Money, Livelihood & Commerce with Faith — Continued
אוצר היראה - Otzar HaYirah
עִקַּר עֲנִיּוּת בָּא עַל־יְדֵי שֶׁאֵין לוֹ הַדַּעַת שֶׁל הַשְׁגָּחָה, וְתוֹלֶה הַכֹּל בְּדֶרֶךְ הַטֶּבַע, כִּי הַטֶּבַע הוּא בְּחִינַת לַיְלָה וָחשֶׁךְ, בְּחִינַת פְּגַם מִעוּט הַלְּבָנָה, שֶׁמִּשָּׁם בָּא עִקַּר הָעֲנִיּוּת וְהַדַּחֲקוּת רַחֲמָנָא לִצְּלַן (הל' נט"י שחרית ה"ב, אות טו).
76. One who deviates from truth can come through this to false beliefs, and then it is very much harder to return him to the truth. For truth is the aspect of da'as — one grasps the truth of the matter through one's da'as. And sometimes a person imagines he has grasped the truth (such as knowing that this one is a Tzadik and that one is wicked), when in truth it is the reverse. Yet one who errs through truth — even though it is also very hard to return him to the genuine truth, there is still hope to return him, for one can clarify for him through various genuine reasonings and proofs that the truth is not as he imagines. But this requires great effort, since his mind has already taken root in his mistaken and imagined truth. However, one who deviates from truth so completely that he arrives through his confused truth at false beliefs — then it is even harder to return him to the truth and straight Emunah. For Emunah is a matter that has no taste and no da'as in it — for where the reason is understood through da'as, that is not Emunah, as explained elsewhere. The implication is that since Emunah is a matter without da'as and intellect, one could believe any foolishness — in the aspect of "a fool believes everything." Therefore the essential completeness of Emunah depends on truth — for the intelligent person who does not wish to deceive himself and desires only to attain the genuine truth will merit to understand in his intellect from afar in what to believe and in what not to believe. Likewise the essential completeness of the attainment of truth is through Emunah — for the very essence of truth, which is Hashem alone, cannot be attained at all, for no thought can grasp Him whatsoever. Therefore the essential attainment of truth is through Emunah — we are believers, children of believers, and we believe in the true G-d and in His holy Torah in truth and in complete Emunah without any investigations at all. But one whose truth is not pure and clear — who deceives himself as if he desires truth, while in truth he pursues worldly honor and desires — comes through his confused and mistaken truth to false beliefs. Then it is much harder to return him — for even if his true reasoning and proofs are clarified for him, to the point where he understands by himself in his intellect that the matter is not so, and cannot deny it in any way or by any reasoning or intellect — after all this he will turn around and say: "I nullify my mind and believe with complete Emunah without any reason or da'as" in what has already taken root in him by error. For is this not the very definition of true Emunah: to believe through Emunah alone without any reason or investigation whatsoever? Therefore it is very hard to clarify the truth in the world, truth is cast to the ground, and truth becomes fragmented into groups — every one saying that truth is with him. This is the aspect of "if he merited — a helper, if he did not merit — against him" [Yevamos 63a]. For truth and Emunah are the aspect of man and woman as explained elsewhere. When one merits not to deceive oneself, seeking and searching and asking only after the truth — then even though the very essence of truth in its completeness cannot be attained, nonetheless one merits to understand and attain the truth through Emunah, and then Emunah is the aspect of a helper to truth. "He did not merit" — when truth is not clarified for him, but he follows his heart's desires and deceives himself as if he desires truth: then through this he can come to false belief, which is the aspect of "a wicked woman is more bitter than death," for she is the complete opposite of truth. Through her he remains so sunken in his falsehood that it is very hard to return him to the truth — this is the aspect of "did not merit — against him." For after all the arguments he says: "but I believe without reason and da'as, as above" — and in truth everything derives from desires, honor, and the like, which are the root of all false beliefs, as is understood by one somewhat versed in the deeds of the generations recorded in the holy books, as explained there. And the essential counsel to be saved from all manner of lies and all manner of false beliefs is to guard oneself from pursuing desires — particularly the desire of sexual immorality. This is the aspect of the Torah's warning: "You shall not do as the deeds of the land of Egypt and the deeds of the land of Canaan… and you shall not follow their statutes" [Leviticus 18:3] — rather on the contrary: "you shall fulfill My ordinances" — the aspect of "the ordinances of truth"; "and you shall keep My statutes" — the aspect of "holy Emunah." And the verse concludes: "which a person shall do and live by them" [Leviticus 18:5] — and our Rabbis said: and not that he should die through them. For even in the ordinances and statutes of the holy Torah there are also two aspects: a life-giving remedy and a deadly poison, as our Rabbis said. This explains why some among Israel are found who deviated from truth, claiming all truth is theirs, coming through this to great disputes and destructions — persecuting men of truth for no reason at all. And in the end it seems to the persecutors that they are righteous according to the holy Torah. Therefore we too, children of Israel who merited to receive the holy Torah which is the essential truth and straight genuine Emunah, must also guard our souls and receive from the Torah a life-giving remedy and not the reverse, G-d forbid. But one who does not deceive himself and looks at the eternal ultimate purpose in genuine truth — he can understand the truth from afar and merit complete Emunah, to know who are the genuine Tzadikim and upright, and to whom it is right to truly cleave. Hil. Ribis 5:43–45
הַבַּעַל־דָּבָר הִנִּיחַ אֶת עַצְמוֹ בָּעִתִּים הַלָּלוּ מְאֹד עַל כָּל אֶחָד וְאֶחָד לְהַטְרִידוֹ כָּל יְמֵי חַיָּיו בְּטִרְדַּת הַפַּרְנָסָה, עַד שֶׁעַל־יְדֵי־זֶה נִדְמֶה לוֹ שֶׁאֵין לוֹ פְּנַאי אֲפִלּוּ לִצְעֹק לְהַשֵּׁם יִתְבָּרַךְ כָּרָאוּי. וְכָל זֶה נִמְשָׁךְ מֵחֶסְרוֹן אֱמוּנָה, שֶׁאֵינוֹ מִתְחַזֵּק לְהַאֲמִין כִּי לֹא בְכֹחַ יִגְבַּר אִישׁ, וְהַפַּרְנָסָה הוּא רַק מֵאִתּוֹ יִתְבָּרַךְ, וּמַה שֶּׁיֵּשׁ לָזֶה עֲשִׁירוּת גָּדוֹל מְאֹד וְלָזֶה עֲנִיּוּת וְדַחֲקוּת מְאֹד, הַכֹּל הוּא רַק מֵאִתּוֹ יִתְבָּרַךְ, וְהוּא יוֹדֵעַ לְסַבֵּב וּלְהַנְהִיג עִם כָּל אֶחָד כְּפִי הַבְּחִירָה שֶׁלּוֹ, שֶׁהַבְּחִירָה שֶׁל זֶה הוּא עַלשׂ יְדֵי עֲנִיּוּת דַּיְקָא, וַאֲפִלּוּ מִי שֶׁאֵין לוֹ כִּי אִם לֶחֶם צַר וּמַיִם לַחַץ הוּא גַם־כֵּן חֶסֶד גָּדוֹל מֵאִתּוֹ יִתְבָּרַךְ, כִּי צַדִּיק ה' בְּכָל דְּרָכָיו וְחָסִיד בְּכָל מַעֲשָׂיו. רַק מֵחֲמַת שֶׁאֵינוֹ מֵשִׂים לִבּוֹ לְכָל זֶה, עַל־כֵּן הָאָדָם טָרוּד מְאֹד. וְזֶה נִמְשָׁךְ מִשַּׁעַר הַחֲמִשִּׁים שֶׁל הַטֻּמְאָה, שֶׁמִּשָּׁם קָשֶׁה מְאֹד מְאֹד לָצֵאת, כַּמְבֹאָר בְּמָקוֹם אַחֵר, שֶׁמִּתַּאֲוַת מָמוֹן קָשֶׁה לְהוֹצִיא אֶת הָאָדָם יוֹתֵר מִכָּל הַתַּאֲווֹת וּמִדּוֹת הָרָעוֹת, וְשָׁם עִקַּר הַנְּפִילָה וְהַיְרִידָה שֶׁל כְּנֶסֶת־יִשְׂרָאֵל, בְּחִינַת "וַתֵּרֶד פְּלָאִים". וְהָעֵצָה לָזֶה, לְהַרְבּוֹת בַּאֲמִירַת תְּהִלִּים וּתְחִנּוֹת וּבַקָּשׁוֹת וְהִתְבּוֹדְדוּת וְכוּ', שֶׁעַל־ יְדֵי־זֶה מַמְשִׁיךְ עָלָיו הִתְנוֹצְצוּת מָשִׁיחַ, שֶׁאָז יִתְגַּלּוּ הָעֵצוֹת הַקְּדוֹשִׁים הַנִּמְשָׁכִין מִשַּׁעַר הַחֲמִשִּׁים דִּקְדֻשָּׁה, שֶׁעַל־יְדֵי־זֶה יִתְתַּקֵּן הַכֹּל (הלכות קריאת־שמע הלכה ה, אותיות טו טז).
77. The essential grasp of falsehood is through multiplicity of changes (שִׁנּוּיִים) — whose root is primarily through time, in the aspect of "and through understanding He changes times and alters seasons…" [Daniel 2:21], as explained there. And this is the essential virtue of perfect Emes and Emunah: when one merits to clarify and reveal the truth and Emunah specifically within the place of multiplicity of changes. This is the aspect of meriting to reveal that all changes and varying acts derive from the blessed simple One — which is very precious before Him, as explained elsewhere. Therefore our Sages established to bless and praise Hashem at every change of times and seasons — morning and evening — to declare and reveal that all changes of time derive from Him alone. Therefore the blessings over the luminaries (בִּרְכוֹת הַמְּאוֹרוֹת) were placed adjacent to the Shema which is the Emunah of unity — for this is the essential completeness: revealing His simple unity within varying acts. This is the essential completeness of Emunah: to believe that all changes derive from the blessed simple One. This is the aspect of the virtue of the commandment of the blessing of the Sanctification of the Moon (קִדּוּשׁ לְבָנָה) — for there the change is very great: the change and renewal from month to month. Therefore one must then reveal and declare that all the great change of the moon that waxes and wanes each month — upon which depend all the numberless changes occurring in the world, as is known — we declare that all this derives from Him alone. Therefore we say then: "Doer of truth whose act is truth" — for this is the essential thing: to reveal the truth of truth specifically within the changes. On Rosh HaShanah, where the change is even greater — for it is the change of time from year to year, which is why it is called shanah — from the language of change, as is known — then there is a great and mighty service to clarify and reveal the truth of truth within such a great change. Therefore all of Israel gathers together in synagogues and houses of study, particularly those who merit to gather and assemble before the true Tzadikim. Then they engage more greatly in revealing the truth of truth, and pray extensively for this: "and let all that is formed know that You formed it" and many similar things, concluding: "for You are G-d of truth and Your word is truth…" For this is the essential service of Rosh HaShanah: to reveal the truth in the world, that Hashem is G-d, and to accept upon ourselves the yoke of His kingship, His awe, and His fear — for this is the essential virtue of the revelation of truth: to reveal truth within the many changes that are especially bound in the change of times. This is the aspect of the prohibition of divination and augury (מְעוֹנֵן וּמְנַחֵשׁ), which the Torah forbids us with great severity — for all these ones attribute in their lies all the occurrences of a person's life to changes of time and other changes occurring in the world, saying: "this season is propitious to begin" — as if everything is conducted, G-d forbid, by the order of times and seasons. Likewise the other changes in the world — such as a deer that crossed one's path — as if the conduct and occurrences derive from changes operating according to the constellation arrangement. This is the essential heresy and falsehood that grasps onto the changes. Therefore the Torah forbids us with great severity not to walk in this path at all — for this is not our portion. On the contrary, we believe that all changes of times and seasons and all the changes in the world derive entirely from His specific providence alone, and there is no sign or omen in the world. For who knows His blessed intention each day and each moment and each hour — for His thoughts are very deep. Therefore it is forbidden for us to engage in divination or augury at all. On the contrary: at every change of times and at every change in the world we must thank, praise, and bless Hashem. And the greater the change, the more we must praise and bless Him as above. ibid. §§46–48
גַּם עוֹד תִּקּוּן לָזֶה: לוֹמַר בְּכַוָּנָה הֵיטֵב בְּכָל יוֹם מִזְמוֹר "תְּהִלָּה לְדָוִד", כְּמַאֲמַר רַבּוֹתֵינוּ זַ"ל (שם).
78. Emes and Emunah are the aspect of man and woman. Emes is the aspect of da'as, and Emunah is a matter that has no reason and da'as. But the essential Emunah is through Emes — for one who genuinely desires the truth understands in whom one must believe, as above. For in truth whatever is possible for human intellect to understand, it is a great commandment to understand the matter in its true state. And what is impossible to understand, one must rely on Emunah — as explained elsewhere. This is the aspect of Emes and Emunah. The essential is that everything be in genuine truth. All this cannot be explained at all — for the essential completeness of Emes and Emunah is for each one according to what he assesses in his heart. It emerges that holy Emunah — its foundation is Emes. For since he does not wish to deceive himself and strives to seek and ask only after the truth and not for his own benefit at all — therefore, according to the point of truth in his mind and heart, he can understand and see through his genuine intellect where the truth is. Only because the very essence of truth — which is the aspect of the inner dimension of the mind of the true Tzadik — cannot be grasped in completeness, for His thoughts are very deep. But since there are already various matters he has seen and understood in his very own mind — that this Tzadik is in the aspect of the point of truth — since he sees with his eyes that he reveals such genuine and wondrous da'as and draws such high and wondrous attainments, illuminating with them all those who lie in the very lowest stratum — to the point where eye to eye one sees the great truthfulness of his righteousness and the great depth of the wonders of his attainment. From this it is automatically understood to them that what too cannot be understood, attained, or fully fathomed — they must certainly nullify their minds before him and rely on Emunah as above. But one who deceives himself and is ensnared by worldly vanities, who has ulterior motives of honor, money, and worldly desires — he completely reverses the straight paths. For he despises the true da'as that is visible and revealed to all who desire truth, and nullifies his mind before foolishness where no genuine intellect is seen at all. And where truth is needed — namely to understand the matter clearly through genuine da'as — they say they nullify their minds and rely on Emunah. And therefore they believe in foolishness and lies. And where Emunah is needed, they say they desire only to understand the truth through their da'as — and therefore they dispute the true Tzadik and pose questions against him, because they cannot fully attain the depth of his holy da'as. And all this applies specifically regarding faith in the Sages, and similarly in general regarding Emunah in Hashem Himself as well, as is understood. And the Torah warned about this: "there shall not be a man's implement upon a woman" [Deuteronomy 22:5] — in the place where Emunah is needed, which is the aspect of woman, there shall not be upon it the implement of man which is the aspect of Emes, the aspect of da'as — namely one shall not rush to investigate there and understand the matter specifically through one's da'as. And conversely: "and a man shall not wear a woman's garment" — in the place where it is possible to understand the truth, which is the aspect of man as explained there — one shall not wear the woman's garment, which is the aspect of Emunah. For in the place where truth can be clarified through da'as, one must clarify it according to the ways of the holy Torah — and not to reverse genuine truth and da'as and to lie about the truth through false and deceitful Emunah. All this cannot be explained in completeness — only one who genuinely desires truth and does not deceive himself can understand according to what he assesses in his heart where the genuine da'as that one should rely on and believe in lies. ibid. §52
עִקַּר הַבְּרָכָה וְהַשֶּׁפַע הוּא עַל־יְדֵי שֶׁמְּגַלִּין הַחִיּוּת אֱלָקוּת, דְּהַיְנוּ הַתּוֹרָה, שֶׁנֶּעְלָם בְּכָל דָּבָר. כִּי עִקַּר הַבְּרָכָה וְהַשֶּׁפַע הוּא רַק מֵאִתּוֹ יִתְבָּרַךְ, וּכְשֶׁדָּבוּק בְּהַשֵּׁם יִתְבָּרַךְ תָּמִיד וְיוֹדֵעַ שֶׁאֲפִלּוּ בְּכָל הַדְּבָרִים וּמַשָּׂא־וּמַתָּן וּמְלָאכָה שֶׁבָּעוֹלָם מְלֻבָּשׁ בָּהֶם אֱלָקוּתוֹ יִתְבָּרַךְ שֶׁהִיא הַתּוֹרָה, שֶׁמְּלֻבָּשׁ בְּכָל דָּבָר שֶׁבָּעוֹלָם, אֲזַי בְּוַדַּאי נִמְשָׁךְ בְּרָכָה בְּמַעֲשֵׂה יָדָיו, עַל־יְדֵי שֶׁמְּדַבֵּק עַצְמוֹ לְאוֹר ה' שֶׁנֶּעְלָם שָׁם, שֶׁמִּשָּׁם עִקַּר הַבְּרָכָה (הל' תפלה ה"ג).
79. In the Torah there are chukim (חֻקִּים — supra-rational statutes) and mishpatim (מִשְׁפָּטִים — rational ordinances). Through fulfilling the mishpatim of the Torah — those commandments that have reason and intellect in them — one thereby nullifies all the questions and heresies that come from the kelipas that arose through the shattering of the vessels, where there is some intellect and letters. But there are questions and heresies of a kind for which no rational answer can be found to settle them — and they derive from the aspect of the empty space, as explained. These questions are nullified through the chukim of the Torah — those commandments in which it is impossible for us to understand or grasp any reason or intellect whatsoever, and which we fulfill only through Emunah alone. Through the power of these commandments our Emunah is strengthened to expel, nullify, and uproot from us all questions and heresy derived from the empty space — where no intellect or wisdom can be attained at all, only strengthening oneself in Emunah alone. The prohibition of divination, augury, and sorcery (מְעוֹנֵן, מְנַחֵשׁ, מְכַשֵּׁף) — this is the aspect of distancing the heresies that come from the shattering of the vessels, from which all the wisdoms of the diviners, augurers, and sorcerers derive. And the prohibition of the statutes of the idolaters — not to walk in their statutes — is to distance all the heresies and heresy that come from the aspect of the empty space. For Hashem in His mercy has separated us from all those who stray, and given us the Torah whose foundation is Emunah, and sanctified us with His holy commandments which contain both chukim and mishpatim — through which we nullify and expel both types of above-mentioned heresy and questions, and merit complete Emunah. Hil. Chukos HaAmim 3
זֶה הַטָּעוּת וְהַמְּבוּכָה שֶׁל תַּאֲוַת מָמוֹן הוּא גָדוֹל יוֹתֵר מִכָּל הַטָּעֻיּוֹת שֶׁבָּעוֹלָם, כִּי מֵחֲמַת שֶׁהַמָּמוֹן הַמֻּכְרָח הוּא הֶכְרֵחַ גָּדוֹל לְהָאָדָם, עַל־כֵּן שָׁם מִתְגַּבֵּר הַטָּעוּת וְהַמְּבוּכָה בְּיוֹתֵר, עַד שֶׁנִּדְמֶה לָהֶם שֶׁהַמָּמוֹן עִקַּר הַתַּכְלִית, חַס וְשָׁלוֹם, אֲשֶׁר בֶּאֱמֶת הוּא בְּהֵפֶךְ מַמָּשׁ, כִּי בֶּאֱמֶת עִקַּר הַפַּרְנָסָה הוּא רַק מֵהַשֵּׁם יִתְבָּרַךְ לְבָד. וּצְרִיכִין לְמַעֵט בְּעֵסֶק וְלַעֲסֹק בַּתּוֹרָה, וְלִבְטֹחַ בְּהַשֵּׁם יִתְבָּרַךְ שֶׁיַּצְלִיחוֹ בִּמְעַט הָעֵסֶק שֶׁעוֹסֵק וְיַזְמִין לוֹ פַּרְנָסָתוֹ בְּסִבָּה קַלָּה, כִּי הַכֹּל מִמֶּנּוּ יִתְבָּרַךְ לְבָד (שם הלכה ד).
80. All the attainments and all the holy contractions through which one merits to attain Divinity — all of them are the aspect of Emunah, which is the foundation of the entire Torah, as it is said: "all Your commandments are Emunah" [Psalms 119:86], and it is written: "the righteous shall live by his Emunah" [Habakkuk 2:4]. For simple people and those of small worth — certainly the essential vitality and hope to merit the true eternal ultimate purpose is only through Emunah. But even one who has great intellect and is a great Torah scholar, sharp in the Talmud and legal authorities, and even if he has some mastery of the wisdom of Kabbalah, in the holy Zohar and the writings of the holy Ari — as long as he has not purified himself from the filth of the serpent and has not yet completely shattered the desires of his body and matter, and still has some grip and trace of any bodily desire and worldly vanity — certainly his intellect is still not complete. And it is forbidden for him to enter with his intellect into the wisdom of attaining His Divinity — for he could stumble and fall, G-d forbid, Heaven have mercy. Therefore he must strengthen himself only in Emunah, cast away his intellect entirely, and rely on our holy ancestors and the true Tzadikim who subdued their inclination and completely shattered the matter — for only they merited the attainment of His Divinity in ultimate completeness. And even so, even such Tzadikim who purified and sanctified themselves from the filth of the serpent entirely and shattered all desires and nullified the body and matter completely — even their essential strengthening was only through holy Emunah. For it is impossible to attain any attainment or know any genuine knowledge through any spark of His Divinity — except through holy Emunah, which is the gateway through which one enters into all holiness, all attainments, and all holy knowledge. In the aspect of "with this (bozos) shall Aharon enter the holiness" [Leviticus 16:3] — zos (זֹאת — "this") is the aspect of malchus, the aspect of Emunah, which is the foundation of the entire Torah — the aspect of "zos haTorah" ("this is the Torah"), specifically zos. This is what the Tikkunim elaborates: "no prophet or seer has permission to enter holiness except through her" [Tikkunei Zohar]. For it is impossible to draw close or enter into any holiness or any attainment or any knowledge of Hashem except through holy Emunah. And all the battles and trials a person has in the service of Hashem — no battle can be won and no trial stood except through holy Emunah. As is written there in the Tikkunim: "when David would go into battle, he would trust in nothing except her" — as it is written: "though an encampment beset me… in this (bozos) I trust" [Psalms 27:3] — meaning his essential trust and hope was in Emunah called zos: knowing he was strong in Emunah in Hashem and therefore was strong — for certainly he would withstand all the encampments and battles of the evil inclination and Other Side, and certainly could defeat and break them, since he had strong Emunah in Hashem called zos. And the prophet, when he saw the length of the exile and had no hope of emerging from it — had hope only through Emunah called zos: as it is said: "this (zos) I will return to my heart, therefore I will hope…" [Lamentations 3:21] — for one who is strong in Emunah will certainly merit to win the battle and emerge from exile. And see in the Tikkunim which elaborates on the aspect of zos: how Yaakov transmitted zos to his sons, and Moshe blessed Israel with zos — and all circles around the holy Emunah called zos, which is the foundation of all as above. Hil. Giluach 3:8; see also Hischazekus §68
עַל־יְדֵי תְּפִלָּה זוֹכִין לְשַׁבֵּר כָּל הַמִּדּוֹת רָעוֹת שֶׁיֵּשׁ בְּכָל אָדָם, וְהָעִקָּר - תַּאֲוַת מָמוֹן (שם אות יד).
81. Emunah is the opening and gateway through which to enter into the attainment of His Divinity as above — and it is also the end and ultimate purpose of all knowledge and attainments, in the aspect of "the ultimate of knowledge — that we cannot know," which is the aspect of Emunah. For this is the ultimate end of all knowledge and attainments: knowing and attaining that it is utterly impossible to know — only to believe in Him. This is the aspect of: "I am first and I am last and besides Me there is no G-d" [Isaiah 44:6] — "Ani" (אֲנִי — "I") is the aspect of malchus, the aspect of Emunah, as is known. And this: "I am first and I am last" — for the beginning is from Emunah, and the end is Emunah. And the more one knows and attains in the attainment of His Divinity, the more Emunah is strengthened more and more — and this is the essential ultimate purpose of all attainments and knowledge. Therefore one needs a very great Rabbi who can instill the attainment of Divinity even in the very lowly and very small — for all attainments and knowledge are only in the aspect of matei velo matei, for no thought can grasp Him whatsoever. For in truth through wisdoms, it is certainly impossible to attain and know Him at all — for one could stray greatly through one's wisdom as the rationalists strayed and were confused, Heaven have mercy, until they came to complete heresy through the error of their confused wisdom. Therefore the essential is Emunah. But Emunah needs to be given life and strengthened through drawing vitality from the light of the countenance which is the intellect. And this is accomplished specifically through the Tzadikim of the generation who are of especially great stature — who labor to instill holy Emunah within us. And through all the Torah teachings and attainments they reveal to us, they give life and strengthen our holy Emunah. For even though we see and understand that we do not grasp their words at all, and their great wisdom is very hidden and far from us — nevertheless, each one according to what he assesses in his heart can have some great and strong sparks flash for him: how much one must strengthen oneself in Emunah. And perhaps he will also merit to know and attain something, to behold the pleasantness of Hashem and visit in His sanctuary. For the sweetness, pleasantness, and delight of even a single flash cannot be estimated — and it is worth enduring all the sufferings in the world, shattering all desires, and laboring and toiling in the service of Hashem through all toils and efforts with genuine self-sacrifice for the pleasantness and delight of a single flash. Happy is one who merits to pursue this in truth. Therefore only the truly great Tzadikim of very great stature instill within us the complete holy Emunah. ibid. §§10–11
צְרִיכִין לִזָּהֵר מְאֹד לַעֲשׂוֹת הַמַּשָּׂא־וּמַתָּן בֶּאֱמוּנָה, כְּמַאֲמַר רַבּוֹתֵינוּ זַ"ל: נָשָׂאתָ וְנָתַתָּ בֶּאֱמוּנָה? כְּדֵי לְהַמְשִׁיךְ הָאֱמוּנָה הַקְּדוֹשָׁה עַל עַצְמוֹ, לְהַאֲמִין שֶׁהוּא יִתְבָּרַךְ בָּרָא הַכֹּל וּמַנְהִיג עוֹלָמוֹ כִּרְצוֹנוֹ וְלֹא בְכֹחַ יִגְבַּר אִישׁ. וְעַל־יְדֵי־זֶה זוֹכִין לְהַמְשִׁיךְ בִּשְׁעַת עֲשִׂיַּת הַמַּשָּׂא־וּמַתָּן אֶת הַחֶסֶד־חִנָּם שֶׁהָיָה מְקַיֵּם הָעוֹלָם קֹדֶם מַתַּן־תּוֹרָה, וְאָז הַמַּשָּׂא־וּמַתָּן וְהָעֵסֶק שֶׁעוֹסֵק בְּדֶרֶךְ־אֶרֶץ הוּא יָקָר מְאֹד, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל: טוֹב תּוֹרָה עִם דֶּרֶךְשׂ אֶרֶץ וְכוּ', כִּי דַיְקָא עַל־יְדֵי־זֶה נִתְבַּטֵּל הַקִּטְרוּג וְהַהִתְגָּרוּת שֶׁל הַסִּטְרָא־אָחֳרָא שֶׁרוֹצֶה לְהִתְגָּרוֹת בְּהָעוֹבֵד אֶת הַשֵּׁם. וְזֶה בְּחִינַת: "שֶׁיְּגִיעַת שְׁנֵיהֶם מַשְׁכַּחַת עָו?ֹן". אַךְ מֵחֲמַת שֶׁאִי אֶפְשָׁר לְהַמְשִׁיךְ הַחֶסֶד־חִנָּם הַנַּ"ל בִּשְׁעַת עֵסֶק בְּדֶרֶךְ־אֶרֶץ, אִם לֹא עַל־יְדֵי עֵסֶק הַתּוֹרָה, עַל־כֵּן צְרִיכִין שְׁנֵיהֶם. וְאַדְּרַבָּא, עֵסֶק הַתּוֹרָה צָרִיךְ לִהְיוֹת קֶבַע וּמְלַאכְתּוֹ עֲרַאי, כְּמַאֲמַר רַבּוֹתֵינוּ זַ"ל, כִּי עִקַּר חִיּוּת הָעוֹלָם וְקִיּוּמוֹ בִּקְבִיעוּת הוּא רַק אַחַר מַתַּן־תּוֹרָה, אֲבָל קֹדֶם מַתַּן־תּוֹרָה אַף־עַל־פִּי שֶׁנִּתְקַיֵּם הָעוֹלָם גַּם אָז בְּחַסְדּוֹ יִתְבָּרַךְ, אֲבָל הָיָה מִתְמוֹטֵט, בִּבְחִינַת דִּירַת עֲרַאי, כְּמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זַ"ל עַל פָּסוּק "נְמוֹגִים אֶרֶץ וְכוּ', אָנֹכִי תִכַּנְתִּי עַמּוּדֶיהָ וְכוּ'". וְעַל־יְדֵי שֶׁמְּקַיֵּם: עֲשֵׂה תּוֹרָתְךָ קֶבַע וּמְלַאכְתְּךָ עֲרַאי, וְכֵן עַל־יְדֵי שֶׁמְּקַשֵּׁר אֶת עַצְמוֹ בִּשְׁעַת עֲשִׂיַּת הַמַּשָּׂא־וּמַתָּן לְהַתַּלְמִיד־חָכָם וְצַדִּיק שֶׁהוּא קָבוּעַ בְּעֵסֶק הַתּוֹרָה, הַיְנוּ עַל־יְדֵי שֶׁמַּחֲזִיק אֶת הַתַּלְמִיד־חָכָם, כְּמוֹ זְבוּלוּן וְיִשָּׂשכָר, עַל־יְדֵי־זֶה נִתְבַּטֵּל כָּל קִטְרוּגָם וְהִתְגָּרוּתָם הַנַּ"ל, וְלֹא עוֹד אֶלָּא שֶׁהֵם עַצְמָם בָּאִין וּמִתְגַּיְּרִין וּמִתְקָרְבִין אֶל הַקְּדֻשָּׁה וְהַתּוֹרָה (הל' בית הכנסת ה"ה, אותיות ח ט י יא יב יג).
