סימן מ"ח-על אשר מעלתם

Siman Forty-Eight — Al Asher M'altemסימן מח — על אשר מעלתם This discourse was said on Isru Chag of Sukkos [5]563.

There: "and this is the aspect of Binah — where the child is formed." This means: for the Name Haveye'ah that is in Binah is vowelled with tzairai — as is known — and the child is formed there.

There: "and because of this — the sukkah — namely: prayer with force — is a segulah for children — and after Sukkos comes Shemini Atzeres." For all of this is because of the aspect of: "You have sheltered me in my mother's womb" . And likewise Eretz Yisrael has a special quality for children because of this — for the essential sanctity of Eretz Yisrael is through the force of one's deeds. And this force is the aspect of the sukkah — the aspect of: "You have sheltered me in my mother's womb" — where the child is formed as above. And there are two aspects: kindness and judgment — for from there judgments are stirred. And also: Binah is the aspect of the sukkah as above — for the sinews and bones are the aspect of the sukkah.

Siman Forty-Nine — Lashamesh Sham Ohel Bahemסימן מט — לשמש שם אהל בהם And when one puts all the force of one's bones into the prayer — this is the aspect of the above sukkah.

Section 2 — Letter ב — [on Letter Alef of the discourse] For the words a person speaks with force and great intention in prayer are actual words of Hashem — the aspect of: "and I will place My words in your mouth" [Isaiah 51].

There: "and He formed [vayitzer] with two yuds." For the formation [yetzirah] is through wisdom — and wisdom is the aspect of yud — as is known and brought in his writings. For in truth the formation is also clothed in heh — only for the purpose of the revelation of His sovereignty upon those who possess free choice — as above. And they are the aspect of the force of His deeds — the force of the letters of the act of creation [ma'aseh bereishis].

There: "and rulers like dancers — all my wellsprings are in You [kol ma'ayanai bach]" — meaning: according to the hollow that is made through one's holy thoughts — for ma'ayanai is the language of thought and contemplation [machshavah v'iyun]. And from there the ten utterances receive — which are the aspect of kindness — the aspect of the sukkah — the aspect of the embrace of the right hand.

There — Letter Daled — "this is the aspect of: 'it is the ascending offering [hi ha'olah].'" See Zohar Pekudei, pp. 238–239 — where the secret of the ascending offering is elaborated — which is the secret of the ascent of Malchus until it unifies with Binah — and so on — to the Infinite. And there too is brought the verse: "I will raise up the fallen sukkah of David" . And the matter of needing to burn the evil thoughts and to incinerate them in fire — [which is the aspect of: "a consuming fire that consumes all and destroys all" — as elaborated below in Letter Zayin]. And there is also brought the verse: "and the light of the moon shall be as the light of the sun" — as brought below in Letter Vov. See there carefully — and in many places there — and you will understand to here. And see also in the portion Tzav, pp. 26 and 27 — and in the Ramaz there. And this is: "and I will place My words in your mouth — and in the shadow of My hand I have covered you" — the aspect of the sukkah.

There — on the same Letter — "and therefore Nissan is called aviv." This means: for in Nissan they were redeemed — which is the aspect of the ascent of Malchus. [This being the aspect of: "on the first of Nissan — new year for kings" — the aspect of the lower house [bais tata'ah]; and: "from the side of Yovel they went forth" — which is the aspect of the upper house [bais ila'ah].] There: "and He formed [vayitzer] with two yuds." For the formation [yetzirah] is through wisdom — and wisdom is the aspect of yud — as is known and brought in his writings. For in truth the formation is also clothed in heh — only for the purpose of the revelation of His sovereignty upon those who possess free choice — as above.

There — Letter Hay — "and this is the aspect of the song that will be stirred in the future." Meaning: the stirring of this song will come through the ascent of Malchus that will occur then — which is the aspect of the Malchus of David — who is the sweet singer of Israel [na'im z'miros Yisrael]. And it is written: "so that the glory may sing to You" — the aspect of the King of Glory. See below, Letters Vov and Zayin. And this is the aspect of: "a new song — they praised Him — and made Him King — and said: Haveye'ah shall reign" — and likewise: "and His sovereignty they willingly accepted" — "to You they sang song." There: "and one must contract the inflaming [hitlahavus] so that a hollow [chalal] remains in one's heart — as it is written: 'and my heart is hollow within me' [Psalms 109]." Even though King David said this verse about what he merited — to kill the evil inclination — as the Sages expounded — nonetheless the root of this matter is also at the beginning of one's service: that one must contract the inflaming that burns within one's heart to infinity — and make a hollow in one's heart — so that one can come to the revelation of the attributes [midos]. But afterwards the evil inclination wishes to corrupt the creation — and dulls the hollow in one's heart with evil thoughts, G-d forbid — which are the aspect of the foreskin of the heart [arlas lev] — the dullness of the heart [tipshus lev]. And for this David boasted — that he merited to kill the evil inclination — and his heart remained hollow within him as it ought to be.

