סימן כ"ד-אמצעותא דעלמא

Section 5 — Letter ה — [on Letter Hay of the discourse] There —

Section 6 — Letter ו — [on Letter Vov of the discourse] in the above discourse — end of Letter Beis — "Malchus of Asiyah" — this is the aspect of the holiness of the Shechinah clothed within the performing of the mitzvos — which ascends from the kelippos through performing the mitzvah with joy as above. There — Letter Gimmel — "the Torah of his G-d is in his heart" — the aspect of the mitzvah which is the aspect of the Shechinah — which is the aspect of the heart — as above.

Section 7 — Letter ז — [on the same Letter] There — Letter Hay — "the Sanctuary of Hashem" — that is: the intellect. As the Sages said: "whoever has Da'as — it is as if the Temple were built in his days." "Your hands established it" — the aspect of the hands which are the vessels of blessing.

Section 8 — Letter ח — [on Letter Zayin of the discourse] There: "his steps shall not falter" — for it [the Shechinah] goes to stir — this being the aspect of clothing the netzach-hod-yesod [which are the vessels of walking] — the aspect of: "walking [halichos] are His" — and so on.

There: "and also there faith is needed in the aspect of an exceptional amon" — for Keser is the aspect of pele [wonder] — as is known. There — Letter Hay — "the Sanctuary of Hashem" — that is: the intellect.

There: "from the inner aspect of Chesed-Gevurah-Tiferes" — meaning: the inner aspect of the blessings — which is Chabad — for Chesed-Gevurah-Tiferes clothes Chabad as above. And from the inner aspect of the Malchus of Yetzirah — which is the above-mentioned faith — becomes the Keser of Asiyah. And see Pri Etz Chaim, Sha'ar HaTefillah and its gloss there; and Mishnas Chassidim; and the Siddur Kol Ya'akov. As the Sages said: "whoever has Da'as — it is as if the Temple were built in his days." "Your hands established it" — the aspect of the hands which are the vessels of blessing.

There: "baruch — this is the aspect of hands" — for they are the vessels of blessing as above. "The glory of Hashem" — the aspect of Malchus — the aspect of faith — as is known. And see in the Pardes, Gate of the Synonymous Names; and in the kavvanot of the Holy Ari on mi'mikomo hu yifen b'rachamim [from His place He turns in mercy]. There — Letter Vov — "and the kingdom of Israel shall rise for you" — for faith is the aspect of Malchus — as is known.

There — at the end of the discourse — "aytay ashlay u'meshachah" — this means: he answered them that there is no need whatsoever to descend into the palaces of substitution [heichalay hat'muros] to elevate the holiness from there. Just as we find that in the future — at the time of the final redemption — when the joy will be immensely great — and through this the kelippos will be nullified — as it is written: "for in joy you shall go forth" — then Israel will not need to descend among the nations to search there for any Jew who has been absorbed among them. Rather the nations themselves will bring them as an offering to Hashem — as it is written: "and they shall bring all your brothers" — see Rashi there. And the kelippos will then be nullified automatically through the overwhelming abundance of joy — as we see that likewise now through performing the mitzvos with joy — the holiness rises on its own from between the palaces of substitution — for they themselves are compelled to release and return and elevate to their place all the holy sparks among them — and they are nullified and entirely finished through the joy. And this is: "aytay ashlay" — that they will not need to descend to them — rather you yourselves — against your will — will establish the house of Israel who are called the portion of His inheritance [chevel nachalato]. And this is "u'meshachah" — meaning: they will be nullified and finished — in the aspect of: "and he measured them with a line as they lay on the ground" . And perhaps it means: for there it is written: "and he smote Moav and measured them with a line — laying them on the ground — and he measured two lines to kill and a full line to keep alive — and Moav became David's servants bearing tribute." And the Sages expounded on this : "this is what people say: from him and through him — let the axe go into him" — meaning: David who came from Moav — he himself specifically takes vengeance on them and killed them. Behold we find our matter elaborated — that even though in the time of Moshe it is written: "do not distress Moav" — this was because of the good descendants who were destined to come from them — as the Sages said. And afterwards Rus came out from them and converted on her own — this being the aspect of the holiness that was captive among them ascending on its own without any scheme or battle. And from her came David who took vengeance on them and killed them. And the matter of measuring them and leaving a line to keep alive — for presumably he discerned about those from whom all the holy sparks had already come out — he killed them entirely. And those among whom there was still some holy spark from the aspect of the holy Malchus — he left them to keep alive — and they bore tribute to David who merited the aspect of Malchus. And through this the holy sparks that were among them were refined and elevated. And therefore they bore tribute specifically — in the aspect of: "and they shall bring all your brothers as a tribute to Hashem" . And as it is written: "and I will build him a faithful house" [I Samuel 2] — whose meaning is: the establishment of the appointment and the greatness and the honor.

