סימן א

See there further, where he elaborates at length on this teaching with wondrous words that are vitally necessary for the service of Hashem. There it is also clarified that the essence of true wisdom and intellect is emunah [faith] — which is the totality of the Torah, as it says: "All Your commandments are faith" . That is: one must conduct oneself in all matters according to the holy Torah; and when one looks at any thing, one should know and believe with complete faith that there is certainly within that thing a great intellect [seichel], and through it one can recognize the greatness of the Creator, and draw close to Hashem through it. Regarding Siman 1 — "Ashray temimay dorech…" [Psalms 119]: Because the light of intellect is exceedingly great, it is impossible to attain it except through the aspect of Nun (נ), which is the aspect of Malchus. See Likutay Halachos [Choshen Mishpas, Laws of Deposit, Halacha 4], which explains: Malchus is the dimension of contraction and measure — the vessel for receiving wisdom and intellect [mochin] in a graded and measured flow. For without the rectification of the dimension of measure and contraction — which is the aspect of Malchus — it is impossible to receive wisdom and intellect, due to the overwhelming abundance of light. See there further, where he elaborates at length on this teaching with wondrous words that are vitally necessary for the service of Hashem. There it is also clarified that the essence of true wisdom and intellect is emunah [faith] — which is the totality of the Torah, as it says: "All Your commandments are faith" [Psalms 119]. That is: one must conduct oneself in all matters according to the holy Torah; and when one looks at any thing, one should know and believe with complete faith that there is certainly within that thing a great intellect [seichel], and through it one can recognize the greatness of the Creator, and draw close to Hashem through it.

There: "And the light of the moon shall become like the light of the sun…" — This means: since one contracts one's own understanding and intellect, and breaks all bodily desires, and accepts upon oneself the yoke of His sovereignty with great wholesomeness and complete faith as above — and hopes and yearns at every moment to merit, through this very contraction that is the aspect of Malchus — the aspect of Levanah [moon] — to attain a true illumination from the supernal intellect which is the aspect of Shemesh [sun] — through this itself a Yichud [unification] is achieved between Shemesh and Levanah, until the light of Levanah becomes like the light of Shemesh. For within this very contraction — which is the aspect of Malchus, the aspect of Levanah — the light of Chuchmuh, which is the aspect of Shemesh, shines within it. If one merits to know and understand from it some intellectual insight relevant to the service of Hashem — how good. If not — one contracts one's intellect and relies on faith, until one merits to purify one's body appropriately, and then will merit to understand as befits one. But in any case, even as long as one does not fully understand the intellect within each thing, one believes with complete faith that in truth there is within it wisdom and great intellect — as it says: "All of them You made with wisdom" [Psalms 104] — all of it in order to draw close to Hashem and recognize Him through it, as it says: "Everything Hashem made is for His sake" [Proverbs 16]. Study there and it will delight you. There: "And the light of the moon shall become like the light of the sun…" — This means: since one contracts one's own understanding and intellect, and breaks all bodily desires, and accepts upon oneself the yoke of His sovereignty with great wholesomeness and complete faith as above — and hopes and yearns at every moment to merit, through this very contraction that is the aspect of Malchus — the aspect of Levanah [moon] — to attain a true illumination from the supernal intellect which is the aspect of Shemesh [sun] — through this itself a Yichud [unification] is achieved between Shemesh and Levanah, until the light of Levanah becomes like the light of Shemesh. For within this very contraction — which is the aspect of Malchus, the aspect of Levanah — the light of Chuchmuh, which is the aspect of Shemesh, shines within it. Yearning for supernal intellect Mochin d'Shemesh

This means: just as in holiness there are the aspects of Shemesh and Levanah, so too — zeh l'umas zeh [the inverse mirrors the holy] — there is in the Sitra Achra also a Shemesh of the Sitra Achra: the aspect of the intellect of external wisdoms; and a Levanah: the aspect of one who removes all intellect and wisdom and follows after the desires of the heart, doing as the heart desires, even things that by even his own limited and impaired understanding he ought not do — as we see clearly in experience, that for the sake of their desires people cast away all their wisdom and intellect and act with the behavior of literal animals. And just as the Shemesh and Levanah of holiness strengthen one another — for through Levanah, the aspect of Malchus and contraction of the intellect, one merits to receive the light of intellect, and through this the light of Levanah becomes like the light of Shemesh — so too with the Shemesh and Levanah of the Sitra Achra: through removing one's intellect and being drawn after externality and the desires of the heart, one thereby becomes further strengthened in heresies and external wisdoms, through which one is drawn even more after the desires of the heart — and so it goes round and round. Yichud of Shemesh & Levanah Levanah = Shemesh 🌕 ☀️ But one who does not connect himself to the intellect, wisdom, and life-force that exists within each thing — this is the aspect of Eisav who despised the birthright, the aspect of: "A fool has no desire for understanding" [Proverbs 18]. This is the aspect of the evil kingdom, the aspect of the Levanah of the Sitra Achra — about which it is said: "The moon shall be ashamed and the sun confounded" [Isaiah 24].