82. The essential purpose of all the miracles and wonders and revelations of Divinity that were through Moshe Rabbeinu, peace be upon him — and similarly all the great and wondrous attainments that the other true Tzadikim revealed to us — all of it is only to strengthen us in complete Emunah. This is the ultimate purpose of all attainments and knowledge, in the aspect of "the ultimate of knowledge — that we cannot know," as above. This is what is written after all the miracles and wonders that Moshe performed at the Exodus from Egypt, where there was a revelation of Divinity in a wondrous and very great light as is known — and afterward the cloud of Hashem journeyed before them by day, and the pillar of fire by night — and afterward came the Splitting of the Sea of Reeds with great wonders and a very great revelation of Divinity, to the point where a handmaid at the sea saw what the prophet Yechezkel did not see, as our Rabbis said. After all this it is written: "And Israel saw the great hand… and they believed in Hashem" [Exodus 14:31]. See and understand and look well — for after all the attainments, knowledge, and proofs, they still needed Emunah. For all the above was only for the sake of strengthening Emunah — each one according to what he assesses in his heart. For one must always strengthen oneself in Emunah and believe in Hashem and the true Tzadikim simply, without any wisdoms — for the essential is simple Emunah as above. And see additionally regarding the strengthening of Emunah, and that even though one must draw great and holy wisdom and intellect into Emunah — and this is the aspect of "heh dalet hevayah" (הֵא דָּלֶת הָוְיָה) — the aspect of malchus-Emunah alone; and it became a heh through drawing into it the yud which is the aspect of holy wisdom, which is the essential vitality of Emunah and malchus. Nevertheless the yud is somewhat distant and separated from the dalet — in the aspect of "I said: I will become wise, but it was far from me" [Ecclesiastes 7:23]. For this is the essential wisdom: to realize that true wisdom is far from him. Only he nonetheless receives from it great and wondrous vitality from afar — to give life and strengthen his holy Emunah — in the aspect of "from afar Hashem appeared to me" [Jeremiah 31:2]. And this is the essential distinction between holiness and the Other Side — the aspect of the distinction between matzah and chametz at Passover, where the essential distinction is between ches and heh: that one should not seal the opening of holy Emunah through wisdom — by relying only on the wisdom one has attained. This is the aspect of ches which has no opening or separation — from which comes chametz, for through this one can come to the leavening of the heart and heresies, G-d forbid. And it is also explained there that the essential rebuke of the Tzadik to the Community of Israel is only about Emunah — for the blemish of Emunah is the aspect of adultery, the aspect of "she takes strangers from under her husband." And the Tzadik rebukes about this and is zealous, saying: "Do not seclude yourself with such-and-such a man! Rather make yourself like an animal" — the aspect of "I was like an animal before You" [Psalms 73:22] — and strengthen yourself in complete Emunah. ibid. §18; see Pesach §§104–105
צְרִיכִין לַעֲסֹק בְּכָל הַמְּלָאכוֹת וּמַשָּׂא־ וּמַתָּן בֶּאֱמוּנָה שְׁלֵמָה, עַד שֶׁיִּהְיֶה הַכֹּל בִּבְחִינַת מְלֶאכֶת הַמִּשְׁכָּן. וְהָעִקָּר, שֶׁיְּקַיֵּם דִבּוּרוֹ, וְיִהְיֶה הַהֵן שֶׁלּוֹ הֵן וְהַלָּאו לָאו. וִיכַוֵּן בְּכָל עֲשִׂיָּה דִּבּוּר וְהִלּוּךְ שֶׁעוֹשֶׂה וְהוֹלֵךְ וּמְדַבֵּר בִּשְׁעַת הַמַּשָּׂא־וּמַתָּן, שֶׁכַּוָּנָתוֹ שֶׁיַּרְוִיחַ בִּכְדֵי שֶׁיִּתֵּן מִזֶּה צְדָקָה לַעֲנִיִּים הֲגוּנִים בֶּאֱמֶת. וְהָעִקָּר, שֶׁיִּזְכֶּה לִתֵּן צְדָקָה לְצַדִּיקֵי־אֱמֶת וְהַנִּלְוִים אֲלֵיהֶם, שֶׁהֵם כְּלוּלִים מִכַּמָּה נַפְשׁוֹת יִשְׂרָאֵל, שֶׁעַל־יְדֵי־זֶה זוֹכֶה לְהִתְחַבֵּר וּלְהִתְקַשֵּׁר לְהַקִּבּוּץ הַקָּדוֹשׁ שֶׁל הַרְבֵּה נַפְשׁוֹת יִשְׂרָאֵל, שֶׁהֵם עִקַּר קִיּוּם הַמִּשְׁכָּן וּבֵית־הַמִּקְדָּשׁ שֶׁבְּכָל דּוֹר. וְעִקַּר הַהִתְקַשְּׁרוּת וְהַחִבּוּר אֲלֵיהֶם הוּא עַל־יְדֵי שֶׁמַּחֲזִיק וְתוֹמֵךְ אוֹתָם בְּמָמוֹנוֹ וְצִדְקָתוֹ, שֶׁעַל־יְדֵי־זֶה הוּא נִכְלָל בָּהֶם. וְגַם בְּהַמַּשָּׂא־ וּמַתָּן בְּעַצְמוֹ צָרִיךְ לְכַוֵּן, שֶׁעַל־יְדֵי שֶׁנּוֹשֵׂא וְנוֹתֵן וְעוֹסֵק עִם חֲבֵרָיו, עַל־יְדֵי־זֶה יִתְחַבֵּר עִמָּהֶם יַחַד בְּהִתְחַבְּרוּת דִּקְדֻשָּׁה, וְיַמְשִׁיכוּ זֶה אֶת זֶה לִהְיוֹת שְׁכֵנִים טוֹבִים אֶל הַקִּבּוּץ הַקָּדוֹשׁ הָעוֹסְקִים בְּתוֹרָה וּתְפִלָּה בֶּאֱמֶת, כִּי חוּץ מִזֶּה הַכֹּל הָבֶל, כִּי כָל הָעֲסָקִים וּמַשָּׂא־ וּמַתָּן וּמְלָאכוֹת, הַכֹּל בִּשְׁבִיל לְבָרֵר נִיצוֹצוֹת הַקְּדֻשָּׁה, וְעִקַּר הַבֵּרוּר עַל־יְדֵי שֶׁזּוֹכֵר בְּכָל עֵת אֶת הַשֵּׁם יִתְבָּרַךְ בִּשְׁעַת הַמַּשָּׂא־וּמַתָּן, כְּמוֹ שֶׁכָּתוּב: "וְזָכַרְתָּ אֶת ה' אֱלֹקֶיךָ כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל". וְעַל־כֵּן צְרִיכִין לַעֲסֹק בְּמַשָּׂא־וּמַתָּן עִם יִשְׂרָאֵל דַּיְקָא, כְּמַאֲמַר רַבּוֹתֵינוּ זַ"ל, וְכֵן רָאוּי לְהִשְׁתַּדֵּל בְּכָל מַה דְּאֶפְשָׁר כְּשֶׁהוֹלֵךְ בַּדֶּרֶךְ אוֹ עוֹסֵק בְּמַשָּׂא־וּמַתָּן בְּבֵיתוֹ, שֶׁיִּתְחַבֵּר עִם כְּשֵׁרִים וַהֲגוּנִים, וְיִהְיֶה רָגִיל בְּכָל עֵת לְדַבֵּר עִמָּהֶם בְּדִבְרֵי־תוֹרָה וְיִרְאַת שָׁמַיִם, וְיַזְכִּירוּ אִישׁ אֶת חֲבֵרוֹ מֵהַתַּכְלִית הָאַחֲרוֹן. וַאֲפִלּוּ אִם אֵינוֹ מוֹצֵא חֲבֵרִים כָּאֵלּוּ בִּשְׁעַת הַמַּשָּׂא־וּמַתָּן, עַל־כָּל־פָּנִים צָרִיךְ הוּא לִזָּהֵר בְּמַחֲשַׁבְתּוֹ שֶׁלֹּא יִשְׁכַּח בְּהַשֵּׁם יִתְבָּרַךְ בִּשְׁעַת הַמַּשָּׂא־ וּמַתָּן, וְיִשְׁתּוֹקֵק תָּמִיד בְּרָצוֹן חָזָק לְהַמְשִׁיךְ אֶת עַצְמוֹ וְאֶת חֲבֵרָיו הָעוֹסְקִים עִמּוֹ לְהַשֵּׁם יִתְבָּרַךְ וּלְתוֹרָתוֹ, כִּי זֶה כָּל כַּוָּנָתוֹ יִתְבָּרַךְ שֶׁמְּסַבֵּב עִסְקֵי מַשָּׂא־וּמַתָּן וּמְלָאכוֹת בָּעוֹלָם, שֶׁהַכֹּל בִּשְׁבִיל בֵּרוּרִים כַּנַּ"ל, וְהָעִקָּר, שֶׁעַל־יְדֵי־זֶה מִתְחַבְּרִים בְּנֵי־אָדָם זֶה עִם זֶה, עַד שֶׁסּוֹף כָּל סוֹף יִתְגַּבֵּר הָאֱמֶת שֶׁבְּלֵב כָּל אֶחָד מִיִּשְׂרָאֵל וְיִמְשֹׁךְ אַחֲרָיו אֶת חֲבֵרוֹ, עַד שֶׁיָּשׁוּבוּ כֻּלָּם לְהַשֵּׁם יִתְבָּרַךְ וּלְתוֹרָתוֹ וְיִתְקַבְּצוּ כֻּלָּם אֶל הַקִּבּוּץ הַקָּדוֹשׁ, וְיִתְרַבּוּ שְׁכֵנִים רַבִּים אֶל הַקְּדֻשָּׁה, וְעַל־יְדֵי־ זֶה יִתְרַבּוּ בִּנְיְנֵי הַבָּתִּים דִּקְדֻשָּׁה קסט בְּרִבּוּי עָצוּם מְאֹד עַד אֵין חֵקֶר, וְעַל־יְדֵי־זֶה תִּבָּנֶה וְתִכּוֹנֵן יְרוּשָׁלַיִם עִיר הַקֹּדֶשׁ עִם כָּל בָּתֶּיהָ וְאַרְמְנוֹתֶיהָ, וְיִבָּנֶה הַמִּקְדָּשׁ בִּמְהֵרָה בְיָמֵינוּ, שֶׁנִּקְרָא גַם־כֵּן מִשְׁכָּן. נִמְצָא מִי שֶׁעוֹסֵק בְּמַשָּׂא־וּמַתָּן בַּכַּוָּנָה הַזֹּאת, בְּוַדַּאי הוּא עוֹסֵק אָז בִּמְלֶאכֶת הַמִּשְׁכָּן. וְעַל־יְדֵי־זֶה זוֹכִין לְהַמְשִׁיךְ בְּחִינַת רוּחַ נְבוּאָה וְקַבָּלַת הַתּוֹרָה, וְנִתְבָּרֵר וְנִתְגַּלֶּה בְּחִינַת אֱמוּנַת חִדּוּשׁ הָעוֹלָם, וְנִתְגַּדֵּל וְנִקְדָּשׁ שְׁמוֹ יִתְבָּרַךְ. וְעַל־כֵּן אָסוּר לְהִשְׁתַּתֵּף בְּמַשָּׂא־וּמַתָּן עִם הָעַכּוּ"ם, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל, כִּי מֵאַחַר שֶׁהֵם מֵהַסִּטְרָא־אָחֳרָא וּרְחוֹקִים מֵאֱמוּנָתֵנוּ הַקְּדוֹשָׁה, עַל־כֵּן כְּשֶׁמִּתְגַּבֵּר עִמּוֹ בְּמַשָּׂא־וּמַתָּן, אֲזַי הוּא הַהֵפֶךְ מִכָּל הַנִּזְכָּר לְעֵיל, וְיוּכַל עַל־יְדֵי־זֶה לְהִתְרַחֵק חַס וְשָׁלוֹם מֵהַקִּבּוּץ הַקָּדוֹשׁ וּמִכָּל תִּקּוּנִים הַנַּ"ל (שם הל' ו ח כד כו כז).
83. The essential knowledge of Hashem and of the holy Torah is through Emunah, as it is said: "I will betroth you to Me in faithfulness, and you shall know Hashem" [Hosea 2:22]. Just as we see that the essential clear knowledge in matters of commerce and business (מַשָּׂא וּמַתָּן) is specifically through Emunah — and this is the foundation of all commerce and business in the world, everything through one person believing another, knowing that he is trustworthy and a man of truth. For without Emunah no business or commerce can exist. For example: when a person wishes to know the price of a certain commodity in distant lands — so as to know whether to trade this commodity here and transport it there to distant lands and profit from it — if he wishes not to rely on the trustworthiness of any person, he certainly will never know the price. Unless before each transaction he travels there himself to see how the price is for that commodity — but by the time he returns home, perhaps the price will have dropped. And similarly to rely on one's own wisdom and intellect — reasoning from afar that this is the time when one must succeed in this trade in such-and-such a place — this is certainly impossible. For we have already seen many times that one's reasoning suggested the price of this trade would be high, yet in fact it turned out quite cheap. It emerges that knowledge based on reasoning and wisdom in a business matter is no knowledge at all. And to travel oneself and see with one's own eyes is also impossible as above. One must necessarily rely on some trustworthy man of his choosing who is fit to rely upon — for he knows he is his true friend and reliable. And when this genuinely trustworthy person writes him knowledge from distant lands about some price, commodity, and the like — then this knowledge is clear and certain for him beyond any doubt, even though he does not understand through his own intellect any reasoning that the price should be so — on the contrary his reasoning suggests it should be otherwise. Yet he knows with clear and genuine certainty that the price is so — through the Emunah of believing his trustworthy friend, certain that he will not lie to him and certain that he writes the truth. It emerges that the essential clear knowledge, which is the foundation of his commerce, is through Emunah. For the world cannot exist without Emunah — for all commerce and business in the world, and all the association between people, cannot be sustained without Emunah. For even if one is a very great sage and wants to conduct no business until he knows the nature of the transaction through his own wisdom — and similarly will not give anything from his hand to his fellow, since he does not believe any person — he certainly cannot conduct any business or any transaction. For all dealings and commerce necessarily must be through trustworthiness, one person believing another. Each person seeks a trustworthy person fit to rely upon — but without any trustworthiness whatsoever, one cannot conduct commerce and dealings, particularly great dealings that are for distant places. And all the trustworthiness between one person and another — all derives and descends from the power of holy Emunah: the requirement to believe in Hashem and His Tzadikim and His holy Torah. For Hashem created the power of Emunah in a person — so that he would have the power and free choice to believe in the truth even though he cannot yet fully attain it through his intellect. And from there the trustworthiness and Emunah between one person and another — which is the world's sustaining — descends. Therefore our Rabbis truly said: one who reverses his word is as if worshipping idols — for when one lies to his fellow in some business and has no trustworthiness, he blemishes the holy Emunah and is counted as a literal idolater. For the trustworthiness between one person and another also derives from holy Emunah as above. Hil. Giluach 4:2
עִקַּר הַגְדָּלַת הַשֵּׁם וְהַנֶּפֶשׁ הוּא עַל־יְדֵי עֲשִׁירוּת דִּקְדֻשָּׁה, כִּי עֲשִׁירוּת דִּקְדֻשָּׁה גָּבוֹהַּ בְּשָׁרְשׁוֹ מְאֹד. וּמֵאַחַר שֶׁהָעֲשִׁירוּת הוּא בְּחִינַת שֵׁם וָנֶפֶשׁ, וּשְׁמוֹ יִתְבָּרַךְ מְשֻׁתָּף בִּשְׁמֵנוּ, נִמְצָא שֶׁהַמָּמוֹן דִּקְדֻשָּׁה נִמְשָׁךְ מִבְּחִינַת שֵׁם הַשֵּׁם, שֶׁשָּׁם יְסוֹד אֱמוּנָתֵנוּ הַקְּדוֹשָׁה. וְעַל־כֵּן צְרִיכִין לִזָּהֵר מְאֹד לַעֲשׂוֹת מַשָּׂא־וּמַתָּן בֶּאֱמוּנָה, בֶּ'אֱמוּנָה' דַיְקָא, שֶׁלֹּא לִפְגֹּם חַס וְשָׁלוֹם בֶּאֱמוּנָתֵנוּ הַקְּדוֹשָׁה שֶׁהִיא בְּשֵׁם הַשֵּׁם. וְעַל־כֵּן בְּמָקוֹם שֶׁיֵּשׁ הַכְחָשָׁה בְּעִנְיְנֵי מָמוֹן, מְבָרְרִין הָאֱמֶת עַל־יְדֵי שְׁבוּעָה, כִּי הַשְּׁבוּעָה הוּא בְּחִינַת שֵׁם הַשֵּׁם, שֶׁהוּא בְּחִינַת שֹׁרֶשׁ הַמָּמוֹן דִּקְדֻשָּׁה, וְשָׁם בְּשָׁרְשׁוֹ בְּוַדַּאי מְבֹרָר הֵיטֵב מָמוֹנוֹ שֶׁל כָּל אֶחָד וְאֶחָד, וְאֵין אֶחָד יָכוֹל לִגַּע שָׁם בְּשֶׁל חֲבֵרוֹ כְּלוּם. וְעַל־כֵּן אָמְרוּ רַבּוֹתֵינוּ זַ"ל שֶׁאָסוּר לְהִשְׁתַּתֵּף עִם הָעַכּוּ"ם, מִשּׁוּם "וְשֵׁם אֱלֹהִים אֲחֵרִים לֹא תַזְכִּירוּ", כִּי מָמוֹן דְּסִטְרָא־אָחֳרָא הוּא בְּחִינַת שֵׁם אֱלֹהִים אֲחֵרִים, עֲבוֹדָה זָרָה, כִּי כָל הָעֲבוֹדוֹת זָרוֹת תְּחוּבִים בַּמָּמוֹן, וְעַל־כֵּן אֵין לוֹ לְהִתְחַבֵּר עִם מָמוֹן יִשְׂרָאֵל, שֶׁהוּא בְּחִינַת שֵׁם וְנֶפֶשׁ יִשְׂרָאֵל אֲשֶׁר מְשֻׁתָּף בּוֹ שֵׁם הַשֵּׁם כַּנַּ"ל (הל' משא ומתן ה"א).
