סימן ל"ח-מרכבות פרעה וחילו

Siman Thirty-Eight — Markevos Par'oh V'Cheiloסימן לח — מרכבות פרעה וחילו This discourse was said on Shabbas Shirah of the year [5]562.

There — in the discourse — Letter Daled — at its end — "'in your gates, Jerusalem' — through the Torah." This means: for behold — the essential rectification is through the study of Torah.

There — Letter Hay — "the third sigh — and this is the aspect of: Zeir Anpin is rectified." This note should have appeared above — after the words "the root and foundation of all the worlds." So I found in handwritten manuscripts — and this is what makes more sense to one who understands somewhat — for the shame and this recognition flows at its root from the aspect of what Zeir Anpin is rectified in Malchus — and takes back for itself the impression [reshimu] of the mochin. And what is elaborated above — that specifically through Torah studied in poverty and darkness — which is the aspect of nighttime — the reason is: because then is the dominion of ketz kol basar [the end of all flesh]. And when one then studies Torah — one subjugates it — and speech is rectified. It follows that the essential rectification in general is through the study of Torah.

There — Letter Vov — "and through shame one returns the mochin — as it is written: 'then you will understand the fear of Hashem' [Proverbs 2]." This means: for here a third explanation of this verse is innovated. For above it was explained: "then you will understand" — for through the additional understanding [binah yeteirah] one merits shame upon one's face — which is the aspect of tefillin. And likewise: "then you will understand the fear of Hashem" — he explained: through this you will understand that you have fear of Hashem — and you will find Da'as of G-d. And here he explains: "then you will understand the fear of Hashem" — that through shame — which is the aspect of fear of Hashem — one returns the mochin as above in Letter Hay. Section 3 — Letter ג — [on Letter Vov of the discourse]

Section 5 — Letter ה — [on Letter Zayin of the discourse] There — Letter Hay — "the third sigh — and this is the aspect of: Zeir Anpin is rectified." This note should have appeared above — after the words "the root and foundation of all the worlds." So I found in handwritten manuscripts — and this is what makes more sense to one who understands somewhat — for the shame and this recognition flows at its root from the aspect of what Zeir Anpin is rectified in Malchus — and takes back for itself the impression [reshimu] of the mochin.

Section 6 — Letter ו — [on the same Letter Zayin] There: "as is known — that his ancestors' feet did not stand" — raglei specifically — for they have no feet — as it is written: "on your belly you shall go" . One can say this means — in the manner he explained above at the end of Letter Daled — "our feet were standing" — for speech is called regel [foot] — "in your gates, Jerusalem" — through the Torah. And it is elaborated there that through Torah study one subjugates the Sitra of ketz kol basar — which flows from the contamination of the serpent — which draws from the blemish of speech — which is the aspect of the foot [regel]. And one can say that therefore the feet of the serpent were cut off — and Israel who stood at Mount Sinai — their contamination ceased. For through the Torah they received at Mount Sinai — the contamination of the serpent was subdued and sweetened — and speech — which is the aspect of the foot — was rectified. And therefore one who has impudence — which is from the aspect of the contamination of the serpent — it is certain that his ancestors' feet did not stand at Mount Sinai — raglei specifically — for their contamination did not cease — and the aspect of their raglin [walking/speech] is not yet rectified. And through this one merits fear and shame — the aspect of tefillin — the opposite of impudence — as above.

There: "Binah — the Land of the Living — from which comes the source of the tefillin as above." This means: and the tefillin are called chayyim [life] — as it is written: "Hashem — upon them they shall live" — as above. And they come from the aspect of Binah — the aspect of: "then you will understand the fear of Hashem" — as above in Letter Hay. There — Letter Vov — "and through shame one returns the mochin — as it is written: 'then you will understand the fear of Hashem' [Proverbs 2]." This means: for here a third explanation of this verse is innovated. For above it was explained: "then you will understand" — for through the additional understanding [binah yeteirah] one merits shame upon one's face — which is the aspect of tefillin. And likewise: "then you will understand the fear of Hashem" — he explained: through this you will understand that you have fear of Hashem — and you will find Da'as of G-d. And here he explains: "then you will understand the fear of Hashem" — that through shame — which is the aspect of fear of Hashem — one returns the mochin as above in Letter Hay.