There: "and this is the ascent of prayer — which is in a whisper [b'lachash] — which is the service of the heart." This means: even though the essential prayer is to speak with the mouth specifically — and also for prayer is the aspect of Malchus — the mouth. Nonetheless the essential structure of prayer is built through the intention of the heart — which is the aspect of Binah — the upper house. And this is alluded in what the essential prayer — the Shmoneh Esrai [Eighteen Blessings] — is prayed in a whisper specifically. And this is: "and to whisper to her — receive her counsel" — for there is the source of counsel as above. There: "and rulers like dancers — all my wellsprings are in You [kol ma'ayanai bach]" — meaning: according to the hollow that is made through one's holy thoughts — for ma'ayanai is the language of thought and contemplation [machshavah v'iyun].

There — Letter Vov — "and this is the aspect of repentance." This means: for until now we have spoken of the rectification and ascent of Malchus through guarding oneself from evil thoughts — and drawing good thoughts into one's heart. And through this one comes to good deeds and good attributes. And through this it is revealed that one accepts upon oneself the complete yoke of the Kingdom of Heaven as above. And likewise we spoke of the rectification and ascent of Malchus through prayer with the heart's intention. And now it begins to speak of one who has already blemished the aspect of Malchus through one's sins, G-d forbid. And the essential sins come through evil inclinations — which are the evil thoughts. Nonetheless — this too has a rectification through repentance. And the essential repentance depends on the heart — the aspect of: "and his heart understands and he returns" — and the heart is the aspect of Binah — the upper house. And through this the Malchus — the lower house — is also rectified. This being the aspect of repentance as elaborated in the discourse. Section 6 — Letter ו — [on Letter Daled of the discourse]

There: "for song and melody will be stirred in the aspect of peh sach [the mouth that speaks]." This means: for Malchus is the mouth. And through the revelation of Malchus then — the song will be stirred — which is the aspect of: "so that the glory may sing to You" — as above. There — Letter Daled — "this is the aspect of: 'it is the ascending offering [hi ha'olah].'" See Zohar Pekudei, pp. 238–239 — where the secret of the ascending offering is elaborated — which is the secret of the ascent of Malchus until it unifies with Binah — and so on — to the Infinite. And there too is brought the verse: "I will raise up the fallen sukkah of David" . And the matter of needing to burn the evil thoughts and to incinerate them in fire — [which is the aspect of: "a consuming fire that consumes all and destroys all" — as elaborated below in Letter Zayin]. And there is also brought the verse: "and the light of the moon shall be as the light of the sun" — as brought below in Letter Vov. See there carefully — and in many places there — and you will understand to here. And see also in the portion Tzav, pp. 26 and 27 — and in the Ramaz there.

There — Letter Zayin — "and this is the aspect of tzitzis" — and therefore in the portion of tzitzis all the above is alluded: "and you shall not stray after your hearts" — to guard themselves from evil thoughts. "So that you shall remember and do all My commandments" — the aspect of the revelation of good deeds and good attributes. "And you shall be holy to your G-d" — the aspect of: "there is no holiness in less than ten" — the aspect of the yud that is drawn into the dalet and becomes heh. "I am Haveye'ah your G-d who took you out of the land of Egypt" — [which was from the side of Yovel — the aspect of the upper house as above] — "to be your G-d" — the aspect of the acceptance of the Kingdom of Heaven — the lower house. Section 7 — Letter ז — [on the same Letter]

There: "and you who cleave — and so on." See there in the Zohar — where it is elaborated that the service of Israel and their attainment is only in the aspect of the blue-black flame [isha takla] — the aspect of the lower house. And the attainment of Moshe is in the aspect of the white flame [isha chavara] — the upper house. And there is also elaborated the matter of dalet and heh. And see there also regarding the offerings [korbanos]. There — on the same Letter — "and therefore Nissan is called aviv." This means: for in Nissan they were redeemed — which is the aspect of the ascent of Malchus. [This being the aspect of: "on the first of Nissan — new year for kings" — the aspect of the lower house [bais tata'ah]; and: "from the side of Yovel they went forth" — which is the aspect of the upper house [bais ila'ah].]

There: "'to place there a tent for them [lashamesh sham ohel bahem]' — and the shining of the Tzaddik." Meaning: his attainment is only through Israel — as the Sages said: "go — descend" . And when Israel enters, G-d forbid, the external wisdoms of the nations — then the Tzaddik falls from his attainment — and his attainment is covered and concealed. This means: for it has already been elaborated — in the name of the Zohar — that the attainment of Moshe was in the aspect of the white flame — the aspect of the upper house. Nonetheless: when Israel sinned — whose grasp and attainment is in the aspect of the lower house — the Holy One said to Moshe: "go — descend" — "did I give you greatness for any other reason than for the sake of Israel?" For this is the aspect of: "I will not enter the city until within you is the Holy One" as above. And therefore when Israel enters, G-d forbid, the external wisdoms — meaning: they blemish the aspect of wisdom-in-the-heart through entering into external wisdoms — the aspect of evil thoughts — which are the aspect of dullness — the foreskin of the heart — through which they blemish the aspect of the lower house — the aspect of Malchus — where their essential grasp and attainment is. Through this the Tzaddik also falls from his attainment — even though his attainment is in the aspect of the upper house — where the blemish does not reach so strongly. Nonetheless — through the blemish of the aspect of the lower house — through this the aspect of the light of the upper house is also covered and concealed — as it were — the aspect of: "it is the glory of G-d to conceal a matter" as above. This being the aspect of the light of the techeles that has now been concealed because of our many sins — and is drawn only in concealment and clothing as above. And likewise the Tzaddik's attainment is concealed. And when Israel goes out from the above-mentioned wisdoms — then the light of the lower house is completed — and the upper Gevuros that it received from Imma are revealed within it. And then the Tzaddik also comes out from the covering and concealment that was upon him until now. And through these above-mentioned Gevuros the Tzaddik strengthens to run the course [larutz orach] — and completely destroys and annihilates the nations and the kelippos. And through this one merits to attain the hidden Torah [oraisah d'Atikah]. Section 8 — Letter ח — [on Letter Hay of the discourse]

