סימן יג

Siman Thirteen — Ashray Ha'amסימן יג — אשרי העם The conversations and matters pertaining to this discourse are not known to us.

This discourse was said on Rosh Hashonoh of the year [5]564, which fell then on Shabbas and Sunday. 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.

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. 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. Section 3 — Letter ג — [on Letter Alef of the discourse]

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. 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 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. 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 — 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]. Section 4 — Letter ד — [on Letter Gimmel of the discourse]

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. 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: "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. 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 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.

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." 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. 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 this is the aspect of: "I have gathered my myrrh with my spice" — 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. 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. 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. 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.

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. 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.

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 : "The king among animals — the ox." And it says: "the firstborn of his ox — his glory" — 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." 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. 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.

Section 9 — Letter ט — [on Letter Vov of the discourse] And see also in Midrash LaPerushim, Part 1, ch.

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" . 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. 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. 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].

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 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. 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. 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. Section 7 — Letter ז — [on Letter Zayin of the 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. 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. 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. 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. 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 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. 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 Tzaddik — 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 Hashem and 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. Na Nach Nachma Nachman MayUman