סימן ח

Section 7 — Letter ז — Survey of Siman 2 ous wi

Section 8 — Letter ח — Survey of Siman 3 ll walk in them" — and an opposite implication — the aspect of: "and transgressors will stum

Section 9 — Letter ט — Survey of Siman 4 ble in them." And the unworthy Torah scholar: when he sees in the Torah of the tanna the opposite implication, G-d forbid, he thinks that he too only spoke his Torah with subtlety and cunning, G-d forbid.

Section 10 — Letter י — Survey of Siman 5 And therefore he does not repent through his learning — on the contrary, he takes from this power to speak arrogance and contempt about the Tzaddik of the generation.

Section 11 — Letter יא — Survey of Siman 6 In Siman 2 [Emor v'Chulei] he speaks of the matter of Mashiach — the life-force of Mashiach — the weapons of Mashiach — and all the conquests of Mashiach. And he elaborates on the secret: "the nostril [mankiva d'pardashka] draws the spirit of Hashem to Mashiach" — alluding to prayer which is the aspect of the nose — and that this weapon must be received through the aspect of Yosef, namely the guarding of the covenant — and that this is the secret of: "from the fruit of your body I will set upon your throne — if your children will keep My covenant" . And one who merits this sword must know how to fight with it — only through the aspect of justice [mishpat] — which is the aspect of Yaakov. And this is the aspect of: "Your justice, O King, give to the king" — that Mashiach receives from the aspect of justice. And he speaks of: "Zion shall be redeemed through justice" — and that the clouds covering the eyes will be dispersed — the aspect of: "for eye to eye they will see when Hashem returns to Zion" . And that every person must intend in his prayer to connect himself to the Tzaddikim of the generation — for every Tzaddik is in the aspect of Moshe-Mashiach — and every prayer is a limb of the Shechinah — and only Moshe alone knows how to raise limb to limb and make a complete stature. And we heard in the name of the holy Rabbi Yekusiel — the Maggid of Tiriovitzia — that he once saw this discourse and praised it greatly, saying it is like the Zohar and the holy Tikkun Zohar.

Section 12 — Letter יב — Survey of Siman 7 And see there further how the true Tzaddik takes the Oral Torah — which is the Shechinah — from the exile in the mouth of the unworthy scholar, and raises it from level to level — until he brings it to the aspect of "the Shechinah sitting between two Tzaddikim" — and the upper Tzaddik and the lower Tzaddik pour abundance into her.

Section 13 — Letter יג — Survey of Siman 8 In Siman 3 [Akarukta] he speaks of the two birds — pure living creatures — which are the building of the holy Malchus. And therefore Dovid was praised before Shaul : "and he knows how to play." And of the joining of the two Cherubim face to face — and the rectification of melody through Oral Torah study at night — and how now that Malchus is in exile the melody is damaged. And in the future when Malchus of holiness ascends: "for G-d is the King of all the earth — sing praises with a maskil" . And the matter of appointing a king through prophecy.

Section 14 — Letter יד — Survey of Siman 9 See there the wonders of our holy Torah. 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. At first glance these words have no explanation whatsoever — what is the connection between the controversies that opponents raise against the true Tzaddikim, and the controversy the Sages raised regarding the reverse — that riches and honor also reach the true Tzaddik? But according to the above, you will understand somewhat the depth of the wonders of his holy intention. And through this you will also understand more deeply what has been elaborated above: for in truth, this controversy the Sages raised — "in the right there is length of days — riches and honor there are not" — this itself is the aspect of the descent and the fall that brings the Tzaddikim who go to the right to the aspect of the left as well, for the sake of drawing riches and honor.

Section 15 — Letter טו — Survey of Siman 10 In Siman 4 [Ma'amar Anochi] he speaks of the knowledge that is a foretaste of the World to Come — impossible to attain except through elevating the Malchus of holiness from exile — and it is impossible to restore the kingship to the Holy One except through verbal confession before a Torah scholar. And of what the Sages said : the bones of Yehudah were rolling about in the wilderness. And restoring Malchus to its root — the aspect of: "And He was King in Yeshurun" . And the wonders of the great greatness of drawing close to the Tzaddikim — especially through confessing and telling everything in one's heart — and through this "you are included in the Infinite." And: "I will destroy mountains and hills" — the destruction of the dominion of the nations. And: "I will lead the blind on a road they did not know." And: "in the time to come one eye of mercy will be found." And how even great wicked ones are made into a throne of holiness. And: "Behold My servant shall succeed — this is the moon."

Section 16 — Letter טז — Survey of Siman 11 For it has already been explained that when the Tzaddik is cleaving to the aspect of the right of the Torah, he has no desire at all for riches and honor — on the contrary, he exchanges even the abundance of riches and honor for length of days. And then certainly he has no question at all: where are the riches and honor of the right? — since he has no desire for this at all, and knows that certainly material abundance is drawn from there a fortiori — only he does not desire this at all, only the spiritual abundance of length of days. 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.

Section 17 — Letter יז — Survey of Siman 12 In Siman 5 [B'Chatzotzros] — what a person must always examine: the repair of the world — to fill its deficiency and pray on their behalf. For this one must know before and after the verdict — attained through performing a mitzvah with such great joy that one desires no World to Come reward. This is the aspect of Moshe's prophecy through the illuminating mirror — "this is the word." And entering the joy of the mitzvah means entering the Holy One's own joy in His works. To merit joy one must strip the crookedness from one's heart — through thunder [ra'amim] — prayer in fear of Hashem with great force and a powerful voice. And guarding the brain from external wisdoms and alien thoughts. And combining love with fear. And the holy Name Agla — see the Siddur Kol Yaakov in the kavvanah of kol chamira in the name of the Holy Ari — through this Name Pharaoh's power was nullified. And Pri Etz Chaim, Sha'ar Chag HaMatzos — the future redemption from the aspect of gevuros, the aspect of Yitzchak.

Section 18 — Letter יח — Survey of Siman 13 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. Now: from the very fact that they bring the Tzaddik to the aspect of the

Section 19 — Letter יט — Survey of Siman 14 left a

Section 20 — Letter כ — Survey of Siman 15 s well — for the sake of drawing riches and honor through the controversy of "riches and honor are not" — from this derives and descends the fact that the unworthy scholar has the power to study the Torah of the tanna and Tzaddik not entirely for its own sake — to the point of raising controversies and disputes against the true Tzaddikim of the generation — drawing this power from the Oral Torah he studies. And then the Oral Torah — which is the Shechinah — is as it were in exile in the mouth of the unworthy scholar. And then the holiness is in a state of great poverty and want — for from learning that is entirely not for its own sake, G-d forbid, one cannot draw even riches and honor for Israel — in particular for the Tzaddikim and upright among Israel — for then the nations take all the abundance, G-d forbid, as is explained in the above Likutay Halachos. 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.

Section 21 — Letter כא — Conclusion In Siman 7 [V'Ayleh HaMishpatim] he speaks of the matter that the essential faith — the aspect of prayer — the aspect of miracles — is only in the Land of Israel. And the essential exile is only because of the deficiency of faith. And the essential redemption depends on faith — when the heretics who cover all miracles with nature are finished and faith increases — then Mashiach comes — as it is written: "come and look down from the peak of faith" . And that faith requires truth — and truth comes only through drawing close to Tzaddikim — and through this truth is engraved within one — and the redemption comes. And the mitzvah of tzitzis — protection from licentiousness and from the counsel of the serpent. And through this Hashem, as it were, repents of the exile. And in the future all wisdoms will be revealed like a set table — "the earth shall be filled with knowledge" . And prayer is propitious for memory. And Yosef — "from there is the Shepherd, the Stone of Israel" .

For example: in Siman 13 he begins to speak of the breaking of the desire for money through the generous spirit of charity — which is necessary and pertains to every person — and elaborates through this the secret of the aspect of the revelation of Mashiach — the kindness drawn in the future — the building of the Temple — the revelation of Da'as — the revelation of the Torah d'Atika Stima'ah. He elaborates that the wise man of the generation engages in this even now — the aspect of the rectification of the upper and lower chariot — and through this complete Providence is drawn. Similarly in Siman 14 — he begins from the matter of elevating His honor from the degradation of exile — through drawing close converts and penitents — and elaborates that Torah scholars must through their learning bring blessing into the roots of the souls of Israel in the thought of the Holy One — until the damages of fear are completed — and one merits peace within oneself and prayer in perfection — until the general peace is drawn — peace in all worlds — the peace of the future: "the wolf shall dwell with the lamb" — and: "there shall no longer be a merchant." And in truth even the beginning alludes to drawing down from the world of rectification — when His honor will be exalted: "the earth was illuminated by His glory" — and converts and penitents will draw close: "He is high above all the nations, Hashem" . Similarly in Siman 15 — he begins from the aspect of justice which a person must judge himself in all his affairs — which applies to every person at every time — and elaborates that one merits through this to taste in this world the flavor of the hidden light — the Torah that will be revealed in the future. And from this you will understand and deduce to all his other holy discourses. 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 suste

The survey of Simanim 1 through 15, and the author's concluding remarks on the unified vision of all of Likutay Moharan, are presented in full in the Siman 13 commentary, Sections 6–21, as those sections flow continuously from the Siman 13 discussion and carry through Simanim 14 and 15 as well. nance

Siman Sixteen — Rabbi Yochanan Mishtaayסימן טז — רבי יוחנן משתעי is drawn, as above. And to elaborate on the matter somewhat further and in brief: the essential means by which the Tzaddik draws sustenance through falling to the aspect of the left is only through his immediately returning afterwards to the aspect of the right — and including even the left within the right — and through this is the essential drawing of the abundance, as explained in the above Likutay Halachos. And the attainment of the great true Tzaddikim in their Torah study is in the aspect of Atika — where all is right and there is no left and no wealth there. For even though the essential root of wealth flows only from there — nonetheless it cannot be called by the name of wealth — for there all is spiritual, the aspect of "length of days in the right" — and there the question of "riches and honor are not" is not at all applicable. Only: because Israel must receive riches and honor as well — they therefore cause him to fall somewhat in great subtlety to the aspect of the left. And this itself is what begins to arise in their minds — to question: "riches and honor are not" — which is, relative to their level, like some slight inclination toward the aspect of the left — where riches and honor are applicable.