This is the meaning of: "The words of the wise are heard in nachas" — see Koheles 9: "This too I have seen — wisdom under the sun, and it is great to me." This means: just as in holiness there are the aspects of Shemesh and Levanah, so too — zeh l'umas zeh [the inverse mirrors the holy] — there is in the Sitra Achra also a Shemesh of the Sitra Achra: the aspect of the intellect of external wisdoms; and a Levanah: the aspect of one who removes all intellect and wisdom and follows after the desires of the heart, doing as the heart desires, even things that by even his own limited and impaired understanding he ought not do — as we see clearly in experience, that for the sake of their desires people cast away all their wisdom and intellect and act with the behavior of literal animals. And just as the Shemesh and Levanah of holiness strengthen one another — for through Levanah, the aspect of Malchus and contraction of the intellect, one merits to receive the light of intellect, and through this the light of Levanah becomes like the light of Shemesh — so too with the Shemesh and Levanah of the Sitra Achra: through removing one's intellect and being drawn after externality and the desires of the heart, one thereby becomes further strengthened in heresies and external wisdoms, through which one is drawn even more after the desires of the heart — and so it goes round and round. For the good inclination [Yetzer Tov] is called "poor and wise" [Koheles 4] — because it knows its poverty and destitution: that it has nothing of its own, for the body and all its desires are vanity, and even its natural intellect is vanity and vexation of spirit, being intermingled with the physical and bodily forces. It therefore hopes and yearns only to receive illumination from the supernal wisdom — which is the dimension of the life-force that exists within each thing — in order to draw close to Hashem through it. This is the meaning of: "The words of the wise are heard in nachas" — see Koheles 9: "This too I have seen — wisdom under the sun, and it is great to me."

"A small city with few men in it; and a great king came against it and besieged it. And there was found in it a poor wise man" — [this is the good inclination, called "poor and wise" as above] — "and he by his wisdom delivered the city. But no man remembered that poor man" — [for few are those who walk solely by the counsel of the good inclination] — "And I said: wisdom is better than might" — "Yet the wisdom of the poor man is despised and his words are not heard" — [for through the aspect of Eisav despising the birthright, which is the intellect, the aspect of chein and importance falls, and then his words are not heard] — "But the words of the wise are heard in nachas" — as above. [And the Targum interprets this: "The words of prayer are like water, received before the Master of the world" — meaning the prayers are received, as above.] [Explanation: "Wisdom under the sun" — Malchus is the aspect of lower wisdom [Chuchmah Tata'ah], as is known. It is "under the sun" for she has nothing of her own, receiving only from the light of Shemesh, and is the aspect of the "small luminary." But when she receives fully from the light of Chuchmuh, the light of Levanah becomes like the light of Shemesh as above — and then she is in a great aspect. "And it is great to me" — specifically, for it is the aspect of the wisdom of Shlomo, as is known, and as stated in the holy Zohar (II, 29): "In the days of Shlomo the moon was in her fullness."] "A small city with few men in it; and a great king came against it and besieged it. And there was found in it a poor wise man" — [this is the good inclination, called "poor and wise" as above] — "and he by his wisdom delivered the city. But no man remembered that poor man" — [for few are those who walk solely by the counsel of the good inclination] — "And I said: wisdom is better than might" — "Yet the wisdom of the poor man is despised and his words are not heard" — [for through the aspect of Eisav despising the birthright, which is the intellect, the aspect of chein and importance falls, and then his words are not heard] — "But the words of the wise are heard in nachas" — as above. [And the Targum interprets this: "The words of prayer are like water, received before the Master of the world" — meaning the prayers are received, as above.] "For the intellect illuminates for him in every thing, even in a place that was darkness and shadow…" — It appears that this alludes to the fact that the essential reason Yosef withstood his test was through possessing the attribute of Yaakov — that is, by gazing upon the intellect that exists within each thing. This is what our Sages taught: "He saw the image of his father's countenance" [Sotah 36b] — for Yaakov is the aspect of intellect as above. By gazing upon the intellect within each thing he withstood the test, and through this merited the birthright.

There: "Gala — this is the evil inclination that capsizes the ship — this is the aspect of chein and importance…" — For the evil inclination seduces a person away from gazing upon the intellect, and through this the chein and importance — the aspect of Malchus d'Kedushah — falls. There: "Gala — this is the evil inclination that capsizes the ship — this is the aspect of chein and importance…" — For the evil inclination seduces a person away from gazing upon the intellect, and through this the chein and importance — the aspect of Malchus d'Kedushah — falls. There: "The holy Torah subdues the evil inclination, which seeks to make a person literally insane, G-d forbid — and just as the insane must be struck and have Names [mystical formulae] placed upon them, so too the Torah one studies is the aspect of 'sticks and Names'…" And there it is explained: at first the evil inclination garbs itself in the guise of a mitzvah, as if urging the person to perform a religious act. This means: for a transgressor is insane — as the Sages taught: "A person only commits a transgression if a spirit of folly enters him" [Sotah 3]. If so, how is it possible for the evil inclination to come to a person of clear mind and make him suddenly insane? It is therefore that it first garbs itself in the guise of a mitzvah. And as this applies to our matter: the primary empowerment of the evil inclination is to seduce the person away from gazing upon the intellect within each thing. And when it succeeds, the person is literally insane, G-d forbid.