84. We came to this world only to trade commodities to very great distances — where one succeeds enormously with the commodities traded in this physical world specifically, earning a very great and wondrous profit without measure or reckoning, as "eye has not seen…" [Isaiah 64:3]. But a person does not know what he earns in that very distant world that is our homeland to which we must return. Therefore Hashem had compassion on us and sent us a faithful shepherd — Moshe Rabbeinu, peace be upon him — of whom it is written: "in all My house he is faithful" [Numbers 12:7]. He had compassion on us, he made us succeed, he illuminated our eyes, and informed us of all the Torah and commandments he transmitted to us from the mouth of the Holy Blessed One. He informed us of all the holy commodities we must trade in this world — namely the wearing of tzitzis and tefillin and all the other holy and awesome commandments. Certainly we need not, G-d forbid, spend our days investigating, G-d forbid, whether we will succeed with these commodities. For certainly one who investigates this — besides being wicked and a heretic and so forth — is also foolish and witless, a simpleton and madman, who wishes to be clever to his own detriment: to investigate after such a faithful man and wishes to specifically know through his own da'as and understand with his intellect why one would succeed with this commodity. Is there a greater fool than this? They send him from distant lands such faithful, wise, and awesome people, who tell him to quickly trade these commodities with the utmost speed and care — for he will profit enormously from them, without limit. And he in the arrogance of his heart is lazy about this and wishes first to investigate the reason why these commodities are valued there. In the meantime he is lazy about trading the commodity and wastes his days in vanity and emptiness — and comes there in shame and disgrace, empty and bare of all good. All the more so if he brought there things that are forbidden to bring there — for those who bring them are punished with very harsh and bitter punishments without limit. Woe to that shame and disgrace. And the lesson is understood by itself: that Moshe Rabbeinu, peace be upon him, and all the Tzadikim — the early and later prophets, and all the Tannaim and Amoraim and the Tzadikim who came after them — all write to us and warn us to fulfill all the Torah and commandments that Moshe Rabbeinu commanded us. For we will succeed enormously through this in the World to Come. And they are faithful people, wise and understanding, who love us genuinely. We certainly need not investigate after them at all — only to believe them and walk in their ways. Through this we can trade all the holy commodities which are Torah and commandments. We need not — nor are we permitted — to spend our days on any investigation to investigate after them, G-d forbid. Only to believe all their words and engage all our days in gathering and trading these commodities that are more precious than gold and fine pearls, and all desirable things cannot compare to them. This is what King Solomon, peace be upon him, praised — the holy Emunah called Eshes Chayil (אֵשֶׁת חַיִל — "a woman of valor"). He elaborates on how through her one succeeds eternally, and this is the aspect of "from afar she brings her bread" [Proverbs 31:14] — for through the holy Emunah of relying on Moshe Rabbeinu, peace be upon him, and the Tzadikim who come after him, one can trade commodities to very great distances: the very high and supernal worlds. Even though we cannot attain through our intellect what to trade there — the faithful man has already informed us what we must trade there, so that through this we will succeed there always for eternity, as above. ibid. §3
בִּטָּחוֹן הוּא בְּחִינַת הִסְתַּכְּלוּת, וְעַל־יְדֵי־ זֶה הוּא מַמְשִׁיךְ הַשֶּׁפַע וְהַפַּרְנָסָה, כִּי הַהַשְׁפָּעָה יוֹרֵד מִלְמַעְלָה תָּמִיד, אַךְ שֶׁהִיא בְּלִי גְבוּל וּזְמַן, וְיָכוֹל לִהְיוֹת שֶׁהַדָּבָר שֶׁצָּרִיךְ עַכְשָׁו יָבוֹא לוֹ לְאַחַר כַּמָּה שָׁנִים. אֲבָל עַל־יְדֵי הַבִּטָּחוֹן, שֶׁהוּא בְּחִינַת הִסְתַּכְּלוּת לְהַשֵּׁם יִתְבָּרַךְ, עַל־יְדֵי־זֶה עוֹשֶׂה לְהַהַשְׁפָּעָה כְּלִי, דְּהַיְנוּ גְבוּל וּזְמַן, שֶׁתָּבוֹא הַהַשְׁפָּעָה בָּעֵת שֶׁצָּרִיךְ. וְהִנֵּה בְּהִסְתַּכְּלוּת יֵשׁ אוֹר הַיָּשָׁר וְאוֹר הַחוֹזֵר, הַיְנוּ שֶׁצָּרִיךְ לְצַמְצֵם וּלְכַוֵּן רְאִיָּתוֹ בְּכִוּוּן מַמָּשׁ לְהַדָּבָר שֶׁרוֹצֶה לְהִסְתַּכֵּל בּוֹ, בִּכְדֵי שֶׁלֹּא יִתְפַּזֵּר הָרְאוּת וְלֹא יִתְבַּלְבֵּל מֵחֲמַת הַדְּבָרִים שֶׁנִּרְאִין אֵלָיו מִן הַצַּד; וְאָז כְּשֶׁמְּכַוֵּן הֵיטֵב רְאִיָּתוֹ, אָז הוֹלֵךְ הָרְאוּת וּמַכֶּה בְּהַדָּבָר הַנִּרְאֶה, וְעַל־יְדֵי־זֶה חוֹזֵר כֹּחַ הָרְאוּת לְהָעֵינַיִם וּמוֹדִיעַ לְהַדַּעַת לֵידַע הֵיטֵב מַה שֶּׁרָאָה. וּכְמוֹ־כֵן מַמָּשׁ בְּעִנְיַן הַבִּטָּחוֹן, שֶׁהוּא בְּחִינַת הִסְתַּכְּלוּת אֵלָיו יִתְבָּרַךְ, שֶׁצָּרִיךְ לְכַוֵּן וּלְצַמְצֵם רְאִיָּתוֹ בְּישֶׁר וּבְכִוּוּן גָּדוֹל אֵלָיו יִתְבָּרַךְ לְבַד, וְלֵידַע כִּי כָל הַשֶּׁפַע וְהַפַּרְנָסָה הוּא רַק מֵאִתּוֹ יִתְבָּרַךְ, כִּי הוּא יִתְבָּרַךְ מַשְׁגִּיחַ בְּהַשְׁגָּחָה פְּרָטִית עַל כָּל דָּבָר שֶׁבָּעוֹלָם, וּמְכַלְכֵּל וּמְפַרְנֵס מִקַּרְנֵי רְאֵמִים עַד בֵּיצֵי כִנִּים, וְיָכוֹל לִתֵּן פַּרְנָסָה לְהָאָדָם בְּלִי שׁוּם סִבָּה וּבְלִי שׁוּם מַשָּׂא־וּמַתָּן. וְיִשְׁמֹר רְאִיָּתוֹ שֶׁלֹּא תִתְפַּזֵּר לִצְדָדִין, הַיְנוּ שֶׁלֹּא יְבַלְבֵּל אוֹתוֹ מַה שֶּׁאֵין בְּדַעַת הָאֱנוֹשִׁי לְהַשִּׂיג, אֵיךְ הַשֵּׁם יִתְבָּרַךְ שֶׁהוּא מְרוֹמָם וּמְנֻשָּׂא מִכָּל הָעוֹלָמוֹת וּמִכָּל הָרוּחָנִיּוּת, וְאַף־עַל־פִּי־כֵן מַשְׁגִּיחַ בְּהַשְׁגָּחָתוֹ הַפְּרָטִית עַל כָּל הַנִּבְרָאִים הַשְּׁפָלִים שֶׁבַּשְּׁפָלִים, כִּי אַדְּרַבָּא זֶהוּ עִקַּר גְּדֻלָּתוֹ וְרוֹמְמוּתוֹ יִתְבָּרַךְ, כִּי בִּמְקוֹם גְּדֻלָּתוֹ שָׁם אַתָּה מוֹצֵא עַנְוְתָנוּתוֹ, עַד שֶׁלְּרֹב גְּדֻלָּתוֹ וְרוֹמְמוּתוֹ הוּא מַשְׁגִּיחַ בְּהַשְׁגָּחָה פְּרָטִית עַל כָּל דָּבָר שֶׁבָּעוֹלָם. וְעַל־יְדֵי־זֶה שֶׁאָנוּ מְצַמְצְמִין דַּעְתֵּנוּ הָאֱנוֹשִׁית וְסוֹמְכִין רַק עַל אֱמוּנָתֵנוּ הַקְּדוֹשָׁה לְבַד, וּמְכַוְּנִין דַּעְתֵּנוּ וְעֵינֵינוּ בְּכִוּוּן גָּדוֹל לְהַשֵּׁם יִתְבָּרַךְ לְבַד, כִּי אָנוּ יוֹדְעִין וּמַאֲמִינִים שֶׁאַף־עַל־פִּי שֶׁהַשֵּׁם יִתְבָּרַךְ הוּא מְרוֹמָם וְנִשְׂגָּב מְאֹד מִכָּל הָרוּחָנִיּוּת, אַף־ עַל־פִּי־כֵן הוּא בְּעַצְמוֹ מַשְׁגִּיחַ עַל כָּל הָעוֹלָם הַשָּׁפָל הַגַּשְׁמִי הַזֶּה, וְרַק אֵלָיו לְבַד נְשׂוּאוֹת עֵינֵינוּ לְהוֹשִׁיעַ לָנוּ וּלְהַזְמִין לָנוּ כָּל חִיּוּתֵנוּ וְהִצְטָרְכוּתֵנוּ בְּרוּחָנִיּוּת וּבְגַשְׁמִיּוּת, וְעַל־יְדֵי־זֶה מַגִּיעִים עֵינֵי דַעְתֵּנוּ בֶּאֱמֶת כִּבְיָכוֹל אֵלָיו יִתְבָּרַךְ בְּעַצְמוֹ בִּבְחִינַת הִסְתַּכְּלוּת, שֶׁהוּא אוֹר יָשָׁר וְאוֹר חוֹזֵר כַּנַּ"ל, עַל־יְדֵי־זֶה אָנוּ מַמְשִׁיכִין עָלֵינוּ הַשְׁגָּחָתוֹ יִתְבָּרַךְ גַּם־כֵּן בִּשְׁלֵמוּת בִּבְחִינַת אוֹר יָשָׁר וְאוֹר חוֹזֵר, וְעַל־יְדֵי־זֶה נַעֲשֵׂית הַכְּלִי בִּשְׁלֵמוּת וּבָא אֵלֵינוּ הַשְׁפָּעָתֵנוּ בִּגְבוּל וּזְמַן הַמִּצְטָרֵךְ. וְאִלּוּ הָיִינוּ זוֹכִין לִהְיוֹת חָזָק בְּבִטָּחוֹן שָׁלֵם הַנַּ"ל בִּקְבִיעוּת, אֲזַי בֶּאֱמֶת לֹא הָיִינוּ צְרִיכִים לְשׁוּם סִבָּה וּמַשָּׂא־וּמַתָּן בִּשְׁבִיל פַּרְנָסָתֵנוּ, וְהָיִינוּ מַמְשִׁיכִין פַּרְנָסָתֵנוּ רַק בְּכֹחַ הַבִּטָּחוֹן וְהַהִסְתַּכְּלוּת אֵלָיו יִתְבָּרַךְ לְבַד, וּכְמוֹ שֶׁכִּלְכֵּל אֶת אֲבוֹתֵינוּ הַקְּדוֹשִׁים בְּמָן וְכָל דָּבָר לֹא חָסְרוּ, וְכֵן גַּם עַכְשָׁו יֵשׁ צַדִּיקִים שֶׁיֵּשׁ לָהֶם בִּטָּחוֹן חָזָק כָּל־כָּךְ עַד שֶׁאֵין צְרִיכִין שׁוּם עֵסֶק וּמַשָּׂא־וּמַתָּן בִּשְׁבִיל פַּרְנָסָה, וּכְמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זַ"ל עַל פָּסוּק: "הַדּוֹר אַתֶּם רְאוּ דְּבַר ה'" - רְאוּ בַּמֶּה נִתְפַּרְנְסוּ אֲבוֹתֵיכֶם. וְעִקַּר הַמַּשָּׂא־וּמַתָּן הוּא רַק מֵחֲמַת חֲלִישַׁת הַבִּטָּחוֹן, שֶׁאֵין הַבִּטָּחוֹן בְּתַכְלִית הַשְּׁלֵמוּת כָּל־כָּךְ, עַל־כֵּן צְרִיכִין מַשָּׂא־וּמַתָּן כְּדֵי לְחַזֵּק הַכְּלִי שֶׁל שֶׁפַע שֶׁנַּעֲשֶׂה עַל־יְדֵי הִסְתַּכְּלוּת, שֶׁהוּא בְּחִינַת אוֹר יָשָׁר וְאוֹר חוֹזֵר. וּמֵחֲמַת שֶׁגַּם בְּמַשָּׂא־וּמַתָּן וּמְלָאכָה יֵשׁ בְּחִינַת אוֹר יָשָׁר וְאוֹר חוֹזֵר, כַּמְבֹאָר בִּפְנִים, עַל־יְדֵי־זֶה נִתְחַזֶּקֶת הַכְּלִי שֶׁל הַשֶּׁפַע שֶׁנַּעֲשֵׂית עַל־יְדֵי הַבִּטָּחוֹן. אֲבָל אַף־עַל־פִּי־כֵן הָעִקָּר הוּא הַבִּטָּחוֹן, כִּי בְּלֹא בִּטָּחוֹן וְהִסְתַּכְּלוּת לְהַשֵּׁם יִתְבָּרַךְ לֹא יוֹעִיל לוֹ כָּל הַמַּשָּׂא־וּמַתָּן שֶׁבָּעוֹלָם, כִּי הָעשֶׁר וְהַכָּבוֹד מִלְּפָנָיו יִתְבָּרַךְ; רַק מֵחֲמַת שֶׁאֵין לוֹ דַעַת לְהִתְחַזֵּק בְּבִטָּחוֹן לְבַד בְּלִי שׁוּם עֲשִׂיָּה שֶׁל עֵסֶק וּמַשָּׂא־וּמַתָּן, וְעַל־כֵּן הוּא צָרִיךְ מַשָּׂא־ וּמַתָּן, שֶׁאָז בִּטְחוֹנוֹ חָזָק בְּיוֹתֵר, וְאָז עַל־יְדֵי זֶה הַבִּטָּחוֹן נַעֲשֵׂית הַכְּלִי בִּשְׁלֵמוּת, וּמַמְשִׁיךְ הַפַּרְנָסָה בִּבְחִינַת גְּבוּל וּזְמַן כַּנַּ"ל (שם ה"ד, אותיות א ב ג).
85. The essential revelation of His Divinity and the essential drawing down of holy Emunah is through wondrous and holy contractions drawn from a very high and supernal intellect — from the aspect of Atik. For from the greatness of the wondrous awesome wonders of this intellect, it can contract itself in wondrous contractions, until the illumination of holy Emunah is drawn into the intellect — that we merit to believe in the truth even though we do not yet understand it with the intellect. For Emunah is the wonders of the Temim Dei'os (תְּמִים דֵּעִים — the Perfect of Knowledge). About it is said [Isaiah 25:1]: "I acknowledge Your name, for You have performed a wonder — counsels from afar, faithful faithfulness." And it is written [Psalms 139:14]: "I acknowledge You, for I am wondrously fashioned — wondrous are Your works, and my soul knows it very well." ibid. §4
הַשֶּׁפַע שֶׁל יִשְׂרָאֵל יוֹרֶדֶת דֶּרֶךְ הַקְּדֻשָּׁה, מֵחֲמַת שֶׁמַּאֲמִינִים בְּהַשֵּׁם יִתְבָּרַךְ וּבוֹטְחִים בּוֹ לְבַד, וּמְכַוְּנִים דַּעְתָּם וְעֵינֵיהֶם רַק אֵלָיו יִתְבָּרַךְ לְבַד, בְּלִי שׁוּם נְטִיָּה לְצַד אַחֵר, חַס וְשָׁלוֹם, כַּנַּ"ל. וּכְמוֹ־כֵן הוּא יִתְבָּרַךְ מַשְׁגִּיחַ עָלֵינוּ בְּהַשְׁגָּחָה שְׁלֵמָה כַּנַּ"ל, וְאֵין לְהַקְּלִפָּה שׁוּם יְנִיקָה מֵהַשְׁפָּעָתֵנוּ. אֲבָל הָעַכּוּ"ם וְהָרְשָׁעִים הַכּוֹפְרִים אֵינָם מַאֲמִינִים בְּהַשְׁגָּחַת הַשֵּׁם יִתְבָּרַךְ בִּשְׁלֵמוּת, כִּי אֵינָם מְצַמְצְמִין עֵינֵי דַעְתָּם לְהַשֵּׁם יִתְבָּרַךְ לְבַד, וְנִתְפַּזֵּר הָרְאוּת שֶׁלָּהֶם לִצְדָדִין, מֵחֲמַת שֶׁהוֹלְכִין אַחַר דַּעְתָּם הַחֲסֵרָה הָאֱנוֹשִׁית, וְאִי אֶפְשָׁר לָהֶם לְהַשִּׂיג אֵיךְ הַשֵּׁם יִתְבָּרַךְ, שֶׁהוּא מְרוֹמָם וּמְנֻשָּׂא כָּל־כָּךְ, יַשְׁגִּיחַ בְּהַשְׁגָּחָתוֹ הַפְּרָטִית עַל כָּל הַשְּׁפָלִים, כַּנִּזְכָּר לְעֵיל, וְעַל־יְדֵי־זֶה כּוֹפְרִים בְּכָל הַתּוֹרָה כֻּלָּהּ, רַחֲמָנָא לִצְּלַן, וּמִזֶּה בָּאִין כָּל הַכְּפִירוֹת וְכָל הָעֲבוֹדוֹת זָרוֹת שֶׁבַּדּוֹרוֹת הַקּוֹדְמִין, וּכְמוֹ־כֵן כָּל הַטָּעֻיּוֹת שֶׁל הַכּוֹפְרִים שֶׁבַּדּוֹרוֹת הַלָּלוּ, וְכָל זֶה מֵחֲמַת שֶׁבְּדַעַת הָאָדָם אִי אֶפְשָׁר לְהַשִּׂיגוֹ יִתְבָּרַךְ, רַק עַל־יְדֵי אֱמוּנָה. וְזֶה עִקַּר שְׁלֵמוּת הַדַּעַת, לֵידַע שֶׁאִי אֶפְשָׁר לְהָבִין וּלְהַשִּׂיג כְּלָל דְּרָכָיו וְהַנְהָגוֹתָיו יִתְבָּרַךְ, וְלִסְמֹךְ רַק עַל הָאֱמוּנָה שֶׁמָּסְרוּ לָנוּ אֲבוֹתֵינוּ וְרַבּוֹתֵינוּ הַקְּדוֹשִׁים שֶׁשִּׁבְּרוּ אֶת גּוּפָם לְגַמְרֵי, עַד שֶׁנִּגְלָה אֲלֵיהֶם הַשֵּׁם יִתְבָּרַךְ, וְהִשִּׂיגוּ אֶת אֱמוּנָתֵנוּ הַשְּׁלֵמָה עַל־פִּי נְבוּאָה וְרוּחַ־הַקֹּדֶשׁ, וְלֹא בְּדַעַת הָאֱנוֹשִׁי הַחֲסֵרָה. וְהָעַכּוּ"ם וְהַכּוֹפְרִים הַנַּ"ל, מֵחֲמַת שֶׁאֵין לָהֶם אֱמוּנָה, וְאֵינָם מְכַוְּנִין וּמְצַמְצְמִין דַּעְתָּם לְהָבִין וּלְהַשְׂכִּיל שֶׁאִי אֶפְשָׁר לְהָבִין דְּרָכָיו וְהַנְהָגוֹתָיו יִתְבָּרַךְ, עַל־ יְדֵי־זֶה אֵינָם יְכוֹלִים לְהַגִּיעַ בְּעֵינֵי דַעְתָּם אֵלָיו יִתְבָּרַךְ בְּעַצְמוֹ בֶּאֱמֶת, רַק הָרְאוּת שֶׁלָּהֶם נִתְפַּזֵּר לִצְדָדִין, כְּמוֹ מַמָּשׁ מִי שֶׁרוֹצֶה לִרְאוֹת דָּבָר מֵרָחוֹק, וְאֵינוֹ מְכַוֵּן וּמְצַמְצֵם עֵינָיו לְאוֹתוֹ הַדָּבָר, רַק מִסְתַּכֵּל מִן הַצַּד, שֶׁעַל־יְדֵי־זֶה מִתְפַּזֵּר הָרְאוּת וְאֵינוֹ יָכוֹל לִרְאוֹת וּלְהָבִיא אוֹתוֹ הַדָּבָר לְעֵינָיו; כְּמוֹ־כֵן מַמָּשׁ הֵם מִסְתַּכְּלִין מִן הַצַּד בְּדַרְכֵי חֲקִירָתָם עַל־פִּי דַּעַת הָאֱנוֹשִׁית הַמְשֻׁבֶּשֶׁת, וְעַל־יְדֵי־ זֶה אֵינָם יְכוֹלִים לְהַגִּיעַ בְּעֵינֵי דַעְתָּם אֵלָיו יִתְבָּרַךְ, אֲשֶׁר דַּעְתּוֹ מְרוֹמָם וְנִשְׂגָּב מְאֹד מִדַּעְתֵּנוּ וְלֹא מַחְשְׁבוֹתָיו מַחְשְׁבוֹתֵינוּ. וְעַל־ כֵּן גַּם הַשֵּׁם יִתְבָּרַךְ אֵין מַמְשִׁיךְ עֲלֵיהֶם הַשְׁגָּחָתוֹ הַשְּׁלֵמָה, וְכִבְיָכוֹל מִתְפַּזֶּרֶת שֶׁפַע הַהַשְׁגָּחָה קֹדֶם שֶׁמַּגִּיעַ אֲלֵיהֶם, כִּי "הַבִּיט אֶל עָמָל לֹא תוּכָל". וְעַל־כֵּן אַף־עַל־פִּי שֶׁבֶּאֱמֶת לַאֲמִתּוֹ גַּם כָּל פַּרְנָסַת הָעַכּוּ"ם, הַכֹּל מִמֶּנּוּ יִתְבָּרַךְ בְּהַשְׁגָּחָתוֹ לְבַד, אֲבָל הוּא יִתְבָּרַךְ מוֹסֵר הַשֶּׁפַע שֶׁלָּהֶם לְהַחִיצוֹנִים, וְנִזּוֹנִים דֶּרֶךְ הַשֵּׁדִים וְהַקְּלִפּוֹת, וְהוּא מִדָּה כְּנֶגֶד מִדָּה, כַּמְבֹאָר בִּפְנִים, וְעַל־כֵּן אָסוּר לְהִשְׁתַּתֵּף עִמָּהֶם, מִשּׁוּם "וְשֵׁם אֱלֹהִים אֲחֵרִים לֹא תַזְכִּירוּ", כִּי הַשְׁפָּעָתָם הִיא טְמֵאָה, כִּי יוֹרֶדֶת דֶּרֶךְ הַטֻּמְאָה וְהַסִּטְרָא־ אָחֳרָא, שֶׁהֵם בְּחִינַת שֵׁם אֱלֹהִים אֲחֵרִים, כִּי הֵם כּוֹפְרִים בְּהַשְׁגָּחָתוֹ הַשְּׁלֵמָה וְעוֹשִׂים עִקָּר מֵהַמַּשָּׂא־וּמַתָּן וְהַמְּלָאכָה, וְאוֹמְרִים כֹּחָם וְעֹצֶם יָדָם עָשָׂה לָהֶם וְכוּ', שֶׁזֶּהוּ בְּחִינַת עֲבוֹדָה זָרָה, שֵׁם אֱלֹהִים אֲחֵרִים. וְאָנוּ צְרִיכִין לְהִתְרַחֵק מִדַּרְכֵיהֶם בְּתַכְלִית הָרִחוּק, וּלְהַאֲמִין שֶׁכָּל פַּרְנָסָתֵנוּ הוּא בְּהַשְׁגָּחָתוֹ יִתְבָּרַךְ לְבַד, וְכָל הַמַּשָּׂא־וּמַתָּן שֶׁאָנוּ עוֹשִׂים הוּא רַק לְהַמְשִׁיךְ אוֹר יָשָׁר וְאוֹר חוֹזֵר כְּדֵי לְחַזֵּק הַכְּלִי לְקַבֵּל הַשֶּׁפַע. וְעַל־כֵּן אֶצְלֵנוּ אֵין הַמַּשָּׂא־וּמַתָּן הָעִקָּר, רַק הָעִקָּר הוּא הָאֱמוּנָה וְהַבִּטָּחוֹן, וּלְצַמְצֵם דַּעְתֵּנוּ לְהִסְתַּכֵּל רַק אֵלָיו יִתְבָּרַךְ בְּכִוּוּן וּבְישֶׁר גָּדוֹל, שֶׁזֶּה הַצִּמְצוּם הוּא בְּחִינַת שֵׁם הַשֵּׁם, כַּמְבֹאָר בִּפְנִים (שם אותיות ג ד ה).
86. Emunah — even though it is below the intellect as is known, for Emunah exists only in what the intellect does not comprehend — nonetheless its root derives from a very high and supernal place, which is higher than all intellectualism. For the aspect of Emunah is the aspect of "I am first and I am last" [Isaiah 44:6], the aspect of "declaring the end from the beginning" [Isaiah 46:10], the aspect of "the end of the deed was in the beginning of thought" — as is all explained elsewhere. ibid.
עִקַּר הָעֲשִׁירוּת הָאֲמִתִּי הוּא, כְּשֶׁזּוֹכֶה לְקַבֵּל הָעֲשִׁירוּת בִּקְדֻשָּׁה מִבְּחִינַת הַיָּדַיִם שֶׁבְּיָם הַחָכְמָה, שֶׁמִּשָּׁם מְקַבֶּלֶת הַמַּלְכוּת הַפַּרְנָסָה וּמִשָּׁם נִמְשָׁךְ הֶאָרַת הָרָצוֹן, כַּמְבֹאָר בִּפְנִים. וְאָז בְּוַדַּאי הוּא שָׂמֵחַ וּמְרֻצֶּה בְּחֶלְקוֹ, בִּבְחִינַת "וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן", שֶׁמְּרֻצֶּה מְאֹד בְּכָל מַה שֶּׁהַשֵּׁם יִתְבָּרַךְ מַשְׁפִּיעַ לוֹ, מֵאַחַר שֶׁכָּךְ הוּא רְצוֹנוֹ יִתְבָּרַךְ. וְעַל זֶה נֶאֱמַר: "יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל, אַשְׁרֶיךָ" בָּעוֹלָם הַזֶּה "וְטוֹב לָךְ" לָעוֹלָם הַבָּא, כִּי עִקַּר שַׁעֲשׁוּעַ עוֹלָם הַבָּא הוּא בְּחִינַת הֶאָרַת הָרָצוֹן הַמֻּפְלָג לְהַשֵּׁם יִתְבָּרַךְ, בִּבְחִינַת "כָּעֵת יֵאָמֵר לְיַעֲקֹב וְכוּ'", כַּמְבֹאָר בִּפְנִים. וּמֵאַחַר שֶׁזָּכָה גַם בָּעוֹלָם הַזֶּה לִהְיוֹת שָׂמֵחַ בְּחֶלְקוֹ וּלְקַבֵּל הֶאָרַת הָרָצוֹן, מִכָּל־שֶׁכֵּן בָּעוֹלָם הַבָּא יִזְכֶּה לָזֶה בְּתַכְלִית הַשְּׁלֵמוּת (הל' נט"י לסעודה, הלכה ו, אותיות נז סה).
87. Emes and Emunah are both one. For one who believes in the truth is bound to the truth as if he knows and attains it through his intellect completely — there is no distinction between them at all. On the contrary: the very essence of truth cannot be known and attained because of the excess of light — except through Emunah. For Emes and Emunah are the aspect of man and woman. About this it is said: "it is not good for man to be alone" [Genesis 2:18] — for one cannot benefit from truth and bear offspring from it alone, since one cannot receive the very light of truth. Therefore the Holy Blessed One said: "I will make him a helpmate" — namely holy Emunah, which is the aspect of Eshes Chayil, the aspect of "a woman who fears Hashem" [Proverbs 31:30], the aspect of the holy bride (כַּלָּה) praised throughout the Song of Songs. For holy Emunah is called kallah — for she is complete (כְּלוּלָה) from all — for all attainments of Divinity and all high knowledge cannot be received except through Emunah. For Emunah is bone of his bones and flesh of his flesh of truth — both are one and neither can exist without the other. All the world's sustaining is through both specifically, in the aspect of "therefore a man shall leave his father and mother" [Genesis 2:24] — meaning one must leave all the wisdoms which are the aspect of "father to wisdom and mother to understanding" [a concept in Kabbalah: Chochmah is Abba — father, and Binah is Imma — mother], and cleave to the G-d-fearing woman — who is the aspect of holy Emunah — for through her is the essential revelation of the truth of Emes. In the aspect of "and they shall become one flesh" [Genesis 2:24] — for Emes and Emunah are one in ultimate unity. For since one believes in the truth genuinely, Emunah is then included in Emes in ultimate unity. And through this all the attainments to know from the truth of His Divinity are born — for it is impossible to know Him except through the joining of Emes and Emunah. For Emes without Emunah cannot be received because of the excess of light as above; and Emunah without Emes is certainly nothing — for when one does not look upon the truth one can come to false beliefs, G-d forbid. For the essential sustaining of holy Emunah is through Emes, in the aspect of: "when Tzedek joined with Emes, Emunah was made" [Zohar] — for when one looks at the truth genuinely, then one certainly sees with one's eyes that it is fitting to believe in our holy ancestors and the true Tzadikim who warn us to fulfill our holy Torah. And then Emunah is made — one merits complete holy Emunah. Then Emes and Emunah are included together — for in truth they are both one as above. And through this all attainments and knowledge are born — for through Emunah one merits afterward to very high attainments and knowledge, as explained elsewhere. And through those knowledge-attainments, souls are literally born — for everything that Tzadikim merit to attain through the very high attainments through the joining of Emes and Emunah as above, through this they can instill holy Emunah in the hearts of all the fallen and very distant souls. This is counted as if they made them, as our Rabbis said — and as if those souls were born anew today, as is known. ibid. §5
עַל־יְדֵי הָרַע שֶׁל תַּאֲוַת מָמוֹן, שֶׁהוּא בְּחִינַת שֶׁבַע שְׁנֵי הָרָעָב, עַל־יְדֵי־זֶה נִבְלָע וְנִשְׁכָּח כָּל הַשֶּׁפַע וְהָעֲשִׁירוּת שֶׁחֲנָנוֹ הַשֵּׁם, וְלֹא נוֹדָע אֶצְלוֹ הָעֲשִׁירוּת כְּלָל, וְהוּא מָלֵא דְאָגוֹת כְּבַתְּחִלָּה וְיוֹתֵר, בְּחִינַת 'מַרְבֶּה נְכָסִים - מַרְבֶּה דְּאָגָה'. וְהַתִּקּוּן הוּא רַק עַל־יְדֵי הַצַּדִּיק שֶׁבַּדּוֹר שֶׁהוּא בְּחִינַת יוֹסֵף, שֶׁעִקַּר תִּקּוּן תַּאֲוַת מָמוֹן עַל־יָדוֹ, וְהוּא נוֹתֵן עֵצָה לְהָעֲשִׁירִים שֶׁיִּנָּצְלוּ מִשֶּׁבַע שְׁנֵי הָרָעָב, מֵרַעֲבוֹן תַּאֲוַת מָמוֹן, עַל־יְדֵי שֶׁיִּתְּנוּ צְדָקָה לַעֲנִיֵּי הָעִיר, וְעַל־יְדֵי־זֶה יִנָּצְלוּ מִתַּאֲוַת מָמוֹן, וְהָעֲשִׁירוּת שֶׁלָּהֶם יִתְקַיֵּם וְלֹא יִכְלֶה, חַס וְשָׁלוֹם (הל' ברהמ"ז הלכה ד, אות יז).
