סימן י"ז

📋 Translator's Summary — Siman 16 The discourse titled Vayhi Haym Merikim Sakyhem [And it was as they emptied their sacks] — was said on Shabbas Chanukah of the year [5]566.

Siman Seventeen — Vayhi Haym Merikim Sakyhemסימן יז — ויהי הם מריקים שקיהם Section 2 — Letter ב — [on Letter Alef of the discourse]

Section 2 — Letter ב — [on Letter Alef of the discourse] And in that year many converts were made because they found in their books the opposite of their faith — and this matter is well explained in the above discourse: from where it comes that the nations find in their books the opposite of their faith. See there.

In my humble opinion, as a possibility: for this Tzaddik who engages to reveal the glory [hispa'arus] that Hashem receives from Israel in general and in particular and in every particular detail — even from the least of Israel, as long as the name of Israel is called upon him, for he is called a sinful Israelite — there is a particular glory in him that Hashem receives from him in detail, and so in every particular detail. For sometimes the least of Israel makes a small movement with his sidelocks [pe'ah] — and Hashem has great glory even from this. And so on — as is elaborated in Letter Alef. And this Tzaddik himself is the aspect of Mordechai — called "a Jewish man" because all who deny idolatry are called Jews — for he reveals and makes known that what the Sages said: "The whole world was created only for Israel's sake, for Israel arose in thought first" — and all similar things the Sages said in praise of the greatness and holiness of Israel — their intention is not only regarding the Tzaddikim and the great ones of Israel alone. Rather: even the least of Israel — as long as he denies idolatry and is called a Jew — Hashem receives glory from him. And see below in Letter Vov. In my humble opinion, as a possibility: for this Tzaddik who engages to reveal the glory [hispa'arus] that Hashem receives from Israel in general and in particular and in every particular detail — even from the least of Israel, as long as the name of Israel is called upon him, for he is called a sinful Israelite — there is a particular glory in him that Hashem receives from him in detail, and so in every particular detail. For sometimes the least of Israel makes a small movement with his sidelocks [pe'ah] — and Hashem has great glory even from this. And so on — as is elaborated in Letter Alef. And this Tzaddik himself is the aspect of Mordechai — called "a Jewish man" because all who deny idolatry are called Jews — for he reveals and makes known that what the Sages said: "The whole world was created only for Israel's sake, for Israel arose in thought first" — and all similar things the Sages said in praise of the greatness and holiness of Israel — their intention is not only regarding the Tzaddikim and the great ones of Israel alone. Rather: even the least of Israel — as long as he denies idolatry and is called a Jew — Hashem receives glory from him. And see below in Letter Vov.

Now: the essential fall of this good — which is so deeply captured that it forgot its nobility — namely: it forgot its nobility from its very root — that it is from portions of the souls of Israel who arose first in the thought of the Holy One, blessed be He — and the entire creation was for their sake — because the Holy One saw all the glory He would receive in detail and in every particular detail from every portion of the souls of Israel — even from those that fell and were captured and absorbed among the nations — as long as the name of Israel is called upon him — meaning: as long as he denies idolatry and prides himself on his faith in Hashem — that he believes in the G-d of the world — and knows that the Almighty is sufficient for every creature — especially for the souls of Israel which are an absolute unity with Him. Then — even though he fell as he fell and was captured among the nations to the point where they stripped him of many mitzvos — and all similar things — nonetheless: let him know and believe that just as he prides himself on his holy faith, so too Hashem prides Himself on him in detail — as it is written: "You have elevated Hashem today… and Hashem has elevated you today" — and the Sages expounded: "You have made Me a singular treasure in the world — and I too will make you a singular treasure in the world" — which is the aspect of the tefillin of Israel and the tefillin of Hashem. There — Letter Alef — "And it was found written — that which Mordechai told — Mordechai is the aspect of the refutation of idolatry — as it is written: 'a Jewish man' — as the Sages said [Megillah 13]: 'whoever denies idolatry is called a Jew.'" In my humble opinion, as a possibility: for