סימן ל"ו-בקרוב עלי מרעים

Section 3 — Letter ג — [on Letters Gimmel and Daled of the discourse] There —

Section 4 — Letter ד — [on Letter Vov of the discourse] at the end of Letter Daled — "and this is what they did only in order to be saved from the arousal of the woman of harlotry [isha zonah] — which is the kelipah that precedes the fruit — and to come to the revelation of the Torah." In my humble opinion it seems that Rabbainu alluded to us the secret of why Balak and Bil'am then attacked Israel so greatly — and in particular why the daughters of Moav attacked them — this was the aspect of the kelipah that precedes the fruit. And as is elaborated in Letters Alef and Beis — that before one comes to the revelation of Torah and service — one must first be refined through the revelation of one's desires and attributes — and in their totality it is the desire for licentiousness. And then one must cry out the holy voices — and so on. Therefore here — when they came to the plains of Moav — where they needed to come to the revelation of the Torah — this being the aspect of the entire book of Devarim [Deuteronomy] which was said in the plains of Moav — therefore the attack of all of this then was in order to break through it the kelipah that precedes the fruit — and to come to the revelation of the Torah as above.

Section 5 — Letter ה — [on the same Letter] There — Letters Gimmel and Daled — "they were crying and reciting the Shema" — and this is what the Sages said : "they sought to establish the portion of Balak and Bil'am within the Shema." For through the recitation of Shema — the arousal of the thoughts [hirhurim] that come through the kelipah of Bil'am are nullified.

Section 6 — Letter ו — [on Letters Hay and Vov of the discourse] There — Letter Hay — "and when one comes to the revelation of Torah — from this revelation new souls are made." This means: as is elaborated there above — that the root of all the souls of Israel are rooted in the ayin [eye/source] of the face of the Torah. Therefore when a new revelation comes in the Torah — from this new spirits and souls are made. As is explicitly elaborated afterwards at the end of the discourse.

And see something similar to this in the Introduction to Etz HaChayyim in the name of Maharu Vital — who was precise regarding what is said about the study of Kabbalah: "one who enters and does not exit — better for him that he was never created." Meaning: one who does not know that he can enter this study and exit from it in peace — without remaining with confusions and doubts, G-d forbid — it is forbidden for him to enter it. Only one who knows he is in the level of Rabbi Akiva and the like — who entered in peace and exited in peace. And he was precise: if so — who is it that is permitted to enter this? For most people — in particular in the later generations — are certainly not at this level. And so on. And therefore he explained there: that even if a person is assured that even though many doubts and wondrous things will appear to him in the course of this study — he will say in his heart: only because of the deficiency of his intellect he cannot attain the matter in its clarity — and not that, G-d forbid, in this thing itself there is any doubt — for such a person it is a mitzvah to study this study with him. For from shelo lishmah one comes to lishmah. And there is no prohibition except for one who does not have the strength to stand in the palace of the King — and will come to heresy, G-d forbid — by thinking he is a great sage and the deficiency is not on his side. See there — this is also brought in the words of the later authorities among the Kabbalists — and consider his words carefully. There — Letter Vov — "behold I have taken a blessing — with a kamatz" — for berech is a noun of blessing. And at its root — certainly everything is in the aspect of blessing — for: "from the mouth of the Most High — evil does not go forth" . This is the aspect of: "for the ways of Hashem are straight" — for the ways of Hashem are certainly all straight and correct. Only: because the light is then still kamatz and concealed — it is formed below according to the vessels of the receivers. Therefore: "righteous ones walk in them" — and so on. And therefore Bil'am wished to form it according to his vessel — which is the aspect of a curse. And when he saw he could not — he understood that already at the moment of taking — when the light was still in the aspect of kamatz and concealed — it was already in the aspect of blessing. This is: "behold I have taken a blessing — with a kamatz." And since it was in the aspect of blessing already at the time of taking — therefore it is in the aspect of beirech — meaning: the Holy One Himself blessed Israel — for even though the verse says: "see — I set before you blessing and curse" — "before you" specifically — for from before the Holy One goes forth a simple light — and it is formed below only according to the vessels of the receivers. But then — as it were — Hashem Himself formed the light in the aspect of blessing — to the point that it could not be corrupted and formed in the opposite direction, G-d forbid — even through Bil'am the wicked's vessel — until he too was compelled to bless Israel. And this is what is written: "and He blessed — and I cannot reverse it."

