סימן ז

📋 Translator's Summary — Siman 8 (Ra'isi Menoras Zahav) name

Section 1 — Letter א — [on Letter Daled of the discourse] of the Rokeach — that the custom is to make a canopy [chupah] from a tallis — on

Section 2 — Letter ב — [on Letter Hay of the discourse] accou

And through this you will understand a wondrous matter: why it is natural to the land of Egypt that rain does not fall there regularly as in other lands — as Rashi explains in the portion of Maikaytz. And this is what is written in the portion Eikev: "For the land… is not like the land of Egypt from which you came, where you would sow your seed and water it with your foot… but the land to which you are crossing to possess… drinks water from the rain of the heavens" . And this too is the aspect of what the Sages said: "Song is recited only upon a miracle that occurred in the Land of Israel" — for the essential place of miracles is the Land of Israel. nt of: "and spread your wings over your handmaid" — for the wings of the mitzvah of tzitzis are the aspect of the holy union — as is elaborated at the end of the discourse. There — at the end of the discourse — "but when one cleaves to Tzaddikim and receives counsel from them — one will see with one's eyes and hear with one's ears and one's heart will understand." One can explain that this alludes to all the above: when one receives counsel from him — truth is engraved within one. And what the intellect attains is like the aspect of seeing with one's eyes literally — as is known. [This being the aspect of "the body that is hidden and the body that is revealed" — as elaborated in Siman 62, see there.] It follows that what truth is engraved within one = "he will see with his eyes." And "with his ears he will hear" = the aspect of faith — what one does not attain in one's intellect — but only hears from others and believes — the aspect of Shema Yisrael — the kernel-point of faith. And "his heart will understand" = the aspect of the redemption that comes through faith — the revelation of Da'as. And through this one can understand how the three above aspects flow from the three brains — Chuchmah, Binah, and Da'as: "hidden things — wisdom will make known to me" = Chuchmah = seeing with eyes.

The matter of "make a window [tzohar] for the ark" — explained in the above discourse in Letter Gimel — is also explained below in Siman 112 with a broader elaboration. Now this matter was said to Noach at the time he was commanded to build an ark to enter it because of the flood. And the waters of the flood — these are the alien thoughts [machshavos zaros] that come to confuse one's prayer, as is explained below in Siman 44. Now just as the Sages said : had they repented, the waters would have descended as blessed rains — and since they did not repent, the flood waters came upon the earth — so too with alien thoughts: they come in two aspects. For there are holy sparks within them that require rectification — and when a person merits to pray properly, those sparks are rectified. And the rectification of prayer is the aspect of rain and blessed waters, as is explained in the above discourse. But when one does not merit this, they confuse him and flood his brain and mind like the waters of the flood — about which it is said: "and they covered all the high mountains". Binah = "a listening heart" = faith = "within my heart Your faithfulness." Da'as = "the earth shall be filled with Da'as" = the redemption.

Now in this discourse it is explained that prayer is the aspect of miracles, the aspect of faith, the aspect of rain, the aspect of the Land of Israel — and when one damages this, one falls into exile. And through this is understood what is written in the portion V'Hayah Im Shamo'a: "Take heed lest your heart be seduced…" — meaning: when one damages faith, G-d forbid, which is the aspect of the damage of idolatry [as is explained below in Siman 108 and in Likutay Tinyana, Siman 1] — through this: "He will restrain the heavens and there will be no rain, and the earth will not give its produce" — for the essential growth of vegetation and the earth's produce comes through prayer, which is the aspect of faith, as is explained in Letter Beis of the above discourse. "And you will perish swiftly from the good land." Siman Nine — Tehomot Yechasuyumuסימן ט — תהומות יכסיומו

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. Section 1 — Letter א — [on Letter Daled of the discourse]

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. One can explain also in other manners — and all goes to one place. And through what we have written you will understand what is written in the kavvanot of tzitzis — and the mitzvah of gazing at them: for Malchus is in the secret of "a beautiful young maiden who has no eyes" [for faith has in itself no reason or intellect — for in what the intellect attains — faith is not applicable. And intellectual attainment is the aspect of eyes as above] — and we intend to illuminate her from the illumination of these mochin — to make eyes for her. [For through the mitzvah of tzitzis one merits to receive the Tzaddikim's counsels — and truth is engraved within one — which is the aspect of vision through eyes — and through this faith is completed as above. And this is what is brought in the kavvanot there on the matter of the ten Names of Haveye'ah that are in Da'as — whose numerical value equals twice ayin [eye] — as above.] There: "and spread your wings over your handmaid — for tzitzis" — and this is the aspect of holy union. [From this there is support for what is written in the [Kabbalistic] writings that the union should take place while one is clothed in the tallis katan.] And what is written: "for you are a redeemer" — for through tzitzis and so on — the redemption comes as above. There: "Yishmael is the aspect of prayer" — according to the above it is understood why one prays while wrapped in the tallis. And that the wrapping resembles the wrapping of the Yishmaelites — from what is elaborated in this discourse — it follows automatically: the juxtaposition of the tzitzis portion to the Exodus from Egypt — for through this the redemption from all exiles comes — which are the aspect of Egypt as above. And also because Egypt is the land of the children of Cham. And likewise what is written in the tzitzis portion: "and you shall not follow after your hearts — this is heresy" — the aspect of the damage of faith — "and after your eyes — this is licentiousness" — as the Sages said [see Menachos 44] — for tzitzis is effective to save from both. And what is written: "in order that you remember and perform all My commandments" [Numbers 15] — for through tzitzis one merits to receive the holy counsels which are the totality of the 613 aitin. And through this one merits prayer and faith — which is propitious for memory as is elaborated in the discourse. "And you shall be holy to your G-d" — the aspect of holy marriage — from the language of kiddushin. "I am Hashem your G-d who brought you out of the land of Egypt" — as above. "I am Hashem your G-d — truth" — this being the combination of faith and truth as above.

