the totality of all the Torah: 248 positive commandments and 365 negative commandments. And for as long as one more Jewish soul continues to exist in this world, through this the soul is even more strengthened over the body — for Israel is the aspect of soul and form relative to all the world as above. And each commandment is only the aspect of one particular detail — through which some part and aspect of the world is included in its root. But a Jewish soul is the totality of all the Torah — and is itself the aspect of the soul of the entire world. Therefore all commandments of the Torah are set aside before pikuach nefesh . But all this when Emunah remains complete — for then, even if forced, G-d forbid, to transgress some commandment for pikuach nefesh , one still remains bound to Hashem through Emunah alone, and can live oneself and elevate and raise the entire world to Hashem through one's Emunah alone — by believing that Hashem created all the world with the Ten Utterances, within which are concealed the Ten Commandments that are the totality of all the Torah. This was the vitality and sustaining of the world before the Giving of the Torah. Therefore even now, when forced, G-d forbid, to transgress commandments of the Torah for pikuach nefesh , it is in the aspect of "the suspension of the Torah is its fulfillment" — as our Rabbis said: "desecrate for him one Shabbos so that he may observe many Shabbosos." For at the time of the Torah's suspension one receives vitality from the above-mentioned hidden Torah, which was the sustaining of the world before the Giving of the Torah. But when they wish one to worship idols, G-d forbid — one must certainly be killed and not transgress. For the moment one blemishes Emunah, G-d forbid, one has no vitality whatsoever and is completely uprooted from one's root and destroys the entire world and all within it — for all depend on him, that he has the power to elevate them all and raise them to their root through the Emunah of believing that Hashem created all of them. And when one blemishes Emunah, G-d forbid, one is completely uprooted from the root of one's vitality — and one is certainly no longer needed in the world at all. For not only cannot one sustain the world — on the contrary one utterly destroys the world, since the vitality and sustaining of all the worlds is only through Emunah, as it says: "all His works are in faithfulness" [Psalms 33:4]. And similarly for murder one should be killed and not transgress — for one soul cannot be set aside for another. For each Jew, through the very strength of his Emunah alone, is the aspect of the soul and vitality of the entire world. Therefore as long as the name of Israel is called upon him — namely that he has Emunah in Hashem — we need him to exist in the world. We do not set him aside to kill him for the sake of another — even if that other is much greater than he. For who knows the greatness of his power in the matter of strengthening Emunah? As we see experientially: sometimes the lightest of the light ones surrenders his life for the sanctification of G-d's name more than the greatest in Israel. Therefore one soul is never set aside for another — for each Jew, as long as he has Emunah, is needed to exist in the world. For each Jew tips the entire world toward Hashem according to his aspect, through his Emunah alone. And it is impossible for us to compare soul to soul — for who knows the power of each one in the root of his Emunah? Therefore one who is a heretic and has no Emunah is among those whom one brings down and does not bring up — for the essential foundation of all the Torah and the vitality of all the worlds is only through Emunah as above. And therefore for sexual immorality too, one should be killed and not transgress — for guarding the bris is also the foundation of all the Torah, and the essential sustaining of the Emunah depends on guarding the bris . And one who blemishes this is also as if uprooting the vitality of all the souls and the vitality of all the world from its root — strengthening the body over the soul, matter over form. This itself is the aspect of the blemish of idolatry. Therefore our Rabbis said: the blemish of the bris is the aspect of "do not turn to the idols" — and therefore one must surrender one's life and vitality so as not to transgress this, G-d forbid. Hil. Avodah Zarah 2; see also Yirah vaAvodah §§62–63

73. Through the Emunah by which we believe in Him — that He created all, and all time and place derive from Him, from the aspect of above time and place — through this we connect and elevate time and place to the aspect of above time and place. Then all of creation is in the aspect of above time and place, which is the aspect of providence. This is the totality of Israel's service: to elevate, connect, and include all creation in the aspect of before-creation, as explained there. Hil. Ribis 3:1

74. The matter of the need to believe in His specific providence — and that through this after-creation is included in before-creation, and through this one can be included in and cleave to Him from wherever one may be — see "HaShgachah" [Providence] §6. cross-reference

75. The matter of how the essential attainment of truth is through Emunah — and that through the joining of both together specifically, all genuine knowledge and attainments are born — see "Emes" [Truth] §§28–29. cross-reference