And Rabbainu explained "aytay ashlay u'meshachah" — namely: the essential ascent of the holiness through joy. And this matter is not elaborated at all in his answer — for he answered them only about the fact that there is no need whatsoever to enter among the kelippos to elevate the holiness from there — rather they themselves return the holy sparks among them and bring them to their place — as it will be in the future. But the fact that this matter comes about through joy — this is not elaborated at all. But in truth this is simple — and there is no need to elaborate — and the verse speaks explicitly: "for in joy you shall go forth" . For since the kelippos are the aspect of sadness and holiness is the aspect of joy — it follows automatically that the essential ascent of the holiness from among them comes through joy. And see Zohar Balak, p. 212: "when Israel goes forth from exile — the Shechinah goes forth with them — as it is written: 'for in joy you shall go forth.'" There — Letter Zayin — "and I will be with you and bless you" — for the Name Eheyeh is in Keser as is known. [See Pardes, Gate 23, Chapter 17.]

📋 Translator's Summary — Siman 24 (Amtza'isa D'Alma) There: "Malchus of Yetzirah becomes from it Chabad of Asiyah" — for the faith he draws into the blessing of the intellect comes from a world and level higher than the level of this intellect — this being the aspect of: the Malchus — the aspect of faith — of the world of Yetzirah — becoming from it the Chabad [wisdom-understanding-knowledge] of Asiyah.

There — Letter Gimmel — on the matter of inner and outer aspects [penimiyus u'chitzoniyus]. And see at the end of the discourse where he said that this is the aspect of the Ramah [ramah] — and so on. See in Pri Etz Chaim, Sha'ar HaTefillah, and in the kavvanot of Shabbas. There — Letter Zayin — "and I will be with you and bless you" — for the Name Eheyeh is in Keser as is known.

There — Letter Daled — "and it is impossible to subdue the kelippos except through the greatness of the Creator" — as is brought in the kavvanot of "Hodu l'Hashem kir'u vish'mo" ["Give thanks to Hashem — call out in His Name"] — and the revelation of the greatness of the Creator comes through charity [tzedakah]. For the essential greatness and splendor is the revelation of the colors [govvanin] — and the entire matter there. See the holy Zohar, portion Yisro, p. 90b: "Rabbi Yitzchak said: it is written — 'who is like You, Hashem — great are You and great is Your Name' — 'great are You' — this is: 'Mine is the silver'; 'and great is Your Name' — this is: 'and Mine is the gold.' These two colors [govvanin] are not seen and do not become glorious except when they are engraved within Israel — then the colors are seen and become glorious — as it is said: 'Israel — through you I am glorified.'" Rabbi Yehudah opened: "I will greatly rejoice in Hashem" — "for He clothed me in garments of salvation" — "colors that are engraved to gaze upon" — "salvation — gazing." What is the reason? Because it is written: "a robe of charity wraps me — charity itself — wherein the colors are engraved." And see there further on the matter of "I will greatly rejoice in Hashem" [which is the aspect of what Rabbainu wrote in Letter Hay — that one must stir within oneself the joy of the mitzvah]. And it concluded: "and then it is written: 'and you shall say on that day: give thanks to Hashem — call out in His Name'" — one can say this alludes to the above-mentioned kavvanah of Hodu. [See Pardes, Gate 23, Chapter 17.] There: "and also there faith is needed in the aspect of an exceptional amon" — for Keser is the aspect of pele [wonder] — as is known. There: "from the inner aspect of Chesed-Gevurah-Tiferes" — meaning: the inner aspect of the blessings — which is Chabad — for Chesed-Gevurah-Tiferes clothes Chabad as above.