88. Before the eating of the Tree of Knowledge it is written: "and they were both naked, the man and his wife" [Genesis 2:25] — for then Emes and Emunah, which are the aspect of man and his wife, were naked without any garment. For they could then receive the light of Emes and Emunah without garments — for all could see the Emes and Emunah eye to eye: that the genuine knowledge of Him is through Emunah, which is the aspect of "the ultimate of knowledge — that we cannot know." They had attained the truth in the ultimate of knowledge, to the point where they saw and knew with clear knowledge the truth of His Divinity — that it is impossible to know Him except through Emunah. Just as there are now various things that if one did not see them with one's eyes each day it would be hard to believe in them — such as that from a putrid drop a person is formed, spending nine months in his mother's womb, and afterward growing from this into a complete person with knowledge and form and so forth. And similarly from a single seed planted in the earth and rotting, a beautiful and large tree grows with many branches and fruits — certainly simple intellect would in no way agree to this, and so too with all the particular details of creation. And in truth about this it is said: "how great are Your deeds, Hashem" [Psalms 92:6], and it is said: "how manifold are Your works, Hashem" [Psalms 104:24]. It emerges that a person sees with his eyes things that he does not understand with his intellect — through which he is compelled to strengthen himself in Emunah. Before the sin, genuine knowledge of the truth — namely, knowledge of Him — was simple and clear with ultimate clarity, to the point where they knew that it is impossible to know Him except through Emunah. And in truth Emes and Emunah are both one in ultimate unity as above. But after the sin, when the filth of the serpent took hold of them — through this it is now impossible to receive the light of Emes and Emunah except through garments. These are the aspect of the totality of the holy Torah clothed in many garments in the secret of the chaluka d'rabbanan (חֲלוּקָא דְּרַבָּנָן — the rabbinic garment, referring to the innovations of Torah that clothe the divine light). And similarly all the Torah innovations that the Tzadikim of each generation innovate for us and explain to us the ways of the holy Torah whose foundation is Emes and Emunah — for now it is impossible to receive Emes and Emunah in completeness except through many garments and introductions that the Tzadikim explain to us through the wondrous innovations of their Torah. All of it is only to draw complete Emunah into us, so that through this we merit to receive the light of Emes. They are the aspect of garments that clothe Emes and Emunah. And from there all the garments in the world derive — which came into being after the sin, which are a great rectification so that the filth of the serpent should not have the power, G-d forbid, to grasp onto Emes and Emunah and blemish them, G-d forbid. But the garments also need rectification and guarding — their rectification is through the commandment of tzitzis, through which is the essential drawing of Emes and Emunah, as explained there. This is the aspect of the prohibition of cross-dressing: "a man shall not wear a woman's garment…" For there are garments of Emes and garments of Emunah — the aspect of garments of man and garments of woman. But the way of the Other Side — the chambers of substitution — is to substitute and interchange and seek to conceal and obscure the holy truth: what the holy intellect attains and understands to be the truth — they wish to subvert it through their false beliefs. This is the aspect of dressing the woman — which is the aspect of Emunah — in the garments of a man. And conversely: in the place where, based on the truth, one understands that one must believe — they wish to subvert the holy Emunah through their imagined and mistaken truth. For what intellect and knowledge agrees with — that is the aspect of Emes. And since their confused intellect does not agree with holy Emunah, they wish to subvert it and conceal it, G-d forbid. This is the aspect of dressing the woman — the aspect of Emunah — in the garment of a man. For in the place where genuine Emes-intellect understands it is impossible to attain, only Emunah is needed — there they specifically wish to understand through their intellect. This is the root of all heresies and false beliefs. This is what Rashi explains: this matter leads to licentiousness — for the essential licentiousness derives from heresies, as explained there. But Hashem has separated us from them and illuminated within us the point of truth through the true Tzadikim who clothe Emes and Emunah in the aspect of chaluka d'rabbanan — holy garments that are the awesome innovations of their Torah. Through this they instill in us Emes and Emunah. Through this we merit to look at the Emes — namely, the agreement of the genuine intellect — in order to thereby turn away from false beliefs. For this is why the essential completeness of Emunah is through Emes as above. And similarly through this Emes we merit to strengthen ourselves in holy Emunah in the place where no intellect can attain or understand — yet they understand from afar that such is the truth, only it cannot be understood or attained. One must strengthen oneself only in holy Emunah — for in truth it is impossible to fully know and attain Him and the reasons for the commandments of the holy Torah, nor the holiness of the true Tzadikim — only through Emunah as above. ibid. §§11–13
כְּשֶׁפּוֹגְמִין בִּכְבוֹד הַצַּדִּיק, עַל־יְדֵי־זֶה פּוֹגְמִין בִּקְדֻשַּׁת אֶרֶץ־יִשְׂרָאֵל, שֶׁכָּל קְדֻשָׁתָהּ נִמְשֶׁכֶת מֵהַצַּדִּיק. וְעַל־יְדֵי־זֶה הוּא בִּבְחִינַת פְּגַם הַמְרַגְּלִים, וְעַל־יְדֵי־זֶה הוּא נוֹפֵל לְתַאֲוַת מָמוֹן וּבְכָל פַּעַם חָסֵר לוֹ יוֹתֵר, וְנוֹסֵעַ תָּמִיד לַמֶּרְחַקִּים, וּמְסַכֵּן אֶת עַצְמוֹ בְּסַכָּנַת דְּרָכִים, וּמְשׁוֹטֵט וּמְרַגֵּל אֶת הָאָרֶץ בִּשְׁבִיל לְהַרְבּוֹת מָמוֹנוֹ, כְּאִלּוּ חַס וְשָׁלוֹם אֵין הַשֵּׁם יִתְבָּרַךְ יָכוֹל לִתֵּן לוֹ בִּרְכַּת הָעֲשִׁירוּת כְּשֶׁיֵּשֵׁב בְּבֵיתוֹ, שֶׁזֶּה בְּעַצְמוֹ גַם־ כֵּן בְּחִינַת פְּגַם הַמְרַגְּלִים (עַיֵּן פְּנִים). וְאָז הוּא עַל־פִּי־רֹב תָּמִיד בַּעַל־חוֹב גָּדוֹל, וְטָרוּד בְּכָל עֵת בִּזְמַנֵּי הַפֵּרָעוֹן שֶׁלּוֹ. וּמֵחֲמַת זֶה הַמְשֻׁקָּע בְּתַאֲוַת מָמוֹן, שֶׁהוּא עֲבוֹדָה זָרָה מַמָּשׁ, נִקְרָא 'פַּרְעֹה' (עַיֵּן פְּנִים), וְכָל זֶה מֵחֲמַת שֶׁנִּדְמֶה לוֹ שֶׁהָעֲבוֹדָה זָרָה הַזֹּאת שֶׁל תַּאֲוַת מָמוֹן, שֶׁמִּמֶּנָּה נִמְשָׁךְ כָּל הַטְּרָדוֹת וְהַיְגִיעוֹת שֶׁלּוֹ, עַל־יְדֵי־זֶה בָּאָה לוֹ הַשֶּׁפַע וְהָעֲשִׁירוּת שֶׁלּוֹ. וּבֶאֱמֶת הוּא לְהֵפֶךְ, כִּי כָּל הַשֶּׁפַע וְהָעֲשִׁירוּת נִמְשָׁךְ רַק מֵהַשֵּׁם יִתְבָּרַךְ, וְהָרַע שֶׁל תַּאֲוַת מָמוֹן הוּא בּוֹלֵעַ אֶת כָּל הָעֲשִׁירוּת שֶׁלּוֹ עַד אֲשֶׁר לֹא נוֹדַע כִּי בָאוּ אֶל קִרְבֶּנָּה, כִּי כָּל מַה שֶּׁיֶּשׁ לוֹ יוֹתֵר, חָסֵר לוֹ יוֹתֵר, וְעַל־יְדֵי־זֶה הוּא מָלֵא דְאָגוֹת יוֹתֵר, כְּאִלּוּ הוּא עָנִי מַמָּשׁ. וְעַל־פִּי־רֹב הָרַע שֶׁל תַּאֲוַת מָמוֹן הִיא עוֹקֶרֶת וּמְכַלָּה אֶת הָעֲשִׁירוּת שֶׁלּוֹ גַּם בְּגַשְׁמִיּוּת, כַּנִּרְאֶה בְּחוּשׁ. וְאֵין צֹרֶךְ לְהַאֲרִיךְ. וְכָל זֶה אִי אֶפְשָׁר לְתַקֵּן אֶלָּא עַל־יְדֵי הַצַּדִּיק־הָאֱמֶת, שֶׁמִּמֶּנּוּ מַמְשִׁיכִין שֶׁפַע כְּפוּלָה, שֶׁעַל יְדֵי זֶה נִתְתַּקֵּן תַּאֲוַת מָמוֹן (שם יז יט).
89. Immersion and purification in a mikveh (מִקְוֶה — ritual immersion pool) is propitious for magnifying and completing the Emunah. ibid. §16
צְרִיכִין לִזָּהֵר וְלִשְׁמֹר עַצְמוֹ מְאֹד שֶׁלֹּא יִגְזֹל וְלֹא יַזִּיק אֶת חֲבֵרוֹ בְּמָמוֹנוֹ, כְּדֵי שֶׁלֹּא יִפְגֹּם בְּנַפְשׁוֹ חַס וְשָׁלוֹם, כִּי הַמָּמוֹן דִּקְדֻשָּׁה הוּא מִשֹּׁרֶשׁ אֶחָד עִם הַנָּפֶשׁ. וְעַל־ יְדֵי שֶׁנִּזְהָרִין מִלְּהַזִּיק אֶת חֲבֵרוֹ, וְאִם הִזִּיקוֹ ח"ו, מֵשִׁיב לוֹ וּמְשַׁלֵּם אֶת נִזְקוֹ, עַל־יְדֵי־זֶה נִדְחֶה הַדִּין וְהַחשֶׁךְ וְהַכְּסִילוּת מִן הָעוֹלָם, וְנִתְעַלֶּה הַנֶּפֶשׁ וְהַזִּכָּרוֹן וְהַתּוֹרָה וְנִמְשָׁךְ חֶסֶד בָּעוֹלָם (הל' ברכות הפירות ה"ג, אות ב).
90. It is impossible to cleave and draw close to Hashem in truth except through Emunah — which is the foundation of the entire Torah. All the worlds — all that which emanated, was created, formed, and made — all stand only on Emunah, as it is said: "and all His works are in faithfulness" [Psalms 33:4]. And the entire rectification of the tzimtzum of the empty space through which all creation came to be — all was in the aspect of Emunah. For it is known in the sacred writings that the beginning of the tzimtzum was in the aspect of malchus of the Infinite (אֵין סוֹף) — and malchus is the aspect of Emunah as is known. For Hashem looked in His holy wisdom and saw that it is impossible to recognize and know Him (which was the very purpose of all creation: "in order that they should know Him") through any attribute or any intellect or sefirah — only through Emunah which is the aspect of malchus that is the beginning of the tzimtzum. Through it is the essential revelation of all the attributes and all the worlds. And this is the essential beginning of the tzimtzum of the empty space — that He contracted His Divinity as it were, which is the intellect. For Hashem is the very essence of Wisdom as it were, as is known. When the intellect was vacated from there, the place remained empty as it were without intellect — and only the aspect of Emunah remained: believing in the truth through Emunah alone without any intellect or wisdom. And immediately when the tzimtzum of the empty space was made — the aspect of Emunah — He then drew His Divinity into that empty space. This is the aspect of the totality of the attributes and all the worlds: from the beginning of the point of creation which is the beginning of emanation, to the end of the point of the center of this physical world. And all His works are in faithfulness as above. For afterward, once the attribute of Emunah which is the beginning of the tzimtzum came into being — then there is the power to reveal His Divinity through contractions of the intellect, which are the totality of all the attributes and sefirot. For through Emunah one merits afterward to understand through the intellect — as it is said: "I will betroth you to Me in faithfulness" — and then: "and you shall know Hashem" [Hosea 2:22]. For at first, before the rectification of the tzimtzum of Emunah, a person cannot understand anything or any attainment — for everything is in the aspect of the Infinite before him. For everything that a person does not understand is in the aspect of the Infinite before him, as is known. For even though in the upper world and the higher level above this one, that same attainment is in the aspect of a contraction — in the world below it, it is still in the aspect of the Infinite. For malchus of Yetzirah is in the aspect of the Infinite relative to Keser of Asiyah, as is known and understood. Therefore at first a person cannot understand any matter or any attainment — for everything before him is in the aspect of the Infinite. He must first have complete Emunah alone without any intellect. This is the aspect of the tzimtzum as above. And then when he is strong in his Emunah, Hashem illuminates his eyes and he merits to understand the matter afterward through his intellect. This is the aspect of drawing the lights and attributes into the empty space — into the tzimtzum which is the aspect of Emunah as above. For Emunah is the contraction and vessel of all the attributes — which are all the aspect of contractions of the intellect from higher to lower, from supernal intellect to lower intellect — to attain through them the attainment of His Divinity. And none of them has the power to reveal and produce any da'as or any attainment of Him except through Emunah alone. For Emunah is the vessel and tzimtzum of all of them. This is the aspect of what our Rabbis said: "no sefirah has permission to draw down blessings except through her" [Tikkunei Zohar] — for through Emunah in the aspect of malchus, through her specifically is the essential revelation of the da'as of the attainment of His Divinity. Hil. Niddah 2
צְרִיכִין לְחַפֵּשׂ וּלְבַקֵּשׁ מְאֹד אַחַר הַצַּדִּיק־הָאֱמֶת, שֶׁעַל־יָדוֹ זוֹכִין לֶאֱמוּנָה שְׁלֵמָה וּלְהַשְׁגָּחָה וְנִפְלָאוֹת. וּכְפִי מַה שֶּׁפּוֹגְמִין בָּזֶה, שֶׁאֵין מִשְׁתַּדְּלִין לְחַפֵּשׂ אֶת הַצַּדִּיק, כְּמוֹ־כֵן הוּא נוֹפֵל אֶל הַהֵפֶךְ מַמָּשׁ, שֶׁהוּא צָרִיךְ לְחַפֵּשׂ וּלְבַקֵּשׁ כָּל יָמָיו וְאֵינוֹ יוֹדֵעַ מַה הוּא מְחַפֵּשׂ וּמְבַקֵּשׁ, כְּמוֹ שֶׁרוֹאִין כָּל זֶה בְּחוּשׁ, שֶׁרֹב בְּנֵי־אָדָם רוֹדְפִים אַחַר הַמָּמוֹן בִּיגִיעוֹת וּטְרָחוֹת וּטְרָדוֹת גְּדוֹלוֹת, וְהֵם נָעִים וְנָדִים וּמְטֻלְטָלִים וּמְחַפְּשִׂין וּמְבַקְשִׁין כָּל יְמֵיהֶם אַחַר הַמָּמוֹן, וּבֶאֱמֶת הֵם בְּעַצְמָם אֵינָם יוֹדְעִים מָה הֵן מְחַפְּשִׂין וּמְבַקְשִׁין, כִּי לְעוֹלָם אֵינָם יְכוֹלִים לְמַלֵּא תַּאֲוָתָם בְּמָמוֹן, כְּמַאֲמַר רַבּוֹתֵינוּ זַ"ל, וְעַד יוֹם מוֹתָם הֵם מְבַקְשִׁין וּמְחַפְּשִׂין תָּמִיד אַחַר הַמָּמוֹן; וְאִם־כֵּן, בִּשְׁבִיל מִי הֵם מְבַקְשִׁין וּמְחַפְּשִׂין? וְאִם בִּשְׁבִיל בְּנֵיהֶם - מִי יוֹדֵעַ אִם יִשָּׁאֵר הַמָּמוֹן אַחֲרָיו לְבָנָיו? וַאֲפִלּוּ אִם יִהְיֶה נִשְׁאָר הַמָּמוֹן לְבָנָיו, מַה יִּהְיֶה הַתַּכְלִית מִזֶּה? הֲלוֹא גַם לְבָנָיו לֹא יַסְפִּיק לָהֶם כָּל הַמָּמוֹן שֶׁיִּשָּׁאֵר לָהֶם, וְכָל מַה שֶּׁיִּשָּׁאֵר לָהֶם מָמוֹן בְּיוֹתֵר, יִהְיֶה חָסֵר לָהֶם בְּיוֹתֵר וְיִגְדַּל דַּאֲגָתָם בְּיוֹתֵר, כַּנִּרְאֶה בְּחוּשׁ, עַד שֶׁעַל־פִּי־ רֹב נוֹפֵל קִנְאָה וְשִׂנְאָה גְדוֹלָה בֵּין בָּנָיו בְּעַצְמָן עַל־יְדֵי עִזְבוֹן אֲבִיהֶם, וְגַם הֵם לֹא יְמַלְאוּ תַּאֲוָתָם בְּמָמוֹן, לְעוֹלָם יְבַקְשׁוּ וִיחַפְּשׂוּ תָּמִיד אַחַר הַמָּמוֹן וּמְאוּמָה לֹא יִשְׂאוּ בַּעֲמָלָם, כִּי מַה יִּתְרוֹן לָהֶם בְּכָל זֶה, כִּי לֹא בְמוֹתוֹ יִקַּח הַכֹּל. נִמְצָא שֶׁלַּשָּׁוְא עֲמֵלִים כָּל הָעוֹלָם, וּמְבַקְשִׁים וּמְחַפְּשִׂים כָּל יְמֵיהֶם וְאֵינָם יוֹדְעִים כְּלָל מָה הֵן מְחַפְּשִׂים, כִּי הַשֶּׁפַע וְהַפַּרְנָסָה שֶׁרוֹצֶה הַשֵּׁם יִתְבָּרַךְ לִתֵּן לְהָאָדָם מַגִּיעַ רַק בְּהַשְׁגָּחַת הַשֵּׁם יִתְבָּרַךְ, וְלֹא עַל־יְדֵי חִפּוּשָׂם וּבַקָּשָׁתָם כְּלָל, "כִּי לֹא מִמּוֹצָא וּמִמַּעֲרָב וְכוּ'". עַל־כֵּן צְרִיכִין רַק לְבַקֵּשׁ תָּמִיד אַחַר דַּרְכֵי הַקְּדֻשָּׁה וְאַחַר הַצַּדִּיק־הָאֱמֶת, וְאִם תְּבַקְשֶׁנָּה כַכָּסֶף וְכַמַּטְמֹנִים וְכוּ', אָז בְּוַדַּאי יִזְכֶּה לְהִתְקָרֵב אֵלָיו, וְיִנָּצֵל מֵהַבַּקָּשׁוֹת וְהַחִפּוּשִׂים שֶׁל שָׁוְא וְעָמָל הַנַּ"ל, וּמִמֵּילָא יִזְכֶּה לְכָל־טוּב בְּגַשְׁמִיּוּת גַּם־כֵּן, כִּי דֹרְשֵׁי ה' לֹא יַחְסְרוּ כָל טוֹב, כִּי הַשֵּׁם יִתְבָּרַךְ יַסְפִּיק לוֹ כָּל צָרְכּוֹ בְּלִי טִרְדָּא וּבַקָּשָׁה וְחִפּוּשׂ, כִּי יִזְכֶּה עַל־יְדֵי הַצַּדִּיק לֶאֱמוּנָה שְׁלֵמָה, וְאָז יִתְנַהֵג עִמּוֹ הַשֵּׁם יִתְבָּרַךְ בְּדֶרֶךְ הַשְׁגָּחָה וְנִפְלָאוֹת שֶׁלֹּא כְּדֶרֶךְ הַטֶּבַע (הלכות ברכת הריח ה"ד, אות מב).
91. This tzimtzum of the empty space — that through His wondrous wisdom He contracted His wisdom so greatly, until He removed wisdom and intellect entirely, until the place remained as it were empty of all intellectualism and wisdoms that are the very essence of His Divinity — and only the power of Emunah remained from the intellect: creating a power in the worlds and creatures that they should have intellect and da'as to believe in Him without any intellect. And in truth this tzimtzum is a great wonder, as mentioned elsewhere — for Emunah is a great wonder, as it is said: "I acknowledge Your name, for You have performed a wonder — counsels from afar, faithful faithfulness" [Isaiah 25:1] — for Emunah is the wonders of the Perfect of Knowledge. For in a matter that the intellect comprehends, there is no need to believe and it is not called Emunah — since the intellect also understands this. And the essential Emunah is in what one does not understand with the intellect. If so — since the intellect does not understand or attain there, from where does it come to one's knowledge to believe in this? But in truth it is the wonders of the Perfect of Knowledge: that in His great wisdom He created a power in a person's intellect, that one should have the power to contract and set aside one's da'as and believe through Emunah alone — through the power of the reshimu (רְשִׁימוּ — impression or residue) that remains in the da'as even after the withdrawal of da'as. For even though one does not see the matter, one's spiritual counterpart sees it [Megila 3a: af al gav d'ihu lo chazei, mazlei chazei — even though he himself does not see, his constellation-soul sees]. For even though one does not understand the matter through one's intellect — nonetheless one understands from afar that it is fitting to believe. For when one wishes to look at the truth, one understands clearly that one must believe — for one understands by oneself that the matter cannot be understood through any intellect, only one must believe through Emunah alone. ibid. §2
צָרִיךְ הָאָדָם הָעוֹשֶׂה מַשָּׂא־וּמַתָּן וּמְלָאכוֹת לְהָרִים יָדוֹ לְהַשֵּׁם וּלְשַׁעְבֵּד כָּל מַחֲשַׁבְתּוֹ וַעֲשִׂיָּתוֹ וְדִבּוּרוֹ לְהַשֵּׁם יִתְבָּרַךְ, בְּחִינַת: "גֹּל עַל ה' דַּרְכֶּךָ וְכוּ'", וּלְהַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה שֶׁאֵין הָאָדָם עוֹשֶׂה כְּלָל, רַק שֶׁאָנוּ מְחֻיָּבִים לַעֲשׂוֹת אֵיזֶה עֵסֶק בְּמַשָּׂא־ וּמַתָּן וּמְלָאכָה, מֵחֲמַת שֶׁכֵּן רְצוֹנוֹ יִתְבָּרַךְ, כִּי יֵשׁ סוֹדוֹת וְכַוָּנוֹת גְּדוֹלוֹת בְּכָל עִנְיְנֵי מַשָּׂא־וּמַתָּן וּמְלָאכוֹת, כִּי מְבָרְרִין בֵּרוּרִין וְנִיצוֹצוֹת קְדוֹשׁוֹת עַל־יְדֵי הַמַּשָּׂא־וּמַתָּן וּמְלָאכוֹת, כַּיָּדוּעַ, וּבִשְׁבִיל זֶה לְבַד צְרִיכִין לַעֲשׂוֹת מְעַט מַשָּׂא־וּמַתָּן אוֹ אֵיזֶה מְלָאכָה, כִּי כֵן רְצוֹנוֹ יִתְבָּרַךְ, וּכְמַאֲמַר רַבּוֹתֵינוּ זַ"ל: טוֹב תּוֹרָה עִם דֶּרֶךְ־אֶרֶץ. אֲבָל בֶּאֱמֶת אֵין הָאָדָם עוֹשֶׂה כְּלָל, וְאֵין הַפַּרְנָסָה נִמְשֶׁכֶת עַל־יְדֵי הָעֲשִׂיָּה הַגַּשְׁמִית כְּלָל, כִּי אִם אַדְּרַבָּא, עִקַּר הַפַּרְנָסָה נִמְשֶׁכֶת עַל־יְדֵי בִּטּוּל הַלַּ"ט מְלָאכוֹת, דְּהַיְנוּ עַל־יְדֵי הֶאָרַת הָרָצוֹן, שֶׁהוּא בְּחִינַת קְדֻשַּׁת שַׁבָּת, דְּמִנֵּהּ מִתְבָּרְכִין כָּל שִׁתָּא יוֹמִין. וּכְשֶׁיּוֹדְעִין זֹאת בֶּאֱמֶת וּבֶאֱמוּנָה שְׁלֵמָה, עַל־יְדֵי־זֶה מַמְשִׁיכִין הַקְּדֻשָּׁה שֶׁל שַׁבָּת לְשֵׁשֶׁת יְמֵי הַחֹל, וְעַל־ יְדֵי־זֶה מְקַדְּשִׁין שֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה בִּקְדֻשַּׁת שַׁבָּת, וְעַל־יְדֵי־זֶה מְבָרְרִין וּמְזַכְּכִין כָּל הַלַּ"ט מְלָאכוֹת מִזֻּהֲמַת הַנָּחָשׁ, מִבְּחִינַת ל"ט קְלָלוֹת, וְזוֹכִין עַל־יְדֵי־זֶה שֶׁיִּהְיֶה כָּל הַלַּ"ט מְלָאכוֹת בִּבְחִינַת מְלֶאכֶת הַמִּשְׁכָּן, וְאָז הַלַּ"ט מְלָאכוֹת הֵם בִּבְחִינַת טַ"ל אוֹרוֹת, בְּחִינַת הֶאָרַת הָרָצוֹן, בְּחִינַת טַלְלֵי רָצוֹן, כִּי זוֹכִין לְקַבֵּל הֶאָרַת הָרָצוֹן מִשַּׁבָּת לְשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה. וַאֲזַי כְּשֶׁזּוֹכִין לַעֲשׂוֹת כָּל הַמַּשָּׂא־וּמַתָּן וְהַמְּלָאכוֹת בִּבְחִינָה זוֹ, אֲזַי אַף־עַל־פִּי שֶׁעוֹשֶׂה מַשָּׂא־וּמַתָּן וּמְלָאכָה, אֵינוֹ נֶחְשָׁב בְּשֵׁם עֲשִׂיָּה כְּלָל, רַק בְּחִינַת הַמְּלָאכָה נַעֲשֵׂית מֵאֵלֶיהָ, כְּמוֹ שֶׁכָּתוּב בַּמִּשְׁכָּן: "הוּקַם הַמִּשְׁכָּן", "תֵּיעָשֶׂה הַמְּנוֹרָה", וְכֵן אֵצֶל בֵּית־הַמִּקְדָּשׁ נֶאֱמַר: "וְהַבַּיִת בְּהִבָּנֹתוֹ", כִּי כָל מְלֶאכֶת הַמִּשְׁכָּן וּבֵית־הַמִּקְדָּשׁ הָיְתָה נַעֲשֵׂית מֵאֵלֶיהָ, רַק שֶׁהֵם הָיוּ מְכַוְּנִים בִּרְצוֹנָם לַעֲשׂוֹת הַמְּלָאכָה, וְהַמְּלָאכָה הָיְתָה עוֹלָה בְּיָדָם מֵאֵלֶיהָ. וְזֶה בְּחִינַת: "שֵׁשֶׁת יָמִים תֵּעָשֶׂה מְלָאכָה וְיוֹם הַשְּׁבִיעִי שַׁבָּת" - 'תֵּעָשֶׂה' דַיְקָא, כִּי עַל־יְדֵי שַׁבָּת זוֹכִין שֶׁתִּהְיֶה הַמְּלָאכָה נַעֲשֵׂית מֵאֵלֶיהָ, כִּי עִקַּר קִיּוּם שֶׁל שֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה וְשֶׁל כָּל הַמְּלָאכוֹת הַנַּעֲשִׂין בָּהֶם, הַכֹּל הוּא רַק עַל־יְדֵי שְׁבִיתָה וּמְנוּחָה שֶׁל שַׁבָּת, שֶׁהוּא בְּחִינַת הֶאָרַת הָרָצוֹן שֶׁמֵּאִיר בְּשַׁבָּת. וּבִבְחִינָה זוֹ צָרִיךְ הָאָדָם לַעֲשׂוֹת כָּל הַמְּלָאכוֹת וּמַשָּׂא־וּמַתָּן שֶׁלּוֹ שֶׁבְּשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה, הַיְנוּ לֵידַע וּלְהַאֲמִין בֶּאֱמֶת שֶׁהוּא אֵינוֹ עוֹשֶׂה כְּלָל, רַק הַכֹּל בְּכֹחַ הַשֵּׁם, שֶׁעַל זֶה הִזְהִירָה הַתּוֹרָה שֶׁלֹּא לוֹמַר חַס וְשָׁלוֹם "כֹּחִי וְעֹצֶם יָדִי עָשָׂה לִי אֶת הַחַיִל הַזֶּה וְכוּ'", כִּי הַיָּדַיִם הֵם כְּלֵי הַמַּעֲשֶׂה שֶׁל כָּל הַלַּ"ט מְלָאכוֹת, וְאִי אֶפְשָׁר לְהַיָּדַיִם לְהַמְשִׁיךְ הַפַּרְנָסָה עַל־יְדֵי הַלַּ"ט מְלָאכוֹת, כִּי אִם עַל־יְדֵי שֶׁמְּקַבְּלִין וּמִתְבָּרְכִין מִבְּחִינַת הַיָּדַיִם שֶׁיֵּשׁ בְּיָם הַחָכְמָה, שֶׁמִּשָּׁם עִקַּר הַפַּרְנָסָה, בִּבְחִינַת "פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן", כִּי שָׁם מֵאִיר הֶאָרַת הָרָצוֹן, שֶׁהוּא בְּחִינַת קְדֻשַּׁת שַׁבָּת. וּכְשֶׁזּוֹכִין לָזֶה, אֲזַי בֶּאֱמֶת גַּם בְּשֵׁשֶׁת יְמֵי הַחֹל אֵין צְרִיכִין לַעֲשׂוֹת שׁוּם עֻבְדָּא וְשׁוּם מְלָאכָה כְּלָל, כִּי בִּזְמַן שֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם מְלַאכְתָּם נַעֲשֵׂית עַל־יְדֵי אֲחֵרִים, כְּמַאֲמַר רַבּוֹתֵינוּ זַ"ל, כִּי אָז הַמְּלָאכָה נַעֲשֵׂית בִּרְצוֹנוֹ לְבַד, שֶׁהוּא רוֹצֶה בְּהַמְּלָאכָה, וַאֲזַי תֵּכֶף נַעֲשֵׂית עַל־יְדֵי אֲחֵרִים, כְּמוֹ שֶׁכָּתוּב: "וְעָמְדוּ זָרִים וְרָעוּ צֹאנְכֶם וְכוּ'" (הל' שבת ה"ג, אותיות ד ז).