Siman Ten — V'Ayleh HaMishpatimסימן י — ואלה המשפטים And this too is the juxtaposition of the tzitzis portion to the recitation of Shema — for through this faith is completed.

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"? And this is what the Sages said: "and you shall see — and you shall remember" — "seeing a mitzvah — remember another mitzvah — this is the recitation of Shema" [Menachos 43b] — as above. And this is what they said there on p. 44: "a story of one person… and four tzitzis came and struck him on the face" — for tzitzis protects from licentiousness as above. And see Ta'anis 8b: "great is the day of rains like the day of the ingathering of the exiles — as it says: 'return our captivity, Hashem, like streams in the south'" — elaborated also according to the above — for rains are the aspect of miracles — the aspect of faith — through which the ingathering of the exiles comes as above. Letter Daled, Section 1 of the discourse: "For the deficiency comes from sins…" — This means: the essential spirit of life [Ruach HaChaim] resides in the Torah.

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. When one damages any aspect of the Torah, a damage and deficiency is thereby caused, G-d forbid, in the spirit of life.

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…" And likewise, afflictions and deficiencies come upon one — for the essential root of all deficiencies is in the spirit of life, as explained in Letter Alef. Now G-d made the one corresponding to the other for the sake of free will, as is known. Therefore, corresponding to the holy spirit of life that flows from the totality of all Torah, there is against it an impure spirit, a spirit of storm [Ruach Sa'arah] — the exact opposite of holiness. And all its sustenance is from whatever Israel transgress, G-d forbid, of the Torah's commandments — for through this a damage and deficiency is caused, G-d forbid, in the holy spirit of life. And from this damage and deficiency the spirit of storm — which is the aspect of the chieftains of Eisav [alufay Eisav] — draws nourishment. Therefore the Tzaddik — who cleaves to the Torah so completely that he has the power to draw down the spirit of life to complete all the deficiencies of those who cleave to him and are attached to him — since the essential deficiencies flow from sins through which the spirit of life was damaged and diminished, and the Tzaddik has the power to rectify this and complete their deficiency — it follows automatically that he also atones for their sins, in the aspect of: "and a wise man will appease it." And in truth this flows from the immensity of the compassion and grace of the Creator, blessed be He, who contracts Himself as it were — to have the spirit of life reside with the Tzaddikim in such a manner that they are able to complete all the damages done to the spirit of life through Israel's sins, G-d forbid.

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." The matter of "make a window [tzohar] for the ark" — explained in the above discourse in Letter Gimel — is also explained below in Siman 112 with a broader elaboration. Now this matter was said to Noach at the time he was commanded to build an ark to enter it because of the flood. And the waters of the flood — these are the alien thoughts [machshavos zaros] that come to confuse one's prayer, as is explained below in Siman 44. Now just as the Sages said : had they repented, the waters would have descended as blessed rains — and since they did not repent, the flood waters came upon the earth — so too with alien thoughts: they come in two aspects. For there are holy sparks within them that require rectification — and when a person merits to pray properly, those sparks are rectified. And the rectification of prayer is the aspect of rain and blessed waters, as is explained in the above discourse. But when one does not merit this, they confuse him and flood his brain and mind like the waters of the flood — about which it is said: "and they covered all the high mountains".

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 then automatically the power and sustenance of the chieftains of Eisav is nullified — since the damage is rectified and the deficiency filled — this being the aspect of: "He preserves kindness for thousands, bears sin and iniquity" — for he also atones for their sins, in the aspect of "a wise man will appease it." [See Rashi on Brachos 32: "Leave Me alone — this shows that it is within his [Moshe's] power to forgive through prayer."] There — Letter Hay of the discourse — "To explain the matter somewhat: it is known that all created beings are comprised of four elements — fire, wind, water, earth — and so too man is comprised of them. And so too the spirit of life that sustains all is also in the aspect of the four winds, as is explained in Letter Khes. And the root of all of them is the four letters of the holy Name Haveye'ah — which is the spirit of life of all — as it is written: 'And You give life to all of them.' And from there it descended through many levels until below there was produced the aspect of the four physical elements comprising good and evil." All good character traits flow from the good within the four elements, whose root above is the aspect of the four letters of Haveye'ah — and this is their spirit of life. And correspondingly there is the aspect of the impure spirit, the spirit of storm, from which the root of the evil within the four elements flows — namely all the evil character traits that also derive from the four elements.

There — Letter Hay — "And this is the expression teru'ah — for the opposite of a haughty spirit is a broken spirit." Now in this discourse it is explained that prayer is the aspect of miracles, the aspect of faith, the aspect of rain, the aspect of the Land of Israel — and when one damages this, one falls into exile. And through this is understood what is written in the portion V'Hayah Im Shamo'a: "Take heed lest your heart be seduced…" — meaning: when one damages faith, G-d forbid, which is the aspect of the damage of idolatry [as is explained below in Siman 108 and in Likutay Tinyana, Siman 1] — through this: "He will restrain the heavens and there will be no rain, and the earth will not give its produce" — for the essential growth of vegetation and the earth's produce comes through prayer, which is the aspect of faith, as is explained in Letter Beis of the above discourse. "And you will perish swiftly from the good land."

