סימן א-חקעו ממשלה

There — in the above discourse — Letter Beis: "and Haveye'ah built the rib [vayiven Haveye'ah es haTzela]." In my humble opinion the meaning is: for the angels are very jealous of a person who has such mastery over them through fire — and so on. There — Letter Daled: "the first watch — a donkey brays." And so on. For since the greater part of a person's toil in this world is through the desire for money — and it is the most widely known — therefore it is called the first watch. And a donkey braying is its aspect.

There: "and this is what the Sages said: 'David did not — and so on.'" Meaning: he brings proof from the words of the Sages who explained: "my heart is empty within me" — that he did not have the evil inclination within him — as is known. And the meaning is: that he was entirely free of the desire for money — as elaborated in the discourse. Then: when one comes to his holy grave and opens one's full heart before Hashem, multiplying prayers, supplications, and confessions — and prays before Hashem that He show one the correct and straight path according to t

There — Letter Heh: "in the aspect of: 'blood is curdled and becomes milk.'" The meaning is: as is brought in the kavvanot of the counting of the Omer and of Shavuos — and as is brought also in the Be'er Heitev, Siman 494, subparagraph 1 [samach kuf alef] — and so on. See there. he roo

There: "and this is the aspect of: 'keru'ei mo'eid anshei shem' [those called to the appointed time — men of renown]." And so on. Even though this is written regarding the congregation of Korach — it is well known that before they stumbled into this dispute they were truly on a very great level. And anshei shem — men of renown — means that they truly merited the three attributes of: fear — prophecy — and prayer. t of one's soul, so that one merit thereby to complete repentance and to serve Him truly, and that He forgive all one's damages — especially in the merit of the holy Tzaddik — and utters the confessions from the innermost heart until the words emerge from within one's very bones, in the aspect of: "all my bones shall declare" — meaning the words emerge from the innermost core and bones of the one confessing, so that through this the power of all the limbs and all the bones is drawn into the words — and one does all this relying on the mind and knowledge of the holy Tzaddik, and in a complete bond with him with all one's heart, trusting that he will accomplish and complete all the rectifications needed for one's nefesh, ruach, and neshomah — then one may believe clearly that through this all the buildings of Malchus d'Sitra Achra are destroyed, and all the configurations are extracted from them, and the buildings of Malchus d'Kedushah are built. Then one will automatically know the straight path before oneself according to the root of one's soul — which is the aspect of: "I will lay waste mountains and hills… and I will lead the blind by a way they knew not" — as explained there in the discourse of Rabbah bar bar Chanah. It follows, as explained: when the buildings of Malchus d'Sitra Achra are destroyed, Hashem Himself leads one on the straight path. And certainly when the Tzaddik was alive, the Tzaddik would make known to each one his path. Now one must believe that when one truly wishes to walk the straight path and performs all the above rectifications to completion — then whatever Hashem sends into one's mind as some path and conduct for the service of Hashem: one must believe that this is one's straight path at this moment, according to the root of one's soul. And it is self-understood that in such matters where it is possible to speak and consult with one's companions, one must certainly speak with one's companions — for perhaps one will receive from them some illumination of Da'as, in the aspect of: "and they receive from one another" [Targum, Isaiah 3].

And this is what the Sages said in Midrash Tehillim 14: "the Holy One said: 'who will grant that their heart be thus to fear.'" Moshe said: "who will grant that all the people of Haveye'ah be prophets." And so on. And so on — as elaborated in the discourse. There: "eating — as it is written: 'and he called a name in Beis Lechem [vayikra shem b'beis lachem].'" The meaning is: in the way of allusion and support [asmachta b'alma]. And he expounds beis lachem from the language of bread and food. And see in Likutay Halachos — and so on.

There — Letter Yud: "but there are three works that interrupt the work of prayer." And so on. The meaning is: even one who merited to repair the three attributes dependent on the heart — which are the desire for money — the desire for immorality — and the desire for honor. And so on — as elaborated in the discourse. And one must also constantly, even at home, practice hisbodidus [private secluded prayer] and pour out one's heart before Hashem and pray that He rectify one's counsel — as all this is elaborated elsewhere. This too is self-understood: for everything depends on the abundance of action and the intention of the heart — these are the things.

There — Letter Yud-Gimmel: "and also: 'va'eda'acha b'shem' — this is the aspect of the souls." And so on — "meaning: the attachment to the roots of the souls — which are the aspect of the Throne of Glory." The meaning is: for even though he has already elaborated somewhat in Letter Yud-Beis on the aspect of the souls and their attachment to their roots — he is explaining now still further. For even now — when the Tzaddik has already attached himself to the roots of the souls — and has become their leader — he continues and ascends always ever higher. And his attachment to the roots of the souls also continues to rise and elevate with him. For the higher he ascends — the more the souls are elevated. And this is the aspect of: "they are thrust from beneath to above." And so on. There — Letter Zayin: "'my master Moshe — restrain them [Adoni Moshe kela'em].'" And so on. In my humble opinion: Rabbainu alludes here — that then Israel blemished in all the three above attributes — as it is written: "and the mixed multitude that was among them craved a craving." And so on — which is the aspect of the desire for money and food. And so on — as elaborated in the discourse.

There — Letter Yud-Daled: "Haveye'ah — for length of days [l'orech yamim]." And so on. Meaning: that He is able to make Rosh Hashonoh — which is a long day [yoma arichta] — and so on. The meaning is: for what makes two days of Rosh Hashonoh count as one long day — is not merely because of doubt as the legal decisors explain. Rather: there is a profound inner reason for this. And the meaning is as elaborated in the discourse. And all that a person does and strives in these rectifications — with greater effort, with greater arousal of the heart and its intention, and with a greater bond of connection — certainly all the above rectifications are drawn upon him in greater perfection.