There — in the above discourse — the same Letter — "and through charity from one's money — all one's money is rectified." This means: for the essential revelation of the colors [govvanin] is only through the money of charity — for through charity it becomes revealed that one knows and believes that the money is only Hashem's — in the aspect of: "Mine is the silver." Therefore one gives it as charity for Hashem's Name — to do His will thereby. Only through this very act — all one's money is automatically rectified — for through charity it is revealed that one believes all one's money is Hashem's. And therefore through this the colors are revealed and shine throughout all one's money — and all one's money becomes in the aspect of: "Mine is the silver and Mine is the gold." And even this money that the nations take from us — which most of the time we give this money to the nations as well only for Hashem's Name — for the sake of the existence of Jewish law [das Yisrael] and the like — and therefore it is counted as charity too — as it is written: "and your oppressors — righteousness" . See in Likutay Halachos, Laws of the Guard-rail and Protection of Life [Ma'akeh v'Shmirat Nefesh], Halacha 4, Letter Hay — where it is elaborated that when Rabbainu said this discourse — speaking of ascending from level to level — that the Sitra Achra and kelippos prostrate and spread out against one each time — he then said explicitly: that even one who is completely buried in the earth — when he is stirred to rise from there — necessarily he must go from level to level — and then they prostrate against him each time. Therefore a person has great battles and many obstacles each time he wishes to approach any service of Hashem — and one needs very great and immense strengthening each time. See there. And from the inner aspect of the Malchus of Yetzirah — which is the above-mentioned faith — becomes the Keser of Asiyah.

Siman Twenty-Seven — Ma'amar Retzitzaסימן כז — מאמר רציצא And see Pri Etz Chaim, Sha'ar HaTefillah and its gloss there; and Mishnas Chassidim; and the Siddur Kol Ya'akov. There: "baruch — this is the aspect of hands" — for they are the vessels of blessing as above. "The glory of Hashem" — the aspect of Malchus — the aspect of faith — as is known. And see in the Pardes, Gate of the Synonymous Names; and in the kavvanot of the Holy Ari on mi'mikomo hu yifen b'rachamim [from His place He turns in mercy].