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 the essential foundation of Torah study in its simple sense is to separate and distinguish between good and evil — this being the aspect of the permitted and forbidden, pure and impure, fit and unfit that exist in the Torah. And as long as the halacha has not been clarified — at which point one's Torah study is as it were still mixed with good and evil — since one might still be able to say the forbidden is permitted or the impure is pure — meaning: it seems to him at that point that this is so according to the Torah, because he has not yet clarified the halacha — for in truth the ruling of the halacha is the opposite — therefore at that point one also cannot separate and nullify the evil from the good in one's character traits. And one is in the aspect of: "He who seeks evil — it shall come to him" — for one gives, G-d forbid, through one's unclarified study, power to the evil — which is the aspect of the spirit of impurity — to draw from the good which is the aspect of the spirit of life. For the essential spirit of life is in the Torah as above — this being the aspect of the life-force of the good within the four elements — and evil has no life or existence of its own at all. It only came into being for the sake of the power of free will. Therefore in truth it is explained above that the spirit of storm only exists temporarily and ultimately perishes and is lost — for it has no existence at all, since it has no share in the holy spirit of life whatsoever — on the contrary, it is entirely against it.

Section 11 — Letter יא — [on Letter Zayin of the discourse] 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.

Section 12 — Letter יב — [on Letter Khes of the discourse] And all its sustenance is only from the holy sparks of the spirit of life that fall into the Sitra Achra — through sinning against the Torah. And the root of its sustenance is from the fact that the Torah itself, as it were, has a hold of good and evil — for the Torah is compelled to speak of evil as well, in order to separate and distinguish it from the good — this being the aspect of all the warnings in the Torah. And as long as the halacha has not been clarified — when one could err and say according to the Torah that evil is good and good is evil, G-d forbid — from this is the essential root of the evil's sustenance, the aspect of the spirit of storm. Now the master of the kelipah is comprised of the entirety of the spirit of impurity, the spirit of storm — the aspect of the evil within all evil character traits of the four elements. And every wicked person has some evil character trait in which he is more deeply sunken than others — and this is the path and channel through which he draws his prolonged spirit [arichas haruach] from the totality of the spirit of storm of the master of the kelipah. When the Tzaddik wishes to subdue him and bring him low, he must descend into that evil character trait and shatter the channel of the wicked person — this being the aspect of: "And Avraham went down to Egypt… and Avram came up from Egypt." But this Tzaddik must be a completely perfect Tzaddik — one who is in the aspect of: "No evil befalls a righteous man" — so that the evil has no hold on him whatsoever, not even in potential. Then he can descend into that channel and shatter it. This is not the case if he has not reached this level — even if he has committed no evil deed whatsoever in practice, G-d forbid — nonetheless, if he has not yet entirely separated the evil, and the evil still exists in him in potential — and he is not yet entirely secure that no stumbling will befall him through evil, G-d forbid — then it is forbidden for him to provoke the wicked. [For even though he cleaves to the spirit of life in the Torah fully — having done only good and no evil, having damaged the spirit of life in the Torah through no damage whatsoever, G-d forbid — and therefore he also has something of this above-mentioned aspect, to draw the prolonged spirit from the holy Torah and complete his own deficiency, and perhaps also to complete the deficiency of those attached to him (as somewhat implied by the above teaching) — nonetheless, to provoke the wicked is impossible for him.] For there is a place for evil to take hold in him, and the prolonged spirit of the wicked can harm him, G-d forbid, and literally swallow him — since evil still has a hold on him in potent

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. ial.

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. For it has already been explained above: even though the primary empowerment of evil — namely the spirit of storm — comes only from actually transgressing the spirit of life in the holy Torah in deed, G-d forbid — nonetheless its root of sustenance is from the hold that evil has in the holy Torah itself, as it were, before the halacha is clarified. And this evil is only in potential — not in deed, G-d forbid — for no halachic stumbling has come about in practice, and in the Torah itself certainly evil has no hold in deed, G-d forbid — for on the contrary, the Torah humbles the evil and forbids it and disqualifies it and declares it impure and entirely separates it from the good. But the essential hold of the evil is only in potential — meaning: before the wisdom of Torah study is brought from potential to actuality to clarify the halacha fully.

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." At that point evil also has a hold in the holy Torah, as it were — for the evil must necessarily be mentioned in the Torah — and then before clarifying the halacha one can err and say evil is good.

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 from this is the essential sustenance of evil as above. It follows that even this Tzaddik who has not merited to fully clarify his character traits — and evil still has some hold on him in potential — it is forbidden for him to provoke the wicked, G-d forbid. For the spirit of storm has the power — drawing its root of sustenance from the fact that evil has some slight hold in the Torah in potential — to overcome him and swallow him, G-d forbid.

