סימן ה

And behold: it is elaborated in the kavvanah of Chanukah — that Chanukah is the aspect of the repair of Hod. And likewise it is elaborated in Tikkun Telisa'ar. And see Zohar Bereishis, p. 21b: "Yehoshua prophesied from the Hod of Yaakov." And so on — and understand from this the above allusion further. And were I not afraid — I would say: that this is what Moshe our teacher prayed — that he enter the Land. For he wanted the three unifications to be completed through him — as above. And then the repair would be in its completeness — and so on — as elaborated in the discourse. Were I not afraid — I would say so.

[And let us return to our matter: through this the matter of the allusion of the laying of hands [semicha] that he laid on Rabbi Nosson — in Chanukah specifically — is even further elaborated. And it is alluded in the above verse through the combinations in the final letters of the words — and so on — as elaborated in the discourse.] [And let us return to our matter: through this the matter of the allusion of the laying of hands [semicha] that he laid on Rabbi Nosson — in Chanukah specifically — is even further elaborated. And it is alluded in the above verse through the combinations in the final letters of the words — and so on — as elaborated in the discourse.]

Omitted there — Letter Yud-Gimmel: it is elaborated in the main body of the discourse that Rabbi Eliezer is the aspect of son. And so on. And see in Zohar Chadash — at the end of Eicha — where it is elaborated: that the above Rabbi Eliezer is the aspect of Reuven. And so on — as elaborated in the discourse. And further one can explain the matter of the above three unifications — in a somewhat different manner: namely that the words the wise man speaks with his sons and students — and reveals to them the sea of wisdom — this is the aspect of — and so on — as elaborated in the discourse.

And one who wishes to receive livelihood and — and so on — must be a person of valor [ish chayil] and not the opposite. And so on. In order that he have some connection to the aspect of Malchus — through which livelihood is drawn — as elaborated in the discourse. And they also said there: "Why was Shaul punished? Because he waived his honor" — for on the contrary: specifically when he does not take the kingship for himself and is not eager for his own honor, and accepts his kingship only for the sake of His honor — then it is forbidden to waive his honor, so that the honor of the Omnipresent not be diminished, G-d forbid. See there further, p.

Siman Eight — Tik'u Toichechahסימן ח — תקעו תוכחה 23 — regarding a Torah scholar: even though he is among those who are shamed and do not shame others in return, nonetheless he must be "vengeful and unforgiving as a serpent" and hold it in his heart.

There — Letter Alef: "they draw upon him a thread of kindness [chut shel chesed]." And so on. One can say: the meaning is — that they draw and extend over him the thread that is braided and woven from 72 strands — which are the numerical value of chesed — and so on — as elaborated in the discourse. For from his own perspective he is certainly right to be silent — since Hashem said to him "let him curse" — [meaning: it was Divinely decreed that he be cursed, as in the case of Shim'i ben Gera who cursed Dovid — and Dovid accepted it, saying "Hashem told him to curse"] — and presumably the humiliations come to him for his good: either to atone for a sin by which he damaged the honor of the Omnipresent, G-d forbid, or in order that he reach a far greater level, as will be explained below. Yet nonetheless, since he already has a share in the honor of the Omnipresent — it is therefore forbidden to him to entirely waive his honor — only to hold it in his heart and not give full expression to his grievance. [See Rashi there and Chiddushei Aggados there.] Thus in this discourse all our above words are explained. The essence of our words: It is known that an intermediary must partake of both extremes. So too shame — which is the intermediary between the upper point and the lower point — contains aspects of both. When one does not receive it properly, one falls through it into utter degradation, G-d forbid — becoming truly despised and lowly as dust, in the aspect of: "Those who despise Me shall be demeaned" [Samuel I, 2].

There — Letter Gimmel: "'Vayiphal"el' — the initial letters of: 'Vehashleich Lifnei Phar'oh Yihi L'Sanin' [and cast before Pharaoh — it will become a serpent]." And so on. In my humble opinion the meaning is: for it is known: that the Egyptian exile was because of the sin of lashon hara [evil speech] — as elaborated in the discourse. 📋 Translator's Summary — Likutay Tinyana Siman 7 (Ki Merachamam Yenahalem)

And Rabbainu also elaborated this matter regarding the virtue of the holy gathering of Israel for a [holy] purpose. In the manner of what the Sages said: "it is not comparable for ten people to be fulfilling a commandment one by one — to ten people fulfilling a commandment together." And so on — as elaborated in the discourse. But when one fulfills: "Be still before Hashem" [Psalms 37] — then "He will cast down the slain [challalim] before you" — which is the aspect of: "and my heart is challal [slain/hollow] within me" [Psalms 109:22] — and through this one slaughters one's evil inclination [which is the essential enemy from whom all the shames and humiliations come]. This is the aspect of cutting off the seed of Amalek. And in the shame that comes upon him, the light of the upper point shines — the aspect of the supernal honor, Divine honor. Then the shame is in the aspect of appointing a king. The principle: it is impossible to merit Divine honor except through repentance — which is the aspect of the the letter Kaf [כ] of Kovod [honor] — the kaf shel kovod — meaning: it is specifically through this path of humility and silence that the "K" of kavod [honor] is attained. And the essential repentance is: when one hears one's humiliation, to be still and silent.

