סימן יו"ד-ואלה המשפטים

Now these three discourses — the discourse of Mishpatim [Siman 7], the discourse of Ra'isi Menoras Zahav [Siman 8], and the discourse of Tehomot [Siman 9] — were all said in the winter of [5]563. The discourse of Ra'isi Menoras Zahav was said on Shabbas Chanukah of that year, and there it speaks of the downfall of the wicked — the aspect of "bringing down the wicked to the earth." Then after Chanukah there was indeed a downfall of a certain well-known wicked person who had caused great suffering to some of our people — and after Rabbainu said the above Torah, that wicked person suffered a great downfall. Also: after saying the above Torah, Rabbainu danced a great deal — for in that year he danced many times, as is elaborated below and elsewhere. And the discourse of Tehomot was said on Shabbas Shirah [the Shabbas of Song] of [5]563. And in that same winter — before the time mentioned above — the discourse of Tzohar Ta'aseh LaTevah [Siman 112] was said [which was afterwards also incorporated into the discourse of Tehomot]. And at the time when this discourse of Tzohar Ta'aseh LaTevah was brought before him in writing and he looked at it and examined it, he afterwards answered and said: "And from my students — more than from all of them" — for through this he understood the interpretation of a vision he had seen at that time, in which the holy Baal Shem Tov was with him and told him: "When one damages the Land of Israel, one falls into exile — and the sign of this is: 'From there is the Shepherd, the Stone of Israel.'"

And afterwards when we received from him the discourse of Tehomot — in which the matter of tzohar is also brought — and at the end of Tehomot the verse "From there is the Shepherd, the Stone of Israel" is cited — also in that winter the discourse of Mishpatim was said, passage by passage. And see further in the book Chayyay Moharan for more elaboration. Then Malchus is given over to the Sitra Achra in the aspect of: "under a servant when he reigns." But when one merits to rectify the four elements, through this the rectification of the diminishment of the moon is drawn down, and Malchus is elevated in the aspect of: "And the light of the moon shall be as the light of the sun" [Isaiah 30] — which is itself the aspect of the unification of the Name Haveye'ah with the Name Elokim, as explained in the discourse of Vayaishev. Regarding what is explained in the above discourse in Section 5 — regarding the configuration [

Siman Ten — V'Ayleh HaMishpatimסימן י — ואלה המשפטים tziruf

Letter Beis, Section 1 of the discourse: "the ascent of Malchus — which is the aspect of prayer, as explained below in Letter Gimel: for the Tzaddik rules through his prayer; and as is known, prayer is the aspect of Malchus — from the aspect of the mountain and field to the aspect of the house." See Zohar, HaRakia, in Sabba d'Mishpatim, in the discourse of the serpent that flies in the air. And see Pesachim 88a, where the Sages expound on the verse: "And many peoples shall go and say: Come, let us go up to the mountain of Hashem, to the house of the G-d of Yaakov" — "Not like Avraham who called it a mountain, and not like Yitzchak who called it a field — but like Yaakov who called it a house." At first glance one must examine: for did they not also say first, "let us go up to the mountain of Hashem"? ] engraved upon the bones — see Tikkun Zohar, in the final Tikkunim, Tikkun 3: "Malchus — all forms are visible within her, and she is comprised of flesh, sinews, and bones…" This is visible in plain experience: the essential structure of the human form is the bones, while the flesh and sinews are the garments upon them and their binding, as it is written in Yechezkel 37: "And the bones drew close, bone to its bone… and behold, sinews were upon them, and flesh came up…" Therefore when one damages, G-d forbid, the building of the form of Malchus, the essential damage and ruin of the building is as it were to the bones — in the aspect of "the bones of Yehudah rolling." And through vidduy divarim all this is rectified. To explain further, based on what is written in the Zohar, Shelach [p. 170]: flesh and sinews are from the side of the Sitra Achra and its chariots, while the bones are from the side of the chariots of the holy spirit, and the body's primary importance is the bones — see there. Therefore: through the sins — which are from the side of the Sitra Achra — being engraved upon the bones that are from the side of holiness, the Sitra Achra is given strength to draw from holiness, G-d forbid. Then the sparks of Malchus d'Kedushah fall among the Sitra Achra, G-d forbid. And through vidduy divarim, the configurations are extracted from the bones — the Sitra Achra is subdued so it has no power to draw from holiness — and the sparks of Malchus d'Kedushah are elevated from among them and returned to their root. It is known from the testimony of his holy disciples that all the discourses he revealed regarding the merit of the awesome and wondrous rectifications accomplished through drawing close to the Tzaddik — and all the details therein — all his words on this subject are living and enduring forever.