this Tzaddik who engages to reveal the glory [hispa'arus] that Hashem receives from Israel in general and in particular and in every particular detail — even from the least of Israel, as long as the name of Israel is called upon him, for he is called a sinful Israelite — there is a particular glory in him that Hashem receives from him in detail, and so in every particular detail. For sometimes the least of Israel makes a small movement with his sidelocks [pe'ah] — and Hashem has great glory even from this. And so on — as is elaborated in Letter Alef. And this Tzaddik himself is the aspect of Mordechai — called "a Jewish man" because all who deny idolatry are called Jews — for he reveals and makes known that what the Sages said: "The whole world was created only for Israel's sake, for Israel arose in thought first" [Vayikra Rabbah 36] — and all similar things the Sages said in praise of the greatness and holiness of Israel — their intention is not only regarding the Tzaddikim and the great ones of Israel alone. Rather: even the least of Israel — as long as he denies idolatry and is called a Jew — Hashem receives glory from him. And see below in Letter Vov. And by the name of Israel, converts too are called — for even though they are not by birth from the community of Israel, nonetheless since they have converted and denied idolatry, they too are designated by the name of Israel. But there is also a "good" which is likewise the aspect of portions of the souls of Israel that are held captive under the hand of the nations — in the aspect of Israelites who have been absorbed among the nations. At first this "good" remembers its nobility — that it comes from a very holy and elevated place. But then they overpower this good until they capture it under their hands — until it is so captured and bound with them that the good itself forgets its nobility — as is elaborated in Letter Vov. And then this good can no longer even be called "one who denies idolatry" — for it has been captured and so thoroughly bound with them that it has been absorbed among the nations entirely. But nonetheless — since at its very root it is good and it is from portions of the souls of Israel — it therefore does not deny the Divinity of Hashem entirely, G-d forbid. Rather: it also believes in idolatry — as is understood below from what he writes: "to rectify the world under the kingship of the Almighty — this is the aspect of repentance… having repented from the sin of idolatry… for the Almighty is sufficient for every creature and nothing other is needed" — it is understood from this that before repentance, the Almighty was not sufficient for him — and he was led astray after another service which is the aspect of idolatry. [And possibly this too is the matter of: "in every place incense is offered and brought to My Name" — brought at the beginning of Letter Daled — and the Sages in Menachos p. 110 expounded on this: "they call Him the G-d of gods" — for the Sitra Achra and the kelippos have no life of their own whatsoever — only from whatever sustenance they draw from the holy sparks that were captured and subdued among them — which are the aspect of portions of the souls of Israel. Therefore because of this they cannot deny His Divinity entirely — only they are led astray after another service as well — and the Almighty is not sufficient for them — and they are led astray after false divinities and serve them and burn incense to them and bring offerings to them — to make them intermediaries, G-d forbid — according to the error of their foolish thinking — as is known from the words of the early authorities.] Now: th

And in truth this same aspect also operates for the good itself that was captured — for through remembering its nobility — which is drawn through the Tzaddik's revealing the glory even of this good — then great fear falls upon it — the aspect of: "I am a small creature from the sea and I am going to the mouth of the Leviathan" — meaning: toward destruction and loss, G-d forbid. And likewise great love is stirred in it to draw itself with all its power to return to its place. And this is why immediately after "I am going to the mouth of the Leviathan" — Rav Ashi said: "This sea goat [izei d'yama]" — this being the fear that was revealed through the glory. And "this is d'vechishah" — being the aspect of the Tzaddik who constantly searches for the glory within every person of Israel. e essent