There: "also the shofar is the aspect of siach hasadeh [the conversation of the field] whose power returns into the prayer." And so on. Yovel = the initial letters of: V"ayeitzei, Y"itzchak, L"asuach, B"asadeh [and Yitzchak went out to meditate in the field]. One can explain: for yovel [jubilee / shofar ram's horn] is also a language of flowing — as in: "and he will flow [yovel] with water." And so on. And the matter is as elaborated in the discourse. There — Letters Ches and Tes: "and through prophecy — prayer is redeemed from exile." And so on. "For prayer is the aspect of: 'borei niv sefasayim' — the aspect of prophecy." And so on. In my humble opinion the meaning is: for it seems from the plain sense of the Scripture that the verse: "borei niv sefasayim" — the context there is prayer. And it concludes: "peace — peace — to the far and to the near." And so on. And here the discourse provides a new interpretation: that the verse alludes to the aspect of prophecy. And the connection between them is: that prayer is also the aspect of prophecy. And both of them are the aspect of: "the word that proceeds from My mouth [kein yihyeh devari]" — as elaborated in the discourse.

And this is the story that Rabbainu told at the end of the summer of 5568 — before the above Rosh Hashonoh of 5569. And at that time the ritual slaughterer of the community of Teplik brought him a wondrous chair — and so on. And the details of the story — and the connection between the story and the discourse — will be elaborated below somewhat. Yet nonetheless one must also believe that however a person strives to draw upon himself the illumination of these rectifications — even if the person is as he is and the effort is as it is — nonetheless certainly some illumination from these rectifications is also drawn upon him. For Hashem contracts Himself from the Infinite to the endless, and "thinks thoughts so that no one shall be cast away from Him" — even from the lowest of the low. And if a person sees that his companion merits to strive more and have these rectifications drawn upon him to a greater degree, let him not be downcast over this, G-d forbid — as is common among the small-minded.

The author says: it has already been elaborated above: that the matters are very hidden and concealed — and also somewhat incomplete — and so on — as above. And therefore certainly it is impossible to understand properly the holy and awesome secret of the story and of the discourse. And all I write here is just to allude a little by way of drash [homiletic interpretation] — according to the humble capacity of our very sparse understanding. But the true inner intention — we know — is wondrous and inaccessible to us utterly. There — Letter Yud-Alef: "that he attached the redemption [ge'ulah] to prayer [tefillah]." And so on. Meaning: that he redeemed the prayer from exile. And so on. And behold: above in Letter Ches — it is elaborated in the discourse — that through prophecy — prayer is redeemed from exile. And so on. And see: the letters Ches and Tes in the discourse elaborate on the matter of prophecy and prayer. And from the Letter Yud it seems that the discourse begins to deal with the attachment of prayer to the Tzaddik. And from the Letter Yud-Alef onwards it seems the discourse moves to the subject of attaching souls to their roots through the Tzaddik — which is the aspect of the Throne of Glory. And see there.

And behold: it is elaborated in this discourse on the verse: "and Haveye'ah built the rib [vayiven es haTzela]" — which is Chavah the mother of all life — the aspect of the Throne of Glory — the roots of the souls of Israel. And it is elaborated in Pri Etz Chaim — and so on. On the contrary, let him be strengthened further by this, and believe that through the drawing close of his companion who is greater than him, great benefit will also reach him — for is it not explained at the end

And this is the aspect of: "blow [tik'u] in the month [bachodesh]" — and so on — as elaborated at the end of the discourse. Tiku — this is the aspect of the above mastery [mimshala]. And so on. Bachodesh — this is the aspect of the renewal of the intellect [mochin] at the three pilgrimage festivals — in the aspect of — and so on. See there. of the

And see Zohar Terumah, p. 135b: "there is no awakening from above until Israel awakens from below — as we have established — as it is written: 'bakeseh l'yom chageinu' [in the concealment for our festival day] — it does not say 'leyom chag' [for a festival day] but 'l'yom chageinu' [for our festival day]." And so on. And see there. discourse that through the repentance of that Israelite, even the wicked who had gone completely outside of holiness and are in the aspect of the back of holiness, became themselves a throne for holiness and gave of the buildings of those cities — certainly he himself, whoever he is, since he strives after holiness and wishes to draw close to the Tzaddik and st

Siman Two — Yemei Chanukahסימן ב — ימי חנוכה rives in all the above rectifications: what he did not merit to rectify through his own striving, perhaps he will merit to have rectified through the striving of his companion who merited to draw closer.

There — in the above discourse — Letter Gimmel: "and from this comes childbirth easily." And so on. The author says: through this will be understood the secret of the Sages' teaching in Sanhedrin, p. 91b: "one who withholds a halacha [law] from a student's mouth — even if [the student] were only an embryo in his mother's womb — the Scripture accounts it to him as if he diminished [the world]." And so on. For through the Halachos — which are the aspect of kindness — the deficiency of the supporters of Torah is replenished. And through this childbirth becomes easy — as elaborated above in Letter Beis — as elaborated in the discourse. And so on. And if a person strengthens himself firmly in this in truth, he will certainly in the end merit to complete repentance and full rectification. This too is self-understood: for it is impossible to complete all the above rectifications to full perfection in one time. It is for this reason that even during the Tzaddik's lifetime one had to come to him repeatedly, and recount all of one's heart before him — as is explained in this discourse in Section 9. And there are deep matters in this. In particular, a person must strive to ascend at every time from one rung to a higher rung, as is understood.