And there it is explained: at first the evil inclination garbs itself in the guise of a mitzvah, as if urging the person to perform a religious act. This means: for a transgressor is insane — as the Sages taught: "A person only commits a transgression if a spirit of folly enters him" . If so, how is it possible for the evil inclination to come to a person of clear mind and make him suddenly insane? It is therefore that it first garbs itself in the guise of a mitzvah. And as this applies to our matter: the primary empowerment of the evil inclination is to seduce the person away from gazing upon the intellect within each thing. And when it succeeds, the person is literally insane, G-d forbid. Yet since every Jew is born with this holiness — to gaze upon the intellect that exists within every thing — for we are all children of Yaakov who merited this. Of all of Israel it is said: "My firstborn son is Israel" [Exodus 4] — due to the holiness of the intellect which is the aspect of reishis [beginning], the aspect of firstborn. And all twelve holy tribes were blessed with chein through this, as above. Therefore it is impossible for the evil inclination to sever a person from the holy intellect until it first garbs itself in the guise of a mitzvah. Perhaps one can say that the root of this derives from the fact that in holiness, one cannot receive the light of intellect except through the aspect of Nun — the aspect of Malchus, the contraction and withdrawal of the intellect — as above. This withdrawal of the intellect is truly a mitzvah, for through it specifically one merits to receive from the light of intellect. And it is known that the primary sustenance of the Sitra Achra draws from the aspect of Tzimtzum [contraction]. Therefore from this very thing the evil inclination draws nourishment — seducing a person away from gazing at the intellect at all — and at first garbs itself in a mitzvah, since there are indeed times when it is truly a mitzvah to set aside the intellect, in order that through this very act one merit to receive the light of intellect. Now: the fact that the insane require two remedies — beatings and oaths — corresponds to the two aspects of madness: (1) the spirit of folly that inverts one's understanding, causing one to call evil "good"; (2) the person's own wilful desire for foolish things, doing acts of madness that even his foolish mind recognizes as madness — yet he goes and follows the craving of his mad heart. Therefore one must subdue the madness through two types of treatment: beating him so that he at least loses the desire for madness and refrains from doing things that even his own understanding recognizes as wrong; and using oaths and holy Names to drive out the spirit of folly so it no longer inverts his understanding. Similarly regarding the evil inclination: there are also these two aspects — first it inverts one's understanding to call evil good and garbs itself in a mitzvah; then it makes the person so truly mad that he himself desires foolish things and does acts that even his dim understanding recognizes as madness. It is therefore subdued through the holy Torah, which contains both types of remedy — for it has the aspect of "sticks and Names." [See Midrash Rabbah, Kedoshim, on the verse "A tree of life it is…" — the parable of a king whose father took a stick, carved it, and inserted an amulet into it — see there, and you will see it explained as above.] "Temimay dorech [those of perfect way]" — the aspect of "Yaakov, an ish tam [wholesome man]" [Genesis 25], who is the aspect of intellect — here it is hinted that the essential completion of the holy intellect, which is the aspect of Yaakov, is specifically temimus [wholesomeness and wholehearted sincerity].

Perhaps one can say that the root of this derives from the fact that in holiness, one cannot receive the light of intellect except through the aspect of Nun — the aspect of Malchus, the contraction and withdrawal of the intellect — as above. This withdrawal of the intellect is truly a mitzvah, for through it specifically one merits to receive from the light of intellect. And it is known that the primary sustenance of the Sitra Achra draws from the aspect of Tzimtzum [contraction]. Therefore from this very thing the evil inclination draws nourishment — seducing a person away from gazing at the intellect at all — and at first garbs itself in a mitzvah, since there are indeed times when it is truly a mitzvah to set aside the intellect, in order that through this very act one merit to receive the light of intellect. "Those who walk in the Torah of Hashem — for through studying Torah with force and effort…" — I heard from my father of blessed memory that this follows the interpretation of Rashi on the verse: "If in My statutes you shall walk" — meaning: that you shall toil in Torah. This is further elaborated in the Taz [Orach Chaim, Siman 47, §1] on the verse "and they did not walk in it" — referring to the walking and exertion within Torah. Above: "It is impossible to attain it except through the aspect of Nun…" — See Nedarim 54b: "Nun-Samech — see: Nuna sama l'aiynayim" [fish is a remedy for the eyes] — meaning: to gaze upon the intellect, which one attains through the Nun, as above. There: "And chein is produced — and this is the meaning of 'Ben poras Yosef' — Rashi explains: 'a son of grace'; 'Ben poras alai ayin'" — meaning: through the aspect of gazing upon the intellect, as above.

"Temimay dorech [those of perfect way]" — the aspect of "Yaakov, an ish tam [wholesome man]" , who is the aspect of intellect — here it is hinted that the essential completion of the holy intellect, which is the aspect of Yaakov, is specifically temimus [wholesomeness and wholehearted sincerity]. There — in Section 1 of the discourse — it says: "And this is: 'And it shall be in Yeshurun a king' [Deuteronomy 33] — meaning that Malchus ascended to its root…" — This means: Targum Yonasan interpreted this verse as referring to Moshe Rabbainu, peace be upon him, who was king over Israel. And so the Sages taught in Midrash Rabbah, B'ha'aloscha, Parsha 15: "The Holy One Blessed be He said to Moshe: I have made you a king, as it says: 'And it shall be in Yeshurun a king.'" And when Malchus was with Moshe, this is the aspect of Malchus ascending to its root — which is the aspect of Ayin [nothingness] as above — the aspect of anavah [humility]: "And the humble shall inherit the land" — this is the dina d'Malchusah [the law of the kingdom], the aspect of Malchus, as is known. [See also Rosh Hashonoh 32b, which counts the verse "And it shall be in Yeshurun a king" among the verses of the sovereignty of Hashem — for since Malchus ascended to its root in the Infinite, Moshe's kingship is literally the aspect of His blessed sovereignty.] There — in Section 9 of the discourse — "In the land of Mo'uv — this is the aspect of Malchus, for Dovid came from Mo'uv…" — Perhaps this alludes to the fact that through Moshe being buried there, from this was drawn the subduing of the Sitra Achra and the rectification of Malchus d'Kedushah accordingly — to the extent that specifically from Mo'uv itself Dovid emerged. There — in Section 9 of the discourse — in the discourse of Rabbah bar bar Chanah: "He sat while dirt [clay] was being eaten in his nostrils — and this is the aspect of the prayers of Israel…" — For prayer is the aspect of Malchus, as is known. And the essence of its completion is when one merits, during prayer, the hispashtus hagashmiyus [divesting of corporeality], as is explained in Shulchan Oruch, Siman 98 — to cleave oneself at that moment, at minimum, to the light of the Infinite. This too is the aspect of returning Malchus to its root, as above. And as long as one has not merited to rectify Malchus and return it to its root, one is certainly still distant from the perfection of prayer and cannot perform one's service completely.