Section 8 [unnumbered in source] — Letter [between ז and ח] The discourse Tik'u Toichechah — "blow the rebuke" — was said on Rosh Hashonoh 5571 — which fell then on Shabbas Kodesh and Sunday.

There: "'u'val yomar shachein chalisi' [and the inhabitant shall not say: I am sick] — ." Meaning: for through drawing close to the above gathering — in the aspect of shachen [neighbor/dweller] — through this one is saved from afflictions and illness. And so on — as elaborated in the discourse. For before the repentance, the aspect of Eheyeh [I Will Be] is still in concealment of the face from him — and the numerical value of hastoras penay Eheyeh [the concealment of the face of Eheyeh] is dam [blood — numerical value 44]. Then bloodsheds and humiliations come upon him. And if he does not receive them properly, he falls through this into even greater degradation and humiliation — and the humiliations are then in the aspect of "those who despise Me shall be demeaned." But when one merits to fulfill "be still before Hashem" — one merits through this to the slaughter of one's evil inclination and to complete repentance, until one merits the aspect of Divine honor. And the humiliations are the aspect of the ohel [tent] through which the union of Moshe and Yehoshua is made — the aspect of the light that the upper point shines to the lower point. And this is realized both individually and collectively: from the aspect of silence and stillness — the aspect of the lower point — the cutting off of the seed of Amalek is drawn collectively. And from the aspect of the humiliations themselves — the appointing of a king for Israel is drawn collectively. And from the aspect of the rectification of the upper point — the building of the Chosen House [Beis HaBechira] is drawn collectively. There — in the Elul kavvanot [mystical intentions for the month of Elul that are interwoven into the discourse]: "And through this you will understand the linkage of the Torah well… for one who is expert in ratzo [running/advancing] — meaning: not to be content with one's current level, but always to seek a yet higher level — this is the aspect of what is written in Section 3: that one must always hold to the attribute of repentance, for one must do repentance upon repentance." This is the aspect of the Name Eheyeh in its full spelling — whose numerical value is 161 — the aspect of "If I ascend to the heavens — there You are" — the letters of which also equal 161. For the Name Eheyeh is the aspect of repentance, and the essential completion and fullness of repentance is to always hold to the attribute of repentance — this being the aspect of "if I ascend to the heavens" — the aspect of one expert in ratzo. And repentance is the aspect of the upper point, which is the aspect of segol [the vowel sign] — this being the sun [chamah].

There — Letter Yud: "and this is the aspect of: 'vayar menuchah ki tov' [and he saw that rest was good]." And so on. See Midrash Rabbah Vayechi, portion 96 — where it expounds there: "Yissachar — a strong-boned donkey [chamor garem]." And so on — as elaborated in the discourse. There: "on the matter of the voice that waters the garden — where all the fragrances and the fear grow." And so on. It is possible to say: that this is the secret of what the Sages said — — that the voice is good for the spices [kol yafeh l'vesamim]. And so on.

And also: before the above last Rosh Hashonoh he told the members of our community about his passing. And then the members of our community were sighing greatly before him — as if saying: what shall we do — and upon whom does he leave us. And so on — and he strengthened them greatly then — and calmed them — and encouraged them. And so on — as elaborated below. Therefore one must have in mind the above holy Name with the vowel segol. And one expert in shuv [returning/retreating] — the aspect of "and if I make my bed in the grave [she'ol] — You are there" [Psalms 139] — this is the aspect of Samech-Gimel [63] [the spelling of the Name Havaye'ah that equals 63, associated with the dimension of Binah / Understanding]: when a person has regressed, G-d forbid, and is completely distant from holiness — nonetheless let him not despair entirely, G-d forbid. Rather let him fulfill: "and if I make my bed in the grave — You are there" — and seek Hashem even from there, and strive to merit repentance. Only at that point the aspect of Eheyeh is still in concealment of the face from him — and then shames and humiliations pass over him. He must strengthen himself and receive them with love, and be still and silent as dust — in the aspect of: "and my soul shall be as dust to all" — the aspect of "and the earth is the footstool of His feet" — and hope and yearn to merit repentance through this. And through the stillness and silence the aspect of the lower point is produced — the aspect of chirik. Therefore one must intend the above holy Name with the vowel chirik. There — at the end of the discourse — "through judging those who shame him favorably — that they are not so blameworthy for disgracing him, since in their mind and reasoning it appears to them that it is proper to disgrace him — and therefore he remains silent over his humiliation — through this the aspect of a crown [keser] is produced…" At first glance one must examine this: for above it is explained that one must be silent for the sake of repentance for one's sins — since the blood in the left chamber is still powerful and strong, and for this reason the humiliations and bloodsheds come upon him. This implies that he believes the humiliations genuinely deserve to come to him. But here it explains that he judges them favorably — that it only appears to them that it is proper to disgrace him — implying that in truth they do not deserve to disgrace him, only it seems so to them. But the matter is explained based on what is written above — regarding the need to always hold to the attribute of repentance: even when one has merited complete repentance, which is the aspect of Divine honor, one must nonetheless do further repentance upon that first attainment — and so at every moment forever.

And also it is elaborated elsewhere: how Rabbainu warned Rabbi Nosson greatly — at the time he was engaged in copying this above discourse — to be very careful to copy well what is elaborated there — and so on — as elaborated in the discourse. Now repentance is in the aspect of the Name Eheyeh — and every higher repentance one merits is the aspect of a yet higher Name Eheyeh.