Section 5 — Letter ה — [on Letter Gimmel of the discourse] ial fall of this good — which is so deeply captured that it forgot its nobility — namely: it forgot its nobility from its very root — that it is from portions of the souls of Israel who arose first in the thought of the Holy One, blessed be He — and the entire creation was for their sake — because the Holy One saw all the glory He would receive in detail and in every particular detail from every portion of the souls of Israel — even from those that fell and were captured and absorbed among the nations — as long as the name of Israel is called upon him — meaning: as long as he denies idolatry and prides himself on his faith in Hashem — that he believes in the G-d of the world — and knows that the Almighty is sufficient for every creature — especially for the souls of Israel which are an absolute unity with Him. Then — even though he fell as he fell and was captured among the nations to the point where they stripped him of many mitzvos — and all similar things — nonetheless: let him know and believe that just as he prides himself on his holy faith, so too Hashem prides Himself on him in detail — as it is written: "You have elevated Hashem today… and Hashem has elevated you today" — and the Sages expounded: "You have made Me a singular treasure in the world — and I too will make you a singular treasure in the world" — which is the aspect of the tefillin of Israel and the tefillin of Hashem. But when this good falls in its mind — because it has been captured among the idol-worshippers and distanced from the holiness of Israel and the fulfillment of the mitzvos — to the point that through this it forgets its nobility — that it comes from such a holy, elevated, and awesome place — then it can be led astray after idolatry, G-d forbid — and truly lose its nobility, as it were. And then the idolatry draws sustenance from the damage of the portions of the altar. And therefore the rectification for this is charity — for through this a calm and pure air is produced. And then when the Tzaddik — who is the aspect of Mordechai — speaks his words which are refutations of idolatry — and he engages to reveal the glory of all Israel, even of the least of them — and reveals that all who deny idolatry are called Jews — and Hashem receives glory from them — even though they are captured among the nations — and the Tzaddik's words are written and engraved in the air until they are written even in their books — then when this good — which is the portions of the souls of Israel captured among them — finds in their books words that are the opposite of their faith and refutations of idolatry — then this good remembers its nobility — that it comes from such a lofty place. For it is the portion of the souls of Israel — and all the worlds were created for their sake — and the Holy One took counsel with the souls of Israel to create the world — for even though the Midrash explains that He took counsel with the souls of the Tzaddikim — the meaning is that they reveal this to Israel, as above — for He saw all the glory He would receive from all portions of the souls of Israel in detail and in every particular detail — and for this reason created all the portions of creation with all their particular variations in detail and in every particular detail. And then this good yearns greatly and draws itself to return to its place — until it pulls and uproots with it even some of the evil of those people — and this is the aspect of converts. And through this the altar is completed — and through the completion of the altar the intellect is completed.

To explain the matter somewhat: in my humble opinion it is understood from the matter of eating that it is clear and apparent that everything was created only for man's sake — and the essential purpose and refinement of all parts of creation — inanimate, vegetative, animate, and speaking — is only through the speaking man [ha'adam hamidaber]. For from him Hashem receives glory from all the details of his movements that serve Hashem — and this glory is the root of all the desires of creation. And it follows automatically that even within the category of man the essential glory of Hashem is only from Israel — the aspect of: "Israel — through you I am glorified" — and the Sages said : "You are called adam…" — and all creation was for their sake. Therefore man was permitted to eat from all the parts of creation above — since all of them were created only for his sake — and moreover: this is their essential rectification — for this is why they were created — when a man eats them and receives from them strength for the service of the Creator, and through this Hashem receives glory from him — through this the divine vitality within all the above parts of creation is rectified and rises to the ultimate root of its rectification for which it was created. And until through this they merit to see the light of the true Tzaddik who reveals the fear and love through engaging to reveal the glory of Israel.