And he then said the matter printed in Siman 166 — that regarding Elisha, sometimes it is written "Elisha" simply, and sometimes it is written "man of G-d" — and it is stated in the Sages' words that when he was alone he was called simply "Elisha," and when the sons of the prophets were with him he was called "man of G-d." In Siman 9 [Tehomot Yechasuyumu] he speaks of the essential life-force received from prayer — when one prays with all one's power, one's strength is renewed — the aspect of: "new each morning — great is Your faithfulness" . And the twelve tribes and twelve versions of prayer — each tribe has its special gate — and prayer stirs the power of one's constellation which illuminates below and causes growth. And "a star shoots forth from Yaakov" . And Israel through prayer cause the union of the Holy One and His Shechinah — and also sustain their Heavenly Father. And prayer bestows life-force on all three divisions of the world. And alien thoughts surrounding a person in prayer — and through truth one finds the opening and emerges from the darkness. And the Holy One is the very essence of truth. And every person must bind prayer to the Tzaddik of the generation — for every Tzaddik is in the aspect of Moshe-Mashiach — and Mashiach encompasses all prayers — therefore Mashiach will be able to judge by smell [morach v'dayan]. And all prayers are in the aspect of the sword at Mashiach's side — but since we are distant from perfect prayer — it is also said of Mashiach: "have You also rejected his sword?" . And the essential redemption from all exiles depends on prayer.

📋 Translator's Summary — Siman 16 Only: through the greatness of their holiness and righteousness they do not linger much in the level from which the above question comes — but immediately return to their place which is the aspect of the right — and resolve for themselves: "rather — how much more so, riches and honor" — through which they also include the aspect of the left within the right. For they reveal that even the aspect of riches and honor in the left flows in its root only from the aspect of the right — namely from the aspect of Atika where all is right. Only there the abundance of riches and honor is not perceptible — because of the greatness of the holiness of the illumination of the abundance of "length of days" drawn from there — for the smallness is nullified relative to the greatness. Only through the Tzaddik falling to the aspect of the left as well — through the above question — and through returning and being included in the right — which is the aspect of the resolution of "how much more so, riches and honor" — through this he merits to truly draw the holy sustenance for Israel. Only: because of the slight inclination to the left, from this comes the root of the aspect of learning not for its own sake — which is the aspect of the exile of the Shechinah — through which the abundance diminishes greatly. But through the unworthy scholar who studies not for its own sake opposing and disputing the Tzaddikim — and the Tzaddikim building halachos from this and elevating the Shechinah from her exile — the abundance returns to holiness — in the aspect of "how much more so, riches and honor." There — Letter Daled — "The

The discourse titled Vayhi Haym Merikim Sakyhem [And it was as they emptied their sacks] — was said on Shabbas Chanukah of the year [5]566. And in that year many converts were made because they found in their books the opposite of their faith — and this matter is well explained in the above discourse: from where it comes that the nations find in their books the opposite of their faith. See there. explan

There — Letter Alef — "And it was found written — that which Mordechai told — Mordechai is the aspect of the refutation of idolatry — as it is written: 'a Jewish man' — as the Sages said : 'whoever denies idolatry is called a Jew.'" ation in brief: through the Tzaddik understanding that these words that the unworthy scholar speaks about him are permutations of letters from the Oral Torah — and understanding from which halachos these words were formed" [and this understanding is the aspect of Binah] — "and receiving these words with joy and love — through this he elevates the Shechinah to the aspect of embrace.

And by the name of Israel, converts too are called — for even though they are not by birth from the community of Israel, nonetheless since they have converted and denied idolatry, they too are designated by the name of Israel. But there is also a "good" which is likewise the aspect of portions of the souls of Israel that are held captive under the hand of the nations — in the aspect of Israelites who have been absorbed among the nations. At first this "good" remembers its nobility — that it comes from a very holy and elevated place. But then they overpower this good until they capture it under their hands — until it is so captured and bound with them that the good itself forgets its nobility — as is elaborated in Letter Vov. And then this good can no longer even be called "one who denies idolatry" — for it has been captured and so thoroughly bound with them that it has been absorbed among the nations entirely. But nonetheless — since at its very root it is good and it is from portions of the souls of Israel — it therefore does not deny the Divinity of Hashem entirely, G-d forbid. Rather: it also believes in idolatry — as is understood below from what he writes: "to rectify the world under the kingship of the Almighty — this is the aspect of repentance… having repented from the sin of idolatry… for the Almighty is sufficient for every creature and nothing other is needed" — it is understood from this that before repentance, the Almighty was not sufficient for him — and he was led astray after another service which is the aspect of idolatry. [And possibly this too is the matter of: "in every place incense is offered and brought to My Name" — brought at the beginning of Letter Daled — and the Sages in Menachos p. 110 expounded on this: "they call Him the G-d of gods" — for the Sitra Achra and the kelippos have no life of their own whatsoever — only from whatever sustenance they draw from the holy sparks that were captured and subdued among them — which are the aspect of portions of the souls of Israel. Therefore because of this they cannot deny His Divinity entirely — only they are led astray after another service as well — and the Almighty is not sufficient for them — and they are led astray after false divinities and serve them and burn incense to them and bring offerings to them — to make them intermediaries, G-d forbid — according to the error of their foolish thinking — as is known from the words of the early authorities.] In Siman 11 [Ani Hashem] he speaks of the upper and lower unification — Shema Yisrael and Baruch Shem Kevod Malchuso — and every person of Israel must accomplish this through himself — and through this can come to the depths of understanding of the Torah. And through speaking words of Torah in speech, the speech illuminates all the places where one needs to repent — enabling exact proportional repentance [teshuvat hamishkal] — and through this one emerges from one's lowliness and attains the depths of Torah. But for the speech to illuminate, one needs humility and smallness — and additional holiness in guarding the covenant. And the thirty-seven lights of dew [tal oros] — not guarding the covenant damages them and draws upon oneself thirty-nine labors and thirty-nine lashes. Guarding the covenant transforms them into the labors of the Sanctuary — "the Sanctuary in its buildings" — dew of lights. And two aspects of guarding the covenant = halacha and Kabbalah — esoteric matters and esoteric of esoteric. And Metatron ruling in the six weekdays = six orders of Mishnah. And the matter of Divine greatness [gadlus] coming as it were from the falling of the pride and boastfulness which is His garment — "Hashem reigns — He has garbed Himself in pride" . And pride as the seven houses of idolatry — the reason for the exile — and why we have still not returned to our land.