There — Letter Daled: "'hu yihyeh l'cha l'feh' [he will be a mouth for you]." And so on. Meaning: this will illuminate your speech. "And you will be to him as Elokim." And the Targum translates: as a master [l'rav]. For through the light of the face of the Tzaddik — one attains the aspect of speech. And so on. And also: through this a person is able to illuminate others with the light of the face of the Tzaddik — which is also the aspect of speech — as elaborated in the discourse. There: "when he rises above them." And so on. See in the kavvanah of Mussaf of Rosh Hashonoh — where the verses of Scripture [Kesuvim] are said before the verses of the Prophets [Neviim]. And so on.

There — Letter Vov: "for Rabbi Eliezer — the law follows him in every place [halacha k'moso b'chol makom]." And so on. The meaning is: as they said there — that a heavenly voice went forth: "what is it to you regarding Rabbi Eliezer — that the law follows him in every place?" And so on — as elaborated in the discourse. And all this applies also now. Omitted there in Section 5: "And Yehudah — this is the aspect of Malchus — alludes to the fact that the aspect of Malchus is rectified through vidduy divarim [verbal confession]…" The author writes: It seems that this is the meaning of: "Yehudah, you — your brothers shall acknowledge you [yodukha]" [Genesis 49] — and Targum Onkelos and Targum Yonasan both render: "You acknowledged [odis]…" — namely the confession he confessed. Through this the Malchus was rectified as above, and therefore he merited the kingship — this is the aspect of "your brothers shall acknowledge you". And the Rashbam interprets it from the language of hod Malchus [splendor of sovereignty], as is stated explicitly in another verse. Then: "your hand shall be on the neck of your enemies" — for through this one subdues the klippas Pe'or, as explained in Section 9 — and Pe'or is the aspect of the oref [nape/back of the neck] as is explained in the writings of the holy Ari. And see the Tosefta, Brachos, ch. 4: "Why did Yehudah merit kingship? Because he acknowledged [hodah] before Tamar" — as above. "Why did he merit kingship? Because of humility" — for humility is the root of Malchus, as explained in Sections 7 and Tes. "Why did he merit kingship? Because he sanctified the name of the Holy One Blessed be He at the sea" — for the literal self-sacrifice for the sanctification of Hashem's Name is the essential aspect of the zarko d'izderikas l'asar d'isnatal misom [the cast spark, cast to the place from which it was taken] explained in Section 9 — for one literally surrenders and nullifies all one's yeshus [independent existence] in order to sanctify His name, and through this one merits to be included in the Infinite, and all the damages one caused through one's yeshus — which is the aspect of Malchus — are rectified. [And the sparks of Malchus d'Kedushah are extracted from among the kingdoms of the Sitra Achra, as brought in the writings of the holy Ari regarding the ten martyrs — this being the aspect of "and He buried him… opposite Beis Pe'or" explained in this discourse.] And one thereby merits the building of Malchus d'Kedushah. And this is what is explained elsewhere — that the rectification of prayer, which is the aspect of Malchus, is to pray with mesiras nefesh [self-sacrifice] — for through this one returns Malchus to its root, which is its essential rectification. And through this one may understand in some allusion the matter of why Rabbainu chose the place of his holy burial in Uman — because much sanctification of Hashem's Name took place there, as is elaborated elsewhere — and there specifically he is engaged in the wondrous rectifications above. [Marginal note, on Section 8 of the discourse:] "And this was accomplished through Moshe, who recalled the confession — for confession must indeed be before a Torah scholar." — The explanation: although Yehudah confessed before Yaakov Avinu and the other great ones of the generation, and through this he truly merited the kingship — for he elevated Malchus, which is the aspect of davar [utterance], to the aspect of the Infinite — if so, why did Moshe need to recall the confession again? However, it is known from our Sages that Dovid said "I am a worm", and Avraham said "I am dust and ash", and Moshe said "and what are we?" — all in the utmost humility, through which they were included in the Infinite literally. Therefore even though Yehudah had confessed before Yaakov — his bones were still rolling, for Malchus had not yet been included in the Infinite in a literal sense.

There: "two years — meaning: the days that are counted as years — through the study of Halachos — the aspect of: 'yom yom yidreshunim' [day by day they seek me]." In my humble opinion the meaning is: the meaning is that the days which are counted there — as years — is because through the study of Halachos — which is the aspect of: "day by day they seek me" — meaning: that one studies Torah and serves Hashem each day and each hour — through this the days rise and become elevated to the level of years. And through this they are counted as years — as elaborated in the discourse. For in truth: Rosh Hashonoh is a great good. For it is the festival on which the moon is hidden. About which it is said: "bring an atonement over Me." And it is a great good for the world — as elaborated in the discourse.

📋 Translator's Summary — Likutay Tinyana Siman 2 (Yemei Chanukah) It was only through Moshe specifically that this was possible. "And whoever merits this sword must know how to do battle with it — not to incline it to the right or to the left…" — See Likutay Halachos, Choshen Mishpas, Laws of Inheritance, Halacha 4, Letter 20, which writes there: this too is within the purview of what is indicated here — that in prayer one must be like one who slings at a hair's breadth and does not err, not inclining to the right or to the left. Not to the left: One must not mistakenly conclude that the prayers are in vain, G-d forbid, because one has cried out for so long without being saved — for this is the aspect of "inclining to the left," treating His attribute of mercy as if He were cruel, G-d forbid, as if Hashem does not hear Israel's prayers. Not to the right: And likewise one must not err in the other direction — saying: since we can only prevail through His grace, why need we multiply prayer at all? Let us rely on His grace alone. This is the aspect of incorrectly inclining to the right — relying solely on His grace. In truth, both together are good: one must multiply prayer greatly and constantly, and know that not a single one of our prayers is ever lost, G-d forbid; and one must know the truth that we have no merit to prevail

The discourse V'Es HaOrvim Tzivissi L'Chalkelcha — "and the ravens I have commanded to sustain you" — was said on Shavuos 5569 which fell then on Sunday and Monday. And on Motza'ei Shabbas — the first night of Shavuos — Rabbainu told a wondrous story. And more will be elaborated below. through our prayers except through His grace — yet nonetheless we must do our part: multiply prayer always, and Hashem will do His part, extending upon us His grace for His own sake, saving us speedily.