Now: the aspect of shell and fruit are the aspects of darkness and light — the aspects of wisdom and folly. For certainly darkness and folly have no existence or vitality whatsoever — only through them is the superiority and advantage of light and wisdom made apparent — the aspect of: "as the advantage of light over darkness — so is the advantage of wisdom over folly" . And they are the aspect of shell and fruit as above — for it is His will at present to maintain both for the sake of the preservation of free will — for through this comes the essential glory that Hashem receives from Israel. And the essential revelation of His kingship — which is only through man who possesses free will. Now since the life-force in the food is garbed in its physical substance which is the aspect of the shell — the aspect of folly — therefore folly has sustenance from the aspect of eating. But when a person eats in holiness — meaning: only so that he will have strength and vitality for the service of Hashem — and Hashem receives glory from this — through this the folly does not receive and draw sustenance from the eating — only enough for its minimal existence and no more. And through this the folly is subdued and the intellect is elevated — for it is revealed through this that the essential thing is the inner part which is wisdom — from which the essential vitality flows — as it is written: "and wisdom gives life" — and as is elaborated in the holy Zohar: this is the essential inner vitality of the food as well. Only: it is His will that this holy vitality descend from level to level until it garbs itself in the physical food which is the aspect of folly — in order to subdue the Sitra Achra and convert darkness to light — so that even folly become a throne and chariot for holiness — which is the aspect of the vitality of holy wisdom. But when one eats as a glutton and drunkard, G-d forbid — then it is not revealed in that eating that it was created only for the sake of the holy glory that Hashem receives from this — since one does not eat for that intention at all — only: one is captured in the physical cravings of food which is the aspect of folly. And through this folly becomes more empowered and floods the intellect — until one comes to derangement, G-d forbid — meaning: folly becomes so empowered that it seizes and snatches even the inner part — which is the aspect of the vitality of the point of wisdom and Da'as — and draws it too into folly — until: "they are wise to do evil — but to do good they have no knowledge" — one cannot use one's intellect to do good — only to do evil — as is elaborated in Letter Beis. And through this folly one cannot understand and see the light of the Tzaddik who engages to reveal the glory that Hashem receives from Israel — which is the very root of creation. For this matter is clear and apparent from the matter of holy eating specifically — as above. And this is what is written there: that through eating in proper fitness one subdues and seizes the kelippos and folly. For even after a fitting person eats there is some confusion of mind for a short time — because the sustenance of folly is from there, as elaborated in this section. But then: through the clarification and ascent of the holy vitality — which is the aspect of the holy sparks garbed in the food — which at their root are the aspect of sparks of wisdom — for "You made all of them with wisdom" — and they are included in the strength and vitality of man which is the aspect of his wisdom and intellect — and the physical waste of the food which is the aspect of folly becomes excrement and refuse and falls outward — through this the folly is subdued and the intellect elevated. This is the aspect of seizing the folly — extracting the holy sparks that were garbed within it. But through the damage of eating — through this on the contrary the folly seizes one's mind — for even the sparks of Da'as that were there are seized and confused as well — until one cannot use them for good as above. Now: this aspect of shell and fruit exists in nearly every level — as is elaborated greatly in the holy Zohar regarding these matters — how these [outer] shells press against those [inner] ones — for what in one level is inner becomes outer in the level above it. And even in the life-force that a person receives through eating there is also this aspect — for first the liver receives, then the heart, then the brain — as is elaborated in the holy Zohar. And in truth this same aspect also operates for the good itself that was captured — for through remembering its nobility — which is drawn through the Tzaddik's revealing the glory even of this good — then great fear falls upon it — the aspect of: "I am a small creature from the sea and I am going to the mouth of the Leviathan" — meaning: toward destruction and loss, G-d forbid. And likewise great love is stirred in it to draw itself with all its power to return to its place. And this is why immediately after "I am going to the mouth of the Leviathan" — Rav Ashi said: "This sea goat [izei d'yama]" — this being the fear that was revealed through the glory. And "this is d'vechishah" — being the aspect of the Tzaddik who constantly searches for the glory within every person of Israel. One can explain: the stirring of this good is drawn from the aspect of the fear that is revealed through the glory that the Tzaddik searches specifically for the glory within every person of Israel — even