And see in Likutay Halachos, Laws of the Recitation of Shema [Hilchos K'rias Shema], Halacha 4 — where he was also precise about this: for since as long as one has not merited the full rectification of the covenant — the vessels of one's mochin are blemished — and the light is formed inversely, G-d forbid — in the aspect of a curse. And in the aspect of: "he did not merit — it becomes an elixir of death, G-d forbid." If so — most of the world who have not merited the full rectification of the covenant — are their hopes entirely lost, G-d forbid? Since their vessels of the mochin are blemished — and they cannot receive true counsel — neither from the totality of the holy Torah nor from the words of the true Tzaddik. See there — where he elaborated extensively to explain that the essential counsel for all of this is holy faith. And as is elaborated in the above discourse — that through the recitation of Shema and Baruch Shem Kevod — which is the aspect of the totality of our holy faith and the acceptance of the yoke of the Kingdom of Heaven — one thereby merits to be saved from arousal of lustful thoughts. This being the aspect of the rectification of the covenant and the rectification of the mochin. Likewise in particulars — through truly believing in Hashem and in the totality of the holy Torah — and in the words of the true Tzaddik — and nullifying one's mind before them in truth — for one knows the truth that one's intellect is blemished since one has not merited the full rectification of the covenant — and therefore: when some difficulty arises for one — or some cunning thought enters — whether in the general study of the holy Torah — or in the words of the true Tzaddik — one nullifies one's own mind entirely — and inclines one's mind only toward the truth in truth. And prays about this to Hashem at all times — that He reveal to one the point of truth in our holy Torah and in the words of the true Tzaddik. And relies only on the holy faith in truth. Through this — one is included in Hashem and in the true Tzaddikim and their holy Torah in a single unity — until through this the light is formed on high as blessing — before descending into one's blemished vessels — in the aspect of: "behold I have taken a blessing — with a kamatz — and He blessed." And then — even afterwards when the light descends into the vessels — not only are the vessels unable to corrupt it and form it in the opposite direction, G-d forbid — since the light was already formed as blessing before descending into the vessel — but on the contrary: this very light that was already formed as blessing on high — now when it descends below into the vessel — it clarifies and rectifies and purifies one's vessels — namely the mochin. And through this very thing one merits the rectification of the covenant and the rectification of the mochin in fullness. See there — where he elaborated greatly on this in wondrous matters. There — Letters Gimmel and Daled — "they were crying and reciting the Shema" — and this is what the Sages said [Brachos 12b]: "they sought to establish the portion of Balak and Bil'am within the Shema." For through the recitation of Shema — the arousal of the thoughts [hirhurim] that come through the kelipah of Bil'am are nullified.

The author writes: If I were not afraid — I would say: support and foundation for the above — that the essential rectification of the vessels of the mochin and Da'as is through faith — [and as is further elaborated on this in many places in his writings] — from what is elaborated in Etz HaChayyim, Sha'ar Sh'viyas HaKailim [Gate of the Breaking of the Vessels], Chapter 3: that the breaking of the vessel of Da'as descended to the place that was destined to become the Da'as of Beriyah. And the light of Da'as itself descended to the place of the vessel of Malchus of Atzilus — in order to shine from there from afar upon its vessel that stands in Beriyah. And it is already known that Malchus is the aspect of faith. It follows that it is elaborated that the essential rectification of the vessel of Da'as is through the light of Da'as that remained in the Malchus of Atzilus — which is the aspect of faith as above. And similar to what is elaborated in the discourse V'Atem Tih'yu Li Mamleches Kohanim, Siman 34 — on the matter of the rectification of the breaking of the vessel of kindness through the light of kindness that remained in Yesod of Atzilus. And may He who is merciful forgive. There — Letter Vov — "behold I have taken a blessing — with a kamatz" — for berech is a noun of blessing.