There — Letter Heh: "and the essential fear is made through the revelation of the will — in the aspect of: 'retzion yerei'av ya'aseh' [the will of those who fear Him He will fulfill]." The meaning is: for what the Scripture took hold of here — namely: saying that He fulfills the will of those who fear Him — is not merely to say that He grants them what they desire. Rather: the profound intention is — that through the revelation of the Divine will — which is the aspect of the Festival [yom tov] that proclaims and calls out and reveals the will. And so on — as elaborated in the discourse. All of this is elaborated at the end of that teaching, and further wondrous matters are stated there on this topic. "And when midnight split…" — Zohar, Vayechi, p. 217. See Mikdash Melech there; and see the Etz Chaim, Heichal 7, Sha'ar 8, Sha'ar HaKelippos, ch. 2 — there the entire matter of the above birds is explained fully: that they draw from the breasts of Malchus, and their drawing is only at night; and that they are the aspect of the mochin of Malchus d'Kelipah. [See also Zohar, Lech Lecha, p. 92b — regarding Dovid rising at midnight: "My kingship depends on this… for night is the time of the law of the kingdom [dina d'Malchusah]…" — see there. And see Zohar, Vayechi, p. 242b — that through Torah study at night after midnight, all those evil species enter into the hollow of the great abyss.] "And the rectification is… through studying Oral Torah [Torah she'b'al peh] at night… namely through studying the six Orders [shishah sidrim] one rectifies the six rings [shis izka'in]…" And likewise it is then explained there that "sixty houses" — meaning sixty tractates.

There: "and these sages are the aspect of wild beasts [chayyos ra'os]." And so on. It is possible the meaning is: for chayyah is from the aspect of wisdom — as is known. And likewise: "the wisdom gives life [haChuchmah techayyeh]." And so on. Therefore: those sages who cling to the wisdom of nature — and seek to uproot the holy faith and to deny the Divine will. And so on — as elaborated in the discourse. And it is already well known that there is no Gemara on all sixty tractates.

Letter Zayin: "and one must attach all the wills in the world to the root of the will." And so on. One can explain: for even all the ways of nature and the governance of the world according to the natural order — are also drawn from and dependent on the Divine will — only they are very hidden and contracted. For were there — G-d forbid — no will at all — then even the ways of nature would not exist at all. And so on — as elaborated in the discourse. From this it appears that the beginning of the rectification is through studying the six Orders of Mishnah — which are the essence of Oral Torah, which is the aspect of night, the aspect of: "Malchus is the Mouth, and Oral Torah is what we call her" [Pesicha d'Eliyahu]. Only, since the essential completion of Mishnah study is through Gemara — as the Sages taught: "Gemara — there is no measure finer than it" [Bava Metzia 33] — therefore the essential perfection is to study Mishnah together with its Gemara explanation at night. And see what the Targum interprets on the verse: "Arise, cry out in the night, arise…" [Lamentations 2:19] — "engage in Mishnah at night." There: "But when one studies not for its own sake [shelo lishmah] — meaning for the sake of being called 'Rabbi' — the study is not of such great importance…" — [See Tosfos on Brachos p. 17, and Tosfos on Ta'anis p. 7 — that this form of study falls under the category of what the Sages taught: "A person should always engage in Torah and mitzvos even not for their own sake, for through not-for-its-own-sake one comes to for-its-own-sake" [Pesachim 50b]; and also in the chapter Makom she'Nahagu, p. 50b. And it is said about this: "For Your kindness is great unto the heavens" [Psalms 57].

And from this is understood and elaborated somewhat — what follows afterwards in Letter Daled: the elaboration of the Sages' teaching in Bava Basra, p. 74b: "and we saw a certain precious stone surrounded by a serpent." This is the forehead of the serpent — the wisdom of nature. And through the forehead of the serpent — the wisdom of nature — it guards this precious stone. And so on — as elaborated in the discourse. And regarding our matter: one can also allude that this is the aspect of: "Your throne is established from of old [nachon kis'acha mei'az]." Meaning: the aspect of az [then] mentioned above — which is the aspect of the rectifications of the Throne from of old. "From eternity You are" — for the Holy One — may He be blessed — always has the ability to make the Throne — as elaborated above. And now through the blowing of the shofar and through the above service — the Throne is rectified also now. And the roots of the souls of Israel are elevated and ascend above — as elaborated in the discourse.