And this is what is written regarding Yisro: "And Yisro came… to the wilderness, to the mountain of G-d" — and through this you will also understand why here the first ascent is called "mountain," while in Zohar HaRakia it is called "wilderness" — and both are one. [It follows that even though the essential drawing close is when Malchus ascends to the aspect of "house" — that is, relative to Israel — nonetheless relative to the converts themselves, it is in the aspect of "mountain," as above.] And this is what is written in Isaiah 56: "And the sons of the foreigner who attach themselves to Hashem… I will bring them to My holy mountain and make them joyful in My house of prayer" — beginning with "mountain" and concluding with "house." And this is: "For My house shall be called a house of prayer for all the peoples" — for in truth, Malchus which is prayer is then in the aspect of "house" — through which even the nations attain an understanding of the greatness of Hashem, and His kingship is revealed to them as well, and they come to draw close. And the principle: the essential revelation of His greatness and His kingship is through prayer — for when prayer is answered, and especially when Hashem alters nature through Israel's prayer, through this it is revealed that there is a G-d in the land who rules and governs and guides and oversees. And when prayer ascends to such a height that it is in the aspect of "house" — the aspect of "My house is a house of prayer" — then His kingship is revealed even to the nations, the aspect of "called for all the peoples" — and then the supernal Name is exalted and elevated. Section 1 — Letter א — [on Letter Beis, Section 1 of the discourse]

There — Letter Daled — "Return the man's wife, for she is Sarah — she is the aspect of Malchus, the aspect of prayer; and Avimelech is the aspect of the master of pride…" Letter Beis, Section 1 of the discourse: "the ascent of Malchus — which is the aspect of prayer, as explained below in Letter Gimel: for the Tzaddik rules through his prayer; and as is known, prayer is the aspect of Malchus — from the aspect of the mountain and field to the aspect of the house." See Zohar, HaRakia, in Sabba d'Mishpatim, in the discourse of the serpent that flies in the air. And see Pesachim 88a, where the Sages expound on the verse: "And many peoples shall go and say: Come, let us go up to the mountain of Hashem, to the house of the G-d of Yaakov" — "Not like Avraham who called it a mountain, and not like Yitzchak who called it a field — but like Yaakov who called it a house." At first glance one must examine: for did they not also say first, "let us go up to the mountain of Hashem"?

There: "Like a sack that has holes… meaning: the sack is full of disgusting things and also has holes in itself — and when one empties it of the disgusting things, the holes of the sack itself nonetheless remain." And in a witty vein one can explain: "Come, let us go up" — meaning: we will elevate the aspect of the mountain of Hashem to the aspect of the house. But the truth is according to what is written in Zohar Yisro, p. 69, on this very verse: "'To the mountain of Hashem' — this is Avraham… 'to the house' — this is Yaakov… Mountain and house — even though they are all one level, they ascend from one to the other. Mountain is for the other nations when they come to shelter under His wings; house is for Israel — to be with Him as a wife is with her husband, dwelling as one in joy."

There: "'All of this falls upon me' — for everything falls upon me." For the rectification of the crookedness is certainly the good of the intellect and its rectification. And likewise the rebuking of people and engaging them in the fear of Heaven is also the rectification and perfection of the intellect — as is understood from the words of the Sages in many places. But they not only have not merited this — on the contrary, they add to the pride as well. And through this they damage the intellect even more — for "all who are proud…" And this is what is written regarding Yisro: "And Yisro came… to the wilderness, to the mountain of G-d" — and through this you will also understand why here the first ascent is called "mountain," while in Zohar HaRakia it is called "wilderness" — and both are one. [It follows that even though the essential drawing close is when Malchus ascends to the aspect of "house" — that is, relative to Israel — nonetheless relative to the converts themselves, it is in the aspect of "mountain," as above.] And this is what is written in Isaiah 56: "And the sons of the foreigner who attach themselves to Hashem… I will bring them to My holy mountain and make them joyful in My house of prayer" — beginning with "mountain" and concluding with "house." And this is: "For My house shall be called a house of prayer for all the peoples" — for in truth, Malchus which is prayer is then in the aspect of "house" — through which even the nations attain an understanding of the greatness of Hashem, and His kingship is revealed to them as well, and they come to draw close. And the principle: the essential revelation of His greatness and His kingship is through prayer — for when prayer is answered, and especially when Hashem alters nature through Israel's prayer, through this it is revealed that there is a G-d in the land who rules and governs and guides and oversees. And when prayer ascends to such a height that it is in the aspect of "house" — the aspect of "My house is a house of prayer" — then His kingship is revealed even to the nations, the aspect of "called for all the peoples" — and then the supernal Name is exalted and elevated.