📋 Translator's Summary — Siman 36 (B'Karov Alai M're'im) And at its root — certainly everything is in the aspect of blessing — for: "from the mouth of the Most High — evil does not go forth" [Lamentations 3]. This is the aspect of: "for the ways of Hashem are straight" [Hosea 14] — for the ways of Hashem are certainly all straight and correct. Only: because the light is then still kamatz and concealed — it is formed below according to the vessels of the receivers. Therefore: "righteous ones walk in them" — and so on. And therefore Bil'am wished to form it according to his vessel — which is the aspect of a curse. And when he saw he could not — he understood that already at the moment of taking — when the light was still in the aspect of kamatz and concealed — it was already in the aspect of blessing. This is: "behold I have taken a blessing — with a kamatz." And since it was in the aspect of blessing already at the time of taking — therefore it is in the aspect of beirech — meaning: the Holy One Himself blessed Israel — for even though the verse says: "see — I set before you blessing and curse" [Deuteronomy 11] — "before you" specifically — for from before the Holy One goes forth a simple light — and it is formed below only according to the vessels of the receivers. But then — as it were — Hashem Himself formed the light in the aspect of blessing — to the point that it could not be corrupted and formed in the opposite direction, G-d forbid — even through Bil'am the wicked's vessel — until he too was compelled to bless Israel. And this is what is written: "and He blessed — and I cannot reverse it." There: "and for what reason? Because the Scripture testified about them" — and so on.

Section 1 — Letter א — [on Letter Gimmel of the discourse] There — Letters Hay and Vov — "for just as the Torah has two powers — an elixir of life and an elixir of death, G-d forbid — likewise the Torah of the Tzaddik has: one person for whom a new soul is made from the revelation of the Torah — and one person for whom — G-d forbid — it is the reverse." For this is a great principle: that it is impossible for any person to grasp and hold onto the Tzaddik's speech — unless he has first rectified the covenant of holiness properly. And so on. At first glance this is not understood — for most of the world does not merit the full rectification of the covenant — especially in the years of youth. And if so — it could be — on the contrary, G-d forbid — that the Torah of the Tzaddik becomes an elixir of death for him, G-d forbid. But this very question also applies to Torah study in general — for it too has these two powers. And "they said and they said": they said in tractate Ta'anis, p. 7 — that one who engages in Torah not for its own sake [shelo lishmah] — it becomes an elixir of death for him, G-d forbid. And they said: "a person should always engage in Torah and mitzvos even not for its own sake — for from shelo lishmah one comes to lishmah." And the Tosafos already examined this greatly. But according to the plain meaning: it appears that when one does not wish at all for lishmah — only for shelo lishmah specifically — to boast and to quarrel — or not at all in order to do and to fulfill — then certainly on the contrary — the Torah becomes an elixir of death, G-d forbid. But when one studies in order to do and to fulfill — and knows that the goal of the mitzvah of Torah study is specifically to learn lishmah — only because one is not yet at this level — to learn with purely clean intention lishmah alone — and thoughts shelo lishmah are still mixed in — such as the desire to be called "Rabbi" and the like — and within one's inner heart one would prefer if one merited to learn lishmah with a pure heart. Since one feels somewhat one's own deficiency at any rate — therefore the Sages permitted him to study shelo lishmah — for from shelo lishmah one comes to lishmah. And as the early authorities explained: that this means his intention should also be — that through shelo lishmah he will merit to come to the study of lishmah. It follows automatically that even the inner intentions of this study are also in the aspect of lishmah as above. And therefore through this one truly comes to the aspect of lishmah.

