סימן ט"ו-אור הגנוז

Section 2 — Letter ב — [on Letter Daled of the discourse] Letter

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. 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. 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.

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. 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. * * * See Siman 154.

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. 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.

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. 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. Section 5 — Letter ה — Author's Note

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. 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.

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. As is elaborated in the discourse.

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." 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.

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 7 — Letter ז — Survey of Siman 2

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. 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. * * * 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.

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 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.

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" . 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" . 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. And: "from the wing of the earth we have heard songs — glory to the righteous — my secret, my secret" . 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 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. Section 9 — Letter ט — Survey of Siman 4

In Siman 10 [V'Ayleh HaMishpatim] he speaks of the matter that the essential greatness of the Holy One is that even the nations know there is a G-d who rules — and this requires elevating prayer from mountain and field to the aspect of house — the aspect of Yaakov — the aspect of: "great is Hashem and much praised in the city of our G-d, His holy mountain" . And only the Tzaddikim of the generation know the essential prayer. And the nullification of pride — which is idolatry — through drawing close to Tzaddikim. And the Tzaddik is the aspect of the thorn of the letter Dalet — from which the four winds blow. And "through the blast — the other god is removed." And the wind blows through the six joints of the arms and thighs — dancing and clapping — through which judgments are sweetened. And the feet: "the feet of His pious ones He guards" — "the faithful kindnesses of Dovid." And the hands: "and his hands were faithful." And the revealed and hidden in Torah = hands and feet. And Moshe — and Mordechai and Esther — and Purim — named for the nullification of idolatry — "I trod the winepress alone" . And Esther said with the Holy Spirit. And the barley omer. And through nullification of pride, wisdom is in its rectification and one lives long — "Wisdom gives life" . And the root of repentance is on Rosh Chodesh. And Yosef — "and without you no man shall lift up his hand or his foot" . 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. 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].

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. Section 10 — Letter י — Survey of Siman 5

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" . 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. 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" . 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. 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.

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. Section 11 — Letter יא — Survey of Siman 6

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. And how Torah scholars must through their learning bring blessing and illumination into the roots of the souls of Israel in the thought of the Holy One — producing converts and penitents. Only there are still many obstacles until they cast off the dirty garments and merit the wings of the mitzvah. And it is impossible to merit Torah except through humility. And honoring those who fear Hashem with a whole heart — the ascent of honor to its root — fear. And when honor returns to its root — fear — then the damages of fear are completed and one merits peace within oneself — the body nullifying all its desires before the soul. And through this one merits prayer — and through this the general peace is drawn — peace in all worlds — to bring the worlds to their perfection. And one should engage only for the rectification of one's soul — even all of one's prayers only for this — for when one is spiritually rectified, material rectification follows automatically. And the mitzvah of Chanukah candles — drawing all the above rectifications — until the general peace of the future: "the wolf shall dwell with the lamb" . Until: "there shall no longer be a merchant in the house of Hashem" — "until the foot is no longer in the marketplace." And the essential healing through peace — "peace, peace — says Hashem — and I will heal him" . And bringing people back to repentance is the rectification of the sin of seminal emission. 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].

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 12 — Letter יב — Survey of Siman 7

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. 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.

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 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. And: "from the wing of the earth we have heard songs — glory to the righteous — my secret, my secret" [Isaiah 24]. 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" [Lamentations 3]. 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" [Numbers 24]. 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?" [Psalms 89]. And the essential redemption from all exiles depends on prayer. In Siman 10 [V'Ayleh HaMishpatim] he speaks of the matter that the essential greatness of the Holy One is that even the nations know there is a G-d who rules — and this requires elevating prayer from mountain and field to the aspect of house — the aspect of Yaakov — the aspect of: "great is Hashem and much praised in the city of our G-d, His holy mountain" [Psalms 48]. And only the Tzaddikim of the generation know the essential prayer. And the nullification of pride — which is idolatry — through drawing close to Tzaddikim. And the Tzaddik is the aspect of the thorn of the letter Dalet — from which the four winds blow. And "through the blast — the other god is removed." And the wind blows through the six joints of the arms and thighs — dancing and clapping — through which judgments are sweetened. And the feet: "the feet of His pious ones He guards" — "the faithful kindnesses of Dovid." And the hands: "and his hands were faithful." And the revealed and hidden in Torah = hands and feet. And Moshe — and Mordechai and Esther — and Purim — named for the nullification of idolatry — "I trod the winepress alone" [Isaiah 63]. And Esther said with the Holy Spirit. And the barley omer. And through nullification of pride, wisdom is in its rectification and one lives long — "Wisdom gives life" [Ecclesiastes 7]. And the root of repentance is on Rosh Chodesh. And Yosef — "and without you no man shall lift up his hand or his foot" [Genesis 41]. 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. Section 17 — Letter יז — Survey of Siman 12 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" [Psalms 93]. 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. Section 18 — Letter יח — Survey of Siman 13 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. And how Torah scholars must through their learning bring blessing and illumination into the roots of the souls of Israel in the thought of the Holy One — producing converts and penitents. Only there are still many obstacles until they cast off the dirty garments and merit the wings of the mitzvah. And it is impossible to merit Torah except through humility. And honoring those who fear Hashem with a whole heart — the ascent of honor to its root — fear. And when honor returns to its root — fear — then the damages of fear are completed and one merits peace within oneself — the body nullifying all its desires before the soul. And through this one merits prayer — and through this the general peace is drawn — peace in all worlds — to bring the worlds to their perfection. And one should engage only for the rectification of one's soul — even all of one's prayers only for this — for when one is spiritually rectified, material rectification follows automatically. And the mitzvah of Chanukah candles — drawing all the above rectifications — until the general peace of the future: "the wolf shall dwell with the lamb" [Isaiah 11]. Until: "there shall no longer be a merchant in the house of Hashem" [Zechariah 14] — "until the foot is no longer in the marketplace." And the essential healing through peace — "peace, peace — says Hashem — and I will heal him" [Isaiah 57]. And bringing people back to repentance is the rectification of the sin of seminal emission. 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. 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. Section 21 — Letter כא — Conclusion 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. 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 all udes t o drawing down from the world of rectification — when His honor will be exalted: "the earth was illuminated by His glory" [Ezekiel 43] — and converts and penitents will draw close: "He is high above all the nations, Hashem" [Psalms 113]. 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. 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. 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. Na Nach Nachma Nachman MayUman 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. 📋 Translator's Summary — Siman 15 (Or HaGanuz) Siman Sixteen — Rabbi Yochanan Mishtaayסימן טז — רבי יוחנן משתעי

📋 Translator's Summary — Siman 15 (Or HaGanuz)