There — Letter Tes: "for 'minei u'vei avah leizal bei narga' [from it and through it the axe should go against it]." Since he strengthens and converts the cruelty of his nature into compassion — through this the anger is converted into will. And so on. In my humble opinion the meaning is: that through the fact that the cruelty that is in human nature is itself converted through his charity-giving into compassion — that same cruelty which was the strength and force of the natural order [koach haTeva] — is now transformed and become compassion. And through this the natural order itself is converted into will. And so on — as elaborated in the discourse. But nonetheless it is not of such great importance as one who studies truly for its own sake.] And when one studies at night, a thread of kindness [chut shel chesed] is drawn upon him [Chagigah 12b], and it protects him so that the above thought does not harm him. At first glance one might say: this means that even if one entertains the above thought — which is a thought of this-worldly benefit, throu

And afterwards — when he said this discourse on the matter of the revelation of the will — it was automatically understood: that this depends on this. For when one merits to the revelation of the will in its completeness — then one also merits — and so on — as elaborated in the discourse. gh which

There — Letter Yud: "as the Sages said: 'v'nogesheicha tzedakah' [and your oppressors shall be righteousness/charity]." The meaning is: not only as the commentators explained — that the wealthy give charity and thereby sustain the poor. And so on. Rather: something new is being elaborated here — as elaborated in the discourse. the kindness only reaches "unto the heavens," as explained in Chiddushei Aggados on Pesachim there — nonetheless, through the thread of kindness drawn upon him by night study, the study also avails for the above matter [the supernal, spiritual dimension, which is "above the heavens"]. And I found this explained explicitly in this discourse in the handwritten manuscript. And one can also discern this somewhat from what is said afterwards: "The serpent came and swallowed her" — meaning: through studying not for its own sake, the serpent swallows it. "The frog came and swallowed her" — meaning: through studying at night, it protects him from the serpent. At first glance this seems to mean: even if one studied not for its own sake — only to be called Rabbi — nevertheless the thread of kindness protects him from the serpent. But one must also examine: even without the thread of kindness, why does the serpent swallow study done for the sake of being called Rabbi — seeing as it falls under the category of "through not-for-its-own-sake one comes to for-its-own-sake," and about it is said: "For Your kindness is great unto the heavens"? And one must further examine from the concluding verse: "For Your kindness is great above the heavens" [Psalms 108] — and the Sages expounded this verse [Pesachim 50b] specifically regarding one who studies for its own sake [lishmah]. Therefore it seems correct to explain: the thread of kindness protects him so that the above thought does not harm him — meaning: so that he does not come through the "for the sake of Rabbi" study to a state of study that is entirely not for its own sake. This discourse was said on Shabbas Chanukah 5569. And more will be elaborated below. And so it is explained in Likutay Aytsos, Torah Study, Letter 7, which reads: "Through studying Gemara at night, a thread of kindness is drawn upon him and he is saved from thoughts of not-for-its-own-sake…" According to this, what is said afterwards is very apt: "For Your kindness is great unto the heavens" — for through study for the sake of being called Rabbi, a measure of kindness is also drawn upo n him [a nd especially when he studies at night, the kindness protects him from deteriorating to study that is entirely not for its own sake] — and then automatically, through not-for-its-own-sake he comes to for-its-own-sake, and then: "For Your kindness is great above the heavens." But there still remains a difficulty: in Psalm 57 it says: "Awake, O lute and harp; I will awaken the dawn" — and the Sages interpreted [Brachos 3b] that he was studying Torah at night and it was he who was awakening the dawn [in which interpretation the proximity of "awake the lute and harp" to "I will awaken the dawn" is very apt, since Torah study at night is the rectification of the song [neginah] as above] — and adjacent to it: "For Your kindness is great unto the heavens" — which the Sages expound regarding one who engages not for its own sake. There: "the Heh — this is the aspect of matchmaking [shidduchim]." And so on. Even though presumably the meaning is also according to the plain sense — for through proper matchmaking — speech is completed. And so on. Even so: were I not afraid — I would say to explain somewhat further in the way of allusion — in connection with what is elaborated above. And so on — as elaborated in the discourse. And likewise in Psalm 108: "Awake, O lute and harp…" — and there it says: "For Your kindness is great above the heavens." It is therefore apparent that even within night study there is a distinction between one who studies truly for its own sake and one who does not. Therefore, it seems correct to bring the matter closer to understanding, in which way everything is resolved and both of the above interpretations are consistent with each other. For just as in the service of Hashem in general, there are things that are obligatory and a mitzvah; things that are not obligatory or a mitzvah but are permitted and optional; and things that are forbidden — because they are entirely of the impure kelippos — and the aspect of optional/permitted is the aspect of Klipas Nogah, which sometimes is included in holiness and sometimes in the Sitra Achra, while a mitzvah is the aspect of complete holiness — so too there are such gradations in Torah study: Study truly lishmah [for its own sake] is an obligation and a mitzvah — the ultimate perfection of holiness. Study entirely shelo lishmah — merely to score points, with no intention whatsoever to fulfill and practice — this is of the category of the forbidden and entirely impure kelippos, and about this the Sages said: "Better for him had his placenta been turned over his face" [Shemos Rabbah 40] and similar statements. And study that is al menas la'asos v'lekayaym [with the intention to do and fulfill] — only that one also has a minor secondary intention of personal benefit, for the sake of being called Rabbi — this is of the aspect of Klipas Nogah. Sometimes