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. 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 — 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. But the completely perfect Tzaddik who has merited to nullify evil entirely — so that evil has no hold on him whatsoever, not even in potential — he and all those attached to him are permitted to provoke the wicked. For this Tzaddik can descend into all their channels and shatter and nullify them. See there in Letters Vov and Zayin. There — end of Letter Tes of the discourse — "And all this is the aspect of the spirit of life in the pulse [hadofek]…" — See Reishis Chuchmah, Sha'ar HaYirah, end of chapter 10: "And 1,080 parts of an hour — these are the 1,080 breaths a person breathes. And with every single breath there is a letter from the four-letter Name that gives life to that breath… and there it is also explained regarding the twelve hours, the twelve permutations of Haveye'ah, and the entire above matter exp

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. lained i

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." n the discourse." And through this you will understand the matter somewhat further in detail — according to what is explained above, that the essential spirit of life of all is the four letters of Haveye'ah. Letter Daled of the discourse, before the discourse of Rabbah bar bar Chanah — in the language of the companions' manuscript [lashon hachaverim kesav yad] written here: "But it is impossible to pray except through Torah study — for an ignoramus cannot be pious — and it is written: 'One who turns his ear from hearing Torah — even his prayer is an abomination'" [Proverbs 28]. And through this is explained what is written afterwards in the discourse of Rabbah bar bar Chanah: "He said to us: eight aspects" — these are the aspects of Torah study — "Serpents and he gave them to them — serpents [tananin] being the language of learning [tinyan]" — as above — for Torah study too is needed for the rectification of prayer, as above. See Likutay Halachos, Laws of Judges [Diyyanim], Halacha 3, Section 9. There — Letter Hay — "And rain comes from the depths — and tehom [deep/abyss] is from the language of miracle [nes]…" — For the essential rain falls in the Land of Israel, and so on. And the one corresponding to the other — Egypt is the counterpart to the Land of Israel, the counterpart to miracles. [See Midrash Rabbah, Bereishis, ch. 4 — regarding rain being a matter of miraculous deeds.] And through this you will understand a wondrous matter: why it is natural to the land of Egypt that rain does not fall there regularly as in other lands — as Rashi explains in the portion of Maikaytz. And this is what is written in the portion Eikev: "For the land… is not like the land of Egypt from which you came, where you would sow your seed and water it with your foot… but the land to which you are crossing to possess… drinks water from the rain of the heavens" [Deuteronomy 11].

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 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…"

Siman Eleven — Ani Hashemסימן יא — אני ה' And this too is the aspect of what the Sages said: "Song is recited only upon a miracle that occurred in the Land of Israel" — for the essential place of miracles is the Land of Israel. The matter of "make a window [tzohar] for the ark" — explained in the above discourse in Letter Gimel — is also explained below in Siman 112 with a broader elaboration. Now this matter was said to Noach at the time he was commanded to build an ark to enter it because of the flood. And the waters of the flood — these are the alien thoughts [machshavos zaros] that come to confuse one's prayer, as is explained below in Siman 44. Now just as the Sages said [Bereishis Rabbah 31:12]: had they repented, the waters would have descended as blessed rains — and since they did not repent, the flood waters came upon the earth — so too with alien thoughts: they come in two aspects. For there are holy sparks within them that require rectification — and when a person merits to pray properly, those sparks are rectified. And the rectification of prayer is the aspect of rain and blessed waters, as is explained in the above 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: "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."

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. But when one does not merit this, they confuse him and flood his brain and mind like the waters of the flood — about which it is said: "and they covered all the high mountains". Then, when the floodwaters surge powerfully, the essential remedy to be saved from them is to enter the ark [tevah] — meaning: to draw all one's thoughts and all one's concerns and all one's powers into the word [tevah] of prayer, as is explained in the name of the early authorities on the verse: "Come, you and all your household, into the ark [tevah]" [Genesis 7]. And the essential thing is to say the word with truth — for through this, truth illuminates for one how to emerge from the darkness and the circlings that confuse and prevent one from prayer — this being the aspect of "make a window [tzohar] for the ark", as above. And see regarding this matter in Likutay Halachos, Laws of Chanukah, Halacha 6, and in other places in his writings. Now in this discourse it is explained that prayer is the aspect of miracles, the aspect of faith, the aspect of rain, the aspect of the Land of Israel — and when one damages this, one falls into exile. And through this is understood what is written in the portion V'Hayah Im Shamo'a: "Take heed lest your heart be seduced…" — meaning: when one damages faith, G-d forbid, which is the aspect of the damage of idolatry [as is explained below in Siman 108 and in Likutay Tinyana, Siman 1] — through this: "He will restrain the heavens and there will be no rain, and the earth will not give its produce" — for the essential growth of vegetation and the earth's produce comes through prayer, which is the aspect of faith, as is explained in Letter Beis of the above discourse. "And you will perish swiftly from the good land." And through this you will understand the teaching of the Sages in Eichah Rabbasi on the verse "For these things I weep": "One does not fast for two afflictions at once — as it is written: "And we

