סימן ע"ב

The discourse Chayyim Nitzchiyim — "eternal life." Said on Shabbas Parshas Yisro [and it seems this was in the year 5570]. For a famous great Tzaddik came to him for that Shabbas Kodesh. And Rabbainu did not say any Torah that entire Shabbas — but only at the departure of Shabbas [Motza'ei Shabbas] — he said this discourse. And see many wonders according to this discourse in Likutay Halachos, Hil'chos Tefillin, Halacha 6 — and in other places in his words. And see there in the above Hil'chos Tefillin — Letter 27. And so on. There: "and this is the letters of Yisro." And so on. In my humble opinion the meaning is: for Yisro is from the language of: making oneself as excellent and worthy — in the aspect of: "hanishar b'Tzion [the remnant in Zion]." And so on. And so on — as elaborated in the discourse.

And see many wonders according to this discourse in Likutay Halachos, Hil'chos Tefillin, Halacha 6 — and in other places in his words. And see there in the above Hil'chos Tefillin — Letter 27. And so on. There — in the above discourse: "to polish the two visions [lemaruk shtei chazionos]." Meaning: according to how much one cleanses oneself from this desire — likewise one polishes and purifies two visions — the aspect of: "vayar Yisro [and Yisro saw]." And so on — as elaborated in the discourse.

There — in the above discourse: "to polish the two visions [lemaruk shtei chazionos]." Meaning: according to how much one cleanses oneself from this desire — likewise one polishes and purifies two visions — the aspect of: "vayar Yisro [and Yisro saw]." And so on — as elaborated in the discourse. 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. There: "But through the sweetening of the anger and wrath through co

📋 Translator's Summary — Likutay Tinyana Siman 75 (Achar Purim) Siman Seventy-Five — Achar Purimסימן עה — אחר פורים mpassi on — 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." In my humble opinion: this means that at first — through the diminished faith that exists among Israel, G-d forbid — wrath and anger descended upon the Tzaddikim — and they hid their faces from the world and were not reconciled to leading the world. And through the sweetening of the anger and wrath through compassion — the aspect of: "in wrath remember mercy" [Habakkuk 3] — through this the wrath that was within the Tzaddikim is also sweetened through compassion. 📋 Translator's Summary — Likutay Tinyana Siman 75 (Achar Purim) And they say in their hearts: on the contrary — is this the measure: that because of the diminished faith among Israel we hide our faces from them entirely — and they may come thereby, G-d forbid, to wherev er the y come — and moreover: it seems to us that we are not worthy to lead the world? But in truth — on the contrary: since there is no leader and guide for Israel and their faith has also diminished — certainly the compassion for Israel is very great. Therefore the duty falls upon us to accept the crown of kingship and leadership — for the good of Israel — since we are strengthened, with the help of Hashem, in His holy faith in perfection — and there is in us no trace of heresy or any ways of the Amorites and the like — as elaborated in Letter Gimmel. Therefore we are compelled to accept upon ourselves the authority and leadership — in order to complete the faith among all of Israel as well — and bring them too to the good goal. 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. There: "And the ornament thereof is types of fish called birah — this being the aspect of faith." — This means: for the essential Malchus comes through the compassion which depends only on faith — as above in Letter Beis and Letter Gimmel. And the Tzaddik accepts the Malchus and the leadership only in order to complete the faith of Israel — as above.