And behold: even though certainly the words of Rabbainu stand at the very height of the world — and who knows to what extent the matters reach — even so: I said to bring them somewhat closer to the plain intellect — in the way of possibility — to indicate to every person of intellect a path and a way. And so on — as elaborated below. And one who has already merited complete repentance — the aspect of Eheyeh — and wishes to ascend to the higher aspect of Eheyeh: at that point this higher Eheyeh is still in concealment of the face from him. And the numerical value of hastoras penay Eheyeh is dam [blood] — and bloodsheds and humiliations come upon him. He converts blood to blood and remains silent over his humiliation — through this he merits the higher repentance, the yet higher Eheyeh. Only: there is cause for concern here — for since he has already merited complete repentance to the point that his honor is in the aspect of Divine honor — when they dispute him and disgrace him, Israel is as it were damaging the honor of G-d [and indeed the Sages said [Pesikta d'Rav Kahana 2:4] that the Holy One was more insistent about the Tzaddik's honor than about His own honor, as it were] — especially in light of what we explained above: that one must be careful that the humiliations not diminish the honor of the Omnipresent, G-d forbid.

And through this chain of consequences: people come to treat prayer lightly — and do not fulfill what the Sages said: "do not make your prayer a fixed routine — but rather: a plea for mercy and supplication." And so on — as elaborated in the discourse. But the Tzaddik judges all who dispute him favorably — for in their mind and reasoning it appears to them that it is proper to disgrace him.

And he alluded to us in the above conversations and in the above discourse — that this is the matter of his residence in Uman. And the upheavals that passed over him there — from dwelling to dwelling — and so on. And the greatness of the sufferings and tribulations — and so on — as elaborated in the discourse. And if they knew that he had already merited complete repentance — the aspect of Divine honor — they too would honor him.

And it has already been elaborated elsewhere — see above, Part One, Siman 61 — that this we see tangibly: that the essential maintenance of the bond of unity among all the members of our community — who are called by the name of Rabbainu — is — and so on — as elaborated in the discourse. And likewise: all the holy sparks that come out from the belly of the Other Side and the kelippos — through the prayer of the above great one who possesses the power — all of them are the aspects of portions of souls of Israel. And so on — as elaborated in the discourse.

And what was understood: that this is connected to the aspect of the new song elaborated in this discourse. And also: contemplate well the matter of the burial of Moshe in the land of Moav — opposite Beis Peor — and his atonement for the sin of Peor. And so on — as elaborated in the discourse. Through this he is silent and receives the humiliations with love, and merits through this the highest repentance — the aspect of the supreme crown. And the honor of G-d is also not diminished through the humiliations — on the contrary, the honor of the Omnipresent is increased through his judging them favorably: that they disgrace him because it appears to them that this is for the sake of His honor.

Omitted: connected before the above Letter Beis. There — in Letter Gimmel — it is elaborated in the main body: that the splitting of the Red Sea is the aspect of the repair for the war of Amalek. And see 1 Samuel 15: "and Shaul had compassion." And so on — as elaborated in the discourse. And through this is resolved what we see sometimes: that a great gathering assembles near the Tzaddik — and they pray together — through which the houses of prayer are greatly multiplied. Until — and so on — as elaborated in the discourse.

There — Letter Yud: "'vayar menuchah ki tov' [and he saw that rest was good]" — — "this is the aspect of prophecy." And so on. "And the land — meaning: Eretz Yisrael." And so on. And there — Letter Yud-Alef: "teru'ah — this is the aspect of — and so on." And so on — as elaborated in the discourse. And from this you will understand the brilliant saying that Rabbainu said regarding the controversy that was directed against him: "Against me there is no dispute at all — for if I were doing all that they say of me, it would indeed be proper to dispute me.

And through this it is further elaborated what we wrote above: for the essential death of the Tzaddikim and their burial in the grave is the aspect of prayer in the aspect of judgment — which swallows it. And so on — and through this great repair comes. And so on — as elaborated in the discourse. This discourse was said on Rosh Hashonoh 5571 as above — and this was the last Rosh Hashonoh of his days. And close to his passing — and his illness grew very greatly upon him — to the point he was nearly expiring at every moment. And he told the members of our community about the greatness of his sufferings. And in the midst of this — he clasped his hands — and raised them toward Heaven. And so on — as elaborated below somewhat.

Omitted: connected before the above Letter Beis. There — in Letter Gimmel — it is elaborated in the main body: that the splitting of the Red Sea is the aspect of the repair for the war of Amalek. And see 1 Samuel 15 — Shaul's compassion on Agag — as elaborated in the discourse. But since the matter is not so — on the contrary, the complete opposite of everything the disputants say of me — it follows that even they are only disputing one who acts so, but their complaint is not against me, since I have not the slightest trace of this." As is expl

And further: close to his passing — when the illness grew very greatly upon him — to the point of nearly expiring at every moment — he clasped his hands — and folded them — and pointed toward Heaven — as if to say: this matter is entirely in Heaven's hands — and he relies on Hashem — may He be blessed — with complete trust. And so on — as elaborated below. ained el