92. When one's intellect pursues to know and gaze upon what one has no permission to look at, and one is unwilling to rely on Emunah alone — through this one causes the shattering of the vessels (שְׁבִירַת הַכֵּלִים), G-d forbid. That is: the vessel of Emunah is shattered — since one is unwilling to rely on Emunah alone and wants to know and understand specifically without Emunah. It emerges that one strips the da'as from the Emunah, which is the aspect of the shattering of vessels and the death of the kings (מִיתַת הַמְּלָכִים). For the vessels remained without lights and the lights without vessels — for Emunah is the aspect of vessels and da'as is the aspect of lights. Because of this the light is completely nullified — for everything returns to the Infinite, since there is no vessel; and the vessels fell down, and so forth, as is known from the sacred writings. That is: since one's intellect pursues to gaze at what one has no permission, and one is unwilling to rely on Emunah alone there — one thereby blemishes the Emunah. Then because of the excess of the light of intellect, the vessel of Emunah is shattered. And then the Emunah is blemished and falls. And then the da'as is completely nullified — one can no longer understand or attain even what it was previously possible to understand. For everything has returned to the aspect of the Infinite — since the vessel and contractions which are the holy Emunah have been shattered. And this is the aspect of the sin of the Tree of Knowledge — about which our Rabbis said: "he gazed at what he had no permission to gaze at" — through which he in turn caused the shattering of vessels, as mentioned. ibid. §§3–4
כְּשֶׁאָדָם נִכְנָס בְּעוֹבָדִין דְּחֹל, בְּלַ"ט מְלָאכוֹת, שֶׁבָּהֶם עִקַּר אֲחִיזַת זֻהֲמַת הַנָּחָשׁ, שֶׁעַל־יְדֵי־זֶה נִתְהַוּוּ כָּל הַל"ט קְלָלוֹת וְהַלַּ"ט מְלָאכוֹת, וְעַל־כֵּן יָכוֹל לִטְעוֹת בְּדַעְתּוֹ חַס וְשָׁלוֹם וּלְדַמּוֹת בְּדַעְתּוֹ, שֶׁשָּׁם בַּלַּ"ט מְלָאכוֹת וּמַשָּׂא־וּמַתָּן וְעוֹבָדִין דְּחֹל אֵין נִמְצָא שָׁם הַשֵּׁם יִתְבָּרַךְ, חַס וְשָׁלוֹם, וּכְאִלּוּ הוּא רָחוֹק אָז מֵהַשֵּׁם יִתְבָּרַךְ בִּשְׁעַת עֲשִׂיַּת הַמַּשָּׂא־וּמַתָּן. עַל־כֵּן צְרִיכִין לְעוֹרְרוֹ וְלַהֲקִיצוֹ וּלְגַלּוֹת לוֹ כִּי הַשֵּׁם עִמּוֹ וְאֶצְלוֹ גַּם בִּשְׁעַת עֲשִׂיַּת הַמַּשָּׂא־וּמַתָּן, כִּי גַם שָׁם נִמְצָא הַשֵּׁם יִתְבָּרַךְ, כִּי מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ, כִּי גַם הַלַּ"ט מְלָאכוֹת בְּשָׁרְשָׁן הֵם קְדוֹשִׁים מְאֹד, בְּחִינַת טַ"ל אוֹרוֹת, בְּחִינַת מְלֶאכֶת הַמִּשְׁכָּן כַּנַּ"ל. וְזֶה בְּחִינַת: "הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר כִּי טַל אוֹרֹת טַלֶּךָ", הַיְנוּ שֶׁמְּעוֹרְרִין וּמְקִיצִין אֶת בְּחִינַת הַשּׁוֹכְנֵי־ עָפָר, הַיְנוּ הָעוֹסְקִין בְּמַשָּׂא־וּמַתָּן וּבְעוֹבָדִין דְּחֹל בִּשְׁבִיל פַּרְנָסָה וּמָמוֹן, שֶׁהוּא בְּחִינַת "עַפְרוֹת זָהָב", וְשָׁם יֵשׁ אֲחִיזַת הַסִּטְרָא־ אָחֳרָא, זֻהֲמַת הַנָּחָשׁ, שֶׁנֶּאֱמַר בּוֹ: "וְעָפָר תֹּאכַל וְכוּ'". אֲבָל כְּשֶׁמַּאֲמִינִים בְּהַשֵּׁם בִּשְׁעַת עֲשִׂיַּת הַמַּשָּׂא־וּמַתָּן, וְיוֹדְעִין שֶׁהַכֹּל מֵאִתּוֹ יִתְבָּרַךְ לְבַד, אֲזַי הַלַּ"ט מְלָאכוֹת הֵם בְּחִינַת טַ"ל אוֹרוֹת. וְזֶה שֶׁסִּיֵּם: "כִּי טַל אוֹרֹת טַלֶּךָ" (שם אות ו).
93. The summary of the matter: the essential thing is Emunah in simplicity — to believe in Hashem with wholeness and simplicity, without any investigations or wisdoms whatsoever. When one merits to be strong in this for many days and years — then if one merits, Hashem will have compassion on him and will open for him pathways of intellect, so that he can attain and understand a little of His knowledge. And even afterward, when one merits some knowledge and attainment, one must set a boundary for one's da'as not to gaze at what one has no permission: for "in what is beyond you, do not inquire" — only to rely on Emunah alone. For one must always strengthen oneself in Emunah — which is the foundation and sustaining of all the worlds. And Emunah is at the beginning, middle, and end, in the aspect of "I am first and I am last and besides Me there is no G-d" [Isaiah 44:6] — "I" is the aspect of malchus-Emunah as is known. And without Emunah it is impossible to know Hashem — in the aspect of "and besides Me there is no G-d." ibid. §5
כְּמוֹ שֶׁאִם לֹא הָיָה אוֹכֵל אָדָם הָרִאשׁוֹן מֵעֵץ הַדַּעַת, הָיָה גוֹמֵר שְׁלֵמוּת תִּקּוּן כָּל הַבְּרִיאָה וְכָל הָעוֹלָמוֹת בְּאוֹתוֹ הַיּוֹם שֶׁנִּבְרָא, וּבְנָקֵל, בְּלִי שׁוּם עָמָל וִיגִיעָה, רַק עַל־יְדֵי תְּפִלָּה לְבַד; רַק אַחַר הַחֵטְא, אָז נִגְזַר עָלָיו: "בְּעִצָּבוֹן תֹּאכֲלֶנָּה", שֶׁמִּזֶּה נִמְשָׁךְ הַיְגִיעוֹת וְכָל הַמְּלָאכוֹת שֶׁצְּרִיכִין קֹדֶם שֶׁמְּתַקְּנִין כָּל דָּבָר וּמְבִיאִין אוֹתוֹ לִשְׁלֵמוּתוֹ, שֶׁיִּהְיֶה רָאוּי לֵהָנוֹת מִמֶּנּוּ, לְאָכְלוֹ אוֹ לְלָבְשׁוֹ וְכַיּוֹצֵא. כֵּן גַּם עַתָּה, כָּל מַה שֶּׁהָאָדָם מְקַדֵּשׁ עַצְמוֹ בְּיוֹתֵר, וְזוֹכֶה לִפְרשׁ אֶת עַצְמוֹ מִתַּאֲווֹת הָעוֹלָם, וְלָשׂוּם כָּל לִבּוֹ וְדַעְתּוֹ רַק לְהַגְדִּיל שְׁמוֹ יִתְבָּרַךְ וּלְהוֹדוֹת לְשֵׁם ה' עַל כָּל דָּבָר שֶׁרוֹאֶה אוֹ נֶהֱנֶה מִמֶּנּוּ, וּמְקַבֵּל עָלָיו עֹל תּוֹרָה, שֶׁעַל־ יָדָהּ עִקַּר הַגְדָּלַת שֵׁם הַשֵּׁם, כִּי אוֹרַיְתָא שְׁמָא דְקֻדְשָׁא־בְּרִיךְ־הוּא - עַל־יְדֵי־זֶה דּוֹחֶה זֻהֲמַת הַנָּחָשׁ, שֶׁהוּא בְּחִינַת הַלַּ"ט מְלָאכוֹת, וְזוֹכֶה שֶׁיִּהְיֶה נִגְמָר אֶצְלוֹ תִּקּוּן כָּל הַדְּבָרִים בְּנָקֵל, וּמַשִּׂיג פַּרְנָסָתוֹ וְכָל הִצְטָרְכוּתוֹ בְּלִי עָמָל וִיגִיעָה גְדוֹלָה. כִּי כְּפִי מַה שֶּׁזּוֹכִין לְהַגְדִּיל שֵׁם הַשֵּׁם, כְּמוֹ־כֵן נִצּוֹלִין מִלַּ"ט מְלָאכוֹת, מֵעַצְבוּת וִיגִיעַת הַפַּרְנָסָה, וְזוֹכֶה לְקַבֵּל פַּרְנָסָתוֹ בְּנָקֵל עַל־יְדֵי הַבִּטָּחוֹן בְּשֵׁם הַשֵּׁם, שֶׁמִּשָּׁם נִמְשָׁךְ הַכֹּל, וְשָׁם עִקַּר הַבִּטָּחוֹן עַל כָּל הִצְטָרְכוּת שֶׁל הָאָדָם, כְּמוֹ שֶׁכָּתוּב: "כִּי בְשֵׁם קָדְשׁוֹ בָטָחְנוּ" (שם ה"ה אותיות ה יז).
94. One who is so strong in his Emunah that he merits afterward to understand through his intellect and draws the light of the intellect into the Emunah — this is the aspect of the unification of the Holy Blessed One and His Shechinah, which is the essential completeness of all the worlds. And through this new intellects are born (מֹחִין) — in the aspect of ibur, yenikah, mochin (עִבּוּר, יְנִיקָה, מֹחִין — gestation, nursing, mature intellect). That is: through the intellect illuminating into the Emunah, one thereby merits to produce and reveal new attainments in the knowledge of His loftiness. And this is the essential aspect of the cleaving that Israel must cleave to Hashem — the aspect of the joining of the Community of Israel with her Beloved. For the totality of Israel who are the aspect of the Community of Israel, they are believers, children of believers — for the root of their souls is from Emunah. And when Hashem shows them a shining countenance and they see and attain some attainment, knowledge, and recognition of His Divinity — it emerges that Emunah is joined with holy da'as. This is the aspect of the unification of the Holy Blessed One and His Shechinah — for through arousal from below, arousal is aroused above, to higher and higher worlds, where in all the worlds above and above Emunah is joined with holy da'as as it were. And this is the aspect of Israel's cleaving to Hashem, the aspect of "and to Him you shall cleave" [Deuteronomy 10:20]. ibid. §6
עִקַּר הַמָּן נִמְשָׁךְ מִבְּחִינַת מַאֲמָר סָתוּם דִּבְרֵאשִׁית, כִּי מְזוֹנָא לָאו בִּזְכוּתָא תָּלְיָא אֶלָּא בְּמַזָּלָא, בְּחִינַת מַזָּל הָעֶלְיוֹן, שֶׁהוּא בְּחִינַת הַמַּאֲמָר סָתוּם הַנַּ"ל, כַּיָּדוּעַ. וּמֵחֲמַת שֶׁמִּשָּׁם עִקַּר יְנִיקַת הַקְּלִפּוֹת וְהַסִּטְרָא־אָחֳרָא מֵחֲמַת גֹּדֶל הַהַעְלָמָה וְהַהַסְתָּרָה, עַל־כֵּן הָיָה לָהֶם בְּהַמָּן כַּמָּה נִסְיוֹנוֹת, כְּמוֹ שֶׁכָּתוּב: "לְמַעַן נַסֹּתֶךָ וְכוּ'". וּקְצָתָם שֶׁלֹּא יָכְלוּ לַעֲמֹד בַּנִּסָּיוֹן כָּרָאוּי, נִכְשְׁלוּ בֶּאֱמֶת וְהִתְלוֹנְנוּ עַל הַשֵּׁם יִתְבָּרַךְ, מֵחֲמַת שֶׁהִתְגַּבְּרוּ עֲלֵיהֶם הַבִּלְבּוּלִים וְהַקֻּשְׁיוֹת וְהַסְּפֵקוֹת הַנִּמְשָׁכִין מִבְּחִינַת הַהַעְלָמָה שֶׁל הַמַּאֲמָר סָתוּם הַנַּ"ל. וְגַם הַנִּסְיוֹנוֹת שֶׁהָיוּ לָהֶם בּוֹ אַחַר שֶׁיָּרַד לָהֶם הַמָּן, וּקְצָת לֹא עָמְדוּ בַּנִּסָּיוֹן וְהוֹתִירוּ מִמֶּנּוּ, הַכֹּל הָיָה מֵחֲמַת הַנִּזְכָּר לְעֵיל, וְעַל־כֵּן בֶּאֱמֶת: "וַיָּרֻם תּוֹלָעִים וַיִּבְאַשׁ", כִּי שָׁלְטוּ בּוֹ הַקְּלִפּוֹת, שֶׁהֵם בְּחִינַת מְקוֹמוֹת הַמְטֻנָּפִים וְהַמְקֻלְקָלִים שֶׁיּוֹנְקִים מִשָּׁם, שֶׁמֵּהֶם כָּל הַדְּבָרִים הַנִּשְׁקָצִים וְהַנִּמְאָסִים בְּחִינַת תּוֹלָעִים, וְהִבְאִישׁ (וְעִנְיַן מַה שֶּׁהָיָה יוֹרֵד לָהֶם הַמָּן דְּבַר יוֹם בְּיוֹמוֹ דַיְקָא, רַק בַּיּוֹם הַשִּׁשִּׁי לָקְטוּ לֶחֶם יוֹמָיִם, עַיֵּן פְּנִים). וְעַל־כֵּן צִוָּה עֲלֵיהֶם לִקַּח צִנְצֶנֶת אַחַת לְמִשְׁמֶרֶת לְדוֹרוֹתֵיכֶם וְכוּ', כִּי צָרִיךְ אָדָם לֵידַע שֶׁגַּם עַתָּה נִמְשֶׁכֶת הַפַּרְנָסָה מִבְּחִינַת מָן, כִּי אַף־עַל־פִּי שֶׁאֵינוֹ מִתְנַהֵג מַמָּשׁ כְּמוֹ בִּירִידַת הַמָּן, שֶׁיָּרַד מַאֲכָל מְזֻמָּן דְּבַר יוֹם בְּיוֹמוֹ, וְעַכְשָׁו מַנְהִיג הַשֵּׁם יִתְבָּרַךְ בְּדֶרֶךְ אַחֵר קְצָת, שֶׁגְּדֵלָה הַתְּבוּאָה עַל שָׁנָה שְׁלֵמָה וְיוֹתֵר, וְכָל אֶחָד מְקַבֵּל פַּרְנָסָתוֹ לְפִי בְּחִינָתוֹ: יֵשׁ שֶׁמַּרְוִיחַ מָמוֹן שֶׁיָּכוֹל לְהִתְפַּרְנֵס בּוֹ לְשָׁנָה וְיוֹתֵר, וְיֵשׁ לְחֹדֶשׁ וְכוּ', וְיֵשׁ שֶׁהוּא עָנִי וּבְדֹחַק מְקַבֵּל פַּרְנָסָתוֹ לְיוֹמוֹ, וְכַיּוֹצֵא בָזֶה שִׁנּוּיִים בְּעִנְיַן הַפַּרְנָסָה לְאֵין מִסְפָּר; אֲבָל אַף־עַל־פִּי־כֵן הַכֹּל הוּא בִּבְחִינַת יְרִידַת הַמָּן, כִּי גַם עַתָּה נִמְשֶׁכֶת הַפַּרְנָסָה מִבְּחִינַת הַמַּאֲמָר סָתוּם הַנַּ"ל, וּצְרִיכִים לַעֲבֹר תְּחִלָּה דֶּרֶךְ מְקוֹמוֹת הָרְחוֹקִים שֶׁהִשְׁתַּלְשְׁלוּת יְנִיקָתָם הוּא מִשָּׁם, שֶׁמִּשָּׁם נִמְשָׁךְ כָּל הַנִּסְיוֹנוֹת שֶׁל הָעוֹסְקִים בְּפַרְנָסָה, שֶׁצְּרִיכִין לִזָּהֵר שֶׁיַּעֲשׂוּ הַמַּשָּׂא־וּמַתָּן בֶּאֱמוּנָה וְלֹא יִפְּלוּ לְהַכְחָשׁוֹת וּגְזֵלוֹת וְתַאֲוַת מָמוֹן, הַנִּמְשָׁךְ מֵהַקְּלִפּוֹת שֶׁיּוֹנְקִים מִשָּׁם מִבְּחִינַת מַאֲמָר סָתוּם הַנַּ"ל. וְאַחַר־כָּךְ תֵּכֶף כְּשֶׁמְּקַבְּלִין פַּרְנָסָה אוֹ אֲפִלּוּ עֲשִׁירוּת מִשָּׁם, נִתְעַלֵּם תֵּכֶף הָאוֹר אֶצְלוֹ מִיָּד וְאֵינוֹ יוֹדֵעַ מֵהֵיכָן יִתְפַּרְנֵס, אַף־עַל־פִּי שֶׁזֶּה סָמוּךְ הִרְוִיחַ, וְגַם זֶה הָיָה בְּהַשְׁגָּחָה נִפְלָאָה מֵהַשֵּׁם יִתְבָּרַךְ, אַף־עַל־פִּי־כֵן עַתָּה חוֹזֵר וְדוֹאֵג מֵהֵיכָן יִתְפַּרְנֵס, וְכֵן כָּל אֶחָד לְפִי בְּחִינָתוֹ. וּבֶאֱמֶת צָרִיךְ כָּל אֶחָד לְהִתְחַזֵּק בְּבִטָּחוֹן גָּדוֹל וְלִבְלִי לַחְשֹׁב מִיּוֹם לַחֲבֵרוֹ כְּלָל, וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל, שֶׁמִּי שֶׁדּוֹאֵג מַה יֹּאכַל לְמָחָר הוּא מִמְּחֻסְּרֵי אֲמָנָה. כִּי בְּעִנְיַן הַמְשָׁכַת הַשֶּׁפַע וְהַפַּרְנָסָה, שֶׁנִּמְשָׁךְ מִבְּחִינַת הַמַּאֲמָר סָתוּם, שָׁם עִקַּר הַנִּסְיוֹנוֹת שֶׁל הָאָדָם, בִּבְחִינַת "לְמַעַן קעז אֲנַסֶּנּוּ", שֶׁהַשֵּׁם יִתְבָּרַךְ מַמְשִׁיךְ וּמוֹרִיד הַשֶּׁפַע וְהַפַּרְנָסָה לְכָל אֶחָד בְּאֹפֶן שֶׁיִּהְיֶה לוֹ נִסָּיוֹן, וְהָעִקָּר, שֶׁיִּתְלֶה עֵינָיו לַמָּרוֹם בְּכָל פַּעַם שֶׁחָסֵר לוֹ הַפַּרְנָסָה, כִּי אֵין שׁוּם עֵצָה אַחֶרֶת בָּעוֹלָם כְּלָל, דְּהַיְנוּ שֶׁיְּחַפֵּשׂ וִיבַקֵּשׁ אֶת הַשֵּׁם יִתְבָּרַךְ תָּמִיד, אֲפִלּוּ בִּשְׁעַת הַהַעְלָמָה וְהַסְתָּרָה בְּרוּחָנִיּוּת וּבְגַשְׁמִיּוּת, וְאָז יִזְכֶּה שֶׁיָּאִיר לוֹ הֶאָרָה מִשָּׁם, מֵהַמַּאֲמָר סָתוּם הַנַּ"ל, וּמִמֵּילָא יִהְיֶה נִמְשָׁךְ לוֹ פַּרְנָסָה וְשֶׁפַע גָּדוֹל מִשָּׁם, כִּי כָל־טוּב נִמְשָׁךְ מִשָּׁם, וְהָעִקָּר עַל־יְדֵי הַדְּרִישָׁה וְהַבַּקָּשָׁה וְהַחִפּוּשׂ, בְּחִינַת "וְדֹרְשֵׁי ה' לֹא יַחְסְרוּ כָל טוֹב" (הל' תחומין ה"ו, אותיות טז יח).
95. Even though this above-mentioned cleaving is very precious, nonetheless it is impossible to be in constant cleaving — for it is impossible for the holy Emunah to always receive from the holy da'as. This is lest the clouds that cover the eyes — which are the aspect of the kelipah of Esav and Yishmael: the kelipas and heresies that come from the above-mentioned shattering of vessels — intensify, G-d forbid. For every time one needs to perform some holy unification which is the aspect of cleaving as above, one must first arouse the beginning of the above-mentioned tzimtzum and clarify clarifications from the aspect of the broken vessels [see there]. And since the Other Side and kelipas grasp very strongly in those broken vessels — one must be a man of valor and great hero who wishes to engage in this, to make unifications and mate the holy attributes, so that the heresies — which are the kelipas grasping in the broken vessels — should not be provoked against him. They are the aspect of the clouds that cover the eyes — and one must guard from them very much. And even one who is a man of valor and knows how to guard from them — nonetheless it is impossible to be in constant cleaving, lest the heresies and kelipas grasping in the broken vessels that one is engaged in clarifying through the cleaving and unification intensify, G-d forbid. Therefore even the Tzadik must sometimes suspend himself from his cleaving — in the aspect of "the suspension of the Torah is its fulfillment" — until Moshiach comes and rectifies the world in completeness, all the kelipas and clouds that cover the eyes being nullified. Then they will be able to be constantly cleaved to Hashem. ibid. §§6, 9
כָּל הַבְּרָכוֹת וְהַהַשְׁפָּעוֹת, הַכֹּל נִמְשָׁךְ רַק עַל־יְדֵי תּוֹרָה וּתְפִלָּה. וְעַל־כֵּן כָּל מִי שֶׁעוֹסֵק יוֹתֵר בְּתוֹרָה וּתְפִלָּה בִּקְדֻשָּׁה יְתֵרָה, כְּמוֹ־כֵן נִתְבַּטְּלִין מִמֶּנּוּ יְגִיעוֹת וְטִרְדוֹת הַמְּלָאכוֹת וְהָעֲסָקִים שֶׁבִּשְׁבִיל פַּרְנָסָה, וּמְלַאכְתּוֹ נַעֲשֵׂית עַל־יְדֵי אֲחֵרִים, כְּמַאֲמַר רַבּוֹתֵינוּ זַ"ל (הל' ראש השנה ה"ה, אות ל; ועי' שבת אות פא).
