סימן כ"ט

📋 Translator's Summary — Siman 28 (B'nay Lan Baysah) Siman Twenty-Nine — Ha'i Gavra D'Azil Ba'i Itsaסימן כט — האי גברא דאזיל בעי אתתא

The discourse begins: "Ha'i gavra d'azil ba'i itsa" ["this man who goes seeking a woman"].

There — in the above discourse — Letter Beis — "when one praises and glorifies the Tzaddikim — through this Da'as is elevated." This means: for through this the trace and illumination of the power and merit of these Tzaddikim being praised is stirred. And through this Da'as is elevated. And then speech is drawn from Da'as and there is good in it. And through this it is heard and received. This discourse was said in the summer of the year [5]566, on the festival of Shavuos which fell then on Friday and Shabbas.

There: "in the aspect of: 'why are Your garments red?'" — even though this verse is said about the time of salvation and retribution — nonetheless it is known that at the time of retribution He, as it were, clothes Himself in the aspect that existed at the time of the blemish and lowliness — as is alluded to in the words of the Sages. And at that time he wore white garments for the first time — and accordingly the white garments were included in this discourse as elaborated in Letter Gimmel. Also: one person brought his virgin daughter who had a falling sickness [cholei nofail], G-d spare us. And he also brought wine. And all of this was included there in Letters Zayin and Khes and so on. And there were yet other wondrous things we saw with our own eyes that were included in this Torah — beyond the hidden matters — for the essential intention in general and in particular is impossible to attain. He also said that this Torah stands on the matter of Tzarfas [refining, and an allusion to France] — for it speaks there of silver and money — meaning: the matter of the general rectification of commerce [tikun haklali shel hamasa u'matan]. And likewise it speaks of the rectification of speech — which comes through praising the Tzaddikim. And from white garments — this is the general rectification which is the rectification of the covenant [tikun habris] — which is the essential aspect of the Tzaddik — as is known. And: "chosen silver — the tongue of the Tzaddik — final letters spell frank" [the coin].

Section 6 — Letter ו — [on Letter Daled of the discourse] There: "in the aspect of: 'why are Your garments red?'" — even though this verse is said about the time of salvation and retribution — nonetheless it is known that at the time of retribution He, as it were, clothes Himself in the aspect that existed at the time of the blemish and lowliness — as is alluded to in the words of the Sages.

Section 7 — Letter ז — [on Letter Hay of the discourse] [All of this is copied from Chayyay Moharan.] There — in the above discourse — Letter Beis — "when one praises and glorifies the Tzaddikim — through this Da'as is elevated." This means: for through this the trace and illumination of the power and merit of these Tzaddikim being praised is stirred. And through this Da'as is elevated. And then speech is drawn from Da'as and there is good in it. And through this it is heard and received.

Section 8 — Letter ח — [on Letter Vov of the discourse] Section 6 — Letter ו — [on Letter Daled of the discourse]

Section 9 — Letter ט — [on Letter Yud of the discourse] There — Letter Gimmel — "and through this he causes a separation between the Holy One and His Shechinah." In my humble opinion: this means — for through the stain found on his garments — which allude to the aspect of Malchus — the aspect of the Shechinah — through this it is alluded to him that spiritually too he has blemished, as it were, the aspect of Malchus through his flawed deeds — and through this he causes a separation.

Section 10 — Letter י — [on Letter Tes of the discourse] Section 7 — Letter ז — [on Letter Hay of the discourse]

Section 11 — Letter יא — [on Letter Daled of the discourse] There: "in the aspect of: 'why are Your garments red?'" [Isaiah 63] — even though this verse is said about the time of salvation and retribution — nonetheless it is known that at the time of retribution He, as it were, clothes Himself in the aspect that existed at the time of the blemish and lowliness — as is alluded to in the words of the Sages.

Section 12 — Letter יב — [close to the end of the discourse] Section 8 — Letter ח — [on Letter Vov of the discourse]

📋 Translator's Summary — Siman 29 (Ha'i Gavra D'Azil Ba'i Itsa) There: "in the aspect of: 'at all times let your garments be white'" [Ecclesiastes 9] — "at all times" — specifically — meaning: that there be no dominion of the evil maidservant [shifchah bisha] at any time whatsoever. Rather: "at all times let your garments be white" — the opposite of the aspect of "why are Your garments red?" above. Only in the aspect of blood that is disturbed and becomes milk — for then during the days of nursing the woman is presumed to be separated from impure blood — and is presumed to be pure.