There — Letter Hay — "And this is the expression teru'ah — for the opposite of a haughty spirit is a broken spirit." Section 3 — Letter ג — [on Letter Daled of the discourse]

There — Letter Vov — "Through the Tzaddik… pride is nullified — as it is written: 'Let not the foot of pride come upon me.'" — This means: the essential hold of the kelippos — which are pride and idolatry — is in the aspect of the feet of holiness, in the aspect of: "her feet descend to death" — as is explained in Letter Khes. And this is the aspect of what the Sages said : "Anyone who walks with an upright posture is as if he pushes aside the feet of the Divine Presence" — for pride is literally idolatry. And the essential distinction between Israel and the nations is in this matter — as it is written: "not because of your multitude… for you are the fewest" — and the Sages expounded : "for you diminish yourselves." And Moshe our teacher — the master of all Israel — it is said of him: "very humble." Therefore the essential empowerment of the kelippos and the outer forces is in the aspect of pride — and their hold is in the feet. And the essential sustenance is from the chain of judgments that flows from the aspect of the feet, as is known. Therefore: as long as there is idolatry in the world, wrath is in the world. And therefore when pride is nullified — this being the aspect of: "his heart carried his feet" — nasa specifically — meaning: the feet were elevated from the hold of the kelippos — then the judgments are sweetened and kindnesses flow: the aspect of "the faithful kindnesses of David." And it is known that the feet of holiness are alluded to by the aspects of Netzach and Hod, as is explained in the Zohar in many places. And even now, after his passing, all of this is accomplished through drawing close to his holy enterprise — being included within the holy gathering called by his holy name, cleaving to the study of his holy bo

Section 11 — Letter יא — [on Letter Zayin of the discourse] oks, a

Section 12 — Letter יב — [on Letter Khes of the discourse] ccepting his holy counsel, coming to his holy grave and multiplying there prayers, supplications, and confessions — especially when one merits to be included within the holy gathering when they assemble unto him on Rosh Hashonoh, as is known and elaborated elsewhere. Therefore one must explain somewhat how the specific rectifications in this discourse are drawn down even now, after his passing. The rectifications accomplished through beholding the face of the Tzaddik — see Siman 192, where it is stated that in every book one finds the likeness of the image and the light of the face of that Tzaddik and sage who composed the novel teachings in that book.

And the essential power of Mordechai came through being born of Binyamin — as is brought in the Sages' teachings. For it has already been explained above that Binyamin alludes to pride — this being the aspect of "and Binyamin you will take" above — since he was born in the Land of Israel which is higher than all lands. One must examine: how does one allude to the attribute of pride through the name of the righteous Binyamin and through the holiness of the Land of Israel? But the matter is that in truth there is an aspect of holy pride [gaavah d'kedushah] that one must employ at times — this being the aspect of the sword of pride — in order to subdue through it the masters of arrogant pride of the Sitra Achra who overpower with their pride against holiness; or at the very least to escape from them and not be subjugated before them, G-d forbid. And one who is nullified before them and submits to their evil pride — this is the aspect of bowing to idolatry, G-d forbid — for one gives them power and strength through one's disqualified humility which is the ultimate pride. For through this one afterwards becomes proud against people of truth before whom one genuinely needed to be humble and nullified. And this applies both collectively and individually — and is understood from the Sages' words in many places. And see Siman 153, where it is explained that when the student merits, he actually receives the light of the face of the Rebbe.