Siman Twelve — Tehillah L'Dovidסימן יב — תהלה לדוד fasted

In passing, I saw fit to explain to the reader the matter of why it is written by several discourses that they are "in Rabbainu's language." The matter is: those discourses that Rabbainu himself wrote in his own holy handwriting — and gave permission to copy from his own handwriting — those discourses are noted as being "in Rabbainu's language." The remaining discourses were also spoken from his holy mouth — but not in his own handwriting. Rather: he would sit and say the matters before the scribe in the everyday vernacular language in which we speak — and the scribe would write the matters before him in the Holy Tongue [Hebrew] — and he would then give the scribe permission to examine whether the words were written fittingly according to his intention. And sometimes he also said some words before the scribe in the Holy Tongue and some in the vernacular. Aside from certain small discourses that were written not in his presence — and these too were afterwards given to Rabbainu to examine whether they were written fittingly according to his intention. Only certain discourses that are noted as being "in the language of the companions" — it appears these were written not in his presence, and they are from the discourses that were said before the drawing close of Reb Nosson to him. And in these, generally the language of the companions is not as well arranged as it should be. And presumably even these discourses were brought before his eyes — and even if the language is not arranged as it should be, the content of his intention is nonetheless understood in them as well, and they too are wondrous and awesome and straight to those who find knowledge. and besought our G-d for this" [Ezra 8]… Rabbi Chiyya bar Abba said: for the withholding of rains and exile one does fast for them simultaneously" — as above, for both are from the same source, as above. See Matnos Kehunah there, who cites a different version in the name of the Yerushalmi. And see Ta'anis 8b: "The day of rains is as great as the day of the ingathering of the exiles" — this too is explained according to the above. 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.

There — Letter Gimel — "For the whole world receives its sustenance from the left — as it is written: 'In her left hand are riches and honor' [Proverbs 3] — and for this reason he fell… to some hairsbreadth-thin error into the aspect of 'her left' in order that through this he draw down abundance and sustenance to the world… as it is written: 'In her left hand are riches and honor.'" There — Letter Hay — "And this is the expression teru'ah — for the opposite of a haughty spirit is a broken spirit."

The question about this is well known: for the Sages said in Shabbas 63a: "Rav Shesses said: what is written 'length of days is in her right hand; in her left, riches and honor'? In her right — length of days there is; riches and honor — there are not." [Rashi explains with astonishment: since there is length of days, how much more so riches and honor — rather: for those who go to the right, length of days there is — and how much more so riches and honor.] It follows that it is explained in the Sages' words that even in her right — how much more so — there is riches and honor. If so, why must the Tzaddik fall a hairsbreadth to the aspect of the left in order to draw riches and honor — since riches and honor are also in the right? 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" [Psalms 119:99] — 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. 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" [Isaiah 2] — "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"? 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.

And there is further support and corroboration for these our words from what Rabbainu said — printed in the Sichos [conversations, at the end of the Sipuray Maasiyos]: "From the day the Temple was destroyed, wealth fell into the depths of the kelippos — in the aspect of 'vatared pela'im' — the letters of alafim [thousands]… and therefore it is difficult for a truly upright person to have great wealth of many thousands in cash." And he brought there what his holy grandfather said — Rabbi Nachman — on the Sages' teaching "how much more so riches and honor": Rabbi Nachman said it is only "how much more so" — but not explicitly — for even though it is certainly "how much more so," they do not have cash in hand. And this is explained openly: that even though certainly even in the right there is "how much more so" riches and honor — nonetheless, now that wealth has fallen into the depths, it is very difficult for those who go to the right to have abundant cash. If so, one can say that for this reason the Tzaddik is now compelled to fall to the aspect of the left — in order to draw material abundance of riches and honor in cash as well. 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 this too is understood from Rabbainu's words in many places — in the discourse Tzivisa Tzedek, Siman 23, and in the discourse Sod Kavannas HaMilah, Siman 63, and in Siman 240 beginning "all the abundances." And therefore the Tzaddik is compelled to fall a hairsbreadth to the aspect of the left — in order to draw material abundance from there. But when the Sitra Achra can become empowered and take hold in the abundance and draw all the abundance to themselves, G-d forbid — therefore he must immediately return from the left to the right and include the left within the right. And through this he draws the sustenance to the world in great holiness. See there where he elaborated on this with wondrous words. 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." 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 aspe

And from this — and from what we explained above — you will understand the wonders in the holy witty saying of Rabbainu, who once said: "Through the controversies directed against us — meaning: against him and against other true Tzaddikim — through this we have sustenance and wealth. For all sustenance and wealth is drawn through controversies — as the Sages disputed: 'Length of days is in her right — riches and honor are not.' And they answered: a fortiori, riches and honor. It follows that through the very controversy the Sages raised over this verse, through this the riches and honor of the Tzaddikim who go to the right is drawn down." And see in Sichos HaRan where Reb Nosson wrote that in these words of wit there is great depth. ct of "m