Siman Twelve — Ayeh Makom Kevodoסימן יב — איה מקום כבודו sewhere — and this aligns with our above words. There — above — in the Elul kavvanot: "Yamin [right] in its full spelling equals 'derech' [way/path]." And one can say in a witty vein tha

There: "and this is the aspect of: 'b'asarah ma'amaros' [with ten utterances]." And so on. The meaning is: in the manner of what is explained in the book Mevo She'arim, Part 2, Chapter 2, p. 11 [Korets printing]. And likewise it is in Otzaros Chayyim. And so on — as elaborated in the discourse. t this i

There: "Bereishis bara tayish [in the beginning He created a he-goat]." And so on. One can say: that this is what the Sages said — — that ten things were created on Erev Shabbas at twilight [bein hashmashos]. For at that time the Nogah [the luminous outer light] is included in holiness — as is known. s the meaning of what the Sages said: "All directions you turn — let it only be to the right" — meaning: the aspect of derech above — which is the aspect of the right. This discourse was said in the above-mentioned year [5]563 on Shabbas Teshuvah, the sixth of Tishrei [the Shabbas between Rosh Hashonoh and Yom Kippur]. At that time Rabbainu mentioned at the beginning of the Torah — close to the opening — the verse: "And upon the Throne was a likeness like the appearance of a man above it, from above" [Ezekiel 1]. [And afterwards in his holy handwriting he did not mention the verse until close to the end of the discourse.] He then grasped the chair on which he sat with both hands and swayed with the chair, and said with awe, fear, and immense self-sacrifice these words: "When one sits on the chair — then one is an adam" — and he said it in these words: "Az meh zitzt oif der shtil, yents mohl iz men a mentsh." [See Zohar Tazria, p. 48.] And the words are exceedingly sealed and deep. Afterwards he completed this entire awesome Torah. And during the delivery of the Torah he did not speak at all of the Elul kavvanot — only afterwards, after he finished delivering the Torah, after he prayed Maariv and made Havdalah — he then returned and spoke about this Torah as was always his custom. Then he said to distinguished elderly men who were sitting with him — who were praying from the Siddur of the Holy Ari — "Tell me: how are all the kavvanot of Elul alluded to in the above Torah?" And they were silent and did not answer — for in truth it is impossible to understand on one's own how the secrets of the Elul kavvanot are alluded to in the above Torah. He commanded that the Siddur of the Holy Ari be brought before him — opened it and showed them the Elul kavvanot — and then opened his holy and awesome mouth and began to reveal wonders: how all the Elul kavvanot are alluded to there in a wondrous and awesome manner, as is elaborated in the book [Chayyay Moharan]. But it is impossible to convey in writing the measure that is in my heart — all the sweetness and wonders, the perfect mind, that I felt then at the hour when I merited to hear all this. He also spoke after that Shabbas about the Torah — which speaks of Moshe and Yehoshua and the Ohel Mo'ed [Tent of Meeting], which are the aspects of the upper point, the lower point, and the vav in the middle of the Alef — and then said to me in these words: "In every place where a Rebbe and disciple gather together, this aspect is produced — the aspect of Moshe and Yehoshua

📋 Translator's Summary — Likutay Tinyana Siman 12 (Ayeh Makom Kevodo) and the

There: "and this is the essential purpose for us — that prayer be included in His unity." And so on. In my humble opinion the meaning is: for according to the view of the philosophers — the purpose is for man to know Hashem — and to comprehend Him through philosophical inquiry. But according to the true purpose — which is the way of our Sages — of blessed memory — and as elaborated in the words of Rabbainu — the essential purpose is prayer. And the highest level of prayer is: that prayer be included in His unity — the aspect of: "He and His Name alone [hu u'shemo bilvad]." And so on — as elaborated in the discourse. Tent of Meeting." Afterwards, when I was at Medvedevke with him, he spoke with me after Purim about the three mitzvos that Israel were commanded upon entering the Land [which are related to this, as printed in its place], and concluded by saying that all three mitzvos are the aspect of repentance. I asked him: "How are these three mitzvos the aspect of repentance?" He answered and said: "This — you shall say yourself." And with that I departed from him. I immediately began to think about this — and immediately on the walk from his house to my inn, Hashem graced me with beautiful novel insights, and I wrote down what Hashem had graced me with in this. This was the beginning of my initiation into composing novel teachings upon his holy Torah — through which he initiated me with his mercies and his wondrous ways. The next day I brought before him what I had written, and it was pleasing in his eyes. He smiled somewhat from joy, and answered: "You will be able to learn if you are persistent" — in these words: "Diy vest kenin lernen az du vest begerin." But nonetheless, afterwards I was compelled to pause from composing novel ideas until I would first study many books of the halachic authorities [poskim], and afterwards books of Kabbalah — until afterwards he commanded me to compose novel ideas, and then commanded me to write down my innovations, as is elaborated elsewhere. [All of this I copied from the book Chayyay Moharan, which is written in the language of Reb Nosson himself. And all that is described here as being said to him, or commanded to him, or asked of him — all refers to Reb Nosson himself.] The author writes: How many great and mighty teachings [halacha gevarvasah] there are to hear and understand from the above narrative! First: How great and exalted is the level of the ho