96. It is impossible to draw da'as into Emunah except when Emunah is pure and holy — for then it has the power to receive the light of da'as and to produce and reveal holy births and revelations through this. But the moment niddah blood (דַּם נִדָּה) is aroused in the G-d-fearing woman as it were — meaning: when questions and heresies derived from the shattering of vessels begin to confuse one's Emunah. This is the aspect of niddah blood, as our Rabbis said: "idol worship makes impure like a niddah" [Ezra 9:11]. Then it is forbidden to strive to draw da'as into Emunah. For then one must sit alone and completely flee from da'as — meaning not to use da'as at all and not to join da'as with Emunah at all. That is: one must not wish to draw da'as to understand and resolve the questions, investigations, and heresies that arise in one's mind. For the moment questions and heresies arise in one's mind, G-d forbid — one must rely only on Emunah alone without any da'as-understanding. For if one wishes then to understand through intellect, the questions and heresies — which are the aspect of niddah blood — will overpower the intellect. And not only will one not rectify the Emunah through the intellect — on the contrary, the Emunah and intellect will both be damaged and corrupted through this, in the aspect of "and her niddah was upon him" [Leviticus 15:24] — and the intellect and Emunah will be completely nullified, and one can thereby come to complete heresies, Heaven have mercy. This is the aspect of the severity of the niddah prohibition — for man and woman in their root are the aspect of da'as and Emunah. And when niddah blood is aroused, G-d forbid — which is the aspect of heresies — it is then said: "and to a woman in the niddah of her impurity you shall not draw near" [Leviticus 18:19] — lest the niddah blood, G-d forbid, overpower the holy da'as and nullify da'as and Emunah entirely, and heresies intensify, G-d forbid. Then the essential rectification is that da'as and Emunah be separated — and then one must completely set aside the da'as and rely only on Emunah alone. This is: "and you shall separate the children of Israel" [Leviticus 15:31] — and our Rabbis said one must separate close to the onset of her period [before niddah begins, not only during]. For needless to say one must separate during niddah itself — but even close to the onset of her period: meaning the moment one knows that some questions and heresies will begin to arise in one's mind — which are the aspect of niddah blood — one must immediately separate the da'as so as not to use it at all, only to rely on Emunah alone. The general principle: it is forbidden to use one's da'as except when Emunah is in its proper state — when Emunah is strong and firm before one with great strength and one has no doubt or question at all. Then when Emunah is truly strong and firm before one with simplicity and great strength, one has permission to pursue and yearn to attain and know a little of Him according to one's level — for for this was one created: "in order that they should know Him." But the moment some questions and investigations begin to enter — which is the aspect of niddah blood — one must immediately completely flee from the intellect and not use the intellect at all, only to rely on Emunah alone. And it is understood that immersion in the mikveh is propitious to purify from the above-mentioned niddah blood — namely, to nullify the heresies and strengthen the holy Emunah, so that she can return and join with her Beloved — with holy da'as — and produce and reveal through this the attainment of His Divinity in the world. ibid. §§7–9
כָּל־אָדָם צָרִיךְ לִזָּהֵר שֶׁלֹּא לִפְגֹּם בַּמִּשְׁפָּט, אַף־עַל־פִּי שֶׁאֵינוֹ דַיָּן וְשׁוֹפֵט, כִּי מְאֹד צְרִיכִין לִזָּהֵר בְּתִקּוּן הַמִּשְׁפָּט בְּכַמָּה בְּחִינוֹת: הָאַחַת, שֶׁלֹּא לְעַוֵּת הַמִּשְׁפָּט נֶגֶד חֲבֵרוֹ בְּמַשָּׂא־וּמַתָּן, שֶׁלֹּא יִגַּע בְּמָמוֹן חֲבֵרוֹ בְּעַוְלָה שֶׁלֹּא בְמִשְׁפָּט, כְּמוֹ שֶׁכָּתוּב: "לֹא תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט, בַּמִּדָּה בַּמִּשְׁקָל וּבַמְּשׂוּרָה", וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל: מְלַמֵּד שֶׁכָּל הַמְשַׁקֵּר בְּמִדּוֹת וְכוּ' כְּאִלּוּ מְקַלְקֵל אֶת הַדִּין, וְנִקְרָא שֶׁקֶץ וְתוֹעֵבָה. עַל־כֵּן צָרִיךְ כָּל אָדָם לִזָּהֵר מְאֹד לַעֲשׂוֹת מַשָּׂא־וּמַתָּן בֶּאֱמוּנָה, שֶׁלֹּא יִגַּע בְּמָמוֹן חֲבֵרוֹ חַס וְשָׁלוֹם שֶׁלֹּא בְמִשְׁפָּט, כִּי כְּשֶׁפּוֹגֵם בַּמִּשְׁפָּט, מִלְּבַד גֹּדֶל הֶעָו?ֹן בְּעַצְמוֹ שֶׁנִּקְרָא שֶׁקֶץ וְתוֹעֵבָה כַּנַּ"ל, אַף גַּם עַל־יְדֵי עָו?ֹן זֶה מִתְגַּבֵּר תַּאֲוַת נִאוּף, חַס וְשָׁלוֹם, שֶׁבָּא עַל־יְדֵי פְּגַם הַמִּשְׁפָּט, שֶׁבָּזֶה תְּלוּיִים כָּל הַקִּלְקוּלִים, רַחֲמָנָא לִצְּלַן. גַּם צְרִיכִין לִזָּהֵר שֶׁלֹּא לִשְׁפֹּט וְלָדוּן אֶת חֲבֵרוֹ לְכַף חוֹבָה, שֶׁגַּם זֶה הוּא בְּחִינַת פְּגַם הַמִּשְׁפָּט, כִּי הָאָדָם אָסוּר לָדוּן וְלִשְׁפֹּט אֶת חֲבֵרוֹ, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל: אַל תָּדִין אֶת חֲבֵרְךָ עַד שֶׁתַּגִּיעַ לִמְקוֹמוֹ, וְאָמְרוּ: הֱוֵי דָן אֶת כָּל אָדָם לְכַף זְכוּת. וְעִקַּר תִּקּוּן הַמִּשְׁפָּט הוּא, שֶׁצָּרִיךְ כָּל אָדָם לִזָּהֵר מְאֹד מְאֹד שֶׁלֹּא לְהַרְהֵר אַחַר מִשְׁפָּטָיו יִתְבָּרַךְ, רַק לֵידַע וּלְהַאֲמִין תָּמִיד כִּי צַדִּיק ה' וְיָשָׁר מִשְׁפָּטָיו, וְכָל מַה שֶּׁעוֹבֵר עָלָיו הַכֹּל לְטוֹבָתוֹ. כִּי מִי שֶׁמְּהַרְהֵר חַס וְשָׁלוֹם אֵיזֶה הִרְהוּר עַל מִשְׁפָּטָיו יִתְבָּרַךְ, זֶה עִקַּר פְּגַם הַמִּשְׁפָּט, כִּי זֶה יָדוּעַ, שֶׁהַכֹּל נִבְרָא בִּשְׁבִיל הָאָדָם הַבַּעַל־ בְּחִירָה, וְעִקַּר הַבְּחִירָה הוּא בִּשְׁבִיל הַמִּשְׁפָּט, הַיְנוּ כְּדֵי שֶׁהָאָדָם יְקַבֵּל שְׂכָרוֹ בְּמִשְׁפָּט וְלֹא יֹאכַל לֶעָתִיד בְּחִנָּם נַהֲמָא דְכִסּוּפָא. אֲבָל מִשְׁפַּט הַשֵּׁם יִתְבָּרַךְ עָמֹק עָמֹק מְאֹד מְאֹד, כִּי הוּא יִתְבָּרַךְ אוֹהֵב צְדָקָה וּמִשְׁפָּט, כִּי עַל־פִּי דִין וּמִשְׁפָּט לֹא הָיָה אֶפְשָׁר לְהָעוֹלָם לְהִתְקַיֵּם, עַל־כֵּן הִקְדִּים מִדַּת הָרַחֲמִים, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל. אֲבָל אַף־עַל־פִּי־כֵן, בְּלִי מִשְׁפָּט כְּלָל אִי אֶפְשָׁר לְהִתְקַיֵּם הָעוֹלָם שֶׁנִּבְרָא בִּשְׁבִיל הַבְּחִירָה, שֶׁכָּל הָעוֹלָמוֹת תְּלוּיִים בָּזֶה כַּנַּ"ל. עַל־כֵּן צָרִיךְ הָאָדָם לֵידַע, שֶׁכָּל מַה שֶּׁעוֹבֵר עָלָיו בְּכָל יוֹם וָיוֹם כָּל יְמֵי חַיָּיו, הַכֹּל בִּצְדָקָה וּמִשְׁפָּט, בְּחֶסֶד וּבְרַחֲמִים, כִּי יָשָׁר מִשְׁפָּטָיו יִתְבָּרַךְ, כִּי בְּחִירָתוֹ הוּא דַיְקָא בְּאֹפֶן זֶה שֶׁמִּתְנַהֵג עִמּוֹ בְּכָל יוֹם וָיוֹם, כִּי הַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו שָׁקַל בְּדַעְתּוֹ, שֶׁזֶּה הָאָדָם עִקַּר בְּחִירָתוֹ כְּשֶׁיִּהְיֶה לוֹ עשֶׁר מֻפְלָג, וְזֶה הָאָדָם עִקַּר בְּחִירָתוֹ עַל־יְדֵי עֲנִיּוּת וְדַחֲקוּת גָּדוֹל, וְכֵן בִּשְׁאָר הַרְפַּתְקָאוֹת וְכוּ', כִּי הַכֹּל בִּשְׁבִיל הַבְּחִירָה שֶׁהוּא בְּחִינַת מִשְׁפָּט כַּנַּ"ל. וּבָזֶה טוֹעִים רֹב בְּנֵי־אָדָם, שֶׁכָּל אֶחָד אוֹמֵר: אִם הָיָה לוֹ פַּרְנָסָה, הָיָה עוֹבֵד הַשֵּׁם. וְאִם־כֵּן לְפִי דְבָרָיו הַקָּדוֹשׁ־ בָּרוּךְ־הוּא בָּא בִּטְרוּנְיָא חַס וְשָׁלוֹם וַעֲלִילָה עָלָיו, כִּי הוּא רוֹצֶה שֶׁיַּעֲסֹק בְּתוֹרָה וַעֲבוֹדָה אַף־עַל־פִּי שֶׁאֵינוֹ יָכוֹל מֵחֲמַת דֹּחַק הַפַּרְנָסָה, וְאִם־כֵּן הֲרֵי הוּא מְהַרְהֵר אַחַר מִשְׁפְּטֵי הַשֵּׁם יִתְבָּרַךְ, כְּאִלּוּ חַס וְשָׁלוֹם הוּא יִתְבָּרַךְ מְעַוֵּת הַמִּשְׁפָּט נֶגְדּוֹ, וְזֶה הַפְּגָם גָּדוֹל בְּיוֹתֵר, כִּי זֶה עִקַּר בְּחִינַת פְּגַם הַמִּשְׁפָּט, שֶׁמִּשָּׁם בָּאִים כָּל הַקִּלְקוּלִים, רַחֲמָנָא לִצְּלַן. עַל־כֵּן צָרִיךְ כָּל הֶחָפֵץ בֶּאֱמֶת לָחוּס עַל עַצְמוֹ, שֶׁיִּזָּהֵר מְאֹד מִלּוֹמַר כַּדְּבָרִים הָאֵלֶּה, רַק יֵדַע וְיַאֲמִין שֶׁבְּחִירָתוֹ תְּלוּיָה דַיְקָא בְּאֹפֶן זֶה שֶׁהַשֵּׁם יִתְבָּרַךְ מִתְנַהֵג עִמּוֹ, וְיַאֲמִין שֶׁהַכֹּל לְטוֹבָתוֹ, וְיִהְיֶה רָגִיל לוֹמַר: כָּל מָה דְעָבֵד רַחֲמָנָא לְטַב עָבֵד, וּבְוַדַּאי יֶשׁ דֶּרֶךְ, שֶׁדַּיְקָא עַל־יְדֵי זֶה הַדַּחֲקוּת וְהַיִּסּוּרִים וְהַבִּלְבּוּלִים יִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ. וְאִם קָשֶׁה לוֹ לְקַבֵּל וְלִסְבֹּל הַיִּסּוּרִים וְהַדַּחֲקוּת, יִצְעַק וְיִתְפַּלֵּל לְהַשֵּׁם יִתְבָּרַךְ שֶׁיּוֹשִׁיעֵהוּ וְיַעְזְרֵהוּ, כִּי אֵין שׁוּם עֵצָה וְתַחְבּוּלָה נֶגֶד כָּל הַצָּרוֹת וְהַרְפַּתְקָאוֹת וְטִרְדוֹת פַּרְנָסָה הָעוֹבְרִים עַל הָאָדָם בְּכָל עֵת וָעֵת, כִּי אִם לִצְעֹק וְלִזְעֹק וּלְהִתְחַנֵּן לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, וְלִבְכּוֹת לְפָנָיו כְּתִינוֹק הַבּוֹכֶה לִפְנֵי אָבִיו שֶׁיְּמַלֵּא מַחְסוֹרוֹ. וּכְשֶׁיֵּלֵךְ בְּדֶרֶךְ זֶה, יַרְוִיחַ תָּמִיד הַרְבֵּה רֶוַח אֲמִתִּי וְנִצְחִי, כִּי עַל־פִּי־רֹב יִפְעַל בְּבַקָּשָׁתוֹ הַרְבֵּה, כִּי הַשֵּׁם יִתְבָּרַךְ שׁוֹמֵעַ תְּפִלַּת כָּל פֶּה. וַאֲפִלּוּ אִם לִפְעָמִים חַס וְשָׁלוֹם לֹא יִתְקַבֵּל תְּפִלָּתוֹ, כִּי זִמְנִין דְּשָׁמַע וְזִמְנִין דְּלָא שָׁמַע, כַּמְבֹאָר בַּזֹּהַר הַקָּדוֹשׁ, עַל־כָּל־פָּנִים הִרְוִיחַ שֶׁקֵּרֵב עַצְמוֹ לְהַשֵּׁם יִתְבָּרַךְ עַל־יְדֵי זֶה, כִּי אֵין שׁוּם דָּבָר שֶׁיְּקָרֵב וִידַבֵּק אֶת הָאָדָם לְהַשֵּׁם יִתְבָּרַךְ כְּמוֹ הַתְּפִלָּה. אֲבָל זֶה שֶׁאוֹמֵר הָאָדָם: אִם הָיָה מִתְנַהֵג עִמִּי כָּךְ, הָיִיתִי עוֹסֵק בַּתּוֹרָה וְכוּ', אֵין זֶה עֵצָה כְּלָל, אַדְּרַבָּא הוּא פּוֹגֵם בָּזֶה הַרְבֵּה כַּנַּ"ל, כִּי כָּל אֶחָד צָרִיךְ לְבַקֵּשׁ אֶת הַשֵּׁם יִתְבָּרַךְ מִמָּקוֹם שֶׁהוּא שָׁם, כְּמוֹ שֶׁכָּתוּב: "וּבִקַּשְׁתֶּם מִשָּׁם אֶת ה' אֱלֹקֶיךָ" - מִשָּׁם דַּיְקָא, מִמָּקוֹם שֶׁאַתֶּם שָׁם וּמִכָּל מַה שֶּׁעוֹבֵר עָלֶיךָ, וְכַמּוּבָא בְּשֵׁם הַבַּעַל־שֵׁם־ טוֹב, זִכְרוֹנוֹ לִבְרָכָה (שם ה"ו, אות יא).
97. One who uses the intellect alone without Emunah — this is the aspect of the blemish of eating the Tree of Knowledge. And it is the aspect of the transgression of emitting seed in vain, G-d forbid — emitting the drops of da'as without the vessel which is the aspect of Emunah as above. Similarly one uses one's da'as without the vessel of Emunah — whereby the drops of da'as are blemished and the kelipas take hold of them, G-d forbid. This is the aspect of what our Rabbis said: "the first man was drawn out in his foreskin" [Sanhedrin 38b] — for he blemished in this matter in both the physical and spiritual dimensions, as mentioned in the sacred writings. And in truth they are all one blemish as above. ibid. §1
כָּל הָעֲשִׁירוּת וְהַפַּרְנָסָה נִמְשָׁךְ מִיָּם הַחָכְמָה, שֶׁנִּתְגַּלֶּה עַל־יְדֵי הַלִּמּוּד שֶׁל כְּלָלִיּוּת בֵּן וְתַלְמִיד, שֶׁמִּשָּׁם מְקַבֶּלֶת הַמַּלְכוּת הַפַּרְנָסָה וּמְחַלֶּקֶת לְכָל אֶחָד וְאֶחָד כָּרָאוּי לוֹ מֵאִתּוֹ יִתְבָּרַךְ. וְעַל־כֵּן יָכוֹל הָאָדָם לִזְכּוֹת בִּשְׁעַת אֲכִילָתוֹ לְהֶאָרַת הָרָצוֹן, כִּי שָׁם בְּהַיָּם הַחָכְמָה, שֶׁמִּשָּׁם נִמְשָׁךְ הַפַּרְנָסָה, שָׁם מֵאִיר הֶאָרַת הָרָצוֹן, בִּבְחִינַת "וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן". וְזֶה בְּחִינַת הָאִסּוּר הֶחָמוּר שֶׁל "לֹא תַחְמֹד", כִּי עַל־יְדֵי־זֶה פּוֹגֵם בְּהֶאָרַת הָרָצוֹן הַקָּדוֹשׁ הַנַּ"ל, כִּי מֵאַחַר שֶׁיֶּשׁ לוֹ חֶמְדָּה וְרָצוֹן שֶׁל אִסּוּר, שֶׁחוֹמֵד וְרוֹצֶה חֶפְצֵי חֲבֵרוֹ, שֶׁהוּא כְּנֶגֶד רְצוֹנוֹ יִתְבָּרַךְ, שֶׁנָּתַן בִּרְצוֹנוֹ הָעֲשִׁירוּת הַזֹּאת לַחֲבֵרוֹ דַיְקָא, כְּפִי הִתְחַלְּקוּת הַפַּרְנָסָה שֶׁנִּמְשָׁךְ מִיָּם הַחָכְמָה, כְּפִי הֶאָרַת הָרָצוֹן שֶׁצָּרִיךְ כָּל אֶחָד לְקַבֵּל מִשָּׁם; וּכְשֶׁעוֹבֵר עַל "לֹא תַחְמֹד" הוּא פּוֹגֵם בְּכָל זֶה (הלכות פסח ה"ט, אות יד).
98. The essential purpose of creation was for Man — namely for the Tzadik called Adam. And the essential greatness of Man is that he has the power to connect and join all the worlds together — to join the lower world to the upper world, within which are included the rectification of all the worlds. For Man comprises both — the upper and lower beings — as our Rabbis said. For this is the essential completeness and the essential delight of Hashem: when the lower world — which is this physical World of Action — is connected and joined to the very spiritual and very pure upper worlds. In the aspect of "You desired praise from the clods of earth, from those hewn of clay" [Isaiah 29:23]. For this is His will — for this He created all creation from beginning to end. And all of it is for the sake of the person with free choice who is in this physical world, whose essential service is to connect the lower to the upper — which is the essential delight and pleasure of Hashem. For from the day the Holy Blessed One created the world He desired to have His dwelling in the lower beings, as our Rabbis said [Tanchuma, Nasso]. And the essential connection and inclusion of the lower in the upper — the lower world in the upper world — is only through Emunah which is the totality of the Torah, in the aspect of "all Your commandments are Emunah". For all the commandments of the Torah are in this world, in the World of Action specifically — most of them clothed in physical things: one must make tzitzis of wool and linen specifically, tefillin from animal hide, and similarly a sukkah, a lulav, and so forth. And through our fulfilling His commandments in actual deed specifically — in physical things — through this the essential unification and connection of the lower world in the upper world is made. The Shechinah of His might that dwells in the lower beings is included in the One who is exalted above all blessing and praise — for He is above all spirituality, all Names, and all thoughts; no thought can grasp Him whatsoever. Therefore in truth this aspect cannot be attained through any intellect or wisdom: how it is possible to connect this physical world to the Creator — who is exalted above all spirituality — and how He could receive delight and pleasure from the deeds of the lower beings. And through this confusion many became completely heretical, Heaven have mercy; and many offer foolish and vain reasons for the commandments. But in truth this cannot be grasped or understood through any intellect — only through Emunah alone, as it is said: "all Your commandments are Emunah." And this Emunah is instilled in us by the true Tzadikim who attained the "ultimate of knowledge — that we cannot know." And since they are in the aspect of "we cannot know" — which is the ultimate of knowledge — they are in the ultimate completeness of Emunah. For Emunah exists in what one does not comprehend. And through this Emunah which is the foundation of all Torah and commandments, all the lower worlds are connected and included in the upper — which is the essential ultimate purpose for which all was created, as above. Hil. Nedarim 4:12–14
יֵשׁ שְׁנֵי מִינֵי הֶזֵּקוֹת שֶׁל מָמוֹן, וְהֵם גְּנֵבָה וַאֲבֵדָה וָאֳנָסִין. גְּנֵבָה וַאֲבֵדָה בָּא עַל־יְדֵי פְּגַם הַדַּעַת, כִּי כָל הַגְּנֵבוֹת וְהָאֲבֵדוֹת בָּאִים עַל־יְדֵי הִסְתַּלְּקוּת הַדַּעַת, כִּי עִקַּר הַגְּנֵבָה הוּא בְּלִי יְדִיעַת הָאָדָם, וְכֵן הָאֲבֵדָה, וְזֶה בָּא עַל־יְדֵי פְּגַם הַדָּעַת. אֲבָל אֳנָסִין, דְּהַיְנוּ לִסְטִים מְזֻיָּנִין אוֹ חַיּוֹת רָעוֹת אוֹ הֶזֵּקוֹת כָּאֵלּוּ שֶׁבָּאִים בִּידִיעַת הָאָדָם, רַק שֶׁאֵינוֹ יָכוֹל לְהִתְגַּבֵּר עֲלֵיהֶם, וְזֶה בָּא מִפְּגַם הַיִּרְאָה, כִּי מֵחֲמַת שֶׁלֹּא זָכָה לְתַקֵּן יִרְאָתוֹ בִּשְׁלֵמוּת, עַל־כֵּן נִתְלַבְּשָׁה הַיִּרְאָה בְּאֵלּוּ הַדְּבָרִים, עַד שֶׁמִּתְיָרֵא מֵהֶם וְאֵינוֹ יָכוֹל לְהִתְגַּבֵּר עֲלֵיהֶם, וְעַל־יְדֵי־זֶה בָּאִים לוֹ הֶזֵּקוֹת הָאֳנָסִין. וּמִי שֶׁזּוֹכֶה לְתַקֵּן הַיִּרְאָה בִּשְׁלֵמוּת וּמַעֲלֶה הַיְרָאוֹת הַנְּפוּלוֹת לְשָׁרְשָׁן, וְגַם שׁוֹמֵר דַּעְתּוֹ וּמֹחוֹ בִּשְׁלֵמוּת, עַל־יְדֵי־זֶה הוּא נִצּוֹל מִכָּל הֶזֵּק, מִגְּנֵבָה וַאֲבֵדָה וּמֵאֳנָסִין (הל' ספירה ה"ב).
99. The great Tzadik who is of high stature — upon every attainment and level he reaches, even when he merits a great ascent, he immediately makes himself as if he knows nothing and returns each time to Emunah. For he knows and believes that relative to the greatness of Hashem he still knows nothing at all — for "above the high One there is a Watcher…" [Ecclesiastes 5:7] — for His greatness has no limit. Therefore even though he merits a very high and great attainment, he nonetheless does not rely on this to serve Hashem through wisdoms alone. Rather he returns each time to serve Hashem in simplicity through simple service, and lowers himself to all the lowest levels — to bring contentment before Him from all of them. For this is the essential delight of Hashem. And through this very thing the Tzadik merits even higher and higher ascents — for through Emunah and simplicity as above, one merits to ascend over all levels and reach the aspect of ratzon (רָצוֹן — will/desire) and so forth, which ascends above all. ibid. §16
עַל־יְדֵי שֶׁנֵּעוֹרִין כָּל הַלַּיְלָה וּמְנַדְּדִין וּמְשַׁבְּרִין הַשֵּׁנָה, עַל־יְדֵי־זֶה זוֹכֶה לְשַׁבֵּר תַּאֲוַת מָמוֹן וְכוּ', עַד שֶׁזּוֹכִין עַל־יְדֵי־ זֶה לְהַמְשִׁיךְ הַשְׁגָּחָה שְׁלֵמָה, שֶׁהוּא בְּחִינַת עֵינָא פְקִיחָא דְּלָא נָאֵים (הל' שבועות ה"א).
100. The essential completeness of holy Emunah is to believe that Hashem desires the service of Man in this world. Even though this cannot be understood through human intellect in any way — nonetheless our holy ancestors and Rabbis have already revealed this to us from the time of Avraham our Father and Moshe Rabbeinu, peace be upon them: that the truth is so. And this is the fundamental principle and foundation of our holy Torah. And one who does not believe in this — even though he believes in the existence of Hashem — is nonetheless called a heretic and a min (מִין — sectarian). And this is the essential distinction between the holy Israel and the heretics and rationalists — for they too investigated the greatness of the Creator until they attained the truth: that He cannot be attained or understood in any way whatsoever, for no thought can grasp Him at all. But this they cannot attain: how any commandment or service is relevant to serve Him through them. And this is the essential of their heresy — and because of this they are so far from the truth. And this is the essential complete Emunah — the holy Emunah of Israel: to believe that even though Hashem is exalted and elevated above all the service of man and even above all thought and reflection — nonetheless He specifically desires our service. In the aspect of "You desired praise from the clods of earth…" [Isaiah 29:23] — even though this cannot be understood through any intellect. Hil. Shevuos 2:2; see also Emes §36
רֹב הַנִּיצוֹצוֹת הַקְּדוֹשִׁים וְהַנְּפָשׁוֹת שְׁקוּעִים בְּתוֹךְ הַמָּמוֹן, כִּי עִקַּר פִּזּוּר הַנֶּפֶשׁ שֶׁל כָּל אֶחָד הוּא בְּתַאֲוַת מָמוֹן. וְהַצַּדִּיק הַזּוֹכֶה לְשַׁבֵּר תַּאֲוַת מָמוֹן בִּשְׁלֵמוּת, הוּא זוֹכֶה לְהוֹצִיא כָּל הַנְּפָשׁוֹת שֶׁנִּשְׁקְעוּ וְנָפְלוּ לְתוֹךְ הַמָּמוֹן, וּמְלַקְּטָם וּמְקַבְּצָם וּמַעֲלֶה אוֹתָם לְתוֹךְ הַקְּדֻשָּׁה הָעֶלְיוֹנָה, וְנַעֲשֶׂה עַל־יְדֵי־זֶה יִחוּד גָּדוֹל לְמַעְלָה, וְעַל־ יְדֵי־זֶה זוֹכֶה לְהַמְשִׁיךְ תּוֹרָה, שֶׁעַל־יְדֵי־זֶה נִמְשָׁךְ הַשְׁגָּחָה שְׁלֵמָה (שם).
101. The essential completeness of the revelation of truth is at the end [of days, in the future], in the aspect of "better is the end of a matter than its beginning" [Ecclesiastes 7:8], in the aspect of "the lip of truth will be established forever" [Proverbs 12:19] — it does not say "it was established" but "it will be established": for at the end, in the future, the truth will be revealed. For at the beginning of any matter it is impossible in any way to reveal the truth — for then free choice would be nullified. For if a person were to see with his own eyes the pleasures of the World to Come that he would merit through abandoning a transgression and a desire, and similarly through performing a commandment — certainly everyone would flee from transgressions and pursue the commandments without any free choice whatsoever. But the essential free choice exists precisely because one does not see the truth at the outset. On the contrary — according to the straightforward smallness of a person's intellect, it genuinely seems to him that eating, drinking, and other bodily desires are pleasure, while serving Hashem is toil. And this is the essential trial: that one must endure great exertions for the service of Hashem. All this is because he does not see the truth immediately. And specifically through this he will ultimately merit to receive a good reward — which is the genuine revelation of truth that will be revealed in the future. This is the essential receiving of reward, and the reward is commensurate with the suffering. And similarly all the questions a person has regarding the conduct of Hashem, and what is hard regarding the true Tzadikim — particularly the questions of those who are wise in their own eyes and of the rationalists — all this is because according to the truth as they understand it, it seems to them that matters should not be conducted this way. For they wish to immediately understand and attain the truth of truth. But a brute does not know that it is impossible to attain and understand His truth and His conduct in completeness through intellect — except through Emunah when it is joined with truth. And to Emunah one merits through truth: if he wishes to look at the truth genuinely, he will understand that it is still impossible to fully attain the very essence of truth. But nonetheless — the truth is so. Therefore one must strengthen oneself in Emunah to believe in the truth. For all the questions that are hard for a person regarding the conduct of Hashem, and all the crookedness in one's heart regarding the true Tzadikim — all this is because he is sunken in the desires of this world and its vanities and in honor and contention. Therefore one who truly cares for his life and wishes to merit eternal life, and turns his face somewhat from the desires of this world and its vanities and thinks about his eternal purpose — Hashem has compassion on him and illuminates for him the ways of Emunah so that he will have the power to choose truth and Emunah if he wishes. And then he understands that all the trials, crookedness, and questions that seek to conceal and obscure from him the light of truth — all this is only because Hashem does not reveal the truth at the outset in completeness, so that free choice should exist. Rather He illuminates the truth a little so that there is the power to believe for one who wishes to look at the truth genuinely. And from this aspect came all the trials that passed over our ancestors in the wilderness. And so it is in every generation and every time. And the essential redemption depends on this — for this is the way of Hashem: that He engages in His compassion to draw a person close through many ways. But nonetheless He leaves him room to doubt a little, for the sake of trial and free choice. And when one strengthens oneself in complete Emunah by looking at the truth — at all the kindnesses Hashem has done with him — and similarly regarding faith in the Sages: if one looks at the truth — at all the revelations and wonders we have merited through the true Tzadikim — through this he will strengthen himself in complete Emunah and understand that all the crookedness and dispute is entirely only for the sake of trial and free choice. And if he strengthens himself in his Emunah after all the crookedness, disputes, and trials — through this specifically he will merit all goodness. ibid. §§12–16
כָּל הַהַשְׁפָּעוֹת נִמְשָׁכִין רַק עַל־יְדֵי הַתְּפִלָּה, וּכְפִי הַתְּפִלָּה כֵּן הַפַּרְנָסָה, כִּי כְּשֶׁהַדַּעַת בִּשְׁלֵמוּת, וְאָז גַּם הַתְּפִלָּה בִּשְׁלֵמוּת, בִּבְחִינַת רַחֲמִים וְתַחֲנוּנִים, אֲזַי יֶשׁ לוֹ פַּרְנָסָה בְּנָקֵל. וּכְשֶׁנִּפְגָּם הַדַּעַת, וְאָז אִי אֶפְשָׁר לְהִתְפַּלֵּל בִּבְחִינַת רַחֲמִים וְתַחֲנוּנִים, כִּי עִקַּר הָרַחֲמִים תָּלוּי בַּדַּעַת, וְעַל־כֵּן אָז הַתְּפִלָּה בִּבְחִינַת דִּין, וְעַל־יְדֵי־זֶה בָּא לוֹ הַפַּרְנָסָה גַם־כֵּן בִּבְחִינַת דִּינִים, הַיְנוּ עַל־יְדֵי כְּבֵדוּת וּטְרָחוֹת וִיגִיעוֹת שֶׁל הַלַּ"ט מְלָאכוֹת, שֶׁזֶּה בְּחִינַת "בְּעִצָּבוֹן תֹּאכֲלֶנָּה", הַנִּמְשָׁךְ מִפְּגַם הַדַּעַת שֶׁעַל־יְדֵי אֲכִילַת עֵץ הַדָּעַת. וְאָז עִקַּר הַמְשָׁכַת הַפַּרְנָסָה הוּא רַק עַל־יְדֵי הַצַּדִּיק הַגָּדוֹל, שֶׁהוּא בַּעַל כֹּחַ כָּזֶה, שֶׁיָּכוֹל לְהִתְפַּלֵּל תְּפִלָּה בִּבְחִינַת דִּין; וְהַסִּטְרָא־אָחֳרָא בּוֹלַעַת אוֹתָהּ, מֵחֲמַת שֶׁעִקַּר יְנִיקַת הַסִּטְרָא־אָחֳרָא הוּא מִבְּחִינַת דִּינִים; רַק מֵחֲמַת שֶׁהַתְּפִלָּה יָצְאָה מִבַּעַל כֹּחַ גָּדוֹל מְאֹד, עַל־כֵּן אֵין כֹּחַ לְהַסִּטְרָא־ אָחֳרָא לִבְלֹעַ אוֹתָהּ לְגַמְרֵי, רַק הַתְּפִלָּה עוֹמֶדֶת לָהּ בְּצַוָּארָהּ, בִּבְחִינַת "בְּצַוָּארוֹ יָלִין עֹז", עַד שֶׁדַּיְקָא עַל־יְדֵי־זֶה מֻכְרַחַת הַסִּטְרָא־אָחֳרָא לְהָקִיא וּלְהוֹצִיא אֶת כָּל הַקְּדֻשּׁוֹת וְכָל הַהַשְׁפָּעוֹת שֶׁבָּלְעָה, שֶׁזֶּה סוֹד קְרִיעַת יַם סוּף, כַּמְבֹאָר בִּפְנִים. וְזֶה שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: קָשִׁין מְזוֹנוֹתָיו שֶׁל אָדָם כִּקְרִיעַת יַם סוּף, הַיְנוּ כַּנַּ"ל (הלכות יום־טוב הלכה ג).