Above: "It is impossible to attain it except through the aspect of Nun…" — See Nedarim 54b: "Nun-Samech — see: Nuna sama l'aiynayim" [fish is a remedy for the eyes] — meaning: to gaze upon the intellect, which one attains through the Nun, as above. There: "And it mentioned the three aspects from above downward…" — It seems the reason is that these rectifications of vidduy [confession] and tzedakah [charity] must be engaged in constantly, even when one is not in the presence of the Tzaddik — only that one should be in hitkasherus [a bond of connection] with the Tzaddik. There: "As it is said in the Haftorah of Bereishis [Isaiah 42]: 'I will lay waste mountains…'" — It seems that this alludes to the fact that all of the Act of Creation was solely in order to reveal His sovereignty, blessed be He — as is explained elsewhere. And immediately it is written: "And the earth was tohu and vohu…" [Genesis 1] — and our Sages in Bereishis Rabbah, ch. 2, taught that this alludes to the four kingdoms of the Sitra Achra. The rectification is through "the spirit of G-d hovering" — this is the spirit of Mashiach — meaning: the Tzaddik who is the aspect of Moshe-Mashiach rectifies the Malchus and elevates it to its root, and destroys the kingdoms of the Sitra Achra, and clarifies for each person the path according to the root of his soul — this is the aspect of "I will lay waste mountains and hills…" and "I will lead the blind by a way they knew not." And this is the aspect of "G-d said: Let there be light…and He separated…" — and so on through the entire order of Creation: showing each element of Creation its path and what to do according to its supernal root. There: "And sixty mechoz'in [cities] — an allusion to the sixty letters of Birkas Kohanim [the Priestly Blessing]…" — Perhaps this alludes to the merit of the blessings one receives for oneself in the presence of the Tzaddik — for his blessing is the aspect of: "The blessing of Hashem enriches, and He adds no sorrow to it" [Proverbs 10]. For ordinary wealth — the more one has, the more one desires and the more one is sorrowful — as the Sages taught: "One who has a hundred desires two hundred" [Koheles Rabbah 1:34], and: "More possessions, more worry" [Avos 2]. But through the blessing of the Tzaddik, which is the aspect of the blessing of Hashem, the sadness and the desires are nullified. [See the author of Beis [Binyan] on Bava Basra 116, who brings support for the custom of receiving the blessing of a sage and Tzaddik from the teaching: "Let him go to a sage and seek mercy for him, as it says: 'And a wise man will appease it'" [Bava Basra 116].]

Section 14 — Letter יד — [on Section 1 of the discourse] There: "But through the Israelite being aroused to repentance by the small creature in his nostrils… through his repentance he causes even those wicked ones to become a throne for holiness." — This means: this Israelite, before he merited to draw close to the Tzaddik, presumably had not yet rectified all the character traits deriving from the four elements [d'yesodos]. Yet nonetheless he was not so powerfully troubled by this — but only because he yearned to pray with kavvanah [concentration] and could not, due to the confusions as above. Through this he was aroused to draw close to the Tzaddik, and thereby merited automatically to all the lofty and wondrous levels above — which had not occurred to him at all. For he merited to rectify all the character traits in the four elements, and merited to destroy all the evil configurations in Malchus d'Sitra Achra, building from them specifically the building of Malchus d'Kedushah as above. And he merited to be included in the light of the Infinite, blessed be He, and to cleave to Him in the aspect of ratzo v'shuv [running and returning] — until he merited to draw down through this the light of the oneness of the Infinite and His goodness, until he attained a complete knowledge in the likeness of the World to Come. And through all the above he caused a great rectification in the world at large — to the extent that even the wicked, who are at the back of holiness, became a throne for holiness, and stand in service to the servants of Hashem that they may build the buildings of Malchus d'Kedushah. There: "For all four elements are beneath the sphere of the moon, and the moon is called by the name of 'servant'…" — It seems one can say: the evil within the four elements draws in its root from the aspect of the diminishment of the moon [mi'ut halevonah], as is known. And through this same source comes the even greater damage to Malchus — the aspect of the diminishment of the moon. Then the Malchus is given over to the Sitra Achra in the aspect of: "under a servant when he reigns." But when one merits to rectify the four elements, through this the aspect of rectification of the diminishment of the moon is drawn down, and Malchus is elevated in the aspect of: "And the light of the moon shall be as the light of the sun" [Isaiah 30] — which is itself the aspect of the unification of the Name Haveye'ah with the Name Elokim, as explained in the discourse of Vayaishev mentioned above. Regarding what is explained in the above discourse in Section 5 — regarding the configuration [tziruf] engraved upon the bones — see Tikkun Zohar, in the final Tikkunim, Tikkun 3: "Malchus — all forms are visible within her, and she is comprised of flesh, sinews, and bones…" And this is visible in plain experience: the essential structure of the human form is the bones, while the flesh and sinews are the garments upon them and their binding. As it is written in Yechezkel 37: "And the bones drew close, bone to its bone… and behold, sinews were upon them, and flesh came up…"

Section 15 — Letter טו — [on Section 9 of the discourse] Therefore when one damages, G-d forbid, the building of the form of Malchus, the essence of the damage and the ruin of the building, G-d forbid, is as it were in the aspect of the bones — in the aspect of: "the bones of Yehudah rolling…" Through vidduy divarim [verbal confession] all this is rectified. To explain this further, based on what is written in the Zohar, Shelach [page 170]: "flesh and sinews are from the side of the Sitra Achra and its chariots, while the bones are from the side of the chariots of the holy spirit, and the importance of the body is the bones" — see there. Therefore: through the sins — which are from the side of the Sitra Achra — being engraved upon the bones that are from the side of holiness, it is as if they are given strength to draw sustenance from holiness, G-d forbid. Then the sparks of Malchus d'Kedushah fall among the Sitra Achra, G-d forbid. And through the vidduy divarim [verbal confession], the configurations are extracted from the bones — meaning: the Sitra Achra is thereby subdued so it has no power to draw from holiness — and the sparks of Malchus d'Kedushah are elevated from among them and returned to their root. It is known from the testimony of his holy disciples that all the discourses he revealed regarding the merit of the awesome and wondrous rectifications accomplished through drawing close to the Tzaddik — and all the details therein — all his words on this subject are living and enduring forever. And even now, after his passing, all of this is accomplished through drawing close to his holy enterprise, and being included within the holy gathering called by his holy name, and cleaving to the study of his holy books, and accepting his holy counsel, and coming to his holy grave and there multiplying prayers, supplications, and confessions — and especially when one merits to be included within the holy gathering when they assemble for him on Rosh Hashonoh and so on, as is known and elaborated elsewhere. Therefore one must explain somewhat how the specific rectifications in this discourse are drawn down even now, after his passing.