But when this good falls in its mind — because it has been captured among the idol-worshippers and distanced from the holiness of Israel and the fulfillment of the mitzvos — to the point that through this it forgets its nobility — that it comes from such a holy, elevated, and awesome place — then it can be led astray after idolatry, G-d forbid — and truly lose its nobility, as it were. And then the idolatry draws sustenance from the damage of the portions of the altar. And therefore the rectification for this is charity — for through this a calm and pure air is produced. And then when the Tzaddik — who is the aspect of Mordechai — speaks his words which are refutations of idolatry — and he engages to reveal the glory of all Israel, even of the least of them — and reveals that all who deny idolatry are called Jews — and Hashem receives glory from them — even though they are captured among the nations — and the Tzaddik's words are written and engraved in the air until they are written even in their books — then when this good — which is the portions of the souls of Israel captured among them — finds in their books words that are the opposite of their faith and refutations of idolatry — then this good remembers its nobility — that it comes from such a lofty place. For it is the portion of the souls of Israel — and all the worlds were created for their sake — and the Holy One took counsel with the souls of Israel to create the world — for even though the Midrash explains that He took counsel with the souls of the Tzaddikim — the meaning is that they reveal this to Israel, as above — for He saw all the glory He would receive from all portions of the souls of Israel in detail and in every particular detail — and for this reason created all the portions of creation with all their particular variations in detail and in every particular detail. And then this good yearns greatly and draws itself to return to its place — until it pulls and uproots with it even some of the evil of those people — and this is the aspect of converts. And through this the altar is completed — and through the completion of the altar the intellect is completed. And until through this they merit to see the light of the true Tzaddik who reveals the fear and love through engaging to reveal the glory of Israel. And she then is in the aspect of 'green as the lily' [yerukah k'chavatzeles]." For through the Tzaddik receiving these words — which are sparks from the Oral Torah that is the aspect of the Shechinah who fell into exile in the mouth of the unworthy scholar — and he receives them with love — and love is the aspect of the right — the aspect of "and his right hand embraces me" — this being the aspect of embrace — and through the joy with which he rejoices in his sufferings and accepts the words of shaming and the controversies with joy — and joy comes from the heart, as it is written: "You have placed joy in my heart" [Psalms 4] — and the heart is Binah [see Pesicha d'Eliyahu; see also the discourse Tehillah l'Dovid, Siman 12] — therefore through this he elevates the Shechinah to the aspect of Binah-leva. And from the aspect of Binah flows the green line that encompasses all the world, as is known. And as is explained in the introduction to Tikkunay Zohar, p. 10: "Green like gold, from the side of the supernal mother… a green line that encompasses all the world." And then the Shechinah is as it were in the aspect of "I am the lily of the Sharon" — the aspect of green as the lily — the aspect of "Esther was green [yarkrokes] — but a thread of kindness was drawn over her" — the aspect of the kindness and love which is the aspect of the right — the aspect of embrace. And this is what is said regarding Avraham at the time when he pursued the kings to save Lot — for he saw that from him would come the soul of Dovid and Mashiach, who are the aspect of Malchus, the aspect of the Oral Torah, as is known. And as is explained here at the end of the discourse: Dovid is the aspect of the Oral Torah. Therefore it is written: "Then he armed [vayarek] his disciples" — chanichav [his disciples] is the aspect of the chasadim — the aspect of embrace, as is explained in the discourse.

One can explain: the stirring of this good is drawn from the aspect of the fear that is revealed through the glory that the Tzaddik searches specifically for the glory within every person of Israel — even the least of them. For the Tzaddik does not need to search so much for the great Tzaddikim of Israel — for of them it is said: "Israel — through you I am glorified" . But through their glory alone the revelation of Malchus is not yet sufficient to cause the revelation of fear — for the Tzaddikim of the generation are few — as the Sages said and also said: "I have seen the people of elevation and they are few." Rather: the essential revelation of fear is through the glory the Tzaddik finds in every person of Israel — even the least — for there one must search for the glory that Hashem receives from them — until through this is also revealed the glory that Hashem wishes to receive even from this good that is captured among them — and through this great fear and great awakening falls upon this good. But nonetheless — through fear alone it perhaps still could not return to its place — so deeply was it captured among them and so fallen was its mind. But "and it has a horn" — this being the aspect of love — for great love was also stirred in it through this — until it draws itself to return to its place. Until converts are produced thereby. And through this very thing the light of the Tzaddik who engages in this to reveal the fear and love is revealed — by engaging to reveal the glory within every person of Israel. And then the illumination from the world of Binah — the aspect of green — was drawn upon the Shechinah, as above.

There — Letter Gimmel — "For the essential sustenance of the kelippos — namely folly — is only from the aspect of the altar…" [See the holy Zohar, Terumah, p. 139 — on the matter of the copper altar. And see there also on p. 181 and on p. 268b.] And the aspect of kisses is through wisdom [Chuchmah] — and through wisdom is her essential building — and then she is fit for the union. As is explained in the discourse: and therefore when the Tzaddik illuminates with his wisdom — until he studies the permutations and turns them back into the halachic formulation [tziruf hahalachah] that was there before it became corrupted — through this the Tzaddik elevates the Shechinah to the aspect of kisses. And then the aspect of the union of body-to-body is stirred — and the Shechinah sits between the two Tzaddikim. As is elaborated in the discourse. And see in the commentary on Sifra d'Tzni'usa — the discussion of "I am the lily of the Sharon, the rose of the valleys" above — with a fuller elaboration. There — at the end of the discourse — "the exaltation through Elokim — the aspect of 'kindness of G-d all the day'…'" — At first glance this is not understood. And one can explain based on what is known and elaborated in the writings and understood also in the holy Zohar, portion Lech Lecha p. 94 [and in Sabba d'Mishpatim pp. 96–97, and in the commentary of the Ramaz there]: for the Name Eloah — its root is the Name El which is the aspect of "kindness of G-d all the day" — and the Name El becomes a vestment [levush] for the letters Vav-Hay [of the Name Haveye'ah] — and the Name El emerges from the Name Samech-Gimel [63] of Binah. See the book Archay HaKinuyim by Rabbi Yitzchak Zirkind; and see Sha'aray Gan Eden, Sha'ar HaOsiyos, regarding the Name El — that the secret of "kindness of G-d all the day" — for through it the letters Vav-Hay of the Name Haveye'ah are completed, and the letters Mem-Yud of the Name Elokim. And see there also from the secret of the Name Eloah above. It follows that the root of this holy Name is from the aspect of "kindness of G-d," as above. And according to the masorah, this Name is written here with Vav-Hay. This discourse was said on Rosh Hashonoh of the year [5]564, which fell then on Shabbas and Sunday. The conversations and matters pertaining to this discourse are not known to us. There — Letter Alef — "Through it [the spirit] the heat of the desire for money is cooled…" — See the Zohar there: "Binah is in the heart, toward the left.

And this is the aspect of the refinement and ascent of the holy sparks that comes through Israel's eating — as is known [see Likutay Torah of the Holy Ari, portion Eikev]. For initially the vitality was garbed, as it were, in the kelippos — namely in the physical substance of the food. And now that Israel ate it in holiness — the holy vitality in that food ascends to the root of its holiness and through it the glory of Hashem is also revealed. And from the physical substance of the food is produced excrement and waste that falls outward and downward. And there is much to elaborate here — how in every aspect and every level there is an aspect of outer and inner — the aspect of shell and fruit. This is the aspect of the wheat garbed in chaff and straw — and the Sages said by way of parable that the chaff and straw imagine themselves to be the essential thing and that all the farmer's labor is only for their sake — until the time and season of harvest comes and then it is apparent to all that the farmer's essential labor was only for the inner part — which is the wheat. And the chaff and straw are lost. But the wheat itself also has a shell around it — which is the bran and coarse meal. And even within the inner part of the wheat — which is the essential food of man — there is also a shell and fruit. For from the physical substance a completely unfit waste product is made — excrement and refuse — and the inner part is only the power garbed in it from Hashem to give life to the person — and the person with this power will serve Hashem and through this Hashem receives glory from him. And as is known: "for not by bread alone does man live — but by every utterance of Hashem's mouth does man live" . In Siman 13 [Ashray Ha'am] it is elaborated on the breaking of the desire for money through charity [tzedakah] — and this is the aspect of the incense [ketores] — the revelation of Mashiach — for then the desire for money will be nullified — "On that day a person will cast away his silver idols and gold idols" . And according to the nullification of the idolatry of money — so the wrath is nullified and kindness drawn into the world — the aspect of: "He does kindness for His anointed" . And through this Da'as is drawn — the aspect of the building of the Temple. And the future revelation of the Torah — the Torah d'Atika Stima'ah. For the essential reception of the Torah is through the intellect — Moshe-Mashiach — and one who has this aspect can receive and draw Torah. For the revelation of Torah comes from the union of the Holy One and the Shechinah — which is through the elevation of souls in the aspect of mayim nukvin. And through drawing Torah, complete Providence is drawn. But one must seek greatly after such a wise man and beg Hashem to merit finding him. And if they elevated many more souls — this would lighten the vanity wrought on the earth. And when the souls return from ibur, great love is added among them. And the rectification of character traits. And the great power of the wise man — who can elevate to ibur even one who has not gone from the mundane to the holy even the thickness of a thread.

And likewise in all creation: the inanimate, vegetative, and animate are the aspect of the outer, relative to man who is the inner — the inner intention of creation. But within man himself: all the idol-worshippers and the heavenly bodies are the aspect of outer and shells — and the inner is only the holiness of Israel. And within Israel itself there is also outer and inner — the aspect of leaves, branches, and fruit — as the Sages said. And within each individual of Israel there is also outer and inner. One who wishes to become wealthy should face north" — and for this reason smoke rises through the nose — the essential spirit comes to calm the heat in the heart that burns with the desire for money, from which wrath comes, as is explained below. There: "And this is the aspect of incense [ketores] — which binds the heat of the heart with the spirit… and this is the aspect of 'they shall place incense [ketorah] before Your nostrils.'" And this too is brought in the Zohar there: "'Before Your nostrils' — from the ascending [smoke] it is called ketores — this is what is written: 'They shall place incense before Your nostrils' [Deuteronomy 33]. Ketores is the binding of judgment with mercy… its Aramaic translation: 'the bond of bonds.'" But for our matter: the essential perfection is specifically to bind the heat of the heart with the spirit — and not that the heat of the heart be entirely nullified — so that through this one can engage in business with faith. For through this great rectifications are made and many holy sparks ascend — as is elaborated in Rabbainu's writings at length.