this comes to the aspect of study entirely not for its own sake — that is the aspect of Klipas Nogah being absorbed into the Sitra Achra, G-d forbid. There: "and this is the aspect of: 'ivdu es Haveye'ah b'simchah' [worship Haveye'ah with joy]." And so on. See in Pri Etz Chaim — in the kavvanot of mizmor l'todah — where the matter of the Sages' teaching is elaborated there: "all offerings will be nullified in the future — except the offering of todah [thanksgiving]." And so on. And so on — as elaborated in the discourse. And sometimes it is absorbed into holiness — for through it one eventually comes to the aspect of study truly for its own sake, in the aspect of "through not-for-its-own-sake one comes to for-its-own-sake." And since it is impossible to immediately attain, at the beginning of one's study, the level of studying purely for its own sake — the Sages therefore permitted it and said: "A person should always engage in Torah…through not-for-its-own-sake one comes to for-its-own-sake" [Pesachim 50b]. That is: since he studies with the intention to fulfill, he knows that the essence of study must be purely for its own sake — only that he cannot yet attain this fully at the beginning of study. The Sages therefore permitted him to study this way for now, and through not-for-its-own-sake he comes to for-its-own-sake. Siman Four — V'Es HaOrvim Tzivissi L'Chalkelchaסימן ד — ואת העורבים צויתי לכלכלך [All the commentators have already elaborated greatly on this matter.] And through this one can also explain the intention of the Sages — that the study of Oral Torah at night is the rectification of the song [neginah] — as explained there. But since the birds of the Sitra Achra are the aspect of the mochin of Malchus d'Kelipah — which is the aspect of pride and arrogance, as is known — therefore they can take hold within the study itself, making it be shelo lishmah. The totality of Israel, however, is far from entirely not-for-its-own-sake study. Rather, they [the birds] begin by making one study somewhat not for its own sake — for the sake of being called Rabbi. [Since through study one merits the aspect of "make for yourself a teacher" [aseh lecha rav], as explained below, they can take hold by making one study for the sake of being called Rabbi.] Then afterwards this can deteriorate to entirely not-for-its-own-sake study. "The serpent came and swallowed her" — for the serpent wants to swallow the study and incites the person to study entirely not for its own sake, by first inciting him to study for the sake of being called Rabbi — this is the aspect of Rabbah who says to him [see also Siman 15 for something similar]. But through studying Torah at night, the thread of kindness is drawn upon him and he is saved through this from the thought of entirely not-for-its-own-sake study — that is, protects him so that the thought does not harm him — meaning: so that he does not deteriorate from study for the sake of Rabbi to entirely not-for-its-own-sake study. And therefore, automatically, when the kindness protects him from this, the study for the sake of Rabbi is absorbed into holiness in the aspect of "through not-for-its-own-sake one comes to for-its-own-sake." And therefore even through this study, the rectification of the song is accomplished as above. There — in the above discourse — Letter Alef: "for at first when one begins to give charity — one must break the cruelty within oneself — to convert it into compassion." The meaning is according to the plain sense: for giving charity always involves breaking and overcoming the cruelty in one's nature — and converting it into compassion and generosity — as is well understood. And so on. And this is what is said in Psalm 57: "For Your kindness is great unto the heavens" — for even through study for the sake of being called Rabbi, kindness is drawn upon him [and especially when he studies at night, the kindness protects him from deteriorating to entirely not-for-its-own-sake study] — and then automatically "through not-for-its-own-sake he comes to for-its-own-sake," and then: "For Your kindness is great above the heavens." See Likutay Halachos, Apotropos, Halacha 3, where it is also explained that the thread of kindness protects him so that he merits to study for its own sake — see there further. There: "Tzfardaya [frog] — meaning tzipor da'ah [bird of knowledge]." This phrase is found in Tanna d'Bei Eliyahu, Part 1, ch. 7. There — Letter Vov: "and this is recognizable through the joy of the Festival." And so on. Meaning: for when — G-d forbid — one does not hear the calling voice of the Festival — that proclaims and calls out and reveals the will. And so on — as elaborated in the discourse. And so on. And the meaning here is: the birds that are the mochin within Malchus — as is also explained in the Siddur of the Holy Ari, in the Seder Haggadah of Pesach, regarding the plague of frogs. Section 4 of the discourse: "And this is: 'Hashem is One and His Name' [Zechariah 12] — this is the aspect of Elokim, Malchus… 'Echad' has the numerical value of Ahavah [love] — meaning: both Hashem, which is Mercy, and His Name, which is the aspect of Elokim, the aspect of Judgment — all is for your good…" At first glance one must examine this, for the Sages in Pesachim [56] expounded: "Hashem is One" — that in the future it will be all goodness; and "His Name is One" — in this world [the Name] is written as Yud-Hay but read as Alef-Dalet, while in the future it will also be read as Yud-Hay. Yet when you reflect, you will see that everything is consistent, based on what Rabbainu of blessed memory explained in the discourse Vayaishev Yaakov [Torah 21]: that the reason the Name is written as Yud-Hay but read as Alef-Dalet in this world is because "the sun has never seen the moon's blemish." This means: the Name Haveye'ah is the aspect of Shemesh [sun], and the Name Elokim is the aspect of Levanah [moon] — in the aspect of: "For Hashem Elokim is sun and shield" [Psalms 84] — as explained there. And as long as Malchus d'Kedushah is in exile — when the nations draw, as it were, from the aspect of Malchus called Elokim, as is also explained in this discourse in Section 2 — this is the aspect of the moon's blemish. Then it is impossible to call Him, blessed be He, even by the Name Haveye'ah, which is the aspect of Shemesh, since "the sun has never seen the moon's blemish." [This is a new and wondrous insight that Rabbainu the Holy revealed here.] And with this, the verse is very well understood: "And it shall be on that day: Hashem shall be King over all the earth" [Zechariah 14] — meaning: in the future, Malchus will be elevated