But when the Tzaddik hears all these permutations of the controversies and disputes of those who dispute him — for all of this flows in its root from the aspect of the controversy of "riches and honor are not" — which is the aspect of the hairsbreadth error into the left that the Tzaddik fell into at the time of saying his Torah, and from this the power came to the opponents to dispute and oppose him — and the Tzaddik takes these permutations and builds from them halachos, and raises the Shechinah from the exile in the mouth of the unworthy scholar — then the aspect of the left of the Torah is sweetened and elevated and included in the right. And then great abundance and wealth flows through the aspect of the left specifically, as above. It follows that the controversies directed against the Tzaddikim flow and descend in their root from the aspect of the controversy the Sages raised — "riches and honor are not" — which is the aspect of the descent of the Tzaddik to the aspect of the left. And from this it descended so far that subtlety entered the unworthy scholar and he disputes and argues against the Tzaddikim. And through this very thing comes the essential rectification — for this is a great directing from Hashem — as is explained in the discourse. For through this the Tzaddik elevates the Shechinah from her exile, and the aspect of the left returns to its root and place — where it is in a very great subtlety — namely in the aspect of the above controversy through which sustenance is drawn, as above. And for this reason they must bring him to fall somewhat to some aspect of the left — and from this itself comes the fact that the question arises — "riches and honor are not" — for even though the essence is cleaving to the aspect of the right and he has no desire to sever himself from the aspect of the right and descend entirely to the left for riches and honor, G-d forbid — only through the above-mentioned aspect that brings him to fall to some aspect of the left — from which riches and honor come — through this it arises in his mind to question: where are the riches and honor of the right? For in truth even now he wants to draw abundance only from the aspect of the right — only this questioning of "riches and honor are not" is itself the aspect of the hairsbreadth error that he fell to the left. And then he immediately returns to the right and includes the left within the right — and resolves for himself: "rather — how much more so, riches and honor" — and through this he truly draws the abundance of riches and honor in great holiness as well, from the aspect of the right — and through the aspect of the left, namely through the above question that comes from the aspect of the left. [See the Talmudic language and Rashi cited above, and you will understand more deeply.] And through this the famous question that was raised is automatically resolved even more fully — for isn't there also riches and honor in the right? For this riches and honor in the right is drawn and shaped through the controversy of the left — the above question — as above. ountain," 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 Daled — "Return the man's wife, for she is Sarah — she is the aspect of Malchus, the aspect of pr ayer; and Avimelech is the aspect of the master of pride…" There: "For in truth the Tzaddik rules through his prayer — for prayer is the aspect of Malchus as above — and the Tzaddik who has merited to rectify prayer which is the aspect of Malchus — therefore he has dominion." 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." There: "'Yosef is gone… and Binyamin you will take'…" — meaning: the intellect informs them that they are turning things from one opposite to the exact other opposite. For generally the root of their pride is from seeing that people flock after them and love them — yet in truth this is because they have not yet rectified the crookedness, and therefore they cannot reprove. And because of this they are beloved by people. It follows that they take pride in their own shame and disgrace — for the crookedness, as long as it has not been rectified, is a shame and disgrace. 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…" There — Letter Hay — "And this is the expression teru'ah — for the opposite of a haughty spirit is a broken spirit." 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" [Proverbs 5] — as is explained in Letter Khes. And this is the aspect of what the Sages said [Brachos 43b]: "Anyone who walks with an upright posture is as if he pushes aside the feet of the Divine Presence" — for pride is literally idolatry. 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 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" [Deuteronomy 7] — and the Sages expounded [Chullin 89]: "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. 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. 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." 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]" [Exodus 17]. 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]. 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 it is written: "Your right hand, Hashem, is glorious in power — Your right hand, Hashem, shatters the enemy" — this aligns with our above words. 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. 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" [Exodus 34]. 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 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 this applies both collectively and individually — and is understood from the Sages' words in many places. And this holy pride is the aspect of Binyamin who was born in the Land of Israel which is higher than all lands. And this is the aspect of: "And Mordechai did not bow and did not prostrate himself" — for he strengthened himself with the power of holy pride not to bow before Haman who had made himself into an idol. 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 this was the rectification for Shaul's slight error in this matter — this being the aspect of what the prophet Shmu'el said to him: "Though you were small in your own eyes, you are the head of the tribes of Israel" [Samuel I, 15] — and there is more to elaborate on this, and it is understood on its own. And this is what the Sages said [Midrash Rabbah, Esther, ch. 5]: Mordechai's defense was that his grandfather was born in the Land of Israel and did not bow to Eisav. And this aligns precisely with our matter. 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. There: "Mordechai — mar deror — the language of freedom — this is the aspect of the hands — as it is written: 'My beloved stretched his hand from the opening…'" — This means: for chor [opening/hole] is the language of freedom — like choray ha'aretz [caves of the earth], and likewise bnei chorin [free people] — for since the kelippos do not have as great a hold on the hands, as above, they are therefore the aspect of freedom. And also because they are close to the wind in the heart — which is the aspect of Binah-leva [Pesicha d'Eliyahu] — the aspect of Yovel [Jubilee] which is freedom, as it is written: "And you shall proclaim freedom throughout the land" [Leviticus 25]. There: "And this is the meaning of Purim — the nullification of idolatry — as it is written: 'I trod the winepress alone [purah darachti levadi]'" [Isaiah 63]. 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 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. 