Section 16 — Letter טז — [on Section 9 of the discourse] The rectifications accomplished through beholding the face of the Tzaddik — see Siman 192, where it is stated that in every book one finds the likeness of the image and the light of the face of that Tzaddik and sage who composed the novel teachings in that book. And see Siman 153, where it is explained that when the student merits, he actually receives the light of the face of the Rebbe. And see Siman 230. The rectifications accomplished through the charity one gives to the Tzaddik — this is plainly accomplished even now through the charity one gives to his children and to those close to him, and to all that is needed for his holy affairs — such as printing his holy books and the like. The rectifications accomplished through confession before the Tzaddik are also accomplished even now through coming to his holy grave and multiplying there prayers and confessions. And this is alluded to in his words in this very discourse — in Section 9 — regarding the question: why is it called Pe'or? Because of the one who po'er [gapes open] his mouth — for when Malchus is damaged, the Other Side has power to gape with evil configurations. And for this reason Moshe was buried opposite Beis Pe'or. [And it is explained in the Tosfos on Sotah 14, in the name of the Midrash Agadah, that every year Beis Pe'or rises up to accuse and to bring to remembrance the sin — but when it sees the grave of Moshe, it retreats and sinks. Thus it is established that the grave of Moshe performs its holy work to this very day: subduing the aspect of Beis Pe'or and extracting the evil configurations from it, rectifying and building the attribute of Malchus to its fullness.] See further there what is written — and all this was at the time of his death, but certainly even in his lifetime he had the hispashtus hagashmiyus and was cleaved to the light of the Infinite, though the spreading was in the aspect of ratzo v'shuv. And therefore it is understood: this Tzaddik who is the aspect of Moshe — the aspect of Ayin [nothingness], for he is constantly cleaved in the light of the Infinite in the aspect of ratzo v'shuv — through which he has the power to rectify the attribute of Malchus through the vidduy confessed before him. Certainly this Tzaddik possesses this power after his passing with even greater intensity and strength — for then he is cleaved even more fully to the light of the Infinite. And even then he has the aspect of ratzo v'shuv, as is known — only in a more subtle and spiritual form. And also because the Tzaddikim visit their graves, as is known — and especially this Tzaddik, who commanded that one come to his grave and promised that he would strive for one's rectification, as is known. See further there in Section 5 — it alludes also to this matter: that Yehudah confessed many generations before the birth of Moshe, and when Moshe remembered the confession it became as if he had confessed right then before Moshe — and through this the aspect of Malchus was rectified. All the more so now that the Tzaddik — who is the aspect of Moshe — was already in the world, and when one comes to his grave as he commanded, so that he will raise the confession before Hashem and rectify the aspect of Malchus — certainly all is rectified. It follows that all the above rectifications are accomplished even now — only in a more subtle and spiritual manner. Therefore one must now strengthen and intensify oneself to draw down these rectifications — by having the bond of connection [hitkasherus] with a full and firmly established heart, as is understood. And what is explained there — that the Tzaddik separates and clarifies for each person the straight path according to the root of his soul — one must believe that this also happens automatically even now. For when one comes to the holy gathering of his followers and sees their holy character traits and their service in which they serve Hashem, and how they yearn with all their soul to walk in his holy ways — and one knows and understands well that all this flows only from the holiness of the light of his holy soul and the light of holiness of his Torah, wherein the light of his holy countenance shines, as above — this is the aspect of beholding the face of the Tzaddik. See Likutay Tinyana, Siman 40, and you will understand that this is the aspect of: "Your eyes shall behold a king in his beauty" [Isaiah 33] — and the essence is at the time of the holy gathering assembling unto him. And through all this, one who merits to bind himself well to this and feels some illumination and holy flashing within his heart — merits thereby to rectify the character traits deriving from the two elements of domem [mineral] and tzomayach [vegetation]. And see there, in the discourse of Rabbah bar bar Chanah, where he does not at all mention the matter of beholding — only the drawing close — which is the aspect of "and they cast him to the wall" — that he drew himself close to the Tzaddik. And the Tzaddik is the aspect of the Covenant of Salt — and it is known that salt extracts blood. Therefore through drawing close to the Tzaddik, the character traits coming from domem and tzomayach — which are sadness and desires coming from turbid blood — are rectified. Thus it is explained here that the essential rectification comes through drawing close and bonding. Then: when one gives charity to his people who are close to him, who walk in his ways and are called by his holy name, and likewise when one gives charity for all his holy affairs — the character traits from chai [animal] and midaber [human-speaking] are rectified. Then: when one comes to his holy grave and opens one's full heart before Hashem, multiplying prayers, supplications, and confessions — and prays before Hashem that He show one the correct and straight path according to the root of one's soul, so that one merit thereby to complete repentance and to serve Him truly, and that He forgive all one's damages — especially in the merit of the holy Tzaddik — and utters the confessions from the innermost heart until the words emerge from within one's very bones, in the aspect of: "all my bones shall declare" — meaning the words emerge from the innermost core and bones of the one confessing, so that through this the power of all the limbs and all the bones is drawn into the words — and one does all this relying on the mind and knowledge of the holy