There: "and this is what is written in the Zohar: 'let us make Adam — what there? Charity' — and so on." It is thus elaborated that charity is the aspect of Adam. And therefore when the Sages said "agra d'ta'anisa tzedakta" — they alluded by this that through the fast the aspect of light — the aspect of Torah — the aspect of Adam — is drawn. For all of this is alluded in the name tzedakah as above. And the intent of the Sages' words according to the simple meaning as well is: that the reward of the fast is the charity one gives on the fast day. For because of the above one must multiply charity on the fast day according to the simple meaning too — for through the fast one subjugates the material [chomer] — the aspect of darkness, foolishness, judgment, animal. And through the charity one gives then — one draws the aspect of light and kindness and wisdom — which is the Torah — the aspect of the soul [nefesh] — the aspect of meishives nefesh [restoring the soul] — the aspect of Adam. This being the aspect of: "he who is kind to his own soul — a man of kindness" — which is brought afterwards at the end of Letter Daled. "And for this reason Bil'am counseled Balak to cause them to stumble in the matter of licentiousness — in order to corrupt their vessels." And through this is well understood and elaborated why specifically in this census in the portion of Pinchas it is written: "the Chanochite — the Palu'ite" — and so on. And the Sages expounded: "who testifies about them?" — as is elaborated in the discourse. And why did the Scripture not hint to this matter in the other censuses of Israel? And also: what is the matter of "Shem YK [Yud-Kay] testifies about them" — specifically? But according to the above — it is well understood and elaborated. For specifically the Name YK testifies about them — for from the departure of Yesod until Abba and Imma — which are Chuchmah and Binah — the aspect of the mochin — which is the aspect of YH — the essential perfection of the vessel of the mochin is through the rectification of the covenant. And therefore this Name testifies about them — that they did not corrupt their vessels through the blemish of the covenant, G-d forbid. And therefore specifically here the Scripture testified about them after the matter of Balak and Bil'am — for this was the essential matter of Bil'am the wicked — may his name be blotted out — who wished to curse Israel, G-d forbid — by forming the light according to his blemished vessel — for he was deeply immersed in desires of licentiousness and the blemish of the covenant — as it is written: "are you accustomed?" [Numbers 22] — and as the Sages expounded [Sanhedrin 105b]. And he thought that Israel's vessels too were blemished, G-d forbid, from the exile in Egypt. And as the nations said: "if they ruled over their bodies" — and so on. And therefore he could curse Israel, G-d forbid. "But Hashem your G-d did not wish to listen to Bil'am — and Hashem your G-d turned the curse into a blessing" [Deuteronomy 23] — for the light was formed immediately as a blessing as above. And all of this because of the perfection of their vessels through the rectification of the covenant — for even in Egypt they were restrained from licentiousness — as the Sages said: [Vayikra Rabbah 32] "there was one case and the Scripture published it." And therefore when Bil'am understood this — he counseled Balak to cause them to stumble in the matter of licentiousness — in order to corrupt their vessels. But even so — it did not succeed for him — for only those who stumbled died in the plague. And immediately Pinchas saw — and was zealous for the sake of Hashem of Hosts — and atoned for the children of Israel. And therefore specifically after this plague — when they counted Israel — the Scripture testified about them that their vessels were whole through the rectification of the covenant — as above.

There — Letter Daled — "but there are two aspects of charity — and likewise there are two aspects of Torah — for the essential thing that sweetens the judgment and darkness and foolishness through the Torah — which is the opposite of all the above — is only through the Torah of the schoolchildren of the house of study [tinokos shel beis rabban] which is a breath [hevel] without sin." For the evil of the material has not yet grasped so strongly onto this breath. And therefore this Torah has more power to draw and stir the merit of the patriarchs — in order to sweeten the judgment and the darkness of forgetfulness and foolishness from the world. And likewise the air [avir] of Eretz Yisrael is also the aspect of a breath without sin — this being the aspect of: "the blossoms appeared in the land" — specifically — . And likewise: "and the voice of the turtledove is heard in our land" — specifically. And this is what is written: "and I will remember My covenant with Yaakov" — "and I will remember" [v'zacharti] — specifically — the aspect of remembrance — the opposite