And to complete the damage of the altar — this is through converts. For converts are also produced through this aspect — for through the folly and kelippos being so empowered that they captured and subdued even sparks of holiness — which are the aspect of portions of the souls of Israel — among them — through this the wheel turned upon them afterwards: until not only did the good — which is those above-mentioned sparks — escape from them, but it also pulled and uprooted with it some of the evil of theirs — which is the aspect of the converts who converted. And this is precisely the matter of the above — produced through the rectification of eating: not only did the folly not become empowered over the intellect — but on the contrary: they extracted even the holy sparks that were previously garbed within the folly itself and were of the very substance of its vitality — and this is the aspect of converts. See Siman 54 [Maikaytz Zachron], where it is explained that through business conducted with faith the union of the Tzaddik and the Kneses Yisrael is produced.

And see there further at the end of the discourse: that the essential rectification — namely the perfection of the intellect — also depends on the vessels of Action [klay hama'aseh] — namely charity — which is called ma'aseh [deed] — as it is written: "and the deed of charity shall be peace" . And see in Pri Etz Chaim in the kavvanot of the daily sacrifice — for it is elaborated there that the kelippos of Asiyah are very evil and difficult and are called idolatry [also brought in the discourse Bnay Lan, Siman 28]. And it has already been elaborated in Letter Daled that the essential sustenance of idolatry is from the damage of the altar. And therefore the essential rectification is through charity — which is also the aspect of Asiyah — the aspect of: "and the deed of charity shall be peace." For through charity a calm and pure air is produced — through the aspect of: "wealth adds many friends" — this being the aspect of: "he who increases charity increases peace." And through this the air of the world of Asiyah is refined and becomes the aspect of flying air [avir me'ofef] — until the words of the Tzaddik go out and are written in their books — the opposite of their faith — until through this converts are produced and the altar is completed. And then the intellect is completed — [and this itself is the above-mentioned aspect: that through holy eating specifically the intellect is completed] — and one merits to see the light of the Tzaddik who reveals the glory that Hashem receives from the world of Asiyah specifically — for "the end of the deed was first in thought" — the aspect of Israel who arose first in thought — which is also the aspect of what is elaborated above. For even though the world of Asiyah receives its power and vitality from the worlds above it — nonetheless it arose first in thought — and all were created only for Israel who are in the world of Asiyah. And this is precisely the matter of charity — for even though the poor person receives from the householder — he does more for the householder — as the Sages said : "he does" — specifically — the aspect of Asiyah as above. And therefore he elaborated here too: "and when the spirit descends to the heart, it receives it with the joy of the melodies accompanying it" — this being the aspect of business conducted with faith — that one is content with one's portion and does not rush to get rich — for then great rectification is also produced through the heat of the heart. For one does business through it. Only: because the heat of the heart is bound with the spirit — the aspect of the binding of judgment with mercy — through this one does not rush to get rich and is content with one's portion — and conducts one's business with faith and propriety — until through one's business great rectifications are produced above and many holy sparks ascend. This is precisely the aspect of the rectification produced through the incense, as is known. There — Letter Gimmel — "Ratzo [running] — this is Nuriel — the fire burning with the heat of the desire for money. And shuv [returning] — this is Metatron, the prince of the presence… through whom the heat is calmed." And vachammas hamelech shachachah [the king's wrath was calmed] — the numerical value of which is Moshe — who calms the silver and gold idols [alilei kesef v'zahav]. At first glance it is not understood how to call the heat of desire for money by the name of the holy angel Nuriel, and by the name of ratzo. Now: the matter of ratzo v'shuv above is literally as is known — for Nuriel has the same numerical value as ratzo v'shuv, which equals Metatron. And see Likutay Torah of the Holy Ari on Ezekiel, on the verse "and the living creatures ran and returned", where he writes: "And in Nuriel there is sometimes a hold for the outer forces — and it has the same numerical value as rimon [pomegranate] — from the letters of Metatron — and the numerical value of tov v'ra [good and evil]. See there.

Siman Eighteen — Rabbi Yonasan Mishtaayסימן יח — ר' יונתן משתעי In Siman 15 [Or HaGanuz] it is elaborated that through justice [mishpat] — the person judging and evaluating himself in all his affairs — he elevates fear to its root which is Da'as — and merits pure and clear fear: fear of the Name in awe of the Majesty. And through Da'as one merits to taste the flavor of the hidden light [or haganuz] — the hidden secrets of the Torah that will be revealed in the future — the aspect of holiness — the Temple — the World to Come — the aspect of the great tree from which all souls emerge.

Section 2 — Letter ב — [on Letter Beis of the discourse] But the inner aspect — those letters Tet-Tet — have no hold for them." And this is the secret of Rabbi Meir — "he found a pomegranate, ate its interior and discarded its peel." And through this the matter is somewhat understood: for our purposes — even though the heat of the heart at its supernal root is very holy — for it flows from the aspect of the holy gevuros in Binah-leva, as above in the name of the holy Zohar — and even when it descends below, it is in the aspect of the holy angel Nuriel and in the aspect of ratzo — for the will and desire of the soul for money is in its root only for the sake of holiness: to do His will — to conduct business with faith and elevate holy sparks. Therefore in its root this will and desire is in the aspect of the service of the aspect of ratzo. But because the root of the heat of the heart is from the aspect of gevuros and judgments — from which the root of the sustenance of the Sitra Achra flows, as is known — they therefore have a hold in this aspect, until they can bring the person to truly desire money — until his money is in the aspect of silver and gold idols, G-d forbid — until wrath comes through this, G-d forbid. But through the generous spirit which is the aspect of Metatron, the prince of the presence — inscribed with the name Moshe-Mashiach — which is the spirit of our nostrils — through this the heat is calmed and wrath nullified — the aspect of: "the king's wrath was calmed" — whose numerical value is Moshe — meaning: it calms the silver and gold idols — so that the Sitra Achra has no hold in the heat of the heart, to bring it to the aspect of the idolatry of desire for money, G-d forbid.

Section 3 — Letter ג — [on Letter Alef of the discourse] The author writes: See — I have shown you in great brevity from all the above discourses how they all revolve and turn upon the secret of the world of rectification and future governance — and the coming redemption and coming of Mashiach and the building of the Temple speedily in our days. And Rabbainu begins to speak literally about matters that are necessary for every person — each one according to his level — and enters from topic to topic until he comes to speak of awesome and wondrous matters: the future governance and the secret of the world of rectification. And his holy will is to draw upon us illumination from this even in this world — and through this the redemption will be hastened — and the world will come to the perfection of its rectification.

The author writes: Through this the approach of Rivak [Rabbi Yochanan ben Karkus], Zevachim p. 102 — is well resolved [and it appears that the approach of the Sages is with him — see Rashi there] — who said: "Every instance of wrath in the Torah — a mark was made there — except this one." And it is difficult: why in truth did this wrath not leave a mark on Moshe, G-d forbid? But according to Rabbainu's explanation here, it is well: for on the contrary — the verse clarifies and resolves the matter of Moshe — who argued so greatly with Hashem and did not wish to go on the mission. This was because Hashem's wrath descended upon him — and this itself is the mark that it made — for through this Moshe did not wish to be the leader. Rather: through binding the heat of the heart with the spirit — the aspect of the binding of judgment with mercy — through this, the heat of the heart also ascends to its root and becomes in the aspect of Nuriel and in the aspect of ratzo. And through this very thing the rectification of the elevation of souls and the drawing down of Torah is also produced — for this too is the aspect of ratzo v'shuv, as explained above in this section. For the holy sparks that ascend and are clarified through the conducting of business — these are literally the aspect of the elevation of holy souls. And the soul is the aspect of will [as it is written: "if it be your will"] — for then also the will that exists for money is holy, as above. And through the elevation of the sparks and souls produced through business, the holy union is also made, as explained in Siman 54. And it follows automatically that through this the drawing down of Torah is also produced. [And perhaps this is also included in the teaching: "Torah study combined with a worldly occupation is fine."] There — Letter Alef — "And this is the aspect of Aryeh [lion] — the language of gathering [likat] — who gathers the bitterness of the soul — the damage of the soul — together with the spices — with the good will that raises a good fragrance." One can explain: for when one comes to the Tzaddik, presumably one has a good will to draw close to the service of Hashem through coming to the Tzaddik. But certainly this person still has other wills that are not good — lusts and the like — and these wills are a damage and bitterness to the soul. And when the Tzaddik wishes to elevate his soul — meaning: his good will to draw close to Hashem — he must also gather up his unworthy wills and rectify them — so that he can elevate his soul. For these wills are a damage to the soul and prevent the soul's ascent. Therefore the wise man must gather them too and rectify them. And this is how the two are connected: for through the wise man engaging with his soul to elevate it to the aspect of ibur — through this very act he instills in him stirrings of repentance — to deeply regret and return from the damages of his soul, which are the aspect of bitterness of soul. For until now it may have been that he desired things that are not good — the aspect of the damage of the soul — the aspect of: "and her soul was bitter" — yet he felt no bitterness of his soul at all. Now — through the wise man engaging to elevate his good soul, namely his good wills — through this very act he merits to feel more deeply the bitterness of his soul from the unworthy wills — and deeply regrets and returns from them greatly.