102. Even when a person merits to draw close to the truth through the strength of his Emunah as above — he also needs to have Emunah in himself, for this too is within the category of faith in the Sages, as explained elsewhere. For many distance themselves through the multitude of questions that are hard for them about themselves — that they see how much they dig and exert themselves in order to attain truth, yet they are still so far. All this is the doing of the adversary who digs against them to distance them further. For in truth it is impossible in any way for a person to know in this world where he stands and what he holds (even King David, peace be upon him, said: "I know there is reward for the righteous… but I do not know if I have a share among them" — as our Rabbis said). This is among the fundamentals of a person's trials: that he does not know where he stands and what he holds. For if he saw and knew what he merits even now through every movement and every step by which he tears himself from evil to good — even a mere movement — certainly he would run with all his strength to the service of Hashem and His Torah, and free choice would be completely nullified. For the essential free choice is the fact that he does not see and know what each person does and rectifies according to his place and moment. Therefore in this too one must strengthen oneself in Emunah — to know and believe in the words of our Rabbis: that no good movement is ever lost, for "no good intention is ever lost" [Yerushalmi Peah]. And in the end all that will remain of him is whatever good he snatched in this world. Certainly the more the better — but nevertheless, "just because one cannot do everything, is that a reason not to do even half a commandment?!" [a Talmudic principle, Nazir 23b]. And all the distancing of people through such thoughts and musings — all of it is from the above-mentioned aspect: from the fact that he wishes to understand the truth immediately. But one who believes will not be confounded [Isaiah 28:16] — and one must wait very, very much until one merits to understand the truth of His ways. For "the ways of Hashem are straight…" [Hosea 14:10] — for the essential revelation of truth will come at the end as above. ibid. §17
עִקַּר הִתְגַּבְּרוּת כֹּחַ הַמַּכְרִיחַ, שֶׁמַּכְרִיחַ אֶת הָאָדָם וּמַרְחִיקוֹ מֵהַקְּדֻשָּׁה, שֶׁלְּשָׁם נִמְשֶׁכֶת נַפְשׁוֹ בְּשָׁרְשָׁהּ, הָעִקָּר הִיא עַל־יְדֵי טִרְדַּת הַמָּמוֹן, כִּי מָמוֹן הוּא בְּחִינַת שְׂמֹאל וְסִטְרָא דְצָפוֹן, שֶׁמִּשָּׁם עִקַּר בְּחִינַת כֹּחַ הַמַּכְרִיחַ. וְעַל־כֵּן עִקַּר הַתִּקּוּן לָזֶה, לִתֵּן צְדָקָה לַעֲנִיִּים הֲגוּנִים, שֶׁהֵם בְּחִינַת עָפָר, שֶׁיֶּשׁ לָהּ בְּטִבְעָהּ כֹּחַ הַמּוֹשֵׁךְ, וְאָז עַל־יְדֵי־ זֶה נִמְשָׁךְ הָאָדָם מִיָּד אֶל כֹּחַ הַמּוֹשֵׁךְ דִּקְדֻשָּׁה וּמִתְגַּבֵּר עַל כֹּחַ הַמַּכְרִיחַ (שם ה"ה, אות ד).
103. The essential holy point — which is the aspect of the Tzadik — that exists in every single Jew (through the light of this point, all insults and evil loves are nullified and one merits holy love) — is the holy Emunah, which is the foundation of all. It is the essential point of the aspect of the Tzadik, the aspect of "and the righteous shall live by his Emunah" [Habakkuk 2:4]. And this is the entire commandment of the Shema. And because the essential revelation of the light of the holy point is specifically through spoken words of the mouth [not merely thought] — therefore one must say the Shema specifically with a full mouth. And this is why immediately after "Shema Yisrael" — which is the essential Emunah of the unity, the aspect of the light of the holy point — it is written: "And you shall love" [Deuteronomy 6:5]. For through this one merits holy love. And the entire passage of the Shema elaborates the entire matter of drawing the light of the holy point, as explained there. Hil. Melamdim 4:5, 8
עִקַּר יְגִיעַת וְטִרְדַּת הַפַּרְנָסָה, שֶׁהֵם בְּחִינַת הַלַּ"ט מְלָאכוֹת שֶׁנֶּאֱחָז בָּהֶם זֻהֲמַת הַנָּחָשׁ, שֶׁהֵם בְּחִינַת "בְּעִצָּבוֹן תֹּאכֲלֶנָּה", "בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם", כָּל זֶה נִמְשָׁךְ מִמַּה שֶּׁהַנָּחָשׁ שֶׁהוּא הַסִּטְרָא־ אָחֳרָא יָנְקָה מִבְּחִינַת הָרַחֲמָנוּת וְהַדַּעַת דִּקְדֻשָּׁה עַל־יְדֵי פְּגַם אֲכִילַת עֵץ הַדָּעַת. וְעַל־כֵּן עַד הַיּוֹם עִקַּר רַחֲמָנוּת דְּסִטְרָא־ אָחֳרָא הוּא לְהַמְשִׁיךְ עַל הָאָדָם טִרְחוֹת וְטִרְדוֹת הָעוֹלָם הַזֶּה, לְהִתְיַגֵּעַ בַּעֲסָקִים וּמְלָאכוֹת כְּבֵדוֹת וּבִטְרָדוֹת וִיגִיעוֹת גְּדוֹלוֹת בִּשְׁבִיל פַּרְנָסָה, כְּאִלּוּ אִי אֶפְשָׁר לוֹ לְהִתְפַּרְנֵס כְּלָל בְּלִי עָמָל וִיגִיעָה כָּל־כָּךְ, וְהַסִּטְרָא־אָחֳרָא וְכָל הָאֲנָשִׁים הַכְּרוּכִים אַחֲרֶיהָ תּוֹלִין הַכֹּל בְּרַחֲמָנוּת, וּמְסִיתִין אֶת הָאָדָם כְּאִלּוּ יֵשׁ לָהֶם רַחֲמָנוּת גָּדוֹל עָלָיו, וְאוֹמְרִים לוֹ: מָה אַתָּה חוֹשֵׁב וּמַה יִּהְיֶה הַתַּכְלִית מִמְּךָ? הֲלוֹא אַתָּה צָרִיךְ לְחַיּוֹת וּלְפַרְנֵס עַצְמְךָ וְאִשְׁתְּךָ וּבָנֶיךָ, וְאַתָּה צָרִיךְ לְרַחֵם עָלֶיךָ וַעֲלֵיהֶם לְבַקֵּשׁ פַּרְנָסָה! וְעַל־ יְדֵי־זֶה מְבִיאִין אוֹתוֹ שֶׁיִּפְרֹק מִמֶּנּוּ עֹל תּוֹרָה וְיַמְשִׁיךְ עַל עַצְמוֹ עֹל דֶּרֶךְ־אֶרֶץ בְּעָמָל וְטִרְחָה וִיגִיעוֹת גְּדוֹלוֹת בִּשְׁבִיל פַּרְנָסָה, וּמְאוּמָה לֹא יִשָּׂא בַעֲמָלוֹ. נִמְצָא שֶׁעִקַּר הֲסָתַת הַסִּטְרָא־אָחֳרָא בְּכָל הַתַּאֲווֹת וְהַבִּלְבּוּלִים, בִּפְרָט בְּטִרְדַּת הַמָּמוֹן וְהַפַּרְנָסָה, הוּא רַק עַל־יְדֵי הָרַחֲמָנוּת, הַיְנוּ עַל־יְדֵי שֶׁהֵם יוֹנְקִים מֵהָרַחֲמָנוּת דִּקְדֻשָּׁה וּמְהַפְּכִים הָרַחֲמָנוּת הָאֲמִתִּי לְרַחֲמָנוּת שֶׁלָּהֶם, שֶׁבֶּאֱמֶת אֵינוֹ רַחֲמָנוּת כְּלָל, רַק אַכְזָרִיּוּת גָּדוֹל, כִּי בֶּאֱמֶת עִקַּר הָרַחֲמָנוּת הוּא לְרַחֵם עַל הָאָדָם לַהֲבִיאוֹ לַתַּכְלִית הַנִּצְחִי, כִּי בָּעוֹלָם הַזֶּה אֵין שׁוּם תַּכְלִית כְּלָל, כִּי הוּא צֵל עוֹבֵר וּמָלֵא יְגוֹנוֹת וָכַעַס וּמַכְאוֹבוֹת, וְאֵין שׁוּם אָדָם שֶׁיִּהְיֶה לוֹ עוֹלָם הַזֶּה, כְּמוֹ שֶׁכָּתוּב: "גַּם כָּל יָמָיו כַּעַס וּמַכְאוֹבוֹת", וּכְתִיב: "אָדָם לְעָמָל יוּלָּד, קְצַר יָמִים וּשְׂבַע רֹגֶז", וְכַמּוּבָן לְכָל בַּר־ דַּעַת קְצָת גֹּדֶל הַמְּרִירוּת הַמָּר שֶׁל עִסְקֵי הָעוֹלָם הַזֶּה, בִּפְרָט טִרְדַּת הַמָּמוֹן וְהַפַּרְנָסָה. עַל־כֵּן בְּוַדַּאי עִקַּר הָרַחֲמָנוּת הָאֲמִתִּי הוּא לְדַבֵּר עַל לֵב הָאָדָם שֶׁיַּעֲסֹק בְּתוֹרָה וּמִצְו?ֹת וִימַעֵט בְּעֵסֶק וּמְלָאכָה, וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל: עֲשֵׂה תּוֹרָתְךָ קֶבַע וּמְלַאכְתְּךָ עֲרַאי, וְאָמְרוּ: הֱוֵי מְמַעֵט בְּעֵסֶק וַעֲסֹק בַּתּוֹרָה, וּבְוַדַּאי הַשֵּׁם יִתְבָּרַךְ יְפַרְנְסוֹ גַּם בְּסִבָּה קַלָּה, וְאַדְּרַבָּה עַל־יְדֵי־זֶה יַצְלִיחַ גַּם בַּעֲסָקָיו, וְזֶה וְזֶה תִּתְקַיֵּם בְּיָדוֹ, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (הלכות חוה"מ הלכה ד, אותיות א ז).
104. All the words of the Tzadikim and Sages uttered through holy spirit — particularly at a very high and sublime level — can bear everything: all genuine words of truth that each person finds in them according to his own understanding. ibid. §13
כָּל הַיְגִיעוֹת וְהַטְּרָחוֹת שֶׁצָּרִיךְ הָאָדָם לִטְרֹחַ בִּשְׁבִיל פַּרְנָסָתוֹ, שֶׁזֶּה בְּחִינַת "בְּעִצָּבוֹן תֹּאכֲלֶנָּה", "בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם", כָּל זֶה נִמְשָׁךְ מִפְּגַם עֵץ הַדַּעַת, שֶׁהוּא בְּחִינַת פְּגַם אֱמוּנַת חֲכָמִים, כִּי עַל־ יְדֵי פְּגַם אֱמוּנַת חֲכָמִים נִדּוֹן בְּמוֹתָרוֹת, וְהַמּוֹתָרוֹת מְבַלְבֵּל אֶת הַמֹּחַ, וְעַל־יְדֵי־זֶה אֵין לוֹ עֵצָה שְׁלֵמָה לְעוֹלָם, וּבִשְׁבִיל זֶה צָרִיךְ לִטְרֹחַ כָּל־כָּךְ אַחַר פַּרְנָסָתוֹ, כִּי עִקַּר חֶסְרוֹן הַפַּרְנָסָה הוּא נִמְשָׁךְ מֵחֶסְרוֹן הָעֵצָה, שֶׁאֵינוֹ יוֹדֵעַ עֵצָה שְׁלֵמָה בַּמֶּה לִסְחֹר וּלְהִשְׂתַּכֵּר. וְעַל־כֵּן בֶּאֱמֶת עִקַּר הַצְלָחַת הַמַּשָּׂא־וּמַתָּן וְהַפַּרְנָסָה תָּלוּי בְּתִקּוּן הָעֵצָה, כְּמוֹ שֶׁכָּתוּב: "כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל", וְתַרְגּוּמוֹ: אֲרֵי הוּא יָהֵב לָךְ עֵיטָא לְמִקְנֵי נִכְסִין. וְעַל־כֵּן מִי שֶׁעוֹסֵק בְּמַשָּׂא־ וּמַתָּן וּמְלָאכָה צָרִיךְ לֵידַע וּלְהַאֲמִין כִּי לֹא בְכֹחַ יִגְבַּר אִישׁ, וְאֵין חָכְמָה וְאֵין עֵצָה וּתְבוּנָה לְנֶגֶד ה', רַק יְבַקֵּשׁ רַחֲמִים מִמִּי שֶׁהָעשֶׁר שֶׁלּוֹ שֶׁיַּשְׁפִּיעַ עָלָיו עֵצָה שְׁלֵמָה, שֶׁיִּזְכֶּה לֵידַע מַה לִּסְחֹר וּלְהַרְוִיחַ בָּזֶה אֶת פַּרְנָסָתוֹ. וְהָעִקָּר תָּלוּי בֶּאֱמוּנַת חֲכָמִים וְהִתְקָרְבוּת לְצַדִּיקִים, שֶׁעַל־יְדֵי־זֶה זוֹכֶה לְעֵצָה שְׁלֵמָה, וְאָז נִצּוֹל מִבְּחִינַת "בְּעִצָּבוֹן תֹּאכֲלֶנָּה", רַק הַמַּשָּׂא־וּמַתָּן שֶׁלּוֹ הוּא בִּבְחִינַת "שְׂמַח זְבוּלֻן בְּצֵאתֶךָ וְיִשָּׂשכָר בְּאֹהָלֶיךָ", כִּי מֵאַחַר שֶׁהַסּוֹחֵר בְּחִינַת זְבוּלוּן מְקֹרָב וּמְקֻשָּׁר לְהַתַּלְמִיד־חָכָם שֶׁהוּא בְּחִינַת יִשָּׂשכָר, אָז בְּוַדַּאי יִזְכֶּה לְעֵצָה שְׁלֵמָה וְיַצְלִיחַ בְּכָל מַה שֶּׁיַּעֲשֶׂה, כִּי עִקַּר הַהַצְלָחָה עַל־יְדֵי הָעֵצָה כַּנַּ"ל. אַךְ אֲפִלּוּ כְּשֶׁזּוֹכֶה לְעֵצָה שְׁלֵמָה בְּהַמַּשָּׂא־וּמַתָּן עַד שֶׁמַּרְוִיחַ הַרְבֵּה, עֲדַיִן אֵין הָעֵצָה בִּשְׁלֵמוּת, כִּי אִם כְּשֶׁזּוֹכֶה לְהִתְנַהֵג עִם הַמָּמוֹן כָּרָאוּי, לִהְיוֹת שָׂמֵחַ בְּחֶלְקוֹ וְלֹא יִהְיֶה אָץ לְהַעֲשִׁיר, וְיִתֵּן צְדָקָה הַרְבֵּה, בְּאֹפֶן שֶׁיִּזְכֶּה עַל־יְדֵי הַמָּמוֹן וְהַפַּרְנָסָה לַעֲסֹק בְּתוֹרָה וַעֲבוֹדַת הַשֵּׁם בֶּאֱמֶת, וְאָז דַּיְקָא נֶחְשָׁב לְעֵצָה טוֹבָה וּשְׁלֵמָה, מֵאַחַר שֶׁיַּצְלִיחַ עַל־יָדָהּ בָּעוֹלָם הַזֶּה וְגַם בָּעוֹלָם הַבָּא לָעַד וְלָנֶצַח, כִּי טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁיתוֹ (הל' סוכה ולולב הלכה ז, אותיות ו ז).
105. Through complete Emunah — believing in Hashem and in the true Tzadikim — through this the Tzadikim can draw down for us all the holy divine overflow from the aspect of the supernal constellation (מַזָּל הָעֶלְיוֹן), which is the aspect of Atik. Even though we could not have drawn this down through our own strength in any way — this is the aspect of the Splitting of the Sea of Reeds, through which they merited great attainment and great wealth through the illumination of the Holy Ancient One (עַתִּיקָא קַדִּישָׁא), as hinted in the words of our Rabbis. And they merited this only in the merit of the Emunah with which they believed in Hashem and in Moshe His servant. Hil. Talmud Torah 3:5, 7; see also Mamon uFarnasah §§53, 55
כָּל הַבֵּרוּרִים שֶׁבָּעוֹלָם שֶׁעוֹשִׂין בְּכָל מַשָּׂא־וּמַתָּן וּבְכָל הַדְּבָרִים שֶׁבָּעוֹלָם, הַכֹּל הוּא בְּחִינַת הַמְתָּקַת הַדִּינִים וְהַצִּמְצוּמִים. וּמֵחֲמַת שֶׁכָּל דִּין וְצִמְצוּם אֵינוֹ נִמְתָּק אֶלָּא בַּשֵּׂכֶל הַשַּׁיָּךְ אֵלָיו וְלֹא בִּבְחִינַת שֵׂכֶל אַחֵר, עַל־כֵּן בְּנֵי־אָדָם מְשֻׁנִּים בְּדֵעוֹתֵיהֶם בְּמַשָּׂא־וּמַתָּן, וְכָל אֶחָד וְאֶחָד עֲצָתוֹ מְשֻׁנָּה מֵחֲבֵרוֹ, כִּי זֶה חוֹשֵׁב לִסְחֹר בְּמִינֵי תְּבוּאָה, וְזֶה בְּיַיִן וְזֶה בְּחָלָב אוֹ שַׁעֲוָה, וְזֶה בְּמִינֵי סְחוֹרוֹת שֶׁל בְּגָדִים, וְכַיּוֹצֵא שְׁאָר הַשִּׁנּוּיִים רַבִּים, וְעַל־פִּי־רֹב כָּל אֶחָד אֵינוֹ מְסֻגָּל לְהַצְלִיחַ כִּי אִם בְּמִין סְחוֹרָה זוֹ דַיְקָא, וְאָדָם אַחֵר בְּמִין סְחוֹרָה אַחֶרֶת דַּיְקָא, וְהַכֹּל כְּפִי בְּחִינַת הַשֵּׂכֶל וְהַנְּשָׁמָה שֶׁיֶּשׁ לוֹ לְהָאָדָם, שֶׁהוּא מְסֻגָּל וְיֵשׁ לוֹ כֹּחַ לְהַמְתִּיק בְּחִינַת דִּין וְצִמְצוּם זֶה שֶׁהוּא בְּחִינַת סְחוֹרָה זֹאת, שֶׁעַל־יְדֵי־זֶה נִמְשָׁךְ לוֹ עֵצָה מֵהַשֵּׂכֶל לַעֲסֹק בִּסְחוֹרָה זֹאת דַּיְקָא. אֲבָל עַל־יְדֵי שְׁלֵמוּת אֱמוּנַת חֲכָמִים, עַל־יְדֵי־זֶה נִמְשָׁךְ הַמְתָּקָה מִשֵּׂכֶל הָעֶלְיוֹן הַכּוֹלֵל, שֶׁשָּׁם נִמְתָּקִין כָּל הַצִּמְצוּמִים וְכָל הַדִּינִים שֶׁבָּעוֹלָם, וְעַל־יְדֵי־זֶה בְּכָל מַשָּׂא־ וּמַתָּן וּמִסְחָר שֶׁיַּעֲשֶׂה וּבְכֹל אֲשֶׁר יִפְנֶה יַשְׂכִּיל וְיַצְלִיחַ (שם אות טז מובן).
106. The matter of the Name (הַשֵּׁם) — which is the aspect of malchus, the aspect of Emunah — through which we can attain, grasp, and bring into our intellect all the very high, wondrous, and profoundly hidden matters. Through this we can bring into our intellect the truth of the holy Emunah in Hashem — of whom no thought can grasp Him at all — yet nonetheless through His holy Names we can call upon Him by name and believe in Him. And similarly the essential drawing of vitality from the aspect of above time [where the root of life abides] — all of it is only through the aspect of the Name which is the aspect of Emunah as above. See "Chayyim" [Life] §34; "Yirah vaAvodah" §78. cross-reference
עִנְיַן מַה שֶּׁהַכַּעַס מַזִּיק וּמַפְסִיד אֶת הָעֲשִׁירוּת דִּקְדֻשָּׁה, וְשֶׁעַל־יְדֵי־זֶה נוֹטְלִין הָעַכּוּ"ם כָּל הַשֶּׁפַע, וְהַתִּקּוּן לְכָל זֶה - עַיֵּן 'כַּעַס', אוֹתִיּוֹת ג ד
107. Even though the essential aspect of the nullification of time and being included in the aspect of above time comes through such completeness of da'as — nonetheless through the strengthening of Emunah drawn from the holiness of Shabbos, which is a foretaste of the World to Come, all of Israel can merit the aspect of the nullification of time even in this world — even one whose da'as is not so complete. And through this one can be saved from all the desires and vanities of this world and from all the toil, labor, and servitude of this world. For each person is a servant to himself, as our Rabbis said [Kiddushin 22b] — and all of this derives from the aspect of being under time. But through the aspect of the nullification of time — in the aspect of above time — through this one emerges from servitude to freedom. Hil. Milah 4:13; see also Shabbos §120; Mamon §40
הַכֶּסֶף יַעֲנֶה אֶת הַכֹּל, וְכָל הַדְּבָרִים שֶׁבָּעוֹלָם יְכוֹלִים לִקְנוֹת עַל־יְדֵי מָמוֹן. וּמִזֶּה נִמְשָׁךְ תַּאֲוַת וְחֶמְדַּת הַמָּמוֹן, מֵחֲמַת שֶׁעַל־יְדֵי הַמָּמוֹן יְכוֹלִים לִקְנוֹת כָּל דָּבָר. אֲבָל מִי שֶׁיֶּשׁ לוֹ דַּעַת אֲמִתִּי יוֹדֵעַ שֶׁהַכֹּל הֶבֶל, כִּי הַמָּמוֹן עִם כָּל הַדְּבָרִים וְהַחֲפָצִים שֶׁיִּקְנֶה עַל־יָדָם, הַכֹּל יִכְלֶה וְיֹאבַד וְלֹא יִשָּׁאֵר מִמֶּנּוּ כְּלוּם, וְאֵין מְלַוִּין לוֹ לְאָדָם לֹא כֶסֶף וְלֹא זָהָב וְכוּ', אֶלָּא תּוֹרָה וּמַעֲשִׂים טוֹבִים בִּלְבָד. וְעַל־כֵּן הַצַּדִּיקִים וְהַכְּשֵׁרִים כְּשֶׁזּוֹכִין לַעֲשִׁירוּת, הֵם מַעֲלִין כָּל הַמָּמוֹן עִם כָּל הַחֲפָצִים שֶׁקּוֹנִים בַּעֲדוֹ הַכֹּל אֶל הַקְּדֻשָּׁה, רַק בִּשְׁבִיל כְּבוֹד הַשֵּׁם יִתְבָּרַךְ לְבַד, בִּבְחִינַת מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל: הָרָחֵל הַזֶּה כֻּלָּהּ קֹדֶשׁ: קַרְנָהּ לַחֲצוֹצְרוֹת, עוֹרָהּ לְתֹף וְכוּ' - הַיְנוּ עֲשִׁירוּת שֶׁבִּקְדֻשָּׁה, שֶׁהוּא בְּחִינַת צֹאן, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל: "עַשְׁתְּרוֹת צֹאנֶךָ", שֶׁמַּעֲשֶׁרֶת אֶת בְּעָלֶיהָ, הוּא כֻּלּוֹ קֹדֶשׁ, וְנִתְבָּרְרִין וְנִתְגַּלִּין עַל־יְדֵי־זֶה דְּבָרִים נִפְלָאִים, שֶׁהֵם בְּחִינַת נִגּוּנִים נִפְלָאִים, כַּמְבֹאָר בִּפְנִים (הלכות מגילה הלכה ו, אות י).