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 [Megillah 16]: 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." [There: "And through the illumination of Mordechai and Esther the heresies were nullified." See Midrash Rabbah, Song of Songs, on the verse "This your stature…" — "When was the evil inclination of idolatry uprooted? Rabbi Benaya says: these are Mordechai and Esther" — see there.] 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. There : "For t he feet… are the aspect of arvay nachal [willows of the brook] — as the Sages said [Sukkah 53]: '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 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. 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.] 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. 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. Siman Eleven — Ani Hashemסימן יא — אני ה' 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. 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" [Zohar I, 122]. 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. There: "'And these adds upon the first' — for this matter of 'adding upon the first' exists in holiness; and correspondingly in the Sitra Achra, G-d forbid — for not only have they not merited to rectify the crookedness, on the contrary they add to the pride as well." — The reverse of this is the aspect of adding upon the first matter in holiness — that the Tzaddikim add holiness each time; and the more they attain, the more humble and lowly they become. And through this even the nations recognize the greatness of Hashem — and this too is the aspect of adding upon the first. And all this is achieved through the laws [mishpatim] — the aspect of wind — as it is written: "and for a spirit of justice" [Isaiah 28] — 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 [Sanhedrin 111b]: "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: "'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." 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. 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. 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 his intent was to stir our hearts — that we know and understand that all the words of his holy Torah, even though they contain immense and awesome depth, and supernal secrets and mysteries of mysteries that are deep and wide beyond the sea in every single utterance — nonetheless the essential intent is that we hear and receive his holy words in simplicity: to keep and to do and to fulfill all the words of his Torah in simplicity and wholeness. And this matter is already fully explained in the Sichos [conversations] — at the end of the Sipuray Maasiyos [Tales] — Siman 131. 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 [Samuel I, 15]: (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 [Numbers 17]. [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.] This discourse was said on Shavuos of [5]563. The conversations and matters pertaining to this discourse are not known to us. And there it speaks of the depths of understanding [tevunos haTorah l'omkah] of the Torah. 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. And I heard from the holy mouth of Reb Nosson that Rabbainu told him that this matter is comprised of three aspects — namely: T'VU'NAs Ha-TO'RAH L'OM'KAH [the initial letters of these three Hebrew words spell out the three aspects, as a hidden acrostic]. 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]" [Psalms 136] — and other similar verses. 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'" [Psalms 29] — 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" [Job 9]. And see Proverbs 8: "Before the mighty waters, nobility of waters" — and Isaiah 66: "and like a flowing river, the honor of the nations." 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. This discourse was said on Shabbas Nachamu [the Shabbas of Consolation — the first Shabbas after Tisha b'Av] of the above-mentioned year [5]563. And he sweetened within it the interpretation of the verse: "Comfort, comfort My people…" — "Comfort, comfort" [the double expression] alludes to two Tzaddikim — the upper Tzaddik and the lower Tzaddik — as is elaborated in the language of the companions [lashon hachaverim]. But afterwards, when he gave permission to copy this discourse from his holy handwriting — for this discourse is in Rabbainu's own language as printed at the beginning of the discourse — he omitted the interpretation of the verse "Comfort, comfort" above. And Hashem knows his intention. In passing, I saw fit to explain to the reader the matter of why it is written by several discourses that they are "in Rabbainu's language." The matter is: those discourses that Rabbainu himself wrote in his own holy handwriting — and gave permission to copy from his own handwriting — those discourses are noted as being "in Rabbainu's language." The remaining discourses were also spoken from his holy mouth — but not in his own handwriting. Rather: he would sit and say the matters before the scribe in the everyday vernacular language in which we speak — and the scribe would write the matters before him in the Holy Tongue [Hebrew] — and he would then give the scribe permission to examine whether the words were written fittingly according to his intention. And sometimes he also said some words before the scribe in the Holy Tongue and some in the vernacular. Aside from certain small discourses that were written not in his presence — and these too were afterwards given to Rabbainu to examine whether they were written fittingly according to his intention. Siman Twelve — Tehillah L'Dovidסימן יב — תהלה לדוד This discourse was said on Shabbas Nachamu [the Shabbas of Consolation — the first Shabbas after Tisha b'Av] of the above-mentioned year [5]563. And he sweetened within it the interpretation of the verse: "Comfort, comfort My people…" — "Comfort, comfort" [the double expression] alludes to two Tzaddikim — the upper Tzaddik and the lower Tzaddik — as is elaborated in the language of the companions [lashon hachaverim]. But afterwards, when he gave permission to copy this discourse from his holy handwriting — for this discourse is in Rabbainu's own language as printed at the beginning of the discourse — he omitted the interpretation of the verse "Comfort, comfort" above. And Hashem knows his intention. Only certain discourses that are noted as being "in the language of the companions" — it appears these were written not in his presence, and they are from the discourses that were said before the drawing close of Reb Nosson to him. And in these, generally the language of the companions is not as well arranged as it should be. And presumably even these discourses were brought before his eyes — and even if the language is not arranged as it should be, the content of his intention is nonetheless understood in them as well, and they too are wondrous and awesome and straight to those who find knowledge. There — Letter Gimel — "For the whole world receives its sustenance from the left — as it is written: 'In her left hand are riches and honor' [Proverbs 3] — and for this reason he fell… to some hairsbreadth-thin error into the aspect of 'her left' in order that through this he draw d own abun dance and sustenance to the world… as it is written: 'In her left hand are riches and honor.'" The question about this is well known: for the Sages said in Shabbas 63a: "Rav Shesses said: what is written 'length of days is in her right hand; in her left, riches and honor'? In her right — length of days there is; riches and honor — there are not." [Rashi explains with astonishment: since there is length of days, how much more so riches and honor — rather: for those who go to the right, length of days there is — and how much more so riches