from among them, and then: "For G-d is King over all the earth" [Psalms 47] will be fulfilled — as explained here in Section 2. Then the Name Haveye'ah will be unified with the Name Elokim — this is the aspect of "on that day Hashem shall be One" — and the Sages expounded that in the future it will be all goodness, which is the aspect of "Hashem One and His Name One" as Rabbainu explained. And for this very reason, in the future it will be called by the Name Haveye'ah — because the moon's blemish will be filled, meaning the Name Elokim, which is the aspect of Malchus, will be in its fullness. This is the aspect of what the Sages expounded: "His Name One" — that it will also be read as Yud-Hay — as above. In the discourse Anochi, Siman 4: "When a person knows that all his experiences are for his good, this aspect is a semblance of the World to Come" — as it says: "In Hashem I praise the word…" [Psalms 56] — "and in the future it will be all goodness…" See Rashi on Pesachim there, who interprets it simply: that in the future there will be no evil tidings whatsoever. And see Brachos 60b: "A person should always accustom himself to say: whatever the Merciful One does is for the good…" and the story of Rabbi Akiva — for everything the Holy One Blessed be He does with a person is only for his good. Yet nonetheless it is explained there that for good tidings one blesses HaTov v'HaMetiv [Who is good and does good], and for bad tidings one blesses Dayan HaEmes [the True Judge] — only that one must bless even Dayan HaEmes with joy. And this is derived from the very verse: "In Hashem I praise the word; in Elokim I praise the word." It appears to me, in my humble understanding, to explain this somewhat in a way that reconciles the words of Rabbainu of blessed memory in this discourse perfectly with the words of our Sages above — and this is based on what Rabbainu alludes to us in this very discourse, at the end of Section 7: "Eretz [land] is the law of the kingdom [dina d'Malchusah], as it says: 'And the earth shall rise up against him.'" It follows that all sufferings and judgments come from the aspect of Malchus — the aspect of dina d'Malchusah. [See also below, in the discourse Rumah al HaShamayim, Siman 74.] And therefore the Sages truly said: there is no suffering without sin — for through sins one damages, as it were, the aspect of Malchus, and places it, as it were, among the nations. And from this itself the sufferings come, as is understood from Section 5. Now although in truth even these sufferings must be accepted with love and joy, and one must know they are for one's good — since they come to atone for one's sins, as explained in Rabbainu Yonah on Brachos there — nevertheless, since it is necessary to feel the pain of the suffering [for if not, how would one's sins be atoned?] — therefore, even though one knows they are for one's good and accepts them with love and joy, still, since one is pained by them, one blesses Dayan Emes. This is similar to what the Sages said in Yoma 69b — regarding Yirmiyahu and Daniel who did not use the epithets "the Mighty" and "the Awesome" even though Moshe had — since they knew of G-d that He is truthful, they did not lie about Him. Similarly in this matter: since G-d loves truth — and one is in truth pained by the suffering — how could one bless it as HaTov v'HaMetiv? Therefore one must bless Dayan Emes, only doing so with joy and love, knowing in one's inner self that the pain and suffering are for one's good. But all this applies now — in the time when Malchus is in exile and the nations draw from it, as it were, and from this all suffering comes, G-d protect us. But in the future — when Malchus will be elevated from among them and Hashem will be King over all the earth — then all the judgments within Malchus will be sweetened, until the forces of evil will have no foothold whatsoever. Then all evils and sufferings will truly be nullified, and it will be entirely good, entirely one — in the aspect of what the Sages said: that in the future it will be all goodness, literally, as Rashi explained. And therefore even now, through repentance with vidduy divarim before a Torah scholar — through which one elevates Malchus from among the nations, as it were, and returns it to its root — in the aspect of: "Take with you words and return to Hashem" [Hoshea 12] — elevating Malchus, which is the aspect of Elokim, unto Haveye'ah, producing the complete unification [yichuda shalaym] between the Name Haveye'ah, which is the aspect of Mercy , and the Name Elokim, which is the aspect of Judgment — therefore, even though Malchus has not yet been fully rectified in the world as a whole as it will be in the future, and the pain and suffering have therefore not yet been completely abolished — to the extent that at times suffering and troubles pass even over true Tzaddikim and penitents who merited to rectify the aspect of Malchus — nevertheless, through this rectification of Malchus, one merits to know with complete knowledge that the pain and suffering coming from the aspect of Elokim, the aspect of Judgment, are only for one's good. They come from the love with which the Holy One loves one, as it is written: "Whom Hashem loves He chastises" [Proverbs 3]. And they are not in the aspect of: "Evil shall slay the wicked" [Psalms 34] G-d forbid — as is explained in Section 5. And for this reason the Sages did not institute blessing even bad tidings as HaTov v'HaMetiv — even though they said one should accustom oneself to say "whatever the Merciful One does is for the good" — for this is from the side of the Bestower, as it were. Certainly from on High, evil does not issue, G-d forbid. And the intent of Hashem, even in the destruction of the wicked G-d protect us, is also for their good. But from the side of the receivers, it is sometimes the case that the judgment is in the aspect of vengeance, G-d forbid — to the point where it cannot be called "good," since it is in the aspect of "evil shall slay the wicked." And all this is because through sins, Malchus is placed in exile and the nations draw from the judgments within it, until at times it descends so far as to become the aspect of cruel judgment, G-d forbid — the aspect of dina d'mesa'avusa [impure judgment] explained in the discourse Rumah above — the aspect of: "Your iniquities have turned these away" [Jeremiah 5] — the aspect of "evil shall slay the wicked," for the sins themselves — which are the kelippos, G-d protect us — afflict and exact vengeance upon him. But through vidduy divarim, Malchus is elevated and rectified — and then one knows with complete knowledge that the judgment