סימן י"ט

Section 10 — Letter י — [on Letter Zayin of the discourse] There — Letter Zayin — "For techayles [blue-dyed wool] is mixed of black with white…" — It is possible that this means: for the soul attained a great light from knowing Hashem even before coming to this world of Asiyah. And likewise regarding all creation — only Hashem wished to bestow His goodness to others — and to grant the souls of Israel an even greater attainment in the World to Come — specifically through having stood the test of free will in this world. And this was, as it were, the initial thought of creation — in order to come through it to this good goal. This is the aspect of: "the end of the deed was first in thought." It follows that the essential perfection of attaining the goal is through the aspect of creation and the world of Asiyah — in which the goal is distant from the thoughts of men — this being the aspect of black [shachor]. And through the aspect of the initial thought — namely: that specifically from this world one draws oneself and clings and waits for this goal — the aspect of: "the eye has not seen — He shall do for those who wait for Him" — this being the aspect of the joining of black with white. For in truth: this is the essential perfection — to cleave oneself to this goal even in this world — for the world being distant from the goal is because they are presently in the world of Asiyah — and the goal is the aspect of the end of Asiyah — for the pleasure of the World to Come is at the end of the world of Asiyah — the aspect of: "today to do them and tomorrow to receive their reward" . And on the contrary: the essential reward will be for the very fact that this goal is naturally distant from the thoughts of men — and through this there is free will — the aspect of: "how great is Your goodness that You have hidden away for those who fear You — hidden" — specifically hidden. And through the person being in this world which is distant from the goal — and the person has no attainment of it — and yet he cleaves himself to the goal — this is the essential perfection. And this is the aspect of techayles — the joining of black with white — meaning: that even in this world one's thought should be attached to the goal — and gaze at the very end — the aspect of: "who is wise — he who sees the future [hanolad]" — [this being the aspect of the Daughter's voice [bas kol]] — who flips every matter from its beginning to its end — meaning: that even in this world one gazes in all his matters only at the goal which is the end. For in truth: this end is the aspect of the beginning of all creation — for "the end of the deed was first in thought." And one who separates, G-d forbid, one's thought in this world entirely from this goal — will certainly not attain it even then — on the contrary: one will receive harsh punishment, G-d forbid. It follows that all the whiteness [levanunis] of the goal of the pleasure of the World to Come is joined with the blackness of this world — for specifically through it one merits this good goal — when one improves one's deeds and attaches one's thought well — even in this world — to this goal.

And see there at the end of Letter Vov — on the matter of "in all your ways know Him" — that this too is the same aspect: for when one takes it to heart that every thing was created with letters — and the letters are the essential vitality of every thing — and the perfection of the letters is the final point which is the yud — the aspect of the World to Come — which is the goal — therefore: the very beginning of the creation of every thing — and its coming into being and vitality and ultimate purpose — all is the goal which is the yud — the aspect of the World to Come. Only: in this world all is hidden and concealed — for even the vitality of every thing — which is the letters — is also hidden and concealed. And as it were even the letters and speech are not perfect — because His faith has not yet spread in this world in perfection — until the future. But the true Tzaddikim who merited faith in perfection — beyond which there is no greater perfection — as elaborated in Letter Gimmel — and were crowned with the crown of the holy Malchus — in which is the essential perfection of the letters through faith — through this they know and attain the goal — and draw illumination from this to all of Israel. And this is all their hope and all their desire: to accept the Malchus and leadership — in order to complete the faith of Israel — and bring their thought close to the goal. And see Zohar Pinchas p. 239: "the eye has not seen" — and in Idra Zuta, p. 290b. And pride as the seven houses of idolatry — the reason for the exile — and why we have still not returned to our land. In Siman 12 [Tehillah L'Dovid] he speaks of the greatness of Torah study for its own sake — meriting through it the aspect of kisses with the tanna who innovated the learning — causing great pleasure to the Tzaddik: "his lips murmur in the grave" [Yevamos 97]. And the reverse regarding the disgrace of the unworthy scholar who studies only to boast and score points — in whose mouth the Oral Torah is in exile — the exile of the Shechinah — enabling him to speak arrogance and contempt about the Tzaddik. And how the Tzaddik understands from which permutations of which halachos these words were formed — and accepts them with joy and love — thereby elevating the Shechinah from exile to the world of Binah and the aspect of embrace. The author writes: This above discourse is very deep — and its matters are extremely subtle and spiritual — as is apparent to every reader. But nonetheless I did not withhold from myself elaborating somewhat on what appears to me in my humble opinion according to the simple meaning of the words — apart from the hidden matters within it — which are the aspect of: "the eye has not seen." And then illuminating with his wisdom — reformulating the permutations back into the original halacha — elevating the Shechinah to the aspect of kisses — the aspect of: "I am the lily of the Sharon, the rose of the valleys" [Song of Songs 2]. And then comes the union — the Shechinah between the two Tzaddikim. And since this discourse was said on the verse "Comfort, comfort My people" — the comfort of Zion and Jerusalem is included in this. 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" [Isaiah 2]. 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" [Psalms 18]. 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. In Siman 14 [Tik'u L'Hamshich Shalom] it is elaborated on how one must elevate the honor of holiness from the degradation of exile — through the Torah of kindness: drawing close converts and penitents.