the least of them. For the Tzaddik does not need to search so much for the great Tzaddikim of Israel — for of them it is said: "Israel — through you I am glorified" [Isaiah 49]. But through their glory alone the revelation of Malchus is not yet sufficient to cause the revelation of fear — for the Tzaddikim of the generation are few — as the Sages said [Sukkah 45b] and also said: "I have seen the people of elevation and they are few." Rather: the essential revelation of fear is through the glory the Tzaddik finds in every person of Israel — even the least — for there one must search for the glory that Hashem receives from them — until through this is also revealed the glory that Hashem wishes to receive even from this good that is captured among them — and through this great fear and great awakening falls upon this good. But nonetheless — through fear alone it perhaps still could not return to its place — so deeply was it captured among them and so fallen was its mind. But "and it has a horn" — this being the aspect of love — for great love was also stirred in it through this — until it draws itself to return to its place. Until converts are produced thereby. And through this very thing the light of the Tzaddik who engages in this to reveal the fear and love is revealed — by engaging to reveal the glory within every person of Israel. There — Letter Gimmel — "For the essential sustenance of the kelippos — namely folly — is only from the aspect of the altar…" [See the holy Zohar, Terumah, p. 139 — on the matter of the copper altar. And see there also on p. 181 and on p. Section 5 — Letter ה — [on Letter Gimmel of the discourse] 268b.] To explain the matter somewhat: in my humble opinion it is understood from the matter of eating that it is clear and apparent that everything was created only for man's sake — and the essential purpose and refinement of all parts of creation — inanimate, vegetative, animate, and speaking — is only through the speaking man [ha'adam hamidaber]. For from him Hashem receives glory from all the details of his movements that serve Hashem — and this glory is the root of all the desires of creation. And it follows automatically that even within the category of man the essential glory of Hashem is only from Israel — the aspect of: "Israel — through you I am glorified" — and the Sages said [Yevamos 61]: "You are called adam…" — and all creation was for their sake. Therefore man was permitted to eat from all the parts of creation above — since all of them were created only for his sake — and moreover: this is their essential rectification — for this is why they were created — when a man eats them and receives from them strength for the service of the Creator, and through this Hashem receives glory from him — through this the divine vitality within all the above parts of creation is rectified and rises to the ultimate root of its rectification for which it was created. And this is the aspect of the refinement and ascent of the holy sparks that comes through Israel's eating — as is known [see Likutay Torah of the Holy Ari, portion Eikev]. For initially the vitality was garbed, as it were, in the kelippos — namely in the physical substance of the food. And now that Israel ate it in holiness — the holy vitality in that food ascends to the root of its holiness and through it the glory of Hashem is also revealed. And from the physical substance of the food is produced excrement and waste that falls outward and downward. And there is much to elaborate here — how in every aspect and every level there is an aspect of outer and inner — the aspect of shell and fruit. This is the aspect of the wheat garbed in chaff and straw — and the Sages said by way of parable that the chaff and straw imagine themselves to be the essential thing and that all the farmer's labor is only for their sake — until the time and season of harvest comes and then it is apparent to all that the farmer's essential labor was only for the inner part — which is the wheat. And the chaff and straw are lost. But the wheat itself also has a shell around it — which is the bran and coarse meal. And even within the inner part of the wheat — which is the essential food of man — there is also a shell and fruit. For from the physical substance a completely unfit waste product is made — excrement and refuse — and the inner part is only the power garbed in it from Hashem to give life to the person — and the person with this power will serve Hashem and through this Hashem receives glory from him. And as is known: "for not by bread alone does man live — but by every utterance of Hashem's mouth does man live" [Deuteronomy 8]. Now: this aspect of shell and fruit exists in nearly every level — as is elaborated greatly in the holy Zohar regarding these matters — how these [outer] shells press against those [inner] ones — for what in one level is inner becomes outer in the level above it. And even in the life-force that a person receives through eating there is also this aspect — for first the liver receives, then the heart, then the brain — as is elaborated in the holy Zohar. And likewise in all creation: the inanimate, vegetative, and animate are the aspect of the outer, relative to man who is the inner — the inner intention of creation. But within man himself: all the idol-worshippers and the heavenly bodies are the aspect of outer and shells — and the inner is only the holiness of Israel. And within Israel itself there is