Tzaddik, and in a complete bond with him with all one's heart, trusting that he will accomplish and complete all the rectifications needed for one's nefesh, ruach, and neshomah — then one may believe clearly that through this all the buildings of Malchus d'Sitra Achra are destroyed, and all the configurations are extracted from them, and the buildings of Malchus d'Kedushah are built. Then one will automatically know the straight path before oneself according to the root of one's soul — which is the aspect of: "I will lay waste mountains and hills… and I will lead the blind by a way they knew not" — as explained there in the discourse of Rabbah bar bar Chanah. It follows, as explained: when the buildings of Malchus d'Sitra Achra are destroyed, Hashem Himself leads one on the straight path. And certainly when the Tzaddik was alive, the Tzaddik would make known to each one his path. Now one must believe that when one truly wishes to walk the straight path and performs all the above rectifications to completion — then whatever Hashem sends into one's mind as some path and conduct for the service of Hashem: one must believe that this is one's straight path at this moment, according to the root of one's soul. And it is self-understood that in such matters where it is possible to speak and consult with one's companions, one must certainly speak with one's companions — for perhaps one will receive from them some illumination of Da'as, in the aspect of: "and they receive from one another" [Targum, Isaiah 3]. And one must also constantly, even at home, practice hisbodidus [private secluded prayer] and pour out one's heart before Hashem and pray that He rectify one's counsel — as all this is elaborated elsewhere. This too is self-understood: for everything depends on the abundance of action and the intention of the heart — these are the things. And all that a person does and strives in these rectifications — with greater effort, with greater arousal of the heart and its intention, and with a greater bond of connection — certainly all the above rectifications are drawn upon him in greater perfection. Yet nonetheless one must also believe that however a person strives to draw upon himself the illumination of these rectifications — even if the person is as he is and the effort is as it is — nonetheless certainly some illumination from these rectifications is also drawn upon him. For Hashem contracts Himself from the Infinite to the endless, and "thinks thoughts so that no one shall be cast away from Him" — even from the lowest of the low. And if a person sees that his companion merits to strive more and have these rectifications drawn upon him to a greater degree, let him not be downcast over this, G-d forbid — as is common among the small-minded. On the contrary, let him be strengthened further by this, and believe that through the drawing close of his companion who is greater than him, great benefit will also reach him — for is it not explained at the end of the discourse that through the repentance of that Israelite, even the wicked who had gone completely outside of holiness and are in the aspect of the back of holiness, became themselves a throne for holiness and gave of the buildings of those cities — certainly he himself, whoever he is, since he strives after holiness and wishes to draw close to the Tzaddik and strives in all the above rectifications: what he did not merit to rectify through his own striving, perhaps he will merit to have rectified through the striving of his companion who merited to draw closer. And if a person strengthens himself firmly in this in truth, he will certainly in the end merit to complete repentance and full rectification. This too is self-understood: for it is impossible to complete all the above rectifications to full perfection in one time. It is for this reason that even during the Tzaddik's lifetime one had to come to him repeatedly, and recount all of one's heart before him — as is explained in this discourse in Section 9. And there are deep matters in this. In particular, a person must strive to ascend at every time from one rung to a higher rung, as is understood. And all this applies also now. Omitted there in Section 5: "And Yehudah — this is the aspect of Malchus — alludes to the fact that the aspect of Malchus is rectified through vidduy divarim [verbal confession]…" The author writes: It seems that this is the meaning of: "Yehudah, you — your brothers shall acknowledge you [yodukha]" [Genesis 49] — and Targum Onkelos and Targum Yonasan both render: "You acknowledged [odis]…" — namely the confession he confessed. Through this the Malchus was rectified as above, and therefore he merited the kingship — this is the aspect of "your brothers shall acknowledge you". And the Rashbam interprets it from the language of hod Malchus [splendor of sovereignty], as is stated explicitly in another verse. Then: "your hand shall be on the neck of your enemies" — for through this one subdues the klippas Pe'or, as explained in Section 9 — and Pe'or is the aspect of the oref [nape/back of the neck] as is explained in the writings of the holy Ari. And see the Tosefta, Brachos, ch. 4: "Why did Yehudah merit kingship? Because he acknowledged [hodah] before Tamar" — as above. "Why did he merit kingship? Because of humility" — for humility is the root of Malchus, as explained in Sections 7 and Tes. "Why did he merit kingship? Because he sanctified the name of the Holy One Blessed be He at the sea" — for the literal self-sacrifice for the sanctification of Hashem's Name is the essential aspect of the zarko d'izderikas l'asar d'isnatal misom [the cast spark, cast to the place from which it was taken] explained in Section 9 — for one literally surrenders and nullifies all one's yeshus [independent existence] in order to sanctify His name, and through this one merits to be included in the Infinite, and all the damages one caused through one's yeshus — which is the aspect of Malchus — are rectified. [And the sparks of Malchus d'Kedushah are extracted from among the kingdoms of the Sitra Achra, as brought in the writings of the holy Ari regarding the ten martyrs — this being the aspect of "and He buried him… opposite Beis Pe'or" explained in this discourse.] And one thereby merits the building of Malchus d'Kedushah. And this is what is explained elsewhere — that the rectification of prayer, which is the aspect of Malchus, is to pray