This discourse was said on Shabbas Chanukah [5]567 at the third meal. And then he began the Torah on the verse "and it came to pass at the end [Vay'hi Miketz]" — and he did not complete the revelation of the explanation of the verse — how this Torah is related to the above verse. And at the end of Shabbas — after Havdalah — he spoke with us and said: that if he wished to complete the Torah on the above verse — he would need to say another Torah of the same caliber as he said. [All of this is copied from Chayyay Moharan — and see there further.] Section 9 — Letter ט — [on Letter Yud of the discourse] There — Letter Daled — "in the aspect of: 'and Shadai shall be your treasure'" [Job 22] — and the plain meaning also fits well according to this — for through the rectification of the covenant the evil maidservant is subdued at the time of evil — and then one is saved from all the troubles. Section 10 — Letter י — [on Letter Tes of the discourse] [There — Letter Hay — "you shall not eat over the blood" — (for the eating of Israel must not be from the aspect of the overpowering of the blood — for then the holiness is in the aspect of poverty and lowliness and the abundance goes to the external forces, G-d spare us — this being the aspect of the dominion of the evil maidservant at the time of evil — and the eating of Israel must not be in this aspect — only in the aspect of blood that is disturbed and becomes milk.)] There — Letter Vov — "for Rabbi Shimon was the bow of the covenant — and therefore the rainbow was not seen in his days." As the Sages said. Section 11 — Letter יא — [on Letter Daled of the discourse] There — Letter Daled — "the essential drawing close of Israel to their Father in Heaven is through the rectification of the covenant — in the aspect of: 'and I carried you on wings of eagles and brought you to Me'" . See Zohar Beshalach, p. 69: "the Holy One did not wish to give them the Torah until they drew close to Him — and through what did they draw close? Through the revelation of this seal [reshima] — Israel did not draw close to Mount Sinai until they entered the portion of the Tzaddik and merited through it." Section 12 — Letter יב — [close to the end of the discourse] There — Letter Yud — "take the peg [sikta]… the aspect of words of Torah… it pressed downward and did not enter… it means: when speech is not taken from Da'as — for the mochin are still in the aspect of sleep and slumber — then it did not enter — meaning it was not heard and received — even though the words are in the aspect of 'the words of the Sages are like goads [kish'dibbonim]' — nonetheless they were not received." "It pressed upward and entered" — meaning: when he raised up the mochin and Da'as — and then took the speech from Da'as — and it was heard and received. And it has already been elaborated above — that the essential stirring of the mochin from their slumber — and their elevation — is through the aspect of the Tzaddik — the aspect of: "like an eagle stirs up its nest" — through which the whiteness [levanus] is drawn from the mochin — in the aspect of: "flowing from Lebanon" [Song of Songs 4]. And this is the matter of: after Rabbi Shimon died — and so on — or in the lifetime of Rabbi Shimon — and so on — as above. And this is what is written: "this one too was thrown at him — the daughter of his constellation [bas mazaleh]" — meaning: the aspect of the mochin — the aspect of: "flowing from Lebanon." And one can say this is the explanation of: "thrown at him was the daughter of his constellation" — namely: the aspect of the elevation of the mochin. For the rectification of everything depends essentially on the elevation of the mochin — and the elevation of the mochin is only through the general rectification [tikun haklali] — as is elaborated in the discourse. 📋 Translator's Summary — Siman 29 (Ha'i Gavra D'Azil Ba'i Itsa) There — above — Letter Tes — "for charity is the aspect of the totality of the sinews [klalus hagidin] — the aspect of the seed of Gad [zera Gad]" — for this alludes to the aspect of charity which is the aspect of: "sow for yourselves in charity" [Hosea 10]. And it is the aspect of GD — gomel dalim [who bestows good upon the poor] — as the Sages expounded [Shabbas 104]. This discourse was said on Shabbas Chanukah [5]567 at the third meal. And then he began the Torah on the verse "and it came to pass at the end [Vay'hi Miketz]" — and he did not complete the revelation of the explanation of the verse — how this Torah is related to the above verse. And at the end of Shabbas — after Havdalah — he spoke with us and said: that if he wished to complete the Torah on the above verse — he would need to say another Torah of the same caliber as he said. [All of this is copied from Chayyay Moharan — and see there further.] There — Letter Daled — "the essential drawing close of Israel to their Father in Heaven is through the rectification of the covenant — in the aspect of: 'and I carried you on wings of eagles and brought you to Me'" [Exodus 19]. See Zohar Beshalach, p. 69: "the Holy One did not wish to give them the Torah until they drew close to Him — and through what did they draw close? Through the revelation of this seal [reshima] — Israel did not draw close to Mount Sinai until they entered the portion of the Tzaddik and merited through it." There — close to the end of the discourse — "for the eyes are in the aspect of hairs." See Bava Basra, p. There — in the above discourse — Letter Daled — "but through the desire for money he falls into the oichma [darkness] of the Sitra Achra — the aspect of: 'in sadness you shall eat it.'" This means: that sadness and worry over livelihood and the desire for money overwhelm him to such a point that his appearance darkens [and in Yiddish [lashon Ashkenaz]: er vert farshvartzt — from the turmoil and worry of livelihood]. And this is the opposite of the aspect of the lower intellect [sekhel tata'on] above — which is the aspect of the black hair [sha'ara uchema] — which one merits through hating gain [soneh betza]. And likewise the above-mentioned lower intellect is the aspect of the circular hair [sha'ara b'igula]. And through the desire for money he falls into the circles and turnings of the Sitra Achra — meaning: he constantly circles around after acquiring money. And all his circles and turnings — whether when he goes round and about sometimes from place to place — all of it is for the acquiring of money and livelihood. This being the aspect of: "and the people roamed about [shatu]" . And all of this is in foolishness [shetus] — the opposite of wisdom — which comes from the aspect of hating gain as above. 16b: "I created many hairs in a person — and if two suckling glands were in the same groove — they would darken the light of a person's eyes." Na Nach Nachma Nachman MayUman