108. The Emunah merited through the clarification of the imaginative faculty is the opening and gateway through which one enters to know and recognize Him and to draw close to Him and be included in Him — in the aspect of "this is the gateway to Hashem — the righteous shall enter through it" [Psalms 118:20], the aspect of "open the gates and let the righteous nation enter, guardian of Emunah" [Isaiah 26:2]. For the rectification of Emunah is through the clarification of the imaginative faculty (מְדַמֶּה) as explained there — and the imaginative faculty is the opening and gateway to the intellect. Just as we see even in the external wisdoms of the rationalists, who begin every investigation of their wisdom through their reasonings and analogies (הֶקֵּשִׁים וְדִמְיוֹנוֹת). But since their imaginative faculty is not clarified — because the filth of the serpent that is the confusion of the imaginative faculty has taken hold of it — they are therefore very confused in their wisdom, and most of their wisdoms are not clear to them, as is known — particularly in the wisdom of the attainment of Divinity, in which they know nothing. Therefore most of them came to various heresies, errors, and false beliefs — each according to his error — all through the confusion of their imaginative faculty. And conversely: the holy people Israel, who merited to receive the Torah and to draw close in every generation to the true Tzadikim who possess the aspect of holy spirit — through this the imaginative faculty is clarified and one merits complete Emunah. Through this they merit the genuine wisdoms of the holy Torah through the holy imaginative faculty — through drawing analogies from matter to matter. This is the aspect of the thirteen hermeneutical principles through which the Torah is expounded: kal vachomer [a fortiori], gezeirah shavah [analogy], and binyan av [inference from a common feature] — which are the holy analogical principles of the ways of the holy Torah, through which all the Torah innovations and the attainment of Divinity of the true Torah scholars derive. It emerges that the imaginative faculty is the opening and gateway to the intellect. Therefore through the clarification of the imaginative faculty one merits holy Emunah — which is the essential holy gateway and opening as above. Hil. Sefer Torah 4:16
עִקַּר תִּקּוּן הָעֲשִׁירוּת דִּקְדֻשָּׁה הוּא עֲנִיּוּת, דְּהַיְנוּ מִי שֶׁאֵינוֹ מִתְגָּאֶה בְּדַעְתּוֹ וּמַחֲזִיק עַצְמוֹ כְּעָנִי, וּבְאֵיזֶה מַעֲמָד שֶׁהוּא - בֵּין שֶׁהוּא עָנִי מַמָּשׁ אוֹ בֵּינוֹנִי אוֹ עָשִׁיר מֻפְלָג - מַחֲזִיק עַצְמוֹ תָּמִיד כְּעָנִי וְאֶבְיוֹן גָּדוֹל, בִּבְחִינַת דָּוִד הַמֶּלֶךְ, שֶׁבְּגֹדֶל מַלְכוּתוֹ וּגְדֻלָּתוֹ וְעָשְׁרוֹ אָמַר תָּמִיד: "כִּי עָנִי וְאֶבְיוֹן אָנֹכִי", "וַאֲנִי עָנִי וְאֶבְיוֹן", כִּי הָאָדָם רָאוּי לוֹ לְהָבִין עֹצֶם עֲנִיּוּתוֹ בְּזֶה הָעוֹלָם, כִּי אֲפִלּוּ הַצַּדִּיק אִי אֶפְשָׁר לוֹ לָצֵאת יְדֵי חוֹבָתוֹ בִּשְׁלֵמוּת נֶגֶד הַשֵּׁם יִתְבָּרַךְ, כְּמוֹ שֶׁכָּתוּב: "כִּי אָדָם אֵין צַדִּיק בָּאָרֶץ אֲשֶׁר יַעֲשֶׂה טּוֹב וְלֹא יֶחֱטָא", מִכָּל־שֶׁכֵּן שְׁאָר בְּנֵי הָעוֹלָם; אִם־כֵּן, אֲפִלּוּ לֶחֶם צַר וּמַיִם לַחַץ אֵין מַגִּיעַ לוֹ חַס וְשָׁלוֹם לְפִי מַעֲשָׂיו, רַק הַשֵּׁם יִתְבָּרַךְ זָן אֶת הָעוֹלָם כֻּלּוֹ בְּחַסְדּוֹ, וְאִם־כֵּן אֵין עָנִי יוֹתֵר מִמֶּנּוּ, כִּי הוּא אָכֵל דְּלָאו דִּילֵהּ. וּכְשֶׁמֵּשִׂים אֶל לִבּוֹ הָאֱמֶת וְיוֹדֵעַ זֹאת בְּבֵרוּר, אֲזַי טוֹב לוֹ תָּמִיד, וְיִזְכֶּה לַעֲשִׁירוּת אֲמִתִּי, שֶׁהוּא מַה שֶּׁאָמְרוּ רַזַ"ל: אֵיזֶהוּ עָשִׁיר, הַשָּׂמֵחַ בְּחֶלְקוֹ, כִּי יִשְׂמַח תָּמִיד בְּחֶלְקוֹ, מֵחֲמַת שֶׁיּוֹדֵעַ שֶׁהַכֹּל חֶסֶד גָּדוֹל מֵהַשֵּׁם יִתְבָּרַךְ, אֲפִלּוּ לֶחֶם צַר וּמַיִם לַחַץ. וְעַל־יְדֵי־זֶה יִזְכֶּה לַעֲשִׁירוּת מַמָּשׁ, לְכָל הוֹן דְּעָלְמָא, בְּחִינַת: "מָאן דְּאִיהוּ קפג זְעֵיר אִיהוּ רָב", וּכְתִיב: "מְקִימִי מֵעָפָר דָּל וְכוּ' לְהוֹשִׁיבִי עִם נְדִיבִים" - מֵעָפָר דַּיְקָא, הַיְנוּ מִי שֶׁמֵּשִׂים עַצְמוֹ כְּעָפָר. וְגַם אַחַר־כָּךְ, כְּשֶׁזּוֹכֶה לַעֲשִׁירוּת מַמָּשׁ, לְכֶסֶף וְזָהָב וַחֲפָצִים הַרְבֵּה, לֹא יִפֹּל עַל־יְדֵי־זֶה לְהִתְאַוּוֹת מַה שֶּׁאֵינוֹ שֶׁלּוֹ, כִּי גַם בְּעֹצֶם עֲשִׁירוּתוֹ יַחֲזִיק עַצְמוֹ לְעָנִי וְיִהְיֶה שָׂמֵחַ בְּחֶלְקוֹ תָּמִיד. לֹא כֵן הָרְשָׁעִים, שֶׁהֵם בְּהֵפֶךְ מִכָּל זֶה: כְּשֶׁהוּא עָנִי, הוּא בְּכַעַס עַל הַשֵּׁם יִתְבָּרַךְ עַל עֲנִיּוּתוֹ וְחֶסְרוֹנוֹ, בִּבְחִינַת "וְהָיָה כִי יִרְעַב וְהִתְקַצַּף וְכוּ'" (ישעיה ח), וְתֵכֶף כְּשֶׁיֶּשׁ לוֹ אֵיזֶה מָמוֹן, הוּא מַלְבִּישׁ אֶת עַצְמוֹ בְּמַלְבּוּשִׁים שֶׁאֵינָם רְאוּיִים לוֹ לְפִי מָמוֹנוֹ, וְעַל־יְדֵי־זֶה חָסֵר לוֹ יוֹתֵר מִבַּתְּחִלָּה. וּכְשֶׁמַּרְוִיחַ עוֹד מָמוֹן יוֹתֵר, מַתְחִיל לִקְנוֹת לוֹ כְּלֵי־כֶסֶף וּמַרְגָּלִיּוֹת וְתַכְשִׁיטִין, וְהַכֹּל בְּכִפְלֵי־כִפְלַיִם מִכְּפִי עֶרְכּוֹ, וְעַל־יְדֵי־זֶה חַיָּיו מָרִים וּמְרוּרִים תָּמִיד, עַד שֶׁיֵּשׁ הַרְבֵּה שֶׁבִּימֵי עֲשִׁירוּתָם חַיֵּיהֶם מְרוּרִים יוֹתֵר מִבִּימֵי עָנְיָם, וְעַל־יְדֵי־זֶה בָּאִים עַל־פִּי־רֹב לִידֵי עֲנִיּוּת מַמָּשׁ, וּמֵתִים בַּעֲלֵי־חוֹבוֹת (שֶׁקּוֹרִין "אָן־זֶעצֶירְס"), וְגַם בִּימֵי עֲשִׁירוּתָם תָּמִיד הָיָה חָסֵר לָהֶם כְּפִי הַנְהָגָתָם וְהִצְטָרְכוּתָם הֶעָצוּם, וְהַכֹּל מֵחֲמַת גַּסּוּתָם הָרָע, וְאֵינָם חוֹשְׁבִים עַל תַּכְלִיתָם הַנִּצְחִי, וּכְאִלּוּ כָּל הָעשֶׁר מַגִּיעַ לָהֶם לְבָד. "וּמָאן דְּאִיהוּ רָב הוּא זְעֵיר", וְהַקָּדוֹשׁ־ בָּרוּךְ־הוּא מַשְׁפִּילָם, וּמֵתִים עֲנִיִּים מַמָּשׁ וּבַעֲלֵי־חוֹבוֹת. וְזֶה בְּחִינַת: יָאֶה עֲנִיּוּתָא לְיִשְׂרָאֵל, שֶׁעִקַּר הַיֹּפִי וְהַנּוֹי לְיִשְׂרָאֵל הוּא מִדַּת הָעֲנִיּוּת, הַיְנוּ מִי שֶׁמַּחֲזִיק עַצְמוֹ לְעָנִי תָּמִיד, הוּא נָאֶה וְיָפֶה תָּמִיד, כִּי כָל מַה שֶּׁיֶּשׁ לוֹ הוּא נָאֶה וְיָפֶה אֶצְלוֹ תָּמִיד, אֲפִלּוּ מַלְבּוּשׁ שֶׁל פִּשְׁתָּן וּטְלַאי עַל־גַּבֵּי טְלַאי, הַכֹּל נָאֶה וְיָפֶה אֶצְלוֹ וְשָׂמֵחַ בּוֹ מְאֹד, כִּי יוֹדֵעַ שֶׁאֵינוֹ רָאוּי לוֹ לְפִי מַעֲשָׂיו אֲפִלּוּ מַלְבּוּשׁ כָּזֶה, וְאָז הוּא נָאֶה וְיָפֶה תָּמִיד, כִּי אַחַר־כָּךְ גַּם כְּשֶׁיִּהְיוּ לוֹ מַלְבּוּשִׁים שֶׁל מֶשִׁי וְשֶׁל כֶּסֶף וְזָהָב, יִהְיוּ נָאִים וְיָפִים אֶצְלוֹ תָּמִיד. אֲבָל מִי שֶׁאֵינוֹ מַחֲזִיק עַצְמוֹ כְּעָנִי, וְכָל מַה שֶּׁיֶּשׁ לוֹ הוּא מִתְאַוֶּה יוֹתֵר, אֵינוֹ זוֹכֶה לְנוֹי וָיֹפִי לְעוֹלָם, כַּנִּרְאֶה בְּחוּשׁ, שֶׁאֲפִלּוּ לוֹבֵשׁ בְּגָדִים יְקָרִים וְכוּ', תָּמִיד חָסֵר לוֹ עוֹד בְּגָדִים יְקָרִים בְּיוֹתֵר שֶׁל גְּדוֹלֵי הַקְּצִינִים בְּיוֹתֵר, כַּיָּדוּעַ כָּל זֶה. וְעַל־כֵּן עִקַּר תִּקּוּן הַמָּמוֹן וְהָעֲשִׁירוּת הוּא עֲנִיּוּת כַּנַּ"ל, כִּי הָאָדָם צָרִיךְ לֶאֱחֹז תָּמִיד בַּקָּצֶה הָאַחֲרוֹן וְלִזְכֹּר שֶׁנּוֹלַד עָרֹם, כְּמוֹ שֶׁכָּתוּב (איוב א): "עָרֹם יָצָאתִי מִבֶּטֶן אִמִּי", שֶׁזֶּהוּ תַּכְלִית הָעֲנִיּוּת, וּכְנֶגֶד עֲנִיּוּת זֶה כָּל מַה שֶּׁיֶּשׁ לוֹ הוּא עֲשִׁירוּת גָּדוֹל, וְאָז יִהְיֶה שָׂמֵחַ בְּחֶלְקוֹ בְּכָל מַה שֶּׁיֶּשׁ לוֹ, הֵן מְעַט אוֹ הַרְבֵּה. וְעִקַּר גָּלוּת מִצְרַיִם, שֶׁהָיִינוּ תְּחִלָּה בְּגָלוּת מַר וְקָשֶׁה וְכָבֵד כָּזֶה, וְאַחַר־כָּךְ הוֹצִיאָנוּ בַּעֲשִׁירוּת כָּזֶה, כַּאֲשֶׁר הִבְטִיחַ לְאַבְרָהָם אָבִינוּ: "וְאַחֲרֵי כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל". וְלָמָּה לֹא נָתַן לָנוּ הָעֲשִׁירוּת תֵּכֶף בְּלֹא צַעַר הַגָּלוּת? אֲבָל הַכֹּל הָיָה לְטוֹבָתֵנוּ, כְּדֵי לְהִזְדַּכֵּךְ בְּכוּר הַבַּרְזֶל בַּגָּלוּת, כְּדֵי לְבָרֵר וּלְזַכֵּךְ הָעֲשִׁירוּת, לְהוֹצִיא אוֹתָנוּ מִתַּאֲוַת מָמוֹן שֶׁהוּא עֲשִׁירוּת וּמָמוֹן דְּסִטְרָא־אָחֳרָא, שֶׁכָּל מַה שֶּׁיֶּשׁ לוֹ יוֹתֵר חָסֵר לוֹ בְּיוֹתֵר, וְלִזְכּוֹת לַעֲשִׁירוּת דִּקְדֻשָּׁה שֶׁבָּא עַל־יְדֵי עֲנִיּוּת דַּיְקָא, שֶׁזֶּה בְּחִינַת מַה שֶּׁאָנוּ אוֹכְלִין בְּפֶסַח מַצָּה, שֶׁהוּא לֶחֶם עֹנִי, וּמָרוֹר, כְּדֵי לֵידַע וְלִזְכֹּר בְּהַמְּרִירוּת וְהָעֲנִיּוּת, שֶׁזֶּה עִקַּר שְׁלֵמוּת תִּקּוּן הָעֲשִׁירוּת דִּקְדֻשָּׁה כַּנַּ"ל (שם אות יא יב).
109. Emunah and holy wisdom are one — for through Emunah one merits holy wisdom. And the more one attains holy wisdom, the more one is strengthened in Emunah. For this is the essential holy wisdom: to understand and become wise that one knows nothing at all — only to understand from afar how very much one must believe in the truth, in Hashem and in the true Tzadikim. In the aspect of "from afar Hashem appeared to me" [Jeremiah 31:2], and in the aspect of "I said: I will become wise, but it was far from me" [Ecclesiastes 7:23], as explained elsewhere. And one must renew one's Emunah each day — for this is the essential daily renewal of the intellect, which is the essential vitality and length of days of a person: that each and every day of his life his Emunah is strengthened more and more, until through this his intellect and da'as are renewed each day, in the aspect of "new every morning is Your great faithfulness" [Lamentations 3:23]. For only this is called life — in the aspect of "and the righteous shall live by his Emunah" [Habakkuk 2:4], and it is written: "wisdom gives life" [Ecclesiastes 7:12]. ibid. §17
עִקַּר אֲבֵדַת הַיָּמִים שֶׁהָאָדָם אוֹבֵד אֶת יְמֵי חַיָּיו, חַס וְשָׁלוֹם, הָעִקָּר הוּא עַל־יְדֵי תַּאֲוַת מָמוֹן וְטִרְדַּת הַפַּרְנָסָה, כַּנִּרְאֶה בְּחוּשׁ. וְעַל זֶה נֶאֱמַר: "עֹשֶׂה עשֶׁר וְלֹא בְמִשְׁפָּט, בַּחֲצִי יָמָו יַעַזְבֶנּוּ", כִּי אֵינוֹ זוֹכֶה לְהַשְׁלִים אֶת יָמָיו, כִּי אוֹבֵד אֶת יָמָיו עַל־יְדֵי זֶה, וְכַמֻּרְגָּל לָשׁוֹן זֶה בְּסִפְרֵי־מוּסָר: "אָדָם דּוֹאֵג עַל אִבּוּד דָּמָיו, וְאֵינוֹ דוֹאֵג עַל אִבּוּד יָמָיו". וְעִקַּר מְרִירַת וְטִרְדַּת הַמָּמוֹן שֶׁל כָּל אֶחָד הוּא עַל־יְדֵי הַכַּעַס, כִּי מִי שֶׁמְּבַטֵּל אֶת הַכַּעַס זוֹכֶה לַעֲשִׁירוּת תָּמִיד, כִּי הוּא שָׂמֵחַ בְּחֶלְקוֹ תָּמִיד, וְעַל־יְדֵי־זֶה זוֹכֶה לַעֲשִׁירוּת מַמָּשׁ כַּנַּ"ל. אֲבָל מִי שֶׁאֵינוֹ מְשַׁבֵּר אֶת הַכַּעַס, עָלָיו נֶאֱמַר: "וְהָיָה כִי יִרְעַב וְהִתְקַצַּף", וַאֲפִלּוּ כְּשֶׁיֶּשׁ לוֹ עֲשִׁירוּת הוּא מָלֵא כַּעַס, כְּמוֹ שֶׁכָּתוּב: "כָּל יָמָיו כַּעַס וּמַכְאוֹבוֹת", כִּי בְּכָל פַּעַם חָסֵר לוֹ, וְעַל־כֵּן בֶּאֱמֶת כָּל עֲשִׁירוּת שֶׁלּוֹ אֵינוֹ כְּלוּם, וְעָלָיו נֶאֱמַר: דַּעַת חָסַרְתָּ, מַה קָּנִיתָ? הַיְנוּ עַל־יְדֵי הַכַּעַס, שֶׁעַל־יְדֵי־זֶה חָכְמָתוֹ מִסְתַּלֶּקֶת מִמֶּנּוּ וְהוּא בִּבְחִינַת חֲסַר דַּעַת, אָז 'מַה קָּנִיתָ?' כִּי בְּוַדַּאי אֵין הָעֲשִׁירוּת שֶׁלּוֹ כְּלוּם, כִּי תָּמִיד חָסֵר לוֹ יוֹתֵר, וּלְבַסּוֹף אֵין נִשְׁאָר לוֹ כְּלוּם וּמְאוּמָה לֹא יִשָּׂא בְיָדוֹ. וְעַל־כֵּן עִקַּר תִּקּוּן הַיָּמִים - עַל־יְדֵי שֶׁמְּבַטֵּל הַכַּעַס, שֶׁלֹּא לִכְעֹס וּלְהִתְקַצֵּף עַל הַחֶסְרוֹנוֹת שֶׁלּוֹ, רַק לִהְיוֹת שָׂמֵחַ בְּחֶלְקוֹ, וְעַל־יְדֵי־זֶה זוֹכֶה לַעֲשִׁירוּת מַמָּשׁ כַּנַּ"ל (שם אות יח; ועי' פסח וספירה אות עט).
110. The essential thing is Emunah — to believe in the renewal of the world. And this Emunah must be drawn upon oneself anew according to that day: according to the changes of that day in general and in particular — for no day resembles another, as mentioned in the writings of the holy Ari and in our words many times. And according to how much one strengthens oneself in the Emunah of the renewal of the world, so too one merits the renewal of the world that is yet to come. And in truth all is one — for one who merits complete Emunah through drawing close to the true Tzadikim draws upon himself each day and at every moment the aspect of the future renewal of the world. For this is the entire purpose of a person — created only for this. For all of Israel have a share in the World to Come. And this is the entire daily service of the Jewish person — which is only for the eternal purpose: namely that through this service he draws upon himself the holiness of the future renewal of the world. And all the changes that Hashem makes each day, and all the events and causes that are renewed each day in general and in particular — all of which are only hints to draw close to His service — all of it, entirely, is so that a person should rectify himself together with all the portions of the worlds that depend on him, until they can be renewed in the future in completeness, and he will have a good portion in the future renewal of the world which is the World to Come. Therefore each day a completely wondrous renewal is drawn down, and a person must pay attention to this each day. And even one who does not have the da'as to understand this properly — namely, to understand the hints that exist in each thing renewed each day — must in any case believe that something entirely new is drawn down each day, as we say: "each day He makes new acts…" And this is the aspect of "new every morning is Your great faithfulness" [Lamentations 3:23] — meaning one must have great Emunah to believe this: that Hashem renews His world each morning. This is the aspect of "new every morning." ibid. §21
כָּל הַמָּמוֹן וְהַנְּכָסִים וְכָל הַדְּבָרִים שֶׁהֵם תַּחַת רְשׁוּתוֹ שֶׁל אָדָם, נַפְשׁוֹ מְפֻזֶּרֶת בָּהֶם, וּכְמוֹ שֶׁאָמַר הֶחָכָם: הַמָּקוֹם יַצִּילֵנִי מִפִּזּוּר הַנֶּפֶשׁ, דְּהַיְנוּ שֶׁלֹּא יִהְיוּ נְכָסָיו מְפֻזָּרִין, כִּי הַמָּמוֹן וְהַנְּכָסִים שֶׁלּוֹ הֵם מִשֹּׁרֶשׁ אֶחָד עִם נַפְשׁוֹ, כַּיָּדוּעַ. וְעַל־כֵּן אָמְרוּ רַבּוֹתֵינוּ זַ"ל: לְעוֹלָם יְהֵא מָמוֹנוֹ שֶׁל אָדָם צָרוּר בְּיָדוֹ, שֶׁנֶּאֱמַר: "וְצַרְתָּ הַכֶּסֶף בְּיָדְךָ", הַיְנוּ כְּדֵי שֶׁלֹּא יִתְפַּזֵּר נַפְשׁוֹ בְּפִזּוּר הַנֶּפֶשׁ. וְעַל־כֵּן אֲפִלּוּ כְּשֶׁעוֹשֶׂה מַשָּׂא־וּמַתָּן וְקוֹנֶה סְחוֹרוֹת כְּדֵי לְהַרְוִיחַ פַּרְנָסָתוֹ וּכְדֵי לְהַשְׁלִים נַפְשׁוֹ בְּיוֹתֵר, וְאָז נַפְשׁוֹ מְפֻזֶּרֶת בְּהַסְּחוֹרוֹת שֶׁקָּנָה, וְקֹדֶם שֶׁמּוֹכֵר הַסְּחוֹרוֹת וּמוֹלִיד הָרֶוַח, אָז הוּא בִּבְחִינַת "מַשָּׂא", כַּמְבֹאָר בִּפְנִים, רַק אַחַר־כָּךְ כְּשֶׁמּוֹכֵר וּמַרְוִיחַ, אָז הוּא בְּחִינַת "מַתָּן". וְעַל־כֵּן אָמְרוּ רַבּוֹתֵינוּ זַ"ל: זְבִין וְתִתְחָרֵט, שֶׁלֹּא יַשְׁהֶא אֶצְלוֹ הַסְּחוֹרָה הַרְבֶּה, רַק יְמַהֵר לְמָכְרָהּ, בִּכְדֵי לְהַשְׁלִיךְ מְהֵרָה הַמַּשָּׂא מֵעָלָיו וּכְדֵי לְקַבֵּץ פִּזּוּרֵי נַפְשׁוֹ. וְעַל־כֵּן חָמֵץ בְּפֶסַח, שֶׁאִסּוּרוֹ חָמוּר מְאֹד וּפוֹגֵם הַנֶּפֶשׁ מְאֹד, אָסְרָה הַתּוֹרָה שֶׁלֹּא יִמָּצֵא אֲפִלּוּ בִּרְשׁוּתוֹ שֶׁל אָדָם, כִּי נַפְשׁוֹ שֶׁל אָדָם מְפֻזֶּרֶת בְּכָל מַה שֶּׁנִּמְצָא תַּחַת רְשׁוּתוֹ כַּנַּ"ל. וְעַיֵּן שָׁם עוֹד מֵעִנְיַן אִסּוּר מַשָּׂא־וּמַתָּן בִּדְבָרִים אֲסוּרִים, אֶלָּא־ אִם־כֵּן נִזְדַּמְּנוּ לוֹ (הלכות מאכלי עכו"ם הלכה א, אותיות ו ז).
111. The wisdom of the rationalists — which is the aspect of the wisdom of Greece (חָכְמַת יָוָן) — is the exact opposite of holy wisdom. For all the wisdom of upright and righteous Israel is that even one who merits great wisdom and genuine da'as in the knowledge of Him — he knows his distance more and more each time. For this is the essential wisdom: to realize that wisdom is still far from him, in the aspect of "I said I will become wise, but it was far from me" [Ecclesiastes 7:23]. All the more so one whose da'as is still small — he must certainly know how far he is from wisdom. Particularly one who knows that he has not yet sanctified his body in completeness and still has a trace of some desire that he has not yet completely shattered — his intellect is certainly still not complete. All the more so one who knows his blemishes and impurities in all the desires — he must certainly at any rate know how far he is from the complete da'as of genuine Tzadikim and upright men. And this is the essential holiness of Israel: their way is to diminish and humble themselves, in the aspect of "for you are the fewest of all the peoples" [Deuteronomy 7:7] — as our Rabbis expounded. But the sages of evil — who are the rationalists, the sages of Greece — are the precise opposite of all this. For their way is to run and fly in their wisdom to investigate and seek what they have no permission for at all. They are filled with all the filth of all the desires, and seek to investigate and know His Divinity — and through this they truly confused themselves greatly and strayed and came to great heresies, Heaven have mercy. For it is impossible to know about His Divinity except for those holy ones separated from all desires and from the desire for honor in genuine ultimate truth, like the Patriarchs of the world. The rest of the world need only believe them and their holy words. And the essential blemish depends on speech — for through the blemish of speech, particularly through speaking slander (לָשׁוֹן הָרָע) — all the more so when one speaks slander about genuine upright people and Tzadikim — through this one makes wings for the serpent, which is the aspect of Greek wisdom. Through this the false wisdoms, heresies, questions, and crookedness of heart derived from the aspect of Greek wisdom — which is the essential filth of the serpent — intensify within him. And then he wishes to run and fly in his wisdom to investigate what he has no permission for, and to have all the confusions and questions settled immediately at once, and to understand and know every matter that is utterly beyond him. And through this he distances himself even further from Hashem and His holy service. And conversely: the essential rectification is through holy words — that from now on he guard himself from evil words and greatly multiply holy words of Torah and prayer, particularly to multiply prayer and supplication and private conversation between himself and his Creator. Through this the aspect of holy wings is made, through which the above-mentioned wings of the serpent are subdued — and he merits to draw close to Hashem. Hil. Shilu'ach HaKen 5:18
עַל יְדֵי קְדֻשַּׁת הָאֲכִילָה בִּשְׁלֵמוּת, עַל יְדֵי זֶה זוֹכִין לָצֵאת מִתַּאֲוַת מָמוֹן (שם הלכה ג, אות ו מובן; ועיין אכילה, אותיות קמא קמב).
112. It is impossible to fully rectify the desire for money as long as one has not merited complete Emunah. And conversely: it is impossible to merit complete Emunah as long as one has not nullified the desire for money. If so, where does one begin? Therefore the essential counsel is only to cry out to Hashem at all times. This is the beginning of all beginnings — and then Hashem will help him to merit all rectifications simultaneously. Hil. Orlah 4:18–19
כְּמוֹ שֶׁעַל יְדֵי שֶׁנּוֹתְנִין צְדָקָה מִמָּמוֹנוֹ, עַל יְדֵי זֶה נִתְגַּלִּין הַגַּוְנִין עִלָּאִין שֶׁיֵּשׁ בְּכֶסֶף וְזָהָב, וְנִתְגַּלֶּה גְּדֻלַּת הַבּוֹרֵא יִתְבָּרַךְ, וְעַל־יְדֵי־זֶה נִכְנָע הַמְדַמֶּה וְזוֹכִין לַעֲלוֹת אֶל הַשֵּׂכֶל, כְּמוֹ־כֵן לְהֵפֶךְ, שֶׁעַל־יְדֵי שֶׁאֵין נוֹתְנִין צְדָקָה, וְאַדְּרַבָּא רוֹדֵף בְּיוֹתֵר אַחַר תַּאֲוַת מָמוֹן, עַל־יְדֵי־זֶה נֶעְלָמִין וְנִסְתָּרִין הַגַּוְנִין עִלָּאִין הַנַּ"ל, וְאָז מִתְגַּבֵּר הַכֹּחַ הַמְדַמֶּה בְּיוֹתֵר, וּמִזֶּה נִמְשָׁכִין וּבָאִין כָּל הָאֱמוּנוֹת כָּזְבִּיּוֹת וְכָל הָעֲבוֹדוֹת זָרוֹת שֶׁבָּעוֹלָם, רַחֲמָנָא לִצְּלַן (הל' ע"ז ה"ג, אות א).
113. All creatures were created only so that through them they should recognize and know Him — as the holy Zohar writes: "in order that they should know Him". For Hashem drew each and every species He created from His simple unity, and placed in each and every one such a power — that specifically through these species that differ from one another, which are varying acts, something that is against human intellect [since it seems incomprehensible that such varying acts should derive from the simple One] — Hashem created His world with such wondrous wisdom that specifically through the multitude of these varying acts they should recognize and know His blessed simple unity, and know the power of His might and His wonders, as it is written: "how manifold are Your works, Hashem — all of them You made with wisdom" [Psalms 104:24]. But it is impossible to know and believe that the varying acts derive from Him — except when one keeps the order of creation so that each and every species remains by itself. For no varying act can return and be included in the simple unity except through the pathway and channel through which it derives there from its root in the simple One — and then specifically through it the simple unity is revealed. But when one alters the orders of creation, G-d forbid, through crossbreeds (כִּלְאַיִם) and mixtures, particularly when one works with mixed animal species — the pathway and order is then confused, to the point where it is impossible for any matter to ascend to its root to be included in the simple One. Then its vitality comes through the kelipas and Other Side — which are the aspect of heresies. Then the changes intensify even more and the kelipas of ox and donkey are aroused — which are the aspect of Esav and Yishmael, who are the totality of the seventy nations. They are the opposite of all the above-mentioned rectifications through which one merits to draw the Emunah of the simple unity from within the varying acts — which is the essential rectification of all the worlds. Hil. Kila'ei Beheimah 4:1–2
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