also outer and inner — the aspect of leaves, branches, and fruit — as the Sages said. And within each individual of Israel there is also outer and inner. Now: the aspect of shell and fruit are the aspects of darkness and light — the aspects of wisdom and folly. For certainly darkness and folly have no existence or vitality whatsoever — only through them is the superiority and advantage of light and wisdom made apparent — the aspect of: "as the advantage of light over darkness — so is the advantage of wisdom over folly" [Ecclesiastes 2]. And they are the aspect of shell and fruit as above — for it is His will at present to maintain both for the sake of the preservation of free will — for through this comes the essential glory that Hashem receives from Israel. And the essential revelation of His kingship — which is only through man who possesses free will. Now since the life-force in the food is garbed in its physical substance which is the aspect of the shell — the aspect of folly — therefore folly has sustenance from the aspect of eating. But when a person eats in holiness — meaning: only so that he will have strength and vitality for the service of Hashem — and Hashem receives glory from this — through this the folly does not receive and draw sustenance from the eating — only enough for its minimal existence and no more. And through this the folly is subdued and the intellect is elevated — for it is revealed through this that the essential thing is the inner part which is wisdom — from which the essential vitality flows — as it is written: "and wisdom gives life" [Ecclesiastes 7] — and as is elaborated in the holy Zohar: this is the essential inner vitality of the food as well. Only: it is His will that this holy vitality descend from level to level until it garbs itself in the physical food which is the aspect of folly — in order to subdue the Sitra Achra and convert darkness to light — so that even folly become a throne and chariot for holiness — which is the aspect of the vitality of holy wisdom. But when one eats as a glutton and drunkard, G-d forbid — then it is not revealed in that eating that it was created only for the sake of the holy glory that Hashem receives from this — since one does not eat for that intention at all — only: one is captured in the physical cravings of food which is the aspect of folly. And through this folly becomes more empowered and floods the intellect — until one comes to derangement, G-d forbid — meaning: folly becomes so empowered that it seizes and snatches even the inner part — which is the aspect of the vitality of the point of wisdom and Da'as — and draws it too into folly — until: "they are wise to do evil — but to do good they have no knowledge" [Jeremiah 4] — one cannot use one's intellect to do good — only to do evil — as is elaborated in Letter Beis. And through this folly one cannot understand and see the light of the Tzaddik who engages to reveal the glory that Hashem receives from Israel — which is the very root of creation. For this matter is clear and apparent from the matter of holy eating specifically — as above. And this is what is written there: that through eating in proper fitness one subdues and seizes the kelippos and folly. For even after a fitting person eats there is some confusion of mind for a short time — because the sustenance of folly is from there, as elaborated in this section. But then: through the clarification and ascent of the holy vitality — which is the aspect of the holy sparks garbed in the food — which at their root are the aspect of sparks of wisdom — for "You made all of them with wisdom" [Psalms 104] — and they are included in the strength and vitality of man which is the aspect of his wisdom and intellect — and the physical waste of the food which is the aspect of folly becomes excrement and refuse and falls outward — through this the folly is subdued and the intellect elevated. This is the aspect of seizing the folly — extracting the holy sparks that were garbed within it. But through the damage of eating — through this on the contrary the folly seizes one's mind — for even the sparks of Da'as that were there are seized and confused as well — until one cannot use them for good as above. And to complete the damage of the altar — this is through converts. For converts are also produced through this aspect — for through the folly and kelippos being so empowered that they captured and subdued even sparks of holiness — which are the aspect of portions of the souls of Israel — among them — through this the wheel turned upon them afterwards: until not only did the good — which is those above-mentioned sparks — escape from them, but it also pulled and uprooted with it some of the evil of theirs — which is the aspect of the converts who converted. And this is precisely the matter of the above — produced through the rectification of eating: not only did the folly not become empowered over the intellect — but on the contrary: they extracted even the holy sparks that were previously garbed within the folly itself and were of the very substance of its vitality — and this is the aspect of converts. And see in Likutay Tinyana in the discourse Tik'u Tochachah, Siman 8 — and see in Likutay Torah of the Holy Ari, portion Eikev, where he writes at the beginning: "Know that all eating is in the world of Action [Asiyah]." And through this is understood somewhat what is written at the end of the discourse: that the essential