"Through melody." And so on. "And the sign: 'bakchatef yis'u' [on the shoulder they shall carry]." And so on. The author says: one can explain through this — in a witty allusion — the Sages' teaching in Sukkah, p. 35: "why was David punished in the matter of Uzah?" And so on — as elaborated in the discourse. ly Tzadd ik — to the point that his sitting on the chair [to illuminate his holy disciples and reveal to them the wonders of his holy Torah and teach them the way of Hashem] is the aspect of: "And upon the Throne was a likeness like the appearance of a man above it, from above." See Zohar Tazria p. 48 mentioned above: "It is taught: in how many grades is the completion above called by the name of perfection? When the Holy One Blessed be He sits upon His throne — and until the Holy One does not sit upon His throne there is no perfection — as it is written: 'And upon the Throne was a likeness like the appearance of a man above it.' It is taught: on the sixth day Adam was created, at the hour when the throne was completed… and therefore Adam was created on the sixth day, as he is worthy to sit upon the throne." See also Midrash HaNe'elam, Chayyay Sarah, p. And this too is the aspect of what we mentioned above: that he warned the members of our community to hold themselves together. And so on. For even though the essential repair of the souls of Israel depends only on the Tzaddik — and so on — as elaborated in the discourse. 126: "The light of the soul for the World to Come is greater than the light of the throne." See there. Second: What he said to Reb Nosson — that wherever a Rebbe and disciple gather together, the aspect of Moshe and Yehoshua and the Tent of Meeting is produced. In our humble opinion there are very high and exalted matters here — for he alluded thereby the secret of the bond between himself and his holy disciple Reb Nosson, for this discourse was said very close to his [Reb Nosson's] first drawing close to him. And one who is somewhat familiar with the holy books of Reb Nosson, and knew him in his lifetime and heard his holy words and conversations, and is somewhat familiar with his affairs and the causes that passed over him — will understand in his heart and see with his mind's eye that he was indeed from this above-mentioned aspect. For the bulk of his words concerns strengthening oneself in the service of Hashem — that no person of Israel should despair of himself: only that each one from his place should seek and request Hashem. And know further — O my brother who studies this: regarding the matter of the new song that will be stirred in the future — as elaborated in this discourse — which is the aspect of the voice that waters the garden where all the fragrances and the fear grow. And so on — as elaborated in the discourse. This is the aspect of one expert in shuv explained in the above discourse — the aspect of the lower point — the aspect of Yehoshua. See also Likutay Tinyana, the discourse Ki M'rachamam Yenaghaym, Siman 7, which also speaks of the two aspects explained here, calling them by the names daray ma'alah [those who dwell above] and daray matah [those who dwell below], son and disciple. And it is explained there that the aspect of the disciple is the aspect of Yehoshua — whose initial letters spell Yakumu Hakeytzu v'Yanannu Shochnay Afar [Let them arise, let them be awake and sing, those who dwell in the dust] — meaning: the need to strengthen those who dwell below, the dwellers in dust, who are at the very lowest level of attainment — that they should not despair and not retreat entirely, G-d forbid — only know that Hashem is also with them and among them. See there for great and awesome encouragement. And the discourse Ki M'rachamam above was said on Shabbas Chanukah of the year [5]570 — which was the last year of the holy life of Rabbainu. And there is mentioned the matter of "And Yehoshua the son of Nun was filled with the spirit of wisdom, for Moshe had laid his hands upon him." And I heard from my father of blessed memory, who heard from the elderly holy disciples of Rabbainu, that they understood from Rabbainu's holy allusions in that discourse that in it he gave semichah [ordination] to his holy disciple Reb Nosson. And indeed, the bulk of Reb Nosson's holy conversations was on this very matter — to strengthen every single Jew with extraordinary, wondrous, and awesome encouragement: that no one should despair of himself entirely, G-d forbid — only, wherever one is, to arouse and strengthen oneself from now on in any case to the service of Hashem from wherever one stands. As is elaborated on this with many wonders in his holy books. This is the aspect of what we find: that Hashem Himself said to Yehoshua after the passing of Moshe — three times: "be strong and courageous." And it is explained in Likutay Torah in the name of the Holy Ari that three times "be strong" equals the numerical value of Moshe — for through this he illuminated for Yehoshua the three aspects that were in Moshe. [And one may allude that they correspond to the three aspects within the letter Alef — the upper point, the lower point, and the middle — and it is known that every aspect contains all aspects within it.] And Israel themselves also said to Yehoshua: "Only be str ong and courageous." And see Likutay Halachos, Laws of Shabbas, Halacha 7 — which was composed on Rosh Hashonoh of the year [5]605, which was the last Rosh Hashonoh of the holy life of Reb Nosson — where much of the above matter is alluded to for one who understands somewhat by allusion. And there is still much to say about this. And what he alluded to regarding "Call Yehoshua" — "and I myself will command him" specifically — that close to his actual passing he did not give him ordination explicitly, yet he had already alluded to his ordination close to his [Reb Nosson's] first drawing close to him. And also: that the beginning of Reb Nosson's initiation into novel Torah compositions was through this discourse; and that it is visibly apparent that virtually the entire remaining trace [reshimas] of Rabbainu's holy legacy is only through Reb Nosson. And in all the above there are many wondrous matters, impossible to explain in writing — or even orally. Yet nonetheless I noted this in brief allusion so that a later generation may know. From what is explained above — that wherever a Rebbe and disciple gather together, the aspect of Moshe, Yehoshua, and the Tent of Meeting is produced — it follows