And this is what is written: "my dove in the clefts of the rock" — which speaks there of the straits Israel was in at the sea due to the above accusation. "Show me your appearance" — the aspect of the splendor of the face [hadras panim]. "Let me hear your voice" — the aspect of the purification of the voice. And through all of this came the splitting of the Sea of Reeds. And this is what the Midrash also says: "the sea saw" — "what did it see?" — meaning: even though it is elaborated that it saw and fled — as the Sages expounded that it saw the coffin of Yosef — nonetheless one must still understand how the accusation was sweetened through this. And to this the answer is: "it saw the pedagogy of Rabbi Yishmael." Meaning: through the merit of Yosef — the aspect of the covenant — the aspect of the illumination of the face was drawn — which is the aspect of the pedagogy of Rabbi Yishmael — namely: the thirteen attributes through which the Torah is expounded. And the splendor of the face [hadras panim] is the aspect of Yaakov — through which peace comes. And through this all idolatry is nullified — and all of them turn shoulder to shoulder to serve Him. This being the aspect of: "and Yaakov came whole to the city of Shechem" . And therefore through this the sea split. And this is what is written: "what is with you, sea, that you fled?" — the aspect of the above question. And the answer: "from before the G-d of Yaakov" — meaning: the aspect of the revelation of Divinity that was drawn through the aspect of Yaakov — the aspect of the splendor of the face — through which the whole world will be rectified as above. And see Zohar Beshalach, p. 47: "Rabbi Yochanan said: the merit of Yaakov protected Israel." And so on — see there. Section 12 — Letter יב — [end of the discourse] There — at the end of the discourse — "aytay ashlay u'meshachah" — this means: he answered them that there is no need whatsoever to descend into the palaces of substitution [heichalay hat'muros] to elevate the holiness from there. And this is what Rabbainu alluded in his holy language: "and in the future — when Israel goes forth from exile in joy — the kelippos will be entirely nullified — and through the joy the kelippos will be nullified in the aspect of 'and he measured them with a line.'" Meaning: in the future the joy and holiness will grow so great that the kelippos will themselves return all the holy sparks among them — and they will be entirely nullified. But likewise now one can draw this aspect — each person according to the holiness of one's service. And the essential thing is through performing the mitzvah with joy — for through this the holy sparks rise on their own from between the kelippos and they are finished and lost. Only they are not entirely finished — all the kelippos completely — for this will only be in the future. But now also the aspect of the nullification of the kelippos is drawn — according to the aspect of the refinement and ascent of the holy sparks that is drawn each time — and likewise the kelippos go on being finished. This being the aspect of: measuring some to kill and some to keep alive — because there are still some holy sparks from the aspect of the holy Malchus among them. Only this very measuring itself also happens on its own — as though they themselves measure which of them to finish and kill entirely — which is the aspect of u'meshachah — meaning: the measuring to finish them. And see Zohar Balak, p. 190: "'and he measured them with a line' — what is written: 'Israel is the portion of His inheritance' — I remember what Moav did to the inheritance of Hashem… 'and he measured them with a line' — all those who were from that seed — this line grasped them… what is 'a full line'? — 'the full earth is His glory' — and this one said: this one is for life and this one for death." [And see Mikdash Melech there who explains that chevel [line/rope] is Malchus.] And this is the aspect of "aytay ashlay u'meshachah" elaborated in this discourse. And Rabbainu explained "aytay ashlay u'meshachah" — namely: the essential ascent of the holiness through joy. And this matter is not elaborated at all in his answer — for he answered them only about the fact that there is no need whatsoever to enter among the kelippos to elevate the holiness from there — rather they themselves return the holy sparks among them and bring them to their place — as it will be in the future. But the fact that this matter comes about through joy — this is not elaborated at all. But in truth this is simple — and there is no need to elaborate — and the verse speaks explicitly: "for in joy you shall go forth" . For since the kelippos are the aspect of sadness and holiness is the aspect of joy — it follows automatically that the essential ascent of the holiness from among them comes through joy. And see Zohar Balak, p. 212: "when Israel goes forth from exile — the Shechinah goes forth with them — as it is written: 'for in joy you shall go forth.'" And see in Likutay Halachos, Laws of Thanksgiving [Hodos'ah], Halacha 5, Letter Yud — where he writes: behold the totality of Rabbainu's words here is that in the future — when Israel goes forth from exile — the joy will be immensely great — and through this the kelippos will be nullified. But we still do not understand what happens now — in the depths of this exile — where the essential exile is