There: "But through the sweetening of the anger and wrath through compassion — as above — then the wrath that was within the Tzaddikim is sweetened through compassion — and then compassion overpowers them and they have mercy on the world — and they are reconciled to leading it. And through this compassion they lead the world." The totality of these our words is to alert every reader to understand and grasp well the holiness of the words of his Torah and his holy discourses — for beyond the holy depth in them according to their simple meaning — beyond the high and exalted Kabbalistic secrets — the reader must picture in his mind as if standing from afar and peeking through the lattices [metzitz min hacharakim] — the wonders of the holy buildings and connections in each discourse — and the wondrous awesome revelations of the holiness of the attainments — and the wondrous vestings of the attainments and their allusions in the holy Written and Oral Torah — in whichever verse or teaching of the Sages' words. And likewise to pay close attention in every discourse: of what it speaks — which matters of the aspect of the world of rectification — and the greatness of the holiness of the Tzaddikim — and the merit of those who draw close to them. And likewise of whom it speaks — for in most of his words he brings a verse or teaching of the Sages speaking of a great, holy, ancient Tzaddik — such as Yaakov, Yosef, Moshe, Mashiach, Dovid, Boaz, and all similar figures.

And this too is the aspect of "Hashem's anger burned against Moshe" above — for initially there was the hard bondage upon Israel through the aspect of wrath. And afterwards — when His compassion for Israel was stirred — and Moshe refused his mission and diminished himself because of the above-mentioned wrath — then Hashem's anger burned against Moshe — and He decreed that he must accept the leadership — because of the great compassion that exists for Israel. And this is what he wrote afterwards: that this is the aspect of the kartelirah [chest/box] — meaning the wrath above — "in which precious stones are set" — this being the above-mentioned crown — the aspect of the above-mentioned compassion. Meaning: the very wrath that existed because of the diminished faith — turned afterwards and was sweetened into compassion — through which he was stirred afterwards with compassion to lead Israel in order to complete the faith among them. And what he wrote: that the precious stones are the aspect of the crown — meaning: for a king's crown is made of precious stones — as is also elaborated above at the end of Siman 6. And also Malchus itself is called avna tava [precious stone] as is brought in the holy Zohar in many places. Then the wise man elevates also these wills — which are the aspect of bitterness of soul — meaning: the bitterness which he now feels in his will, over the unworthy wills he had — and through this very act the wise man rectifies those wills, until even they can perhaps have a portion, as it were, in the holy union. For the Shechinah boasts as it were: "See with whom I come before you" — that even though he was captured so much in unworthy wills, he now regrets them in such immense bitterness of soul, and has such great good wills now to draw close to His service. And this is the aspect of: "I have gathered my myrrh with my spice" [Song of Songs 5:1] — myrrh [mori] is the aspect of the damage of the soul, bitterness of soul — and the Tzaddik gathers them (and rectifies them through the above aspect) — "with my spice" — with the good will that raises a good fragrance. [And in a witty vein one can say: for it is known that myrrh [mor] is musk, which is produced from the blood of an impure animal — as the Rambam ruled in chapter 1 of the Laws of Temple Vessels — and yet afterwards it becomes the primary spice of the anointing oil. This is the aspect of sins being converted to merits through repentance from love — the aspect of "in the place where penitents stand" — and therefore here too these damaged wills, after being rectified by the wise man, are called by the name myrrh — and the wills that are intrinsically good are called spices — for they are intrinsically good and raise a good fragrance.] And briefly: the Tzaddik elevates the contrition and bitterness of soul which they now have over the unworthy wills they sometimes had — which are the damage of the soul — the aspect of "my myrrh with my spice" — together with the good will they have for mitzvos and good deeds and to draw close to His service. There — on the matter of the dispersal of the soul [pizur hanefesh]: it is possible that this means through the desire for money comes the aspect of dispersal of the soul — as is understood from the commentary of the Rav [Rabbi Ovadiah of Bartenura] on the Mishnah: "More possessions — more worry" [Avos 2:7]. And it is possible that this too is the matter of bitterness of soul above — as is understood in the discourse Tzivisa Tzedek, Siman 23. There: "And the ox in the Torah — this is the aspect of 'by ministers they sing' [bish'rorim yashoru]…" — This means: even though there it is written with a shin-s'molil [left-shin, i.e., sin] and is a language of song and ministership — in the way of homiletical interpretation [drash] it sometimes alternates to a shin-yemanit [right-shin, i.e., shin] as is found in the Sages' words — and also because shor [ox] is also the aspect of dominion and kingship, as the Sages said [Chagigah 13b]: "The king among animals — the ox." And it says: "the firstborn of his ox — his glory" [Deuteronomy 33] — and the Targum Yerushalmi: "the firstborn and kingship and glory and splendor of Yosef are they." And the Sages said in Midrash Rabbah, Vayishlach, ch. 75: "'And I have oxen' — this is the anointed of war, as it is said: 'the firstborn of his ox — his glory.'" And see in Pardes, Sha'ar Archay HaKinuyim, where it sometimes indicates the attribute of Malchus. And see also in Midrash LaPerushim, Part 1, ch. 15, in the name of Me'orey Or. And see also in Me'orey Or itself on the matter of the four directions of the world. And see Midrash Rabbah, Naso, ch. 13: "oxen — two" [Aramaic: torin tarin] — "'oxen' means nothing other than Malchus." There: "Ibur [gestation] — this is the aspect of Ayin-Beis, Resh-Yud-Vov [72, 216] — Ayin-Beis is calming [shichuch]." — This means: Ayin-Beis equals the numerical value of chesed [kindness] — Resh-Yud-Vov is the aspect of heat — for Resh-Yud-Vov equals the numerical value of gevurah [strength/severity]. And here too the above matter is understood — that the essential rectification is to bind the heat of the heart with the spirit. When the heat of the heart [Resh-Yud-Vov] is bound with the spirit [Ayin-Beis] — this is the aspect of ibur — for both are the letters of ibur [עיבור], as is known. There — Letter Vov — "For they are two intellects: that which gathers souls is one intellect" — as it is written: "and the wise man takes souls" [Proverbs 11] — "and that which elevates them and brings down the power of their trust — another intellect" — as it is written: "a city of mighty men — the wise man ascended and brought down the power of its trust" [Proverbs 21]. It follows that the term chakham [wise man] is used for both these aspects — for each of them is a different intellect and wisdom — and they are in the aspect of the two shins. There: "(And if they had elevated even more souls) they would have lightened the vanity [hevel] somewhat." — For "there is a vanity that is wrought upon the earth" [Ecclesiastes 8]. At first glance the reason is not understood why — if they had elevated many more souls to the aspect of ibur — the above hevel would thereby have been lightened. Nor what relevance this has to the connection of the above discourse. In my humble opinion, Rabbainu's intention is literal [k'fshuto]: for the matter of: "there is a vanity upon the earth" — there are righteous people to whom it happens as the deeds of the wicked — and through this many became heretics — meaning they denied Providence because: in their view, if everything were governed with particular Providence, it would be required that good come to the righteous and evil come to the wicked. And he said Torah twice that day: on Friday night he said the Torah Amtzaita d'Alma Heicah [the middle of the world — where?] — which is in Siman 24. And in the morning at the Shabbas meal he said this above discourse — which is Rabbi Yochanan Mishtaay. And he said then that there are seventy nations — and they are comprised in Eisav and Yishmael — which comprises thirty-five nations and which comprises thirty-five nations — and in the future the two Meshichin [anointed ones] — Mashiach son of Yosef and Mashiach son of Dovid — will conquer them. And there is one Tzaddik who comprises both Meshichin together. [See the holy Zohar, portion Pinchas, p. 246b and p. 252.] And he said then several more things beyond what was printed. And then the table broke from the crowd of people pressing upon it — and he expressed displeasure. And he mentioned then the verse: "and all the nations shall stream to him" — and this verse is relevant to the above Torah as is brought there — for such was his way: all his conversations were relevant to the Torah he was then engaged with — as is explained elsewhere. And see further in the book Chayyay Moharan. But in truth it is impossible to grasp His ways — for "My ways are higher than your ways and My thoughts than your thoughts" — and "can you find G-d through searching?" — and the Sages have already explained many wondrous secrets about this, as is known. And see Rabbainu's words in Likutay Moharan, Siman 17, where he writes: "For this there is a great goodness — that there is both nature and Providence — for when a person does good, He guides him with Providence; and if he is not good — had He guided him with Providence, no good could come to him. Therefore He leaves him to nature, and good things may come to him through nature. And if there were only Providence, it would be possible that Providence be entirely removed — for when He, blessed be He, would see that the person was not conducting himself properly, He would be wrathful and entirely remove Providence. But now: He leaves him to nature — and when he repents, He watches over him." And in truth we cannot understand what nature and Providence are — for in truth even nature is His Providence. Now even though Rabbainu is elaborating here regarding the guidance of the individual in particular — the essential matter of this is conducted in the world in general: for the world is judged according to its majority, as the Sages said. And if the majority of the world is not as it should be, G-d forbid — then according to the conduct of Providence, the world would be entirely destroyed, G-d forbid. And even the Tzaddikim of the generation would need to be hidden — as we find with Noach, who was compelled to enter the ark because of the floodwaters. Siman Seventeen — Vayhi Haym Merikim Sakyhemסימן יז — ויהי הם מריקים שקיהם Then Hashem, as it were, averts His eye from the wrongdoers and leaves the world to the conduct of nature — which is the aspect of His Providence being hidden and garbing itself within the conduct of nature — and through this the world persists and is not entirely destroyed. And then the vanity that is wrought