There: "yrh [yud-reish-heh] — these are the Gevuros." For yrh together with the kollel [inclusive unit] equals the numerical value of Gevurah. And also the language yrh indicates a shooting with force. And Gevurah in the sea is the aspect of speech — for it is the aspect of the sea into which all the rivers flow — as above in Letter Beis. There: "as is known — that his ancestors' feet did not stand" — raglei specifically — for they have no feet — as it is written: "on your belly you shall go" [Genesis 3].

Siman Forty-Four — Atem Netzavimסימן מד — אתם נצבים One can say this means — in the manner he explained above at the end of Letter Daled — "our feet were standing" — for speech is called regel [foot] — "in your gates, Jerusalem" — through the Torah. And it is elaborated there that through Torah study one subjugates the Sitra of ketz kol basar — which flows from the contamination of the serpent — which draws from the blemish of speech — which is the aspect of the foot [regel]. And one can say that therefore the feet of the serpent were cut off — and Israel who stood at Mount Sinai — their contamination ceased. For through the Torah they received at Mount Sinai — the contamination of the serpent was subdued and sweetened — and speech — which is the aspect of the foot — was rectified. And therefore one who has impudence — which is from the aspect of the contamination of the serpent — it is certain that his ancestors' feet did not stand at Mount Sinai — raglei specifically — for their contamination did not cease — and the aspect of their raglin [walking/speech] is not yet rectified. And through this one merits fear and shame — the aspect of tefillin — the opposite of impudence — as above.

