סימן י"א-אני ה'

There — in the discourse of Rabbah bar bar Chanah — "they pursue honor, which is the aspect of water — as it is written: 'The G-d of glory thunders, Hashem over many waters'" — in the manner that the commentators there explain: that His honor is visible through the physical rains — as it is written: "He does great things without limit" . And see Proverbs 8: "Before the mighty waters, nobility of waters" — and Isaiah 66: "and like a flowing river, the honor of the nations." This discourse was said on Shavuos of [5]563.

📋 Translator's Summary — Siman 11 (Ani Hashem) The conversations and matters pertaining to this discourse are not known to us. And there it speaks of the depths of understanding [tevunos haTorah l'omkah] of the Torah. And I heard from the holy mouth of Reb Nosson that Rabbainu told him that this matter is comprised of three aspects — namely: T'VU'NAs Ha-TO'RAH L'OM'KAH [the initial letters of these three Hebrew words spell out the three aspects, as a hidden acrostic].

This discourse was said on Shabbas Nachamu [the Shabbas of Consolation — the first Shabbas after Tisha b'Av] of the above-mentioned year [5]563. And he sweetened within it the interpretation of the verse: "Comfort, comfort My people…" — "Comfort, comfort" [the double expression] alludes to two Tzaddikim — the upper Tzaddik and the lower Tzaddik — as is elaborated in the language of the companions [lashon hachaverim]. But afterwards, when he gave permission to copy this discourse from his holy handwriting — for this discourse is in Rabbainu's own language as printed at the beginning of the discourse — he omitted the interpretation of the verse "Comfort, comfort" above. And Hashem knows his intention. There — at the end of the discourse — "this is My Name — the lower unification [yichuda tata'ah]." — This means: in the manner of "My Name is within him" — mentioned above in Letter Hay — and also because the lower unification is Baruch Shem Kevod — as above in Letter Alef.

Section 3 — Letter ג — [on Letter Gimel of the discourse] There — in the discourse of Rabbah bar bar Chanah — "the bird [tziparta] — this is the aspect of speech [dibbur], which is the intermediary between man… and Heaven — which is the aspect of the depths of understanding of the Torah…" — This means: because the depths of understanding of the Torah is an aspect of a very high and elevated level, it is called "heavens" — in the aspect of: "high as the heavens." And one can say further, according to what is written: "He makes the heavens with understanding [b'svunah]" [Psalms 136] — and other similar verses. Siman Twelve — Tehillah L'Dovidסימן יב — תהלה לדוד There — in the discourse of Rabbah bar bar Chanah — "they pursue honor, which is the aspect of water — as it is written: 'The G-d of glory thunders, Hashem over many waters'" [Psalms 29] — in the manner that the commentators there explain: that His honor is visible through the physical rains — as it is written: "He does great things without limit" [Job 9]. In passing, I saw fit to explain to the reader the matter of why it is written by several discourses that they are "in Rabbainu's language." The matter is: those discourses that Rabbainu himself wrote in his own holy handwriting — and gave permission to copy from his own handwriting — those discourses are noted as being "in Rabbainu's language." The remaining discourses were also spoken from his holy mouth — but not in his own handwriting. Rather: he would sit and say the matters before the scribe in the everyday vernacular language in which we speak — and the scribe would write the matters before him in the Holy Tongue [Hebrew] — and he would then give the scribe permission to examine whether the words were written fittingly according to his intention. And sometimes he also said some words before the scribe in the Holy Tongue and some in the vernacular. Aside from certain small discourses that were written not in his presence — and these too were afterwards given to Rabbainu to examine whether they were written fittingly according to his intention. Only certain discourses that are noted as being "in the language of the companions" — it appears these were written not in his presence, and they are from the discourses that were said before the drawing close of Reb Nosson to him. And in these, generally the language of the companions is not as well arranged as it should be. And presumably even these discourses were brought before his eyes — and even if the language is not arranged as it should be, the content of his intention is nonetheless understood in them as well, and they too are wondrous and awesome and straight to those who find knowledge. And see Proverbs 8: "Before the mighty waters, nobility of waters" — and Isaiah 66: "and like a flowing river, the honor of the nations." There — at the end of the discourse — "this is My Name — the lower unification [yichuda tata'ah]." — This means: in the manner of "My Name is within him" — mentioned above in Letter Hay — and also because the lower unification is Baruch Shem Kevod — as above in Letter Alef.