sadness. And through what can we now merit to gladden our soul — to subdue the kelippos and the palaces of substitution — and to emerge from the exile of the soul in particular? But the essential matter is according to what Rabbainu wrote below in Siman 250 — that when the Holy One wishes to save Israel — He draws Providence from the final end. And likewise here — where he answered them that at the final end — when Israel goes forth from exile — the joy will be immensely great — this being the aspect of "aytay ashlay u'meshachah." And he alludes through this that through this very thing one draws each soul of Israel out of its exile now — even when the essential exile is sadness. And therefore the counsel is to remember oneself each time at the final end — at the ultimate end — Hashem will certainly save Israel in general and in particular. And in the future the joy will be immensely great — and the kelippos — which are the aspect of sadness — will be entirely nullified. And through this itself one can gladden oneself also now — until through this one goes forth from one's exile from the aspect of the palaces of substitution — and refines the holiness from there — until one merits to attain the light of the Infinite as above. And see there further — where he elaborated greatly and wondrously on this discourse. Just as we find that in the future — at the time of the final redemption — when the joy will be immensely great — and through this the kelippos will be nullified — as it is written: "for in joy you shall go forth" [Isaiah 55] — then Israel will not need to descend among the nations to search there for any Jew who has been absorbed among them. Rather the nations themselves will bring them as an offering to Hashem — as it is written: "and they shall bring all your brothers" [Isaiah 66] — see Rashi there. Siman Twenty-Five — Achavi Lan Manaסימן כה — אחוי לן מנא And the kelippos will then be nullified automatically through the overwhelming abundance of joy — as we see that likewise now through performing the mitzvos with joy — the holiness rises on its own from between the palaces of substitution — for they themselves are compelled to release and return and elevate to their place all the holy sparks among them — and they are nullified and entirely finished through the joy. Section 2 — Letter ב — [on Letter Daled of the discourse] And this is: "aytay ashlay" — that they will not need to descend to them — rather you yourselves — against your will — will establish the house of Israel who are called the portion of His inheritance [chevel nachalato]. And this is "u'meshachah" — meaning: they will be nullified and finished — in the aspect of: "and he measured them with a line as they lay on the ground" [II Samuel 8]. And perhaps it means: for there it is written: "and he smote Moav and measured them with a line — laying them on the ground — and he measured two lines to kill and a full line to keep alive — and Moav became David's servants bearing tribute." And the Sages expounded on this [Sanhedrin 39]: "this is what people say: from him and through him — let the axe go into him" — meaning: David who came from Moav — he himself specifically takes vengeance on them and killed them. Behold we find our matter elaborated — that even though in the time of Moshe it is written: "do not distress Moav" [Deuteronomy 2] — this was because of the good descendants who were destined to come from them — as the Sages said. And afterwards Rus came out from them and converted on her own — this being the aspect of the holiness that was captive among them ascending on its own without any scheme or battle. And from her came David who took vengeance on them and killed them. And the matter of measuring them and leaving a line to keep alive — for presumably he discerned about those from whom all the holy sparks had already come out — he killed them entirely. And those among whom there was still some holy spark from the aspect of the holy Malchus — he left them to keep alive — and they bore tribute to David who merited the aspect of Malchus. And through this the holy sparks that were among them were refined and elevated. And therefore they bore tribute specifically — in the aspect of: "and they shall bring all your brothers as a tribute to Hashem" [Isaiah 66]. And this is what Rabbainu alluded in his holy language: "and in the future — when Israel goes forth from exile in joy — the kelippos will be entirely nullified — and through the joy the kelippos will be nullified in the aspect of 'and he measured them with a line.'" Meaning: in the future the joy and holiness will grow so great that the kelippos will themselves return all the holy sparks among them — and they will be entirely nullified. But likewise now one can draw this aspect — each person according to the holiness of one's service. And the essential thing is through performing the mitzvah with joy — for through this the holy sparks rise on their own from between the kelippos and they are finished and lost. Only they are not entirely finished — all the kelippos completely — for this will only be in the future. But now also the aspect of the nullification of the kelippos is drawn — according to the aspect of the refinement and ascent of the holy sparks that is drawn each time — and likewise the kelippos go on being finished. This being the aspect of: measuring some to kill and some