deficiency — namely the clouding of the brain — depends only on the vessels of Action [klay hama'aseh]. And likewise in Letter Beis: that through the clouding of deeds the intellect is darkened by folly. And in Letter Gimmel it is elaborated that the empowerment of folly over the intellect comes through improper eating — eating as a glutton and drunkard. But according to the above — the damage of eating is itself what causes the clouding of the deeds — for eating is in Asiyah as above. And see in the holy Zohar, portion Balak, p. 198: "What causes Israel to be a stubborn and rebellious son against their Heavenly Father? Because he is a glutton and a drunkard… for the root and foundation of eating and drinking — when done as the other nations — this causes them to be a stubborn and rebellious son against their Heavenly Father… for it is written: 'and they mingled with the nations and learned their deeds' [Psalms 106:35] — 'their deeds' specifically, as above — and it is written: 'and the people ate and bowed to their gods' [Numbers 25:2] — for the essential sustenance of idolatry is from the damage of the altar as elaborated in Letter Daled — "and therefore: 'and all the men of his city shall stone him' — these are all the other nations" — for through this the nations who are the aspect of folly become empowered. And likewise this is elaborated in many places in the holy Zohar and in the rest of the Sages' words: that the evil inclination is found only through excess eating and drinking. And see there further at the end of the discourse: that the essential rectification — namely the perfection of the intellect — also depends on the vessels of Action [klay hama'aseh] — namely charity — which is called ma'aseh [deed] — as it is written: "and the deed of charity shall be peace" [Isaiah 32]. And see in Pri Etz Chaim in the kavvanot of the daily sacrifice — for it is elaborated there that the kelippos of Asiyah are very evil and difficult and are called idolatry [also brought in the discourse Bnay Lan, Siman 28]. And it has already been elaborated in Letter Daled that the essential sustenance of idolatry is from the damage of the altar. And therefore the essential rectification is through charity — which is also the aspect of Asiyah — the aspect of: "and the deed of charity shall be peace." For through charity a calm and pure air is produced — through the aspect of: "wealth adds many friends" [Proverbs 14] — this being the aspect of: "he who increases charity increases peace." And through this the air of the world of Asiyah is refined and becomes the aspect of flying air [avir me'ofef] — until the words of the Tzaddik go out and are written in their books — the opposite of their faith — until through this converts are produced and the altar is completed. And see in Likutay Tinyana in the discourse Tik'u Tochachah, Siman 8 — and see in Likutay Torah of the Holy Ari, portion Eikev, where he writes at the beginning: "Know that all eating is in the world of Action [Asiyah]." And through this is understood somewhat what is written at the end of the discourse: that the essential deficiency — namely the clouding of the brain — depends only on the vessels of Action [klay hama'aseh]. And likewise in Letter Beis: that through the clouding of deeds the intellect is darkened by folly. And in Letter Gimmel it is elaborated that the empowerment of folly over the intellect comes through improper eating — eating as a glutton and drunkard. But according to the above — the damage of eating is itself what causes the clouding of the deeds — for eating is in Asiyah as above. And see in the holy Zohar, portion Balak, p. 198: "What causes Israel to be a stubborn and rebellious son against their Heavenly Father? Because he is a glutton and a drunkard… for the root and foundation of eating and drinking — when done as the other nations — this causes them to be a stubborn and rebellious son against their Heavenly Father… for it is written: 'and they mingled with the nations and learned their deeds' — 'their deeds' specifically, as above — and it is written: 'and the people ate and bowed to their gods' — for the essential sustenance of idolatry is from the damage of the altar as elaborated in Letter Daled — "and therefore: 'and all the men of his city shall stone him' — these are all the other nations" — for through this the nations who are the aspect of folly become empowered. And likewise this is elaborated in many places in the holy Zohar and in the rest of the Sages' words: that the evil inclination is found only through excess eating and drinking. And then the intellect is completed — [and this itself is the above-mentioned aspect: that through holy eating specifically the intellect is completed] — and one merits to see the light of the Tzaddik who reveals the glory that Hashem receives from the world of Asiyah specifically — for "the end of the deed was first in thought" — the aspect of Israel who arose first in thought — which is also the aspect of what is elaborated above. For even though the world of Asiyah receives its power and vitality from the worlds above it — nonetheless it arose first in thought — and all were created only for Israel who are in the world of Asiyah. And this is precisely the matter of charity — for even though the poor person receives from the householder — he does more for the householder — as the Sages said [Vayikra Rabbah 34]: "he does" — specifically — the aspect of Asiyah as above.