with mesiras nefesh [self-sacrifice] — for through this one returns Malchus to its root, which is its essential rectification. And through this one may understand in some allusion the matter of why Rabbainu chose the place of his holy burial in Uman — because much sanctification of Hashem's Name took place there, as is elaborated elsewhere — and there specifically he is engaged in the wondrous rectifications above. [Marginal note, on Section 8 of the discourse:] "And this was accomplished through Moshe, who recalled the confession — for confession must indeed be before a Torah scholar." — The explanation: although Yehudah confessed before Yaakov Avinu and the other great ones of the generation, and through this he truly merited the kingship — for he elevated Malchus, which is the aspect of davar [utterance], to the aspect of the Infinite — if so, why did Moshe need to recall the confession again? However, it is known from our Sages that Dovid said "I am a worm", and Avraham said "I am dust and ash", and Moshe said "and what are we?" — all in the utmost humility, through which they were included in the Infinite literally. Therefore even though Yehudah had confessed before Yaakov — his bones were still rolling, for Malchus had not yet been included in the Infinite in a literal sense. It was only through Moshe specifically that this was possible. This discourse was said on Rosh Hashonoh 5569 which fell then on Thursday and Friday. And before this Rosh Hashonoh he told a wondrous story — and so on. And afterwards he said that this discourse is the commentary on the story. And a portion of this is elaborated below. There — in the above discourse — Letter Beis: "and Haveye'ah built the rib [vayiven Haveye'ah es haTzela]." In my humble opinion the meaning is: for the angels are very jealous of a person who has such mastery over them through fire — and so on. There — Letter Daled: "the first watch — a donkey brays." And so on. For since the greater part of a person's toil in this world is through the desire for money — and it is the most widely known — therefore it is called the first watch. And a donkey braying is its aspect. There: "and this is what the Sages said: [Avodah Zarah 72] 'David did not — and so on.'" Meaning: he brings proof from the words of the Sages who explained: [Psalms 109] "my heart is empty within me" — that he did not have the evil inclination within him — as is known. And the meaning is: that he was entirely free of the desire for money — as elaborated in the discourse. There: "and he roars like a lion — the aspect of the loss of fear — the aspect of: [Amos 3] 'a lion has roared — who shall not fear?'" The meaning is: it follows that through the roaring of the lion — fear comes. And therefore: when there is a loss of the attribute of fear — which is the opposite of the roar of the lion — this is the aspect of the lion's roaring — as elaborated in the discourse. There — Letter Heh: "in the aspect of: [Bechoros 6b] 'blood is curdled and becomes milk.'" The meaning is: as is brought in the kavvanot of the counting of the Omer and of Shavuos — and as is brought also in the Be'er Heitev, Siman 494, subparagraph 1 [samach kuf alef] — and so on. See there. There: "eating — as it is written: [Ruth 4] 'and he called a name in Beis Lechem [vayikra shem b'beis lachem].'" The meaning is: in the way of allusion and support [asmachta b'alma]. And he expounds beis lachem from the language of bread and food. And see in Likutay Halachos — and so on. There: "and this is the aspect of: 'keru'ei mo'eid anshei shem' [those called to the appointed time — men of renown]." And so on. Even though this is written regarding the congregation of Korach — it is well known that before they stumbled into this dispute they were truly on a very great level. And anshei shem — men of renown — means that they truly merited the three attributes of: fear — prophecy — and prayer. There — Letter Zayin: "'my master Moshe — restrain them [Adoni Moshe kela'em].'" And so on. In my humble opinion: Rabbainu alludes here — that then Israel blemished in all the three above attributes — as it is written: [Numbers 11] "and the mixed multitude that was among them craved a craving." And so on — which is the aspect of the desire for money and food. And so on — as elaborated in the discourse. And this is what the Sages said in Midrash Tehillim 14: "the Holy One said: [Deuteronomy 5] 'who will grant that their heart be thus to fear.'" Moshe said: [Numbers 11] "who will grant that all the people of Haveye'ah be prophets." And so on. And so on — as elaborated in the discourse. There — Letters Ches and Tes: "and through prophecy — prayer is redeemed from exile." And so on. "For prayer is the aspect of: 'borei niv sefasayim' — the aspect of prophecy." And so on. In my humble opinion the meaning is: for it seems from the plain sense of the Scripture that the verse: "borei niv sefasayim" [Isaiah 57] — the context there is prayer. And it concludes: "peace — peace — to the far and to the near." And so on. And here the discourse provides a new interpretation: that the verse alludes to the aspect of prophecy. And the connection between them is: that prayer is also the aspect of prophecy. And both of them are the aspect of: "the word that proceeds from My mouth [kein yihyeh devari]" [Isaiah 55] — as elaborated in the discourse. There — Letter Yud: "but there are three works that interrupt the work of prayer." And so on. The meaning is: even one who merited to repair the three attributes dependent on the heart — which are the desire for money — the desire for immorality — and the desire for honor. And so on — as elaborated in the discourse. There — Letter Yud-Alef: "that he attached the redemption [ge'ulah] to prayer [tefillah]." And so on. Meaning: that he redeemed the prayer from exile. And so on. And behold: above in Letter Ches — it is elaborated in the discourse — that through prophecy — prayer is redeemed from exile. And so on. And see: the letters Ches and Tes in the discourse elaborate on the matter of prophecy and prayer. And from the Letter Yud it seems that the discourse begins to deal with the attachment of prayer to the Tzaddik. And from the Letter Yud-Alef onwards it seems the discourse moves to the subject of attaching souls to their roots through the Tzaddik — which is the aspect of the Throne of Glory. And see there. There — Letter Yud-Gimmel: "and also: 'va'eda'acha