Therefore Haman provoked Israel and wished to destroy them, G-d forbid — for pride is the side of death, and one who is nullified and submits to them is worse than dead, G-d forbid. And one who does not wish to submit to them — they provoke him to the death, G-d forbid. Therefore he cast lots in the month of Adar — in which Moshe died — for Moshe nullifies idolatry since he is very humble, as above. And see Midrash Rabbah, Naso, ch. 13: "'The pride of man will bring him low' — this is Amalek" — it is explained that Amalek is the aspect of pride, as above. And see Siman 230. The rectifications accomplished through the charity one gives to the Tzaddik — this is plainly accomplished even now through the charity one gives to his children and to those close to him, and to all that is needed for his holy affairs — such as printing his holy books and the like. The rectifications accomplished through confession before the Tzaddik are also accomplished even now through coming to his holy grave and multiplying there prayers and confessions.

There: "And this is the meaning of Purim — the nullification of idolatry — as it is written: 'I trod the winepress alone [purah darachti levadi]'" . For it has already been explained that the essential hold of the kelippos is from the aspect of the judgments in the aspect of the feet. Therefore they are called purah — alluding to the force of the judgments, as is explained in Pri Etz Chaim in the kavvanot of motzaay Shabbas. And therefore in the future — when the feet are completely rectified, as is known — the judgments will be sweetened from upon Israel, and then the judgments will turn upon the nations to subdue and nullify them. And this is: "I trod the winepress" — specifically — and: "I trampled them in My anger and ground them in My wrath" — meaning: through the aspect of the feet. And this is what the Sages said : Mordechai said to Haman: "But you shall tread upon their high places" — specifically. And this is the secret of Purim — named for the lot [pur] — for Haman's lot was reversed to become our lot [Purim]: meaning: his intent was to draw from the judgments which are the aspect of pur and overpower Israel through this — but in the end the judgments were turned upon him, until Haman's idolatry was nullified in the aspect of "I trod the winepress alone." Section 8 — Letter ח — [on Letter Hay of the discourse]

There: "For the essential idolatry depends on her [Malchus]… and this is the secret of the taking of Esther to the house of Achashverosh, and the taking of Sarah to the house of Avimelech — for Esther and Sarah are from the same aspect, as the Sages said: 'Let Esther come, the daughter of Sarah's daughter…'" And see the kavvanot of Purim. And this is alluded to in his words in this very discourse — in Section 9 — regarding the question: why is it called Pe'or? Because of the one who po'er [gapes open] his mouth — for when Malchus is damaged, the Other Side has power to gape open with evil configurations.

And in passing, an allusion is hinted here to resolve what is explained in the [Kabbalistic] writings: that the arvay nachal are the aspect of the first Hay — the aspect of Binah. At first glance this is unclear — for the arvay nachal allude to the lower levels of Israel, as the Sages say; and they also allude to the aspect of the holy feet as above — so how can the secret of the first Hay be alluded to in them? But according to the above it is automatically understood. For this is the aspect of "Esther was said with the Holy Spirit" — specifically the aspect of "his heart carried his feet" — specifically: for even though the wind in the heart illuminates also in the hands, nonetheless the essential rectification is that it illuminates also in the feet, as is explained in the discourse. Therefore the feet are called se'orim [barley/hair] on account of the wind [ru'ach] that blows in them. And therefore the arvay nachal specifically correspond to the first Hay — the aspect of Binah — for this is the aspect of Binah spreading until Hod. And for this reason Moshe was buried opposite Beis Pe'or.