of forgetfulness, judgment, and darkness. And this is drawn through the aspect of the revelation of the merit of the patriarchs. And this is the aspect of: "and I will remember My covenant with Yaakov — and so on — when? When: 'and the land I will remember'" — the aspect of the air of Eretz Yisrael — which is the aspect of a breath without sin. And through the charity for Eretz Yisrael one is included in the air of Eretz Yisrael. And therefore this charity has more power to sweeten the judgment and darkness and foolishness from the world and to draw the aspect of light and kindness. And likewise for our matter: certainly one who has not merited the proper rectification of the covenant — and his mochin are not in their fullness — has no grasp at all in the Tzaddik's speech. And then it can happen that from the revelation of the Tzaddik's Torah — the reverse, G-d forbid, comes upon him — in the aspect of: "he did not merit — it becomes an elixir of death." But when he truly believes in this very matter — and knows his own deficiency — that he has not yet merited the proper rectification of the covenant and the rectification of the mochin in fullness. And therefore he still has no grasp at all in the Tzaddik's speech. Only even so — he clings after the Tzaddik and longs to hear his words and the revelation of his Torah — for perhaps even so he will receive from this some good counsel and rectification and straight path for his soul — even according to the grasp of his deficient intellect. And if he sees that his intellect wishes to divert him somewhat from the straight path — through finding some perplexing matters within the Tzaddik's words — or that his intellect wishes to divert him to interpret some intention that is not correct in the Tzaddik's words — through which he could be diverted from the straight path, G-d forbid — then immediately he stands his ground — and reflects in his mind: my intellect is not whole — and the grasp of my mochin is not complete — and I have no grasp at all in the Tzaddik's words. And certainly all the Tzaddik's words are straight and correct — only I have no grasp in them because I have not yet merited the proper rectification of the covenant. Through this very thing — he is protected from it becoming an elixir of death, G-d forbid — but on the contrary: in the aspect of: "from shelo lishmah one comes to lishmah" — as mentioned in the words of Maharu Vital above. Until afterwards through the closeness to the Tzaddik — he merits the rectification of the covenant and the rectification of the mochin in true fullness. And perhaps this is also alluded to in the matter of: "and he brought near to his brothers the Midianite woman — before the eyes of Moshe and before the eyes of all Israel" . And the Sages said : the halacha was forgotten then by Moshe our teacher. And this breach was before the eyes of all Israel. And it could have caused a blemish in the sanctity of the covenant and the sanctity of the mochin of all Israel, G-d forbid. But: "and they were weeping at the entrance of the Tent of Meeting" — for even though the attack was so great — to the point that he did this before the eyes of all Israel — and they did not stone him as was proper — even so — they were not pleased with it either. On the contrary: they wept and cried out over this — and were reciting the Shema — in order to be saved at any rate from the arousal of the thoughts of the woman of harlotry, G-d forbid — as is elaborated in the discourse. Through this very act — Pinchas merited to strengthen himself in the zeal of Hashem of Hosts — and he atoned for the children of Israel — and they merited to the wholeness of the mochin. This being the aspect of: "Shem [the Name] testifies about them" — which is said specifically after this matter — as above.

Section 5 — Letter ה — [on Letter Vov of the discourse] There — Letters Hay and Vov — "for just as the Torah has two powers — an elixir of life and an elixir of death, G-d forbid — likewise the Torah of the Tzaddik has: one person for whom a new soul is made from the revelation of the Torah — and one person for whom — G-d forbid — it is the reverse." For this is a great principle: that it is impossible for any person to grasp and hold onto the Tzaddik's speech — unless he has first rectified the covenant of holiness properly. And so on. At first glance this is not understood — for most of the world does not merit the full rectification of the covenant — especially in the years of youth. And if so — it could be — on the contrary, G-d forbid — that the Torah of the Tzaddik becomes an elixir of death for him, G-d forbid. But this very question also applies to Torah study in general — for it too has these two powers. And "they said and they said": they said in tractate Ta'anis, p. 7 — that one who engages in Torah not for its own sake [shelo lishmah] — it becomes an elixir of death for him, G-d forbid. And they said: "a person should always