automatically that just as it is explained in the above discourse that one cannot merit complete repentance — the aspect of the supernal honor, the secret of the upper point — except through humiliations and bloodsheds coming upon him, and he is silent and still — and the humiliations are the aspect of the vav within the Alef connecting the upper point with the lower point — and it is explained there that through this the union of Moshe and Yehoshua is made: therefore it follows automatically that the disciple cannot truly draw close to his Rebbe except through many obstacles, controversies, humiliations, and bloodsheds passing over him. And specifically through these he merits to draw close to his Rebbe — who is the aspect of the upper point. And from this one can understand somewhat the matter of the controversies that arose against virtually all the great Tzaddikim who engaged in bringing people close to the service of Hashem — such as the holy Baal Shem Tov and his holy disciples — and likewise the great controversy that was against Rabbainu. And behold: the matter of the above Yonah — who fled to Tarshish — and so on. — "and there was a great storm at sea." And so on. And he said to them: "take me up and cast me into the sea — and the sea will be stilled for you." And so on — as elaborated in the discourse. For beyond what is understood from what I wrote above — that the great Tzaddik who ascends from level to level at every moment is the aspect of the true penitent, for his repentance is only in the aspect of the repentance of the World to Come explained in that discourse: that he merits at every moment a higher attainment and does repentance upon repentance upon his first attainment — and each time he attains a higher level, this is the aspect of attaining a yet higher Name Eheyeh — and he is therefore compelled at every moment to pass through controversy and persecution. Only: he judges those who dispute him favorably, as above in Section 6. Beyond this, the controversies and persecutions are even more necessary for the drawing close of the disciples who are close to him, as above. And the disciples themselves accept the shames with love for the sake of repentance from their sins. Only: so that the controversy not cause any damage to the honor of Heaven — since their Rebbe's honor is already in the aspect of the honor of Heaven — they must therefore judge those who dispute him favorably, as above. [And this also resolves more fully what we examined above in Section 6.] For the Tzaddik himself could perhaps have reached each higher level every time by simply striving upward — and it is known that there must be a descent before an ascent [see Siman 22, the discourse Chosum B'soch Chosum]. Now the very act of striving upward at every moment is the aspect of one expert in ratzo — the aspect of the upper point — the aspect of segol of 161. And in the midst of this he descends somewhat from his first level — and it would be possible for him to be pushed back entirely, G-d forbid, and to entertain doubts about the ways of G-d, G-d forbid — as if they were distancing him intentionally. And the yetzer hara [adversarial force] lies in ambush very closely for precisely this — to weaken the Tzaddik's mind at the moment he descends somewhat from his level. On the contrary: precisely then the weakness of mind presses upon the Tzaddik even more intensely — as is understood from Rabbainu's words in the story of the Tzaddik who fell into sadness [one of the famous Sipuray Maasiyos — Tales of Rabbi Nachman]. But the Tzaddik overpowers through the greatness of the holiness of his righteousness — and does not entertain any doubts about His ways — only feels tremendous shame before Hashem for having fallen somewhat from his level. And so too: in the matter elaborated there in Letters Beis and Gimmel — that sometimes it is impossible to pray in the aspect of mercy and supplication. And then the prayer is in the aspect of judgment. And so on — and precisely through this — and so on — as elaborated in the discourse. Yet nonetheless he accepts even this state of withdrawal with love, and believes that the ways of Hashem are straight, and hopes and yearns to Hashem to return to his level — and not only that: that he merit a yet higher and more elevated level. Through this he truly merits that this descent is the ultimate ascent — for through being greatly ashamed of his descent, he strengthens and overpowers himself with all his might to rise from his descent, until through this he ascends to a far higher level. And through this you will understand more deeply the matter of Ratzo v'Shuv [running and returning] explained in the above discourse: at first it is ratzo and he merits ascending to a very high level, striving to ascend yet higher — and in the midst of this he withdraws and retreats somewhat, G-d forbid — only he strengthens himself even then not to retreat entirely. And the author says: Rabbainu said this discourse — the discourse Tik'u Toichechah — on the night of the second day of Rosh Hashonoh — that is: on Motza'ei Shabbas Kodesh — the night of the second day of Rosh Hashonoh. [For the first day fell on Shabbas — and on the second day — which fell on Sunday — he said it at night.] And he exerted himself greatly and gave up his soul literally in the saying of this discourse. And all of this was for the benefit of the souls of Israel. And this too — and so on — as elaborated in the discourse. And then even this partial withdrawal is to him a shame and embarrassment greater than all the shames of the world — and it seems to him literally as if he were expelled from the palace of the King to the outside, G-d forbid. Yet he does not entertain any doubts about His ways — only accepts it with love, waits for salvation, and fulfills: "Be still before Hashem" — greatly humbling himself beneath the Holiness as literal dust — in the aspect of: "and my soul shall be as dust to all" — the aspect of "and the earth is the footstool of His feet" — this is the chirik — the aspect of the chirik of Samech-Gimel [63] explained there. Then through this very shame the aspect of vav is produced — and through this he merits to connect with the upper point, the aspect of the high level he strove to reach. [And through this we explained the teaching of the Sages [Bava Basra 75]: "Every Tzaddik is scorched by the canopy of his fellow — woe for that shame…" "The face of Moshe was like the face of the