There — the matter of Rosh Chodesh being related to this matter also: for the essential sustenance of the kelippos is from the aspect of the diminishment of the moon — for when she said "it is impossible for two kings to use one crown" — which was like the aspect of pride in a very subtle degree — and it was said to her: "Go and diminish yourself" — for: "one who is great — he is small" . And it is known that they draw sustenance from her feet, as is understood from the story of the lame man [chigar]. And this itself is the secret of Esther [who is the aspect of the moon — the aspect of Esther, as the Sages said] — who was taken to the house of Achashverosh. And therefore on Rosh Chodesh — the time of her rectification — the illumination of all the above rectifications is drawn down as well — until even those who are from the side of death repent and acknowledge it, as is explained there. And see Pri Etz Chaim, the discourse of Rabbi Chaim Vital on the matter of Purim, where it speaks of the diminishment of the moon as well — and you will understand. [And it is explained in the Tosfos on Sotah 14, in the name of the Midrash Agadah, that every year Beis Pe'or rises up to accuse and bring the sin to remembrance — but when it sees the grave of Moshe, it retreats and sinks. Thus the grave of Moshe performs its holy work to this very day: subduing the aspect of Beis Pe'or, extracting the evil configurations from it, and rectifying and building the attribute of Malchus to its fullness.] And there it is also written: all this was at the time of his death — but certainly even in his lifetime he had the hispashtus hagashmiyus and was cleaved to the light of the Infinite, though the spreading was in the aspect of ratzo v'shuv. And therefore it is understood: this Tzaddik — who is the aspect of Moshe, the aspect of Ayin, constantly cleaved to the light of the Infinite in the aspect of ratzo v'shuv — through which he has the power to rectify the attribute of Malchus through the vidduy confessed before him — certainly has this power after his passing with even greater intensity and strength, for then he is cleaved even more fully to the light of the Infinite. And even then he has the aspect of ratzo v'shuv — only in a more subtle and spiritual form.

And all this is achieved through the laws [mishpatim] — the aspect of wind — as it is written: "and for a spirit of justice" — for there it speaks of the matter of pride, as it is written: "Woe, the crown of pride of the drunkards of Efraim… trodden underfoot [b'raglaim]" — b'raglaim specifically, as above. [And from this you will understand somewhat the matter of the drunkenness of Purim.] And it concludes there: "In that day… a crown of glory for the remnant of His people." And the Sages expounded : "for one who makes himself like the lees [kishirayim]" — meaning: the aspect of humility. And "a spirit of justice" — for all this is achieved through the wind which is the aspect of justice [mishpat], as is known. See there further. There: "the aspect of the revelation of the illumination of the hands — the aspect of clapping." — This means: the feet are close, as it were, to the outer forces, and their sustenance is from them. Therefore the rectification is in the aspect of dancing — the aspect of the elevation of the feet. But in the aspect of the hands, the kelippos do not have as great a hold — for they are distant from them. Only: nonetheless, when the kelippos are empowered, the illumination of the hands is concealed as well — because the essential sustenance is from the judgments that flow from the aspect of gevurah, the aspect of the left hand. Therefore the rectification that occurs in them through the wind is in the aspect of clapping — where the hands join together — and the left is included in the right and the judgments are sweetened. And this is the aspect of: "And his hands were faithful [emunah]" . See the Zohar which notes: it should have said "and his hands were faithful" in the plural — but since everything depends on the right, it writes vayhi [singular]. And it is written: "Your right hand, Hashem, is glorious in power — Your right hand, Hashem, shatters the enemy" — this aligns with our above words.

The discourse of Mishpatim, Siman 10, was said before Purim of [5]563. And at the time when I wrote out this discourse before him, he said to me: "This is what I said — that now there are heard decrees, G-d forbid, upon Israel. And behold, the days of Purim are approaching and coming — and Israel will dance and clap their hands and the judgments will be sweetened." And he repeated his words and said with a full mouth: "This is what I said." And also because the Tzaddikim visit their graves, as is known — and especially this Tzaddik, who commanded that one come to his grave and promised that he would strive for one's rectification, as is known. See further there in Section 5 — it alludes also to this: that Yehudah confessed many generations before the birth of Moshe, and when Moshe remembered the confession it became as if he had confessed right then before Moshe — through which the aspect of Malchus was rectified. All the more so now that the Tzaddik — who is the aspect of Moshe — was already in the world, and when one comes to his grave as he commanded, so that he will raise the confession before Hashem and rectify the aspect of Malchus — certainly all is rectified. It follows that all the above rectifications are accomplished even now — only in a more subtle and spiritual manner.

In this above discourse it is explained that pride is the aspect of Haman-Amalek. And likewise it is the aspect of those swallowed by Korach. And this can be hinted at in the masorah : (1) "And you shall destroy the sinners, Amalek" — (2) "the fire-pans of these sinners at the cost of their lives" — which is written concerning the congregation of Korach . [The word chata'im [sinners] appears only twice in the entire Bible — once regarding Amalek and once regarding Korach — a textual link hinting that both share the same root of pride.] There — Letter Zayin — "And the totality of the Torah is called 'heart'…" — For the essential revelation of the Torah — in its revealed and hidden aspects, the aspect of hands and feet — flows and is revealed from Binah-leva [heart], as is known.