upon the earth intensifies — the righteous to whom it happens as the deeds of the wicked, and vice versa — and all of this is because the generation's level causes Hashem, as it were, through His immense mercy and kindness, to conceal and hide the light of His Providence for the good of the world. And the Tzaddikim themselves certainly prefer to suffer afflictions and a life of hardship in this world — so that the world persists and is not entirely destroyed. And through this is understood literally — as Rabbainu said: that the Holy One said to Reb Pedas: "if you wish, I will destroy the world…" — and this matter is also alluded to in the Holy One saying: "go, ascend from here… for I will not ascend in your midst, for you are a stiff-necked people" — see the Targum Yonatan there and you will understand. For in truth nature itself is also His Providence, as above. And see Sukkah p. 29, where they said: "In the time when Israel do His will, they fear none of these — as it says: 'Thus said Hashem… do not fear the signs of the heavens…'" — this too is relevant to our above matter. Now: it follows that when they had elevated even more souls — then the union would have been greater — and through this the drawing down of Torah would have been even greater — and through this complete Providence would have been drawn down in even greater measure — and then the world would have been guided properly: righteous and good for him, wicked and evil for him. And it follows automatically that the hevel wrought upon the earth would not have been as hard on the world. And the reason for this matter is also automatically understood, and the relevance it has to the connection of the above discourse — for this is the very foundation of this discourse: to draw down complete Providence. And what I have elaborated somewhat on this is because I saw in the manuscript version which was copied from Rabbainu's own handwriting of this discourse — and there several matters are written somewhat differently from what is elaborated here in the printed version — for this version too is in Rabbainu's own language as is elaborated at the end of Siman 14. [And it appears that Rabbainu intentionally changed the version afterwards at the time he gave permission to copy it — which is the printed version.] And there in the manuscript version it is elaborated that the matter of the vanity wrought upon the earth is because the world is judged according to its majority. And at first glance this is also not understood — for in one generation there is a righteous man for whom good comes and a righteous man for whom evil comes. And according to the above this matter is somewhat understood, as above. Now Rabbainu engages in this discourse in the matter of how to merit drawing down complete Providence — and there elaborates the root of the matter: for complete Providence is the aspect of looking and returning the look [hibah v'hashvavas hibah] — and over the nations His Providence is only in half-vision — the aspect of looking alone, without returning the look. And from this you will understand the root of the matter of governing the world according to Providence — namely with complete Providence — the aspect of looking and returning the look. Then certainly the world is governed properly: the righteous according to his righteousness and the wicked according to his wickedness. And when the generation does not merit this — then Hashem, as it were, leaves the governance of the world to nature — and the governance of nature is also Providence — only it is in the aspect of half-vision, as above. And this is understood and known. Now in this discourse it is explained that through the drawing down of Torah, Providence is drawn down. It follows that when the wise man brings Torah — he brings the power of the sight of Hashem's Providence upon us. And each person — according to his closeness to the Torah — so is Hashem's Providence over him in perfection — the aspect of looking and returning the look. And the drawing down of Torah has already been explained as coming through the elevation of souls to the aspect of ibur. It follows automatically that had he elevated even more souls — the union would have been greater — and he would have drawn down Torah in even greater measure — and through this complete Providence in even greater measure would have been drawn — and then the world would have been governed properly: righteous and good for him, wicked and evil for him — and it follows automatically that the vanity wrought upon the earth would not have been so hard on the world. And thus the reason for the matter is automatically understood — and also the relevance it has to the connection of the above discourse — for this is the very foundation of this discourse: to draw down complete Providence. And what I have elaborated somewhat on this is because I saw in the manuscript version [nosach ksivat yad] — which was copied from Rabbainu's own handwriting of this discourse — and there several matters are written somewhat differently from what is elaborated in the printed version. For this version too is in Rabbainu's own language — as is elaborated at the end of Siman 14 [where Rabbainu confirms that the printed text of this discourse is his own language]. And it appears that Rabbainu intentionally changed the version afterwards at the time he gave permission to copy it — which is the printed version. And in the manuscript version it is elaborated that the matter of the vanity wrought upon the earth is because the world is judged according to its majority. And at first glance this too is not understood — for in one generation there can be a righteous man for whom good comes and a righteous man for whom evil comes. And according to the above, this matter is somewhat understood, as above. There: "And certainly one who is at that level cannot pass through [leis da'var] — meaning it is impossible for him to come to the above aspect of ibur…" — as is understood from the holy Zohar, Vayakhel, p. 195, on the verse: "Who may ascend the mountain of Hashem?" — see there also on p. 213, and in many other places in the holy Zohar and in the writings of the Holy Ari. See Likutay Halachos, Laws of Lost Objects [Aveidah U'metzi'ah], Halacha 3, Section 1: that the great Tzaddikim — who are in the aspect of Moshe-Mashiach — draw novel Torah teachings through the elevation of souls, as above, from such a lofty, awesome, and exalted place, and with such wondrous intellect — that the power in their Torah innovations is such as to revive and renew every soul that will engage in their Torah forever. For in the greatness of their power, at the time they engaged in this rectification of elevating the souls in order to draw Torah — they also elevated at that moment all the souls destined to come — the aspect of: "not with you alone… for those who are here today and for those who are not here today" [Deuteronomy 29]. And they drew the Torah with such holiness that every person who engages in their Torah — the holy Torah illuminates him to emerge from his darkness and blindness — the aspect of: "Your word is a lamp for my feet and a light for my path" [Psalms 119]. For through engaging in the Torah, one's soul is renewed in the aspect of ibur — since this Torah was drawn from the elevation and renewal of the souls of those who are here and those who are not here. And therefore even after the passing of the Tza ddik — when it is the aspect of night — and the gates of the Garden of Eden are closed and this holy Da'as which is the aspect of Moshe-Mashiach has departed — even so, every person can revive his soul and renew himself through the revelation of the holy Torah, which the above great Tzaddikim drew to us during their lifetimes. This is the aspect of: "She perceives that her merchandise is good — her lamp does not go out at night" [Proverbs 31]. For the revelation of their Torah comes from an exceedingly high place — higher than the revelation of the Torah that will be revealed in the future — the aspect of Torah d'Atika Stima'ah [the Torah of the most hidden Ancient One] — as is explained in this discourse. Only: the essential thing is to overpower oneself with strong wills in the service of Hashem — and to strive in the rectification of one's soul with all one's power. For the soul is the aspect of will, as is explained in this above discourse — and then the power of the Tzaddik and his Torah innovations is so great that even after his passing he has the power to renew one's soul for good. And it follows automatically that it is even easier to draw the power of these above rectifications for those who come and gather together on the holy Rosh Hashonoh — and prostrate themselves on the eve of Rosh Hashonoh on his holy grave — and multiply there supplications, wills, and very strong longings to H ashem an d His holy service — and strive to draw upon themselves the illumination, power, and merit of this holy Tzaddik who engaged during his lifetime in the rectification of the souls of Israel — to elevate them to the aspect of ibur and renew their souls for good — and to draw through this the revelation of the Torah. And certainly he still engages now in the rectification of the souls of those who come to pray at his holy burial site and lean on his holy merit — and then certainly their souls are renewed for good. And this is almost visibly perceptible — from the matter of the new love and arousal that is added then among the companions — the aspect of: "one wave raises its voice to its neighbor" — as is explained in this discourse. And presumably the rectification of the drawing down of the Torah is also made spiritually for each one according to their aspect — and it is impossible to elaborate so much on such spiritual matters — only each one according to what one weighs in one's heart will understand all this and more from one's own understanding. This discourse was said on Shabbas Chanukah of the year [5]564. At that time the righteous and pious rabbi — the renowned Rabbi Gedalia, the rabbi of Linitz — passed away. To explain the matter somewhat: in my humble opinion it is understood from the matter of eating that it is clear and apparent that everything was created only for man's sake — and the essential purpose and refinement of all parts of creation — inanimate, vegetative, animate, and speaking — is only through the speaking man [ha'adam hamidaber]. For from him Hashem receives glory from all the details of his movements that serve Hashem — and this glory is the root of all the desires of creation. And it follows automatically that even within the category of man the essential glory of Hashem is only from Israel — the aspect of: "Israel — through you I am glorified" — and the Sages said : "You are called adam…" — and all creation was for their sake. Therefore man was permitted to eat from all the parts of creation above — since all of them were created only for his sake — and moreover: this is their essential rectification — for this is why they were created — when a man eats them and receives from them strength for the service of the Creator, and through this Hashem receives glory from him — through this the divine vitality within all the above parts of creation is rectified and rises to the ultimate root of its rectification for which it was created. And