sun; the face of Yehoshua was like the face of the moon — the elders of the generation said: woe for that shame…" [See Rashi there: that in such a short time the honor diminished so greatly — the aspect of the above supernal honor.] In this teaching one must examine: (1) the proximity of the two statements to each other; (2) the matter of "every Tzaddik is scorched by his fellow's canopy — woe for that shame" — if so, will it be the pleasure of the World to Come that every person is ashamed before his fellow? But one can explain the matter according to the above pattern: for in this world the Tzaddik can ascend to a high level specifically through the descent — for through it he overpowers to ascend even further, until he ascends to a yet higher level. But in the World to Come there is no descent whatsoever. Rather: through "every Tzaddik is scorched by his fellow's canopy" and through this he is greatly ashamed — for "woe for that shame" — through this itself he will ascend and connect also to the higher level. Similarly regarding "the face of Moshe was like the face of the sun; the face of Yehoshua was like the face of the moon" — the elders of the generation who sought and yearned to receive the light of the upper point itself — the aspect of the face of the sun — therefore said: "woe for that shame" — through this itself they merited to receive the light of the upper point, as above.] It follows that the Tzaddik himself could perhaps have ascended to higher levels every time even without controversy — only that through the controversy he perhaps merits to ascend each time without so much of a prior descent. And this is more pleasing to him. And also because the controversy is for the sake of the drawing close of his holy disciples, as above. And sometimes the Tzaddik himself acts as if he is distancing his disciples and does not wish to bring them close — and the disciple must accept even this with love, and believe that certainly the Tzaddik's ways are straight, and be greatly ashamed over this. Yet nonetheless not distance himself through this, G-d forbid — on the contrary: through this he should overpower himself even more to strive after the closeness. And then he will merit through this itself to draw close to the Tzaddik in true closeness and receive his holy illumination. And sometimes this trial is even greater than the trial of the humiliations from those who dispute the Tzaddik. See Likutay Halachos, Laws of Blessings over Fruit, Halacha 1 — where you will see many wonders regarding this discourse Kra Es Yehoshua and all that we have elaborated upon it here. And also Laws of Shabbas, Halacha 7 above. And also many other halachos that discuss this discourse. Omitted, regarding what is explained in the discourse in Section 1 — that the firmament of Heaven is the aspect of shame… and above the firmament is a likeness of a throne…: See Shabbas 104: "Aleph-Beis: learn wisdom; Gimel-Dalet: bestow kindness upon the poor; Kaf-Feh: the palm-mouth; Shin-Kuv: the false-lie — your soul shall be bound under His throne, and duk the heavens," meaning as above — for shame is the aspect of the firmament of Heaven above which is the Throne. Therefore the word used is v'duk shamayim — on account of the expression in the verse: "He who stretches out the heavens like a gossamer curtain [kaDok], and spreads them like a tent to dwell in" [Isaiah 40] — the aspect of the Tent [ohel] explained in the discourse. There — in this discourse: "and 'ayeh hasseh la'olah' [where is the lamb for the offering?]" And so on. Meaning: in the manner of what the Sages said — — that the Samael first went to Avraham and then to Yitzchak and then to Sarah. And so on — as elaborated in the discourse. And see there earlier: "The Holy One said: if he repents, I will bind him a crown" — this is relevant to our matter, for through repentance one merits the aspect of a crown, as above. There: "it resembles a calf — which is the aspect of circles — the aspect of faith — and 'Your faithfulness surrounds you'" — one can explain that faith is in what the intellect does not attain [for in what the intellect does attain — faith is not needed — since one understands it with one's intellect. And a matter that the intellect does not attain] — it is like the aspect of a circular thing which has no endpoints. And likewise this matter has no endpoints from any aspect by which to begin entering it — as with an intellectual matter, where the intellect begins to enter through some examination and proceeds from examination to examination until it completes attainment. But in what the intellect does not attain — one enters only through faith — and this is in the aspect of a circle as above. Also: because this type of attainment is the aspect of surrounding lights [makifin] — as is understood elsewhere — and surrounding lights are also in the aspect of circles — as is understood from the discourse on playing dreidel on Chanukah. And this is what is also written in this discourse at its end: socher — from the language of going around and around [sachur sachur] — the aspect of surrounding lights — the aspect of faith. There — Letter Beis — "but it is impossible to come to faith except through truth." See in Likutay Aitzos, Emunah, Letter Daled — where this matter is elaborated: for the essential faith is in what the intellect does not understand. There: "and these doubts are the aspect of the Tree of Knowledge." And so on. And one can say: that this is why the Holy One said to him: "Ayekah [where are you?]" — meaning: that He alluded to him the above repair — that through the aspect of — and so on — as elaborated in the discourse. And if so — when the intellect does not understand — how will one come to believe what one must believe? Therefore: the essential faith depends on truth — for if a person wishes to look at the truth in truth — he will understand on his own that one must believe the holy faith in Hashem and His holy Tzaddikim and His holy Torah — even though it is impossible to understand with our coarsened intellect. For through looking at the truth with the eye of truth — one understands from afar that the truth is so — only it is impossible to understand it with the intellect — and one must only strengthen oneself in complete faith. And see in Likutay Halachos, Laws of Passover, Halacha 7. And see further in Likutay Halachos, Yoreh De'ah, Laws of Interest [Ribbis] — where it is elaborated that the essential