engage in Torah and mitzvos even not for its own sake — for from shelo lishmah one comes to lishmah." And the Tosafos already examined this greatly. And see in Likutay Halachos, Laws of the Recitation of Shema [Hilchos K'rias Shema], Halacha 4 — where he also was precise: since the child who knows how to speak — his father teaches him the verse: "Torah that Moshe commanded us — the inheritance of the congregation of Yaakov" — and the first chapter of the recitation of Shema. This is in order to include his soul in the souls of the congregation of Yaakov and the twelve tribes. As is elaborated in the discourse in Letter Gimmel — that there are souls of the twelve tribes of YK — and there are souls of the mixed multitude [erev rav]. And the Scripture alluded to us here — that through the Torah that Moshe commanded us — through this he bequeathed us holy souls which are the aspect of the congregation of Yaakov. And perhaps the Sages also alluded to this: "a child who knows how to speak — his father teaches him the verse 'Torah that Moshe commanded us'" — in order to include his soul in the souls of the congregation of Yaakov and the twelve tribes — as above. But according to the plain meaning: it appears that when one does not wish at all for lishmah — only for shelo lishmah specifically — to boast and to quarrel — or not at all in order to do and to fulfill — then certainly on the contrary — the Torah becomes an elixir of death, G-d forbid. But when one studies in order to do and to fulfill — and knows that the goal of the mitzvah of Torah study is specifically to learn lishmah — only because one is not yet at this level — to learn with purely clean intention lishmah alone — and thoughts shelo lishmah are still mixed in — such as the desire to be called "Rabbi" and the like — and within one's inner heart one would prefer if one merited to learn lishmah with a pure heart. Since one feels somewhat one's own deficiency at any rate — therefore the Sages permitted him to study shelo lishmah — for from shelo lishmah one comes to lishmah. And as the early authorities explained: that this means his intention should also be — that through shelo lishmah he will merit to come to the study of lishmah. It follows automatically that even the inner intentions of this study are also in the aspect of lishmah as above. And therefore through this one truly comes to the aspect of lishmah. And see something similar to this in the Introduction to Etz HaChayyim in the name of Maharu Vital — who was precise regarding what is said about the study of Kabbalah: "one who enters and does not exit — better for him that he was never created." Meaning: one who does not know that he can enter this study and exit from it in peace — without remaining with confusions and doubts, G-d forbid — it is forbidden for him to enter it. Only one who knows he is in the level of Rabbi Akiva and the like — who entered in peace and exited in peace. And he was precise: if so — who is it that is permitted to enter this? For most people — in particular in the later generations — are certainly not at this level. And so on. And therefore he explained there: that even if a person is assured that even though many doubts and wondrous things will appear to him in the course of this study — he will say in his heart: only because of the deficiency of his intellect he cannot attain the matter in its clarity — and not that, G-d forbid, in this thing itself there is any doubt — for such a person it is a mitzvah to study this study with him. For from shelo lishmah one comes to lishmah. And there is no prohibition except for one who does not have the strength to stand in the palace of the King — and will come to heresy, G-d forbid — by thinking he is a great sage and the deficiency is not on his side. See there — this is also brought in the words of the later authorities among the Kabbalists — and consider his words carefully. And likewise for our matter: certainly one who has not merited the proper rectification of the covenant — and his mochin are not in their fullness — has no grasp at all in the Tzaddik's speech. Regarding what is elaborated in this discourse — that the rectification of the covenant is the general rectification [tikun haklali] — and likewise in Siman 29, Ha'i Gavra: see Zohar I, p. 176b: "all the commandments of the Torah are bound to the guarding of the holy covenant." And see there also on p. 197: "all who guard the holy covenant — it is as though they fulfilled the entire holy Torah — for the covenant equals the entire Torah." And likewise in Zohar III, p. 13b: and p. 78b. And see there on p. 225b: "once the covenant is rectified — everything is rectified." And see Zohar Chadash, portion Chukas. And then it can happen that from the revelation of the Tzaddik's Torah — the reverse, G-d forbid, comes upon him — in the aspect of: "he did not merit — it becomes an elixir of death." But when he truly believes in this very matter — and knows his own deficiency — that he has not yet merited the proper rectification of the covenant and the rectification of the mochin in fullness. And therefore he still has no grasp at all in the Tzaddik's speech. Only even so — he clings after the Tzaddik and longs to hear his words and the revelation of his Torah — for perhaps even so he will receive from this some good counsel and rectification and straight path for his soul — even according to the grasp of his deficient intellect. And if he sees that his intellect wishes to divert him somewhat from the straight path — through finding some perplexing matters within the Tzaddik's words — or that his intellect wishes to divert him to interpret some intention that is not correct in the Tzaddik's words — through which he could be diverted from the straight path, G-d forbid — then immediately he stands his ground — and reflects in his mind: my intellect is not whole — and the grasp of my mochin is not complete — and I have no grasp at all in the Tzaddik's words. And certainly all the Tzaddik's words are straight and correct — only I have no grasp in them because I have not yet merited the proper rectification of the covenant. Through this very thing — he is protected from it becoming an elixir of death, G-d forbid — but on the contrary: in the aspect of: "from shelo lishmah one comes to lishmah" — as mentioned in the words of Maharu Vital above. Until afterwards through the closeness to the Tzaddik — he merits the rectification of the covenant and the rectification of the mochin in true fullness. And perhaps this is also alluded to in the matter of: "and he brought near to his brothers the Midianite woman — before the eyes of Moshe and before the eyes of all Israel" [Numbers 25]. And the Sages said [Sanhedrin 82]: the halacha was forgotten then by Moshe our teacher. And this breach was before the eyes of all Israel. And it could have caused a blemish in the sanctity of the covenant and the sanctity of the mochin of all Israel, G-d forbid. But: "and they were weeping at the entrance of the Tent of Meeting" — for even though the attack was so great — to the point that he did this before the eyes of all Israel — and they did not stone him as was proper — even so — they were not pleased with it either. On the contrary: they wept and cried out over this — and were reciting the Shema — in order to be saved at any rate from the arousal of the thoughts of the woman of harlotry, G-d forbid — as is elaborated in the discourse. Through this very act — Pinchas merited to strengthen himself in the zeal of Hashem of Hosts — and he atoned for the children of Israel — and they merited to the wholeness of the mochin. This being the aspect of: "Shem [the Name] testifies about them" — which is said specifically after this matter — as above. And see in Likutay Halachos, Laws of the Recitation of Shema [Hilchos K'rias Shema], Halacha 4 — where he was also precise about this: for since as long as one has not merited the full rectification of the covenant — the vessels of one's mochin are blemished — and the light is formed inversely, G-d forbid — in the aspect of a curse. And in the aspect of: "he did not merit — it becomes an elixir of death, G-d forbid." If so — most of the world who have not merited the full rectification of the covenant — are their hopes entirely lost, G-d forbid? Since their vessels of the mochin are blemished — and they cannot receive true counsel — neither from the totality of the holy Torah nor from the words of the true Tzaddik. See there — where he elaborated extensively to explain that the essential counsel for all of this is holy faith. And as is elaborated in the above discourse — that through the recitation of Shema and Baruch Shem Kevod — which is the aspect of the totality of our holy faith and the acceptance of the yoke of the Kingdom of Heaven — one thereby merits to be saved from arousal of lustful thoughts. This being the aspect of the rectification of the covenant and the rectification of the mochin. Likewise in particulars — through truly believing in Hashem and in the totality of the holy Torah — and in the words of the true Tzaddik — and nullifying one's mind before them in truth — for one knows the truth that one's intellect is blemished since one has not merited the full rectification of the covenant — and therefore: when some difficulty arises for one — or some cunning thought enters — whether in the general study of the holy Torah — or in the words of the true Tzaddik — one nullifies one's own mind entirely — and inclines one's mind only toward the truth in truth. And prays about this to Hashem at all times — that He reveal to one the point of truth in our holy Torah and in the words of the true Tzaddik. And relies only on the holy faith in truth. There — Letter Gimmel — "and this is what the Sages said: 'agra d'ta'anisa tzedakta' [the reward of the fast is charity] — for charity is an allusion to light." This