and honor.] It follows that it is explained in the Sages' words that even in her right — how much more so — there is riches and honor. If so, why must the Tzaddik fall a hairsbreadth to the aspect of the left in order to draw riches and honor — since riches and honor are also in the right? And I heard from the mouth of my master, my father's father — that he raised this difficulty before Rabbainu, and also offered an answer before Rabbainu — and Rabbainu praised him. But I forgot the entire matter. And at first glance it appears to me in my humble opinion that the answer to this is explained in Rabbainu's own words in this same section afterwards — in what is written: "and he told him these things — Rashi explains: he came only under compulsion from his brothers and because they took his money from him" — meaning: he did not come to this aspect that his Torah would bear the implication of subtlety — only under compulsion from his brothers, and because they took his money — for the sake of: "in her left, riches and honor." And at first glance the phrase "under compulsion from his brothers" is not explained at all. But the matter is: for now, in the time of exile, in the time of the empowerment of the dominion of Eisav — they take all the abundance and Israel is sustained only from the residue, as is explained in the holy Zohar. And the essential hold of Eisav is from the side of the left, as is known. Therefore it is now impossible to draw abundance of riches and honor except from the left of the Torah — and not from the right. And there is further support and corroboration for these our words from what Rabbainu said — printed in the Sichos [conversations, at the end of the Sipuray Maasiyos]: "From the day the Temple was destroyed, wealth fell into the depths of the kelippos — in the aspect of 'vatared pela'im' — the letters of alafim [thousands]… and therefore it is difficult for a truly upright person to have great wealth of many thousands in cash." And he brought there what his holy grandfather said — Rabbi Nachman — on the Sages' teaching "how much more so riches and honor": Rabbi Nachman said it is only "how much more so" — but not explicitly — for even though it is certainly "how much more so," they do not have cash in hand. And this is explained openly: that even though certainly even in the right there is "how much more so" riches and honor — nonetheless, now that wealth has fallen into the depths, it is very difficult for those who go to the right to have abundant cash. If so, one can say that for this reason the Tzaddik is now compelled to fall to the aspect of the left — in order to draw material abundance of riches and honor in cash as well. [And the matter is somewhat understood on its own — and it is impossible to elaborate on this.] And this is precisely the language: "he came only under compulsion from his brothers who took his money" — meaning: they took all his abundance — and because of this the Tzaddik is now compelled to fall somewhat to the aspect of the left specifically, in order to draw material abundance of riches and honor from there. And there is further support and corroboration for these our words from what Rabbainu said — printed in the Sichos [conversations, at the end of the Sipuray Maasiyos]: "From the day the Temple was destroyed, wealth fell into the depths of the kelippos — in the aspect of 'vatared pela'im' — the letters of alafim [thousands]… and therefore it is difficult for a truly upright person to have great wealth of many thousands in cash." And he brought there what his holy grandfather said — Rabbi Nachman — on the Sages' teaching "how much more so riches and honor": Rabbi Nachman said it is only "how much more so" — but not explicitly — for even though it is certainly "how much more so," they do not have cash in hand. And this is explained openly: that even though certainly even in the right there is "how much more so" riches and honor — nonetheless, now that wealth has fallen into the depths, it is very difficult for those who go to the right to have abundant cash. And this too is understood from Rabbainu's words in many places — in the discourse Tzivisa Tzedek, Siman 23, and in the discourse Sod Kavannas HaMilah, Siman 63, and in Siman 240 beginning "all the abundances." And therefore the Tzaddik is compelled to fall a hairsbreadth to the aspect of the left — in order to draw material abundance from there. But when the Sitra Achra can become empowered and take hold in the abundance and draw all the abundance to themselves, G-d forbid — therefore he must immediately return from the left to the right and include the left within the right. And through this he draws the sustenance to the world in great holiness. See there where he elaborated on this with wondrous words. If so, one can say that for this reason the Tzaddik is now compelled to fall to the aspect of the left — in order to draw material abundance of riches and honor in cash as well. But to elaborate on the matter somewhat more: it appears according to what Rabbainu brought in the discourse L'Shemesh, Siman 49 — that in the Torah of now there is right and left, and "in her left, riches and honor" — but in Atika [the Ancient One] there is no left and no wealth there. [See Idra Naso p. 129: "There is no left in this most hidden Ancient One — all is right."] At first glance there too the same question applies — since also in the right there is "how much more so" riches and honor. But the meaning there is: even though one can certainly draw material abundance from there a fortiori — nonetheless, one who has attained the level of the right has no thought whatsoever of desiring material abundance — since from there one can draw the spiritual abundance of "length of days" — which material abundance has no value whatsoever in comparison to the light of spiritual abundance. Therefore one draws from there only spiritual abundance. And the material abundance of riches and honor is also exchanged there for spiritual abundance. Moreover, the essential root of the abundance of wealth and sustenance flows only from the aspect of Atika — which is called mazal [cosmic flow] — where all is right, as above. But there all is one and the abundance has no shape or image whatsoever — and even the abundance of wealth is only a pure and polished light [ohr tzach u'metzuchtzach]. And below — when the abundance flows to right and left — the abundance takes shape in the left into wealth and sustenance. And for this reason the Tzaddik must fall to the aspect of the left — in order to shape the abundance there into wealth. And this too is understood from Rabbainu's words in many places — in the discourse Tzivisa Tzedek, Siman 23, and in the discourse Sod Kavannas HaMilah, Siman 63, and in Siman 240 beginning "all the abundances." And therefore the Tzaddik is compelled to fall a hairsbreadth to the aspect of the left — in order to draw material abundance from there. But when the Sitra Achra can become empowered and take hold in the abundance and draw all the abundance to themselves, G-d forbid — therefore he must immediately return from the left to the right and include the left within the right. And through this he draws the sustenance to the world in great holiness. See there where he elaborated on this with wondrous words. Now it is explained here in this discourse that through the Tzaddik and the tanna being compelled to fall somewhat a hairsbreadth to the aspect of the left — for the sake of drawing material abundance as well — through this there are two implications in the Torah of the Tzaddik and the tanna: a good implication — the aspect of: "the righte