perfection of faith comes through truth — which is the aspect of the totality of the holy mochin and Da'as. For without Da'as a simpleton may believe everything — and may believe, G-d forbid, in things that it is forbidden to believe. But through holy Da'as — which is the aspect of truth — one understands from afar what to believe and what not to believe. [And see further below in Siman 255.] There — Letter Gimmel — "and through receiving their counsel — truth is engraved within him." This means: for the Tzaddik's counsel is entirely the seed of truth — for the holy intellect of the Tzaddik and his holy attainment is the aspect of clear, pure, and lucid truth. And his holy counsels are the aspect of drops of his intellect — for certainly in every counsel there are holy insights and wondrous pathways and deep attainments — the aspect of the very light of truth itself. Therefore: one who merits to receive their holy counsel — even though one does not yet understand the depth of the intellect that the Tzaddik has in this counsel — nonetheless: through this very act of receiving the counsel and walking in the way of his counsel — truth is engraved within one — and faith is completed. And through this the redemption comes. "The essential purpose." And so on. "For 'ki zeh kol ha'adam' [this is all of man]." Meaning: for every person can fulfill this — and attain the purpose through it. And so on. The meaning is: even though the Sages expounded [on the verse]: "ki zeh kol ha'adam" — as referring to: "the entire world was created only for this person's sake" — which refers to the greatest of Torah scholars — as is known. Even so: the explanation here is different. For the meaning here is: that every person — even the most ordinary — can fulfill this and attain the purpose through it. And so on — as elaborated in the discourse. Through the holiness of the counsel — which is entirely the seed of truth flowing from the brain and intellect of the Tzaddik which is entirely truth — truth is engraved within one — so that one merits to feel in one's heart and mind a flash and great illumination from the holiness of truth — and one longs and yearns only for the truth. And through this faith is completed — with the flash and illumination of the holy Da'as as above. And this is what it concluded at the end of the discourse: "it is possible that the students learn and do not understand — the teaching states: 'arranged before them like a Shulchan Aruch'" — this being the aspect of the future redemption — when all the wisdoms will be revealed like a Shulchan Aruch — as it is written: "the earth shall be filled with Da'as" [Isaiah 11]. At first glance the matter is not understood — what is the relevance of "it is possible the students learn and do not understand" here? But according to the above one can explain: for the counsel that one receives from the Tzaddik is also only through faith — since one has not yet merited to attain the reason and the true intellect the Tzaddik has in this counsel. The student is then in the aspect of "learning and not understanding" — like one who learns some halacha and does not understand its reason and source — one cannot engage dialectically with it or deduce from it elsewhere. But if one knows its root and reason — one can do so. So too: even though the student does not understand the root and reason of the Tzaddik's counsel — one might think one will never come to the root of the reason and truth. The teaching states: Scripture informs us that through this very act of receiving the counsel only through faith — one will merit through this to attain the truth and intellect of the counsel. For through the counsel received — truth is engraved within one — faith is completed — and the redemption comes. And the redemption is the aspect of the revelation of Da'as like a Shulchan Aruch. It follows that through receiving the counsel — one merits afterwards to the revelation of Da'as — until one merits to understand the truth and intellect of the counsel. And through this faith is completed to an even greater degree — and one merits to even greater perfection of the revelation of Da'as. And so on again in a cycle. [And it is possible to say: therefore the holy counsels are the aspect of fruitfulness and multiplication [priyah u'rivyah] — this being the aspect of "Yosef is a fruitful bough" as is elaborated in the discourse — for they are fruitful and multiply in the one who receives them. From one holy counsel one can merit many things and understand from it many counsels for the service of Hashem — since one merits through this to the aspect of the future revelation of Da'as. And this can be alluded to in: "and I planted you as a sorek" — see Rashi in the name of the Midrash — meaning: the 606 commandments added to the seven commandments. The 613 commandments are the aspect of the holy counsels — the 613 aitin. And sorek is also the aspect of the redemption — as it is written: "I will whistle for them and gather them — for I have redeemed them and they shall multiply" [Zechariah 10]. And see Chullin 63: "the racham — this is the sharkrak — when the racham comes — mercy has come to the world." Rashi explains: rain — the aspect of faith — miracles — which is the aspect of rain [as elaborated in this discourse and in Siman 9]. "If it sits on the ground — Mashiach comes immediately — as it is written: 'I will whistle for them.'" They said to him: but there is this one — and its brain exploded. They answered: that one was a liar. [This is the reading of the Yalkut and Rashi.] Meaning: it was a liar — and the essential completion of faith through which redemption comes depends on truth as above. This needs further elaboration.] There — Letter Daled — "through the mitzvah of tzitzis a person is saved from the counsel of the serpent and from marriage with a wicked person" — "Yosef is a fruitful bough — over a well — on account of tzitzis" — the language of "peering through the lattices" [metzitz min hacharakim] [as Rashi explains in the portion Shelach] — through this he merited the fruitful bough and the holy union. The author writes: From this is understood the root of the reason for the widespread custom not to wear a tallis of the mitzvah until after marriage. [See Laws of Tzitzis, Siman 8, in the Magen Avraham, subsection 3 — where he writes: it appears from Kiddushin that a young man who had not yet married did not cover his head with a tallis.] And what is brought in the