too is not from vengeance, G-d forbid, but from love and for one's good. Then it is appropriate to bless everything as HaTov v'HaMetiv — as in the future. Especially in light of what is explained in Section 9: that through vidduy divarim, one merits to be included in the Infinite — where there is no change of will, G-d forbid — only entirely one, entirely good. And through the imprint of the oneness and goodness of the Infinite [reshimu] that remains in one's mind — even when one is in the aspect of shuv [return/withdrawal] — this imprint shows in one's mind that all is good, all is one. And further one can explain: for the root of all things — even the root of all thoughts and opinions — is only the will. For there is a will that precedes everything — as is known and elaborated — and from it all things are drawn. And so on — as elaborated in the discourse. And through this, even now one is in this future-like aspect — namely: all is HaTov v'HaMetiv. The conclusion from all this: in truth, even when one blesses Dayan Emes now, G-d forbid, one does so with joy, knowing and believing that all is for one's good and for atonement of one's sins — this is the aspect of: "In Hashem I praise the word; in Elokim I praise the word" [Psalms 56], and: "Kindness and justice I will sing" [Psalms 101], and: "I will lift the cup of salvations… I found trouble and grief, yet I will call in the name of Hashem" [Psalms 116] — as the Sages expounded there. See Chiddushei Aggados there. This aspect is also somewhat a semblance of the World to Come, since one blesses even this with joy as above. There — Letter Ches: "but when the elders — and so on — damage their days." And so on. "From this the forehead of the serpent draws the wisdom of nature." And so on. It is possible to bring this close to the intellect also: for when people fail to believe in the will — and doubt it — then the forehead of the serpent — which is the wisdom of nature — is strengthened over them. And so on — as elaborated in the discourse. But nonetheless it is still in the aspect of "for bad tidings one blesses Dayan Emes" — which applies only in this world, since Malchus has not yet been fully rectified, to the point where the nations sometimes draw from it and cruel judgment, the dina d'mesa'avusa, is produced, G-d forbid. But through vidduy divarim — through which Malchus is rectified from one's own side and returned to its root, and one merits to be included in the Infinite as above — one merits even in this world to a complete knowledge that is a literal semblance of the World to Come. Then there is no difference in one's perception between kindness and judgment — only entirely HaTov v'HaMetiv. And through this itself, all judgments are sweetened and all sufferings are nullified. One merits to all good, truly, in spirit and in body — in the future-like aspect in which all evil will be completely abolished and there will be only entirely HaTov v'HaMetiv. For in truth: "all beginnings are difficult" — as elaborated in Letter Beis. Namely: that the essential foundation of all the commandments and services of holiness is the faith in the will. And all beginnings are difficult precisely because at the beginning — before one merits to the revelation of the will — it is very difficult and challenging. And so on — as elaborated in the discourse. See also the discourse Vayomer Boaz, Siman 65, and the discourse B'sha'ah sheHaKadosh Baruch Hu Zochayr Es Banav, Siman 250. There — in Section 4 of the discourse — "For the essence of Da'as [knowledge] is the unity of Chasadim and Gevuros — this is called Da'as." This means: as is explained in the holy Zohar and the writings of the Holy Ari in many places, Da'as is comprised of five Chasadim [acts of lovingkindness] and five Gevuros [acts of strength/judgment]. Section 5 of the discourse: "For example — if one transgressed the commandment 'You shall have no other gods'…" — See Midrash Rabbah, Naso, Parsha 9 — that this commandment alludes to the four kingdoms. There: "Mitzvah — from the language of connection [hisvachdus] — when one performs mitzvos in bundl es…" — This means: in the spirit of what the Sages taught in Midrash Rabbah, Acharay, Parsha 21: "If a person accumulated bundles of sins, let him accumulate against them bundles of mitzvos." Section 7 of the discourse: "And this is the interpretation of 'the king's wrath'…" — This means: the verse calls Hashem by the title Melech [king] here, for the essential damage of sins is to Malchus, as above. There: "And a wise man will appease it — meaning a Torah scholar who is the aspect of Moshe, who considers himself as lowly…" — through this he is called a wise man, as it says: "And where shall wisdom be found?" [Job 28]. This means: in the spirit of what is explained below in Section 9 — that the root of Malchus is the aspect of Ayin [nothingness]. Therefore a Torah scholar who embodies the humility of Moshe — the aspect of Ayin — has the power to rectify all the damages to Malchus and atone for his sins. And when one confesses before him, this is the aspect of returning Malchus to its root. There: "And this is: 'And it shall be in Yeshurun a king' [Deuteronomy 33] — meaning Malchus ascended to its root…" — This means: Targum Yonasan interpreted this verse as referring to Moshe Rabbainu, peace be upon him, who was king over Israel. And this is what Yaakov said to Esav: "and take my gift from my hand — the aspect of charity." And so on. "For I have seen your face as seeing the face of Elokim." Meaning: the Festival days — the holy days of appointed times [yom tov] — when the will is revealed. And so on — as elaborated in the discourse. And so the Sages taught in Midrash Rabbah, B'ha'aloscha, Parsha 15: "The Holy One Blessed be He said to Moshe: I have made you a king, as it says: 'And it shall be in Yeshurun a king.'" When Malchus was with Moshe, this is the aspect of Malchus ascending to its root — the aspect of Ayin as above — the aspect of humility: "And the humble shall inherit the land" — this is the dina d'Malchusah, the aspect of Malchus, as is known. [See also Rosh Hashonoh 32b — that the verse "And it shall be in Yeshurun a king" is counted among the verses of the sovereignty of Hashem — for since Malchus ascended to its root in the Infinite, the kingship of Moshe is literally the aspect of His blessed sovereignty.] There — Section 8 of the discourse — "Also regarding pride — a sign of arrogance is poverty…" Although the Sages in Kiddushin 9b interpreted this as meaning poverty in Torah, and so too Rashi on Shabbas 33 — see Sukkah 29b, which teaches that through pride one comes to literal poverty as well.