There: "and a tenth of the eifah — wealth — which is the aspect of eifah — ayfo ayeh peh [where is the mouth?]." Even though osher [wealth] is with a shin on the right — and this is written on the left — for in Atikah there is no left. This is written in a witty vein. And the truth is that sometimes it is interchanged — as elaborated above regarding the verse "and rulers like dancers" — written on the right — where he explained it as the language of sovereignty and Malchus. There — Letter Hay — "and this is the aspect of the song that will be stirred in the future." Meaning: the stirring of this song will come through the ascent of Malchus that will occur then — which is the aspect of the Malchus of David — who is the sweet singer of Israel [na'im z'miros Yisrael]. And it is written: "so that the glory may sing to You" — the aspect of the King of Glory. See below, Letters Vov and Zayin. And this is the aspect of: "a new song — they praised Him — and made Him King — and said: Haveye'ah shall reign" — and likewise: "and His sovereignty they willingly accepted" — "to You they sang song."

On the matter of what is elaborated in Letter Alef — that evil thoughts are the evil inclination — see Zohar Vayikra, p. 5b: "for My thoughts are not your thoughts" — "the thought of a person is the head of everything — and from that thought paths and trails spread out to waylay one's ways — and from that thought the filth of the evil inclination is drawn and flows — and from that thought transgressions, sins, and deliberate violations are found." And see further — on what one must guard the thought very carefully — not to think evil thoughts — only good thoughts — to cleave one's thought to Hashem. And that this is the comprehensive summary of the Ten Commandments and the comprehensive summary of all the Torah. Zohar Chadash, portion Ki Sisa. And see further on the matter of thought and the matter of the ascending offering [olah] in the above Zohar Chadash, portion Tzav. And see in Tikkunim, Tikkun 70, p. 130b: "in each and every limb a person must enthrone the Holy One — and prepare for Him a pure and clean place to dwell there. And therefore a person must burn away from himself — in each and every limb — all thoughts and all evil stirrings that are kelippos — and one must incinerate them." There: "for in truth a woman who fears Hashem is the aspect of counsel." This means: as is understood from the Sages' words — who said about one whose wife dies in his days: his counsel falls — as is brought below. And for our matter: for the essential perfection of the woman who fears Hashem — the aspect of Malchus — is when she ascends to Binah as above. And there is the source of counsel — the aspect of: "deep waters — counsel in the heart of a man" . This being the aspect of: "everything that Sarah says to you — hearken to her voice" — the aspect of: "a woman of valor — a crown for her husband" .

And see Zohar Vayechi, p. 210 — on the matter of prayer specifically in a whisper — and the sign: "and the voice was heard as far as Egypt [Mitzrayim] — in the house that was revealed and uncovered [bais Phar'oh — bais d'itf'ra'u v'itg'lyan minei chol n'horin]" — see Mikdash Melech who explained: this means: up to Binah. And see on p. 229: "the prayer of a person when he intends in it — he rises to the supernal depth [ulumkah ila'ah]." And its interpretation is likewise: up to Binah. See there also on p. 72. And see further on the matter of silent prayer in Zohar Terumah, p. 138b — and in Mikdash Melech there — and you will understand from there to our matter. And see Zohar Vayakhel, p. 202: "the fullness of prayer cleaves to the supernal world — [meaning: Binah] — and the word of the supernal world has no need to be heard." [Meaning: therefore prayer is in a whisper.] See there further. And also on p. 201 — from the great wonders of the loftiness of the service of prayer. And see there also on p. 213. On the matter of the aspect of repentance elaborated in Letter Vov — see Zohar Vayechi, p. 219: "what is repentance? This is the repentance of Imma who returned in existence." And see there also on the matter of: "then you shall delight in Haveye'ah" — specifically. And see Mikdash Melech there who explained: it comes from the Ancient Holy One — it is Binah. And see in Saba d'Mishpatim, p. 106 — on the matter of the master of repentance [ba'al teshuvah] — a true master of repentance. And see Mikdash Melech there. There: "and this is the ascent of prayer — which is in a whisper [b'lachash] — which is the service