to keep alive — because there are still some holy sparks from the aspect of the holy Malchus among them. Section 3 — Letter ג — [on the same Letter] Only this very measuring itself also happens on its own — as though they themselves measure which of them to finish and kill entirely — which is the aspect of u'meshachah — meaning: the measuring to finish them. And see Zohar Balak, p. 190: "'and he measured them with a line' — what is written: 'Israel is the portion of His inheritance' — I remember what Moav did to the inheritance of Hashem… 'and he measured them with a line' — all those who were from that seed — this line grasped them… what is 'a full line'? — 'the full earth is His glory' — and this one said: this one is for life and this one for death." [And see Mikdash Melech there who explains that chevel [line/rope] is Malchus.] And this is the aspect of "aytay ashlay u'meshachah" elaborated in this discourse. And Rabbainu explained "aytay ashlay u'meshachah" — namely: the essential ascent of the holiness through joy. And this matter is not elaborated at all in his answer — for he answered them only about the fact that there is no need whatsoever to enter among the kelippos to elevate the holiness from there — rather they themselves return the holy sparks among them and bring them to their place — as it will be in the future. But the fact that this matter comes about through joy — this is not elaborated at all. But in truth this is simple — and there is no need to elaborate — and the verse speaks explicitly: "for in joy you shall go forth" [Isaiah 55]. For since the kelippos are the aspect of sadness and holiness is the aspect of joy — it follows automatically that the essential ascent of the holiness from among them comes through joy. And see Zohar Balak, p. 212: "when Israel goes forth from exile — the Shechinah goes forth with them — as it is written: 'for in joy you shall go forth.'" And see in Likutay Halachos, Laws of Thanksgiving [Hodos'ah], Halacha 5, Letter Yud — where he writes: behold the totality of Rabbainu's words here is that in the future — when Israel goes forth from exile — the joy will be immensely great — and through this the kelippos will be nullified. But we still do not understand what happens now — in the depths of this exile — where the essential exile is sadness. And through what can we now merit to gladden our soul — to subdue the kelippos and the palaces of substitution — and to emerge from the exile of the soul in particular? But the essential matter is according to what Rabbainu wrote below in Siman 250 — that when the Holy One wishes to save Israel — He draws Providence from the final end. And likewise here — where he answered them that at the final end — when Israel goes forth from exile — the joy will be immensely great — this being the aspect of "aytay ashlay u'meshachah." And he alludes through this that through this very thing one draws each soul of Israel out of its exile now — even when the essential exile is sadness. And therefore the counsel is to remember oneself each time at the final end — at the ultimate end — Hashem will certainly save Israel in general and in particular. And in the future the joy will be immensely great — and the kelippos — which are the aspect of sadness — will be entirely nullified. And through this itself one can gladden oneself also now — until through this one goes forth from one's exile from the aspect of the palaces of substitution — and refines the holiness from there — until one merits to attain the light of the Infinite as above. And see there further — where he elaborated greatly and wondrously on this discourse. And this is what is written: "my dove in the clefts of the rock" — which speaks there of the straits Israel was in at the sea due to the above accusation. "Show me your appearance" — the aspect of the splendor of the face [hadras panim]. "Let me hear your voice" — the aspect of the purification of the voice. And through all of this came the splitting of the Sea of Reeds. And this is what the Midrash also says: "the sea saw" — "what did it see?" — meaning: even though it is elaborated that it saw and fled — as the Sages expounded that it saw the coffin of Yosef — nonetheless one must still understand how the accusation was sweetened through this. And to this the answer is: "it saw the pedagogy of Rabbi Yishmael." Meaning: through the merit of Yosef — the aspect of the covenant — the aspect of the illumination of the face was drawn — which is the aspect of the pedagogy of Rabbi Yishmael — namely: the thirteen attributes through which the Torah is expounded. And the splendor of the face [hadras panim] is the aspect of Yaakov — through which peace comes. And through this all idolatry is nullified — and all of them turn shoulder to shoulder to serve Him. This being the aspect of: "and Yaakov came whole to the city of Shechem" . And therefore through this the sea split. And this is what is written: "what is with you, sea, that you fled?" — the aspect of the above question. And the answer: "from before the G-d of Yaakov" — meaning: the aspect of the revelation of Divinity that was drawn through the aspect of Yaakov — the aspect of the splendor of the face — through which the whole world will be rectified as above. And see Zohar Beshalach, p. 47: "Rabbi Yochanan said: the merit of Yaakov protected Israel." And so on — see there.