Siman Eleven — Ani Hashemסימן יא — אני ה' Section 12 — Letter יב — [on Letter Khes of the discourse]

There — in the discourse of Rabbah bar bar Chanah — "the bird [tziparta] — this is the aspect of speech [dibbur], which is the intermediary between man… and Heaven — which is the aspect of the depths of understanding of the Torah…" — This means: because the depths of understanding of the Torah is an aspect of a very high and elevated level, it is called "heavens" — in the aspect of: "high as the heavens." And one can say further, according to what is written: "He makes the heavens with understanding [b'svunah]" — and other similar verses. There — Letter Khes — "For Haman is the aspect of idolatry…" — This means: as is explained in the Tikkkunim, the kelipah of Haman is the aspect of el acher [another god] — and as it is brought that Amalek has the same numerical value as el acher — which is the aspect of Haman's pride. And "Mordechai did not bow and did not prostrate himself" — for it is written: "You shall not bow to another god" .

There — at the end of the discourse — "this is My Name — the lower unification [yichuda tata'ah]." — This means: in the manner of "My Name is within him" — mentioned above in Letter Hay — and also because the lower unification is Baruch Shem Kevod — as above in Letter Alef. Therefore one must now strengthen and intensify oneself to draw down these rectifications, by having the bond of connection with a full and firmly established heart, as is understood. And what is explained there — that the Tzaddik clarifies and separates for each person the straight path according to the root of his soul — one must believe that this also happens automatically even now. For when one comes to the holy gathering of his followers and sees their holy character traits and their service in which they serve Hashem, and how they yearn with all their soul to walk in his holy ways — and one knows and understands well that all this flows only from the holiness of the light of his holy soul and the light of holiness of his Torah, wherein the light of his holy countenance shines, as above — this is the aspect of beholding the face of the Tzaddik. See Likutay Tinyana, Siman 40, and you will understand that this is the aspect of: "Your eyes shall behold a king in his beauty" [Isaiah 33] — and the essence is at the time of the holy gathering assembling unto him. And through all this, one who merits to bind himself well to this and feels some illumination and holy flashing within his heart — merits thereby to rectify the character traits from the two elements of domem [mineral] and tzomayach [vegetation]. And see there in the discourse of Rabbah bar bar Chanah — it does not mention beholding at all, only the drawing close — the aspect of "and they cast him to the wall" — that he drew himself close to the Tzaddik. And the Tzaddik is the aspect of the Covenant of Salt — and salt, as is known, extracts blood. Therefore through drawing close to the Tzaddik, the character traits from domem and tzomayach — which are sadness and desires coming from turbid blood — are rectified. Thus it is established: the essential rectification comes through drawing close and bonding. Then: when one gives charity to his people who are close to him, who walk in his ways and are called by his holy name, and likewise when one gives charity for all his holy affairs — the character traits from chai [animal] and midaber [human] are rectified. 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 the root of one's soul, so that one merit thereby to complete repenta nce 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, drawing the power of all limbs and bones literally into the words — and does all this relying on the mi nd of th e holy Tzaddik and in 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 all the buildings of Malchus d'Sitra Achra are destroyed, all the configurations extracted, and the buildings of Malchus d'Kedushah built. Then one will automatically know the straight path before oneself according to the root of one's soul — the aspect of: "I will lay waste mountains and hills… and I will lead the blind by a way they knew not." It follows: 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: when one truly wishes to walk the straight path and performs all the above rectifications to completion — whatever Hashem sends into one's thought as some path and conduct for the servic e of Has hem, 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 matters where it is possible to speak and consult with one's companions, one must certainly do so — for perhaps one will receive from them some illumination of Da'as, in the aspect of: "and they receive one from another" [Targum, Isaiah 3]. There: "For the feet… are the aspect of arvay nachal [willows of the brook] — as the Sages said : 'A person's feet are his guarantors.'" — For it is known that the arvay nachal are the aspect of Netzach and Hod — the aspect of the holy feet — and it has already been explained that the essential sustenance of the kelippos is in the aspect of: "her feet descend to death." Therefore the Sages said: "a person's feet are his guarantors" — raglohi specifically. And one must also constantly, even at home, practice hisbodidus [private secluded prayer] and pour out one's heart before Hashem, praying 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: "He took a tuft of wool and placed it on the tip of the spear…" — And it appears that here Rabbainu alludes to the path of the above holy discourse. For the foundation of the matter is that through dancing and clapping with the joy of a mitzvah, the judgments are sweetened. And as he explains afterwards — when the roots of the matter are elaborated — the essential sweetening of the judgments is through the nullification of pride and idolatry, through the holy spirit of the Tzaddik that blows through the six joints of the arms and thighs. This is the aspect of dancing and clapping physically with the joy of a mitzvah — which flows from the aspect of the wind in the heart — the aspect of "his heart carried his feet" — to the true Tzaddik who is "a man in whom there is spirit." Through this, even spiritually, an illumination flows from the aspect of the supernal wind in the heart to the aspect of the upper hands and feet — and the aspect of the nullification of pride and idolatry and the kelippos is drawn down — and all the judgments are sweetened. And through this you will understand more deeply why in this discourse specifically Rabbainu needed to explain that his intent was to fulfill the matter literally — as is elaborated below. All that a person does and strives in these rectifications — with greater effort, greater arousal of the heart, and a greater bond of connection — certainly all the above rectifications are drawn upon him in greater perfection. Yet nonetheless one must also believe: 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 — certainly some illumination from these rectifications is also drawn upon him, for Hashem contracts Himself from the Infinite without end 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, G-d forbid — as is common among the small-minded. On the contrary, let him be strengthened by this, and believe that through the drawing close of his companion who is greater, great benefit will also reach him — for is it not explained at the end of the discourse that through the repentance of that Israelite, even the wicked who had gon e completely outside of holiness and are in the aspect of the back of holiness became a throne for holiness? All the more so he himself, whoever he is — since he strives after holiness and wishes to draw close to the Tzaddik and strives 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. And if a person is truly strong in this conviction, he will certainly in the end merit to complete repentance and full rectification. This too is self-understood: it is impossible to complete all the above rectifications to full perfection in one time. This is why 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 at every time to ascend from one rung to a higher rung, as is understood. There: "'Which you shall place before them' — for when Moshe Rabbainu — the aspect of the true Tzaddik — illuminates the aspect of his wind which is the aspect of justice toward those who draw close to him — who are in relation to him the aspect of feet — the aspect of 'and all the people who are at your feet,' as is known — through this pride and idolatry are nullified and the aspect of the union of the Holy One and the Shechinah is produced, and all the judgments are sweetened." And all this applies even 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…" The author writes: It seems 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 which Malchus was rectified. Therefore he merited the kingship — the aspect of "your brothers shall acknowledge you" — and the Rashbam interprets it from the language of hod Malchus [the splendor of sovereignty]. Then: "your hand shall be on the neck of your enemies" — for through this one subdues the klipas Pe'or, as explained in Section 9 — and Pe'or is the aspect of the oref [nape/neck] as is explained in the writings of the Holy Ari. See the Tosefta, Brachos, ch. 4: "Why did Yehudah merit kingship? Because he acknowledged 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 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. 📋 Translator's Summary — Siman 10 (V'Ayleh HaMishpatim) For one literally surrenders and nullifies all one's yeshus [independent existence] in order to sanctify His name — through which 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 merits t hereby t o 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. There — in the discourse of Rabbah bar bar Chanah — "they pursue honor, which is the aspect of water — as it is written: 'The G-d of glory thunders, Hashem over many waters'" — in the manner that the commentators there explain: that His honor is visible through the physical rains — as it is written: "He does great things without limit" . And see Proverbs 8: "Before the mighty waters, nobility of waters" — and Isaiah 66: "and like a flowing river, the honor of the nations." And through this one can 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 — why then 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. This was only possible through Moshe specifically. Section 1 of the discourse: "By the decree of the Watchers [b'geziras irin pis'gamin] — meaning after the verdict has been issued…" — This means: once the verdict has already spread and become known among the angels who are called irin [Watchers], one must then clothe [halvish] the prayer so that the angels do not bring accusation.