Also: afterwards — shortly after Sukkos — one person came to him — and he was the person who had been with him before Rosh Hashonoh and had mocked the clapping of hands of a certain person as above. And Rabbainu showed him a passage in Pri Etz Chaim — on the matter of "and He shall make peace for you [v'yasem lecha shalom]" — which is an acrostic of shelav [quail] — which is the aspect of: "I was at ease and He shook me up" . And he commanded him to recite this matter before him. And he was compelled to recite it before him. And afterwards Rabbainu said to him the Torah on the matter of clapping — which is in Siman 46 — on the matter of the three hands. See there. [All of the above is copied from Chayyay Moharan — and see there further.] There — in the above Letter Zayin — "'to do your desires on My holy day' [Isaiah 58]." At first glance it seems not so closely related to what is elaborated above — that the rectification of speech is through Torah study in poverty and darkness. And here it elaborates a new matter — that the rectification comes through drawing the holiness of Shabbas onto the weekdays. But in truth both rise on one measure [b'kaneh echad] — for just as: through studying Torah [which is itself the completeness of all the above rectifications] in poverty and darkness — which is the aspect of night — when then is the dominion of ketz kol basar — through this specifically the Sitra of ketz kol basar is subdued under the holy speech — and speech is perfectly rectified. Likewise on the weekdays — when the contamination of the serpent [ketz kol basar] rules — and then specifically when one merits to draw the holiness of Shabbas — through this specifically the contamination of the serpent is sweetened — and speech is rectified — and one merits to repentance and shame — which is the aspect of tefillin — the aspect of the holiness of Shabbas. And because of this very fact — Shabbas is not a time for tefillin — for Shabbas itself is a sign [ot] — as the Sages said: — for tefillin are a sign of attachment as above in Letter Alef — namely: whether one is attached to Hashem to such a degree that shame and fear are revealed upon one's face. And on Shabbas one does not need this — for the holiness of Shabbas itself brings this about. For Shabbas is the aspect of the rectification of speech and the nullification of the contamination of the serpent [ketz kol basar] — and is the aspect of mochin — repentance — fear — shame — tefillin — as above. There — Letter Zayin — "and the essential illumination of the tefillin comes through the Tablets." This means: as was elaborated above — that the essential beginning of rectification is through the Torah — through which speech is rectified — and great shame enters him — and he returns in repentance — and new mochin and abundant additional understanding [binah yeteirah] enter him — until the shame is revealed upon his face. This being the aspect of tefillin — the aspect of the radiance of the skin of the face [keron or hapanim]. Likewise it is elaborated here according to the plain meaning as well — for through the sharpening of the mochin through Torah — which is itself the essential mochin — through this a new recognition is also added in him — and he is greatly shamed — which is the aspect of the light of the tefillin. Only this is understood automatically — for before repentance his knowledge is still in smallness [katnus] — and he cannot sharpen the mochin through Torah either — for the spirit of folly dulls his mind and heart as above in Letter Hay. And here it elaborates that the great Tzaddik — through falling somewhat from his level — namely: through falling somewhat from the level of his mochin and his great attainment — was greatly shamed and did repentance for this. Until through this he merited to strengthen and sharpen his mochin more than he had been at the first level. And then he merited to yet greater shame — which is the aspect of the light of the tefillin — the aspect of the radiance of the skin of the face. And perhaps this alludes to what Moshe our teacher merited — the radiance of the skin of the face — and likewise: "and they feared to approach him" — specifically after the falling that was for Israel after receiving the first Tablets — when it was said of him: "go — descend" [Exodus 32]. And then Moshe our teacher strove to receive the second Tablets — and then specifically he merited all of the above. There: "as it is written: 'pour out your heart like water' — and so on." See Eichah [Lamentations] 2: "arise — cry out in the night" — "pour out your heart like water" — and its Targum: "arise and engage in Mishnah at night — and in the words of the Torah — pour out like water the crookedness of your heart — and return in repentance — and pray." This is relevant to our matter. There — in the above Letter Zayin — "'to do your desires on My holy day' [Isaiah 58]." At first glance it seems not so closely related to what is elaborated above — that the rectification of speech is through Torah study in poverty and darkness. And here it elaborates a new matter — that the rectification comes through drawing the holiness of Shabbas onto the weekdays. But in truth both rise on one measure [b'kaneh echad] — for just as: through studying Torah [which is itself the completeness of all the above rectifications] in poverty and darkness — which is the aspect of night — when then is the dominion of ketz kol basar — through this specifically the Sitra of ketz kol basar is subdued under the holy speech — and speech is perfectly rectified. Likewise on the weekdays — when the contamination of the serpent [ketz kol basar] rules — and then specifically when one merits to draw the holiness of Shabbas — through this specifically the contamination of the serpent is sweetened — and speech is rectified — and one merits to repentance and shame — which is the aspect of tefillin — the aspect of the holiness of Shabbas. And because of this very fact — Shabbas is not a time for tefillin — for Shabbas itself is a sign [ot] — as the Sages said: [Eruvin 96] — for tefillin are a sign of attachment as above in Letter Alef — namely: whether one is attached to Hashem to such a degree that shame and fear are revealed upon one's face. And on Shabbas one does not need this — for the holiness of Shabbas itself brings this about. For Shabbas is the aspect of the rectification of speech and the nullification of the contamination of the serpent [ketz kol basar] — and is the aspect of mochin — repentance — fear — shame — tefillin — as above. There: "Binah — the Land of the Living — from which comes the source of the tefillin as above." This means: and the tefillin are called chayyim [life] — as it is written: "Hashem — upon them they shall live" [Isaiah 38] — as above. And they come from the aspect of Binah — the aspect of: "then you will understand the fear of Hashem" — as above in Letter Hay. There: "as it is written: 'pour out your heart like water' — and so on." See Eichah [Lamentations] 2: "arise — cry out in the night" — "pour out your heart like water" — and its Targum: "arise and engage in Mishnah at night — and in the words of the Torah — pour out like water the crookedness of your heart — and return in repentance — and pray." This is relevant to our matter. There: "yrh [yud-reish-heh] — these are the Gevuros." For yrh together with the kollel [inclusive unit] equals the numerical value of Gevurah. And also the language yrh indicates a shooting with force. And Gevurah in the sea is the aspect of speech — for it is the aspect of the sea into which all the rivers flow — as above in Letter Beis. The author writes: I heard from one of our people [anshei shelanu] that Rabbainu said: "we conquered the city of Breslov with clapping of palms and dancing." For in truth at the beginning of his arrival in Breslov he immediately spoke much about the matter of clapping hands in prayer — as elaborated in the discourse Atem Netzavim above — and in the discourses close to it. And likewise the discourse Mishpatim, Siman 10, was said in this winter. And in this year he danced much — as is known and elaborated elsewhere. [See Chayyay Moharan 115–116.] 📋 Translator's Summary — Siman 44 (Atem Netzavim)