he alluded in that Torah discourse to a eulogy for the above rabbi — for he mentioned within the Torah what the Sages said [Shabbas 21b]: "One does not deliver eulogies on Chanukah." He also said then that it is now difficult to say Torah — for when a Tzaddik departs, it is difficult to say Torah — because every Tzaddik departs together with all his portion in the Torah — for every Tzaddik has a portion in the Torah — and when he departs, he departs together with his entire portion in the Torah. [All of this is copied from the book Chayyay Moharan.] Letter Alef — "One must elevate the honor of the Holy One to its root — namely to fear." And it appears to me that this alludes to what is elaborated in the [Kabbalistic] writings: that the essential building of Malchus is from the gevuros — and this is also understood from the end of the discourse. And afterwards he elaborates: to honor those who fear Hashem with a whole heart — for there is the root of the gevuros. And likewise the rectification of Malchus comes from the aspect of Binah-leva, as is known. And there are many more hidden matters in this discourse — easy to understand. And see in the kavvanot of Chanukah and in the kavvanah of Sim Shalom. There — in this discourse, Letter Khes — "For first a person must see that there be peace within himself…" — This means: that there be peace between his body and his soul — that the body be subdued and nullify its will before the will of the soul. And as is explained below: this is the aspect of "the earth and the heavens kiss each other." Through fear one merits peace within oneself — and then one can pray. For prayer is in the place of sacrifice — and regarding sacrifice it is written: "Whoever has a blemish shall not draw near" [Leviticus 21] — meaning: and how much more so one in whom there is no peace within himself — whose soul is distant from the body and has no dominion over it — for then there is no greater blemish than this — "from the sole of the foot to the head there is no wholeness in him." But when one merits fear — and through this there is peace within oneself — and there is no blemish — then one draws near to perform His complete service and merits the service of prayer. Now: this aspect of shell and fruit exists in nearly every level — as is elaborated greatly in the holy Zohar regarding these matters — how these [outer] shells press against those [inner] ones — for what in one level is inner becomes outer in the level above it. And even in the life-force that a person receives through eating there is also this aspect — for first the liver receives, then the heart, then the brain — as is elaborated in the holy Zohar. Until through this one merits general peace. And to elaborate somewhat further: when one merits peace within oneself — then all of one's prayer is entirely for the needs of one's soul — to rectify everything spiritually. This is the essential perfection of the intentions of prayer, as is known. And then prayer has the power to draw down general peace — to bring the worlds closer to their perfection. And see Toras Kohanim, Vayikra, ch. 13: "Every sacrifice brings peace to the world" — this is precisely aligned with what is elaborated in the discourse. There — at the end of the discourse — "Tik'u [blast/sound] — this is the aspect of peace — as it is written: 'And I will fasten him as a peg in a firm place'" [Isaiah 22] — meaning: that he have strengthening and establishment in his dominion — like a peg fastened in a faithful place, impossible to move or dislodge — this being the aspect of peace. And the conclusion: "and it shall be as a throne of honor" — that honor ascend to its root — which is fear — which is the aspect of the throne, as is elaborated in the discourse. And see the portion B'Ha'aloscha on the matter of the trumpets — it is understood there that blasting [teki'ah] alludes to joy and peace — as it is written: "And on the day of your rejoicing…" [Numbers 10] — and likewise: "When the assembly is gathered you shall blast…" — and see there in the Ramban. Letter Gimmel of the discourse: "Mem-Nun-Tzadi-Pay-Chaf [the five final-form letters] are in the Da'as of Zeir Anpin." — This means: the Mem-Nun-Tzadi-Pay-Chaf are the aspect of the five gevuros which are the aspect of fear. See Siman 154. There — Letter Daled — "And through prayer offered with self-sacrifice [mesiras nefesh]…" — The explanation of these words, in my humble opinion: the essential attainment of the hidden light — which is the attainment of the hidden aspect of the Torah — is through prayer. For the Holy One desires the prayers of Israel — and through this His light, as it were, is revealed — which is the aspect of the revelation of the hidden aspect of the Torah, as is elaborated there. Therefore he elaborates here the essential order of how one merits prayer: for through mesiras nefesh alone, without prayer, one will not merit this — since the essential revelation is produced through prayer. But when one merits the revealed Torah — which is the aspect of Sinai — the aspect of humility [shefilus] — through this one merits prayer — meaning: the Holy One desires one's prayer — for "the prayer of the lowly is not despised." And then the hidden aspect of the Torah is revealed — and one can then attain it through mesiras nefesh. And in truth it is all one — for the essential perfection of prayer that the Holy One desires is when it is with mesiras nefesh — meaning: one does not intend one's own benefit — and one's entire essence and physicality is nullified. Now: the aspect of shell and fruit are the aspects of darkness and light — the aspects of wisdom and folly. For certainly darkness and folly have no existence or vitality whatsoever — only through them is the superiority and advantage of light and wisdom made apparent — the aspect of: "as the advantage of light over darkness — so is the advantage of wisdom over folly" . And they are the aspect of shell and fruit as above — for it is His will at present to maintain both for the sake of the preservation of free will — for through this comes the essential glory that Hashem receives from Israel. And the essential revelation of His kingship — which is only through man who possesses free will. Now since the life-force in the food is garbed in its physical substance which is the aspect of the shell — the aspect of folly — therefore folly has sustenance from the aspect of eating. But when a person eats in holiness — meaning: only so that he will have strength and vitality for the service of Hashem — and Hashem receives glory from this — through this the folly does not receive and draw sustenance from the eating — only enough for its minimal existence and no more. And through this the folly is subdued and the intellect is elevated — for it is revealed through this that the essential thing is the inner part which is wisdom — from which the essential vitality flows — as it is written: "and wisdom gives life" — and as is elaborated in the holy Zohar: this is the essential inner vitality of the food as well. Only: it is His will that this holy vitality descend from level to level until it garbs itself in the physical food which is the aspect of folly — in order to subdue the Sitra Achra and convert darkness to light — so that even folly become a throne and chariot for holiness — which is the aspect of the vitality of holy wisdom. But when one eats as a glutton and drunkard, G-d forbid — then it is not revealed in that eating that it was created only for the sake of the holy glory that Hashem receives from this — since one does not eat for that intention at all — only: one is captured in the physical cravings of food which is the aspect of folly. And through this folly becomes more empowered and floods the intellect — until one comes to derangement, G-d forbid — meaning: folly becomes so empowered that it seizes and snatches even the inner part — which is the aspect of the vitality of the point of wisdom and Da'as — and draws it too into folly — until: "they are wise to do evil — but to do good they have no knowledge" — one cannot use one's intellect to do good — only to do evil — as is elaborated in Letter Beis. And through this folly one cannot understand and see the light of the Tzaddik who engages to reveal the glory that Hashem receives from Israel — which is the very root of creation. For this matter is clear and apparent from the matter of holy eating specifically — as above. And this is what is written there: that through eating in proper fitness one subdues and seizes the kelippos and folly. For even after a fitting person eats there is some confusion of mind for a short time — because the sustenance of folly is from there, as elaborated in this section. But then: through the clarification and ascent of the holy vitality — which is the aspect of the holy sparks garbed in the food — which at their root are the aspect of sparks of wisdom — for "You made all of them with wisdom" — and they are included in the strength and vitality of man which is the aspect of his wisdom and intellect — and the physical waste of the food which is the aspect of folly becomes excrement and refuse and falls outward — through this the folly is subdued and the intellect elevated. This is the aspect of seizing the folly — extracting the holy sparks that were garbed within it. But through the damage of eating — through this on the contrary the folly seizes one's mind — for even the sparks of Da'as that were there are seized and confused as well — until one cannot use them for good as above. And also: the essential means to merit praying with mesiras nefesh is through humility — attained through revealed Torah — for through this one comes to complete self-nullification, not considering oneself as anything. As is elaborated in the discourse. There: "Support me with flasks [ashishot]…" [Song of Songs 2:5] — "as one places flasks [ashishot]…" — Although in the language of the Sages it is ashasit — with an ayin — sometimes the ayin alternates with alef. And see in the Aruch, entry ashiyos. The discourses said on the teachings of Rabbah bar bar Chanah — Rabbainu said that he said them in the name of their author — namely in the name of Rabbah bar bar Chanah himself. And see in Likutay Tinyana in the discourse Tik'u Tochachah, Siman 8 — and see in Likutay Torah of the Holy Ari, portion Eikev, where he writes at the beginning: "Know that all eating is in the world of Action [Asiyah]." And through this is understood somewhat what is written at the end of the discourse: that the essential deficiency — namely the clouding of the brain — depends only on the vessels of Action [klay hama'aseh]. And likewise in Letter Beis: that through the clouding of deeds the intellect is darkened by folly. And in Letter Gimmel it is elaborated that the empowerment of folly over the intellect comes through improper eating — eating as a glutton and drunkard. But according to the above — the damage of eating is itself what causes the clouding of the deeds — for eating is in Asiyah as above. And see in the holy Zohar, portion Balak, p. 198: "What causes Israel to be a stubborn and rebellious son against their Heavenly Father? Because he is a glutton and a drunkard… for the root and foundation of eating and drinking — when done as the other nations — this causes them to be a stubborn and rebellious son against their Heavenly Father… for it is written: 'and they mingled with the nations and learned their deeds' — 'their deeds' specifically, as above — and it is written: 'and the people ate and bowed to their gods' — for the essential sustenance of idolatry is from the damage of the altar as elaborated in Letter Daled — "and therefore: 'and all the men of his city shall stone him' — these are all the other nations" — for through this the nations who are the aspect of folly become empowered. And likewise this is elaborated in many places in the holy Zohar and in the rest of the Sages' words: that the evil inclination is found only through excess eating and drinking. Also: at the time when he began to reveal Torah innovations on the teachings of Rabbah bar bar Chanah, he told then that Rabbah bar bar Chanah came to him and sought his attention — and said: why is he not paying attention to his teachings? — and requested of him that he pay attention to them — and he would reveal to him through them wondrous and awesome innovations. 