b'shem' — this is the aspect of the souls." And so on — "meaning: the attachment to the roots of the souls — which are the aspect of the Throne of Glory." The meaning is: for even though he has already elaborated somewhat in Letter Yud-Beis on the aspect of the souls and their attachment to their roots — he is explaining now still further. For even now — when the Tzaddik has already attached himself to the roots of the souls — and has become their leader — he continues and ascends always ever higher. And his attachment to the roots of the souls also continues to rise and elevate with him. For the higher he ascends — the more the souls are elevated. And this is the aspect of: "they are thrust from beneath to above." And so on. There: "and 'va'eda'acha b'shem' — as above — it follows: the end is embedded in the beginning [na'utz sofan b'techilasan]." For through the aspect of shem [Name] elaborated above in Letter Heh — namely: through the repair of the three attributes that are in the heart — he merits also to the aspect of shem which is the souls — their attachment to their roots — as elaborated above. And this is the end embedded in the beginning as above. There — Letter Yud-Daled: [Psalms 93] "Haveye'ah — for length of days [l'orech yamim]." And so on. Meaning: that He is able to make Rosh Hashonoh — which is a long day [yoma arichta] — and so on. The meaning is: for what makes two days of Rosh Hashonoh count as one long day — is not merely because of doubt as the legal decisors explain. Rather: there is a profound inner reason for this. And the meaning is as elaborated in the discourse. "The shofar is the aspect of the heart." And so on. "And also: the shofar is the aspect of fear — and the aspect of prophecy — and the aspect of prayer." And so on. Behold: these three things — which are fear — prophecy — and prayer — are all included in the shofar — the aspect of the heart. And as elaborated in the discourse with great depth and wondrous sweetness — see there. There: "also the shofar is the aspect of siach hasadeh [the conversation of the field] whose power returns into the prayer." And so on. Yovel = the initial letters of: V"ayeitzei, Y"itzchak, L"asuach, B"asadeh [and Yitzchak went out to meditate in the field]. One can explain: for yovel [jubilee / shofar ram's horn] is also a language of flowing — as in: "and he will flow [yovel] with water." And so on. And the matter is as elaborated in the discourse. There: "when he rises above them." And so on. See in the kavvanah of Mussaf of Rosh Hashonoh — where the verses of Scripture [Kesuvim] are said before the verses of the Prophets [Neviim]. And so on. And this is the story that Rabbainu told at the end of the summer of 5568 — before the above Rosh Hashonoh of 5569. And at that time the ritual slaughterer of the community of Teplik brought him a wondrous chair — and so on. And the details of the story — and the connection between the story and the discourse — will be elaborated below somewhat. For in truth: Rosh Hashonoh is a great good. For it is the festival on which the moon is hidden. About which it is said: [Chullin 60b] "bring an atonement over Me." And it is a great good for the world — as elaborated in the discourse. The author says: it has already been elaborated above: that the matters are very hidden and concealed — and also somewhat incomplete — and so on — as above. And therefore certainly it is impossible to understand properly the holy and awesome secret of the story and of the discourse. And all I write here is just to allude a little by way of drash [homiletic interpretation] — according to the humble capacity of our very sparse understanding. But the true inner intention — we know — is wondrous and inaccessible to us utterly. And likewise: the repair of the three attributes of the heart is also the aspect of fire. The desire for money is the aspect of a burning furnace [nur dalik] — from the heat of the desire for money — as elaborated in the discourse Ashray Ha'am, Siman 13. And so on — as elaborated there. And behold: it is elaborated in this discourse on the verse: [Genesis 2] "and Haveye'ah built the rib [vayiven es haTzela]" — which is Chavah the mother of all life — the aspect of the Throne of Glory — the roots of the souls of Israel. And it is elaborated in Pri Etz Chaim — and so on. And all of this I wrote in the way of drash alone. For the thoughts of Rabbainu — of blessed memory — are very deep. And his words stand at the very height of the world — and in them are contained the hidden secrets of the Torah — the hidden of the hidden. And his holy spirit soared to the very heights of knowledge and understanding. As is somewhat understood by any person who studies his holy books. And who am I and what am I — to interpret the inner meaning of his holy and wondrous story with its attendant wonders and awesome matters. And I have written only these small hints according to my humble capacity in the way of drash. But who can be certain about even a hair's breadth of his holy and wondrous intention — who can fathom it? And his holiness — may his merit protect us — should forgive me if I have erred. And this is the aspect of: "blow [tik'u] in the month [bachodesh]" — and so on — as elaborated at the end of the discourse. Tiku — this is the aspect of the above mastery [mimshala]. And so on. Bachodesh — this is the aspect of the renewal of the intellect [mochin] at the three pilgrimage festivals — in the aspect of — and so on. See there. And regarding our matter: one can also allude that this is the aspect of: [Psalms 93] "Your throne is established from of old [nachon kis'acha mei'az]." Meaning: the aspect of az [then] mentioned above — which is the aspect of the rectifications of the Throne from of old. "From eternity You are" — for the Holy One — may He be blessed — always has the ability to make the Throne — as elaborated above. And now through the blowing of the shofar and through the above service — the Throne is rectified also now. And the roots of the souls of Israel are elevated and ascend above — as elaborated in the discourse. And see Zohar Terumah, p. 135b: "there is no awakening from above until Israel awakens from below — as we have established — as it is written: 'bakeseh l'yom chageinu' [in the concealment for our festival day] — it does not say 'leyom chag' [for a festival day] but 'l'yom chageinu' [for our festival day]." And so on. And see there.