means: this is the reward of the fast — that through it darkness and foolishness — the aspect of external wisdoms — the aspect of animal [behemah] — are sweetened. And one merits to draw through this the aspect of charity — which is the aspect of light — the aspect of Torah — the aspect of Adam [the human]. And afterwards it elaborates that in the word adam [alef-dalet-mem] itself it is also alluded — that through the fast one subjugates the material [chomer] — which is comprised of the four elements — and the form and intellect are elevated. Through this — one is included in Hashem and in the true Tzaddikim and their holy Torah in a single unity — until through this the light is formed on high as blessing — before descending into one's blemished vessels — in the aspect of: "behold I have taken a blessing — with a kamatz — and He blessed." And then — even afterwards when the light descends into the vessels — not only are the vessels unable to corrupt it and form it in the opposite direction, G-d forbid — since the light was already formed as blessing before descending into the vessel — but on the contrary: this very light that was already formed as blessing on high — now when it descends below into the vessel — it clarifies and rectifies and purifies one's vessels — namely the mochin. And through this very thing one merits the rectification of the covenant and the rectification of the mochin in fullness. See there — where he elaborated greatly on this in wondrous matters. And see in Likutay Halachos, Laws of the Recitation of Shema [Hilchos K'rias Shema], Halacha 4 — where he also was precise: since the child who knows how to speak — his father teaches him the verse: "Torah that Moshe commanded us — the inheritance of the congregation of Yaakov" [Deuteronomy 33] — and the first chapter of the recitation of Shema. This is in order to include his soul in the souls of the congregation of Yaakov and the twelve tribes. As is elaborated in the discourse in Letter Gimmel — that there are souls of the twelve tribes of YK — and there are souls of the mixed multitude [erev rav]. And the Scripture alluded to us here — that through the Torah that Moshe commanded us — through this he bequeathed us holy souls which are the aspect of the congregation of Yaakov. And perhaps the Sages also alluded to this: [Sukkah 42] "a child who knows how to speak — his father teaches him the verse 'Torah that Moshe commanded us'" — in order to include his soul in the souls of the congregation of Yaakov and the twelve tribes — as above. The author writes: If I were not afraid — I would say: support and foundation for the above — that the essential rectification of the vessels of the mochin and Da'as is through faith — [and as is further elaborated on this in many places in his writings] — from what is elaborated in Etz HaChayyim, Sha'ar Sh'viyas HaKailim [Gate of the Breaking of the Vessels], Chapter 3: that the breaking of the vessel of Da'as descended to the place that was destined to become the Da'as of Beriyah. And the light of Da'as itself descended to the place of the vessel of Malchus of Atzilus — in order to shine from there from afar upon its vessel that stands in Beriyah. And it is already known that Malchus is the aspect of faith. It follows that it is elaborated that the essential rectification of the vessel of Da'as is through the light of Da'as that remained in the Malchus of Atzilus — which is the aspect of faith as above. Section 3 — Letter ג — [on Letter Daled of the discourse] And similar to what is elaborated in the discourse V'Atem Tih'yu Li Mamleches Kohanim, Siman 34 — on the matter of the rectification of the breaking of the vessel of kindness through the light of kindness that remained in Yesod of Atzilus. And may He who is merciful forgive. Regarding what is elaborated in this discourse — that the rectification of the covenant is the general rectification [tikun haklali] — and likewise in Siman 29, Ha'i Gavra: see Zohar I, p. 176b: "all the commandments of the Torah are bound to the guarding of the holy covenant." And see there also on p. 197: "all who guard the holy covenant — it is as though they fulfilled the entire holy Torah — for the covenant equals the entire Torah." And likewise in Zohar III, p. 13b: and p. 78b. And see there on p. 225b: "once the covenant is rectified — everything is rectified." And see Zohar Chadash, portion Chukas. The author writes: See in Bachya and in the commentators — on the matter of why Moshe did not invoke the merit of the patriarchs in the matter of the spies. The reason is: because the spies despised Eretz Yisrael — which the patriarchs coveted. And according to Rabbainu's words it is elaborated further — for when is: "and I will remember My covenant with Yaakov" — namely: the merit of the patriarchs — operative? When: "and the land I will remember" — through the air of Eretz Yisrael — as above. Section 5 — Letter ה — [on Letter Vov of the discourse]