📋 Translator's Summary — Siman 17 * * * The author writes: I have come to alert the reader to pay close attention to Rabbainu's holy discourses — for most of them speak of the matter of the world of rectification and of the drawing down of future governance — and of the redemption that will come speedily in our days — and all similar things. For this is all his desire and all his hope: to illuminate the truth in the world — and to draw down a complete and true illumination from the aspect of future governance. And I will lay out before the reader briefly from the above discourses on Rabbah bar bar Chanah — and from them he will see, by way of example, to pay attention to all Rabbainu's other discourses which also revolve upon this same axis. And let him also pay attention to the depth of the wondrous discourses — and of whom they speak. In Siman 1 [Ashray Temimay Dorech] he speaks of the matter of elevating the grace and importance of Israel — of always looking only at the intellect and vitality within every thing — in order to draw close to Hashem through that thing. This discourse was said in Tiriovitzia. [It seems it was in the year 5564.] Some time before he said this discourse, I and a companion of mine entered to him once — came to his room — and he was lying on his bed. And he began to speak with us and said: "Today I have lived a life such as I have never lived before — for there are several kinds of life, and all are called life. But today I lived a good life such as I have never lived before." And then he began to speak and throw from his holy mouth words — and he revealed several chapter-headings of this awesome discourse, without revealing to us the full discourse in detail — only chapter-headings with great joy. [All of this is copied from Chayyay Moharan — see there further.] And he speaks there of the subjugation of the Malchus of the Sitra Achra and giving power to the Malchus of holiness — and the matter of the light of the moon becoming like the light of the sun — and speaks there of Yaakov, Yosef, and the other tribes. In Siman 2 [Emor v'Chulei] he speaks of the matter of Mashiach — the life-force of Mashiach — the weapons of Mashiach — and all the conquests of Mashiach. And he elaborates on the secret: "the nostril [mankiva d'pardashka] draws the spirit of Hashem to Mashiach" — alluding to prayer which is the aspect of the nose — and that this weapon must be received through the aspect of Yosef, namely the guarding of the covenant — and that this is the secret of: "from the fruit of your body I will set upon your throne — if your children will keep My covenant" [Psalms 132]. And one who merits this sword must know how to fight with it — only through the aspect of justice [mishpat] — which is the aspect of Yaakov. And this is the aspect of: "Your justice, O King, give to the king" [Psalms 72] — that Mashiach receives from the aspect of justice. And he speaks of: "Zion shall be redeemed through justice" [Isaiah 1] — and that the clouds covering the eyes will be dispersed — the aspect of: "for eye to eye they will see when Hashem returns to Zion" [Isaiah 52]. And that every person must intend in his prayer to connect himself to the Tzaddikim of the generation — for every Tzaddik is in the aspect of Moshe-Mashiach — and every prayer is a limb of the Shechinah — and only Moshe alone knows how to raise limb to limb and make a complete stature. And we heard in the name of the holy Rabbi Yekusiel — the Maggid of Tiriovitzia — that he once saw this discourse and praised it greatly, saying it is like the Zohar and the holy Tikkun Zohar. In Siman 3 [Akarukta] he speaks of the two birds — pure living creatures — which are the building of the holy Malchus. There — Letter Beis — "And it is impossible to bring this goal close to the thoughts of men…" — This means: for the essential coming of man to this world and the purpose of all his deeds is the pleasure of the World to Come. And the goal is very close to thought — as above. If so, this should be in the mind of man always — to remember only this goal always. But since this goal has been said of it: "the eye has not seen, O G-d, except You" — meaning: no creature whatsoever has any attainment of the sweetness of the hidden and concealed good of this goal — only to Hashem alone is this known — the aspect of "O G-d, besides You" — therefore it is impossible to bring this goal close to the thoughts of men. But the true Tzaddikim — they too can grasp in their thought the goal of the World to Come — for even though the perfection of this matter is known and visible only to Hashem — nonetheless the Tzaddikim also have some grasp of it. And each person of Israel — according to his root within the soul of the Tzaddik — so he too receives this goal from the Tzaddik. And therefore Dovid was praised before Shaul [Samuel I, 16]: "and he knows how to play." And of the joining of the two Cherubim face to face — and the rectification of melody through Oral Torah study at night — and how now that Malchus is in exile the melody is damaged. And in the future when Malchus of holiness ascends: "for G-d is the King of all the earth — sing praises with a maskil" [Psalms 47]. And the matter of appointing a king through prophecy. In Siman 4 [Ma'amar Anochi] he speaks of the knowledge that is a foretaste of the World to Come — impossible to attain except through elevating the Malchus of holiness from exile — and it is impossible to restore the kingship to the Holy One except through verbal confession before a Torah scholar. And of what the Sages said [Sotah 7]: the bones of Yehudah were rolling about in the wilderness. And restoring Malchus to its root — the aspect of: "And He was King in Yeshurun" [Deuteronomy 33]. And the wonders of the great greatness of drawing close to the Tzaddikim — especially through confessing and telling everything in one's heart — and through this "you are included in the Infinite." And: "I will destroy mountains and hills" — the destruction of the dominion of the nations. And: "I will lead the blind on a road they did not know." And: "in the time to come one eye of mercy will be found." And how even great wicked ones are made into a throne of holiness. And: "Behold My servant shall succeed — this is the moon." In Siman 5 [B'Chatzotzros] — what a person must always examine: the repair of the world — to fill its deficiency and pray on their behalf. For this one must know before and after the verdict — attained through performing a mitzvah with such great joy that one desires no World to Come reward. This is the aspect of Moshe's prophecy through the illuminating mirror — "this is the word." And entering the joy of the mitzvah means entering the Holy One's own joy in His works. To merit joy one must strip the crookedness from one's heart — through thunder [ra'amim] — prayer in fear of Hashem with great force and a powerful voice. And guarding the brain from external wisdoms and alien thoughts. And combining love with fear. And the holy Name Agla — see the Siddur Kol Yaakov in the kavvanah of kol chamira in the name of the Holy Ari — through this Name Pharaoh's power was nullified. And Pri Etz Chaim, Sha'ar Chag HaMatzos — the future redemption from the aspect of gevuros, the aspect of Yitzchak. In Siman 6 [Kra Es Yehoshua] he speaks of diminishing one's own honor to increase the honor of the Omnipresent — always holding to the attribute of repentance — and even one who has done complete repentance must do repentance upon his first attainment. This is the aspect of the repentance of the World to Come — a day entirely Shabbas, entirely repentance. And the firmament above the heads of the living creatures — the Throne — the human form seated on the Throne — the union of Moshe and Yehoshua. And Israel — the aspect of adam — will sit on the Throne and render verdict for all. And the three mitzvos upon entering the Land: appointing a king, cutting off the seed of Amalek, building the Chosen House. And "a star shoots forth from Yaakov." And the holy path of repentance opening in Elul — all being the aspect of future governance. In Siman 7 [V'Ayleh HaMishpatim] he speaks of the matter that the essential faith — the aspect of prayer — the aspect of miracles — is only in the Land of Israel. And the essential exile is only because of the deficiency of faith. And the essential redemption depends on faith — when the heretics who cover all miracles with nature are finished and faith increases — then Mashiach comes — as it is written: "come and look down from the peak of faith" [Song of Songs 4]. And that faith requires truth — and truth comes only through drawing close to Tzaddikim — and through this truth is engraved within one — and the redemption comes. And the mitzvah of tzitzis — protection from licentiousness and from the counsel of the serpent. And through this Hashem, as it were, repents of the exile. And in the future all wisdoms will be revealed like a set table — "the earth shall be filled with knowledge" [Isaiah 11]. And prayer is propitious for memory. And Yosef — "from there is the Shepherd, the Stone of Israel" [Genesis 49]. In Siman 8 [Ra'isi Menoras Zahav] he speaks of the essential spirit of life being in the Torah — and the Tzaddikim cleave to it — and whoever is bound to the Tzaddik: when he sighs over any deficiency, he draws the spirit of life from the Tzaddik of the generation and his deficiency is completed. And how to bring low the wicked. And the true Tzaddik who can atone for sins — "a wise man will appease it" [Proverbs 16]. And refining the four elements until they ascend to the four letters of Haveye'ah — through Torah and prayer. And the Torah as a garden — prayer as Eden — the spring of wisdom emerging from prayer as the river from Eden watering the garden. And prayer as the renewal of the world in potential; Torah as actual creation. And the greatness of studying the poskim. And the spirit of life from the four winds and the four tzitzis. And: "to hold the corners of the earth and shake the wicked from it" [Job 38]. And the forty-nine lights — hidden light for the future. And the spirit of the pulse — 1,080 parts per hour — each with a permutation of the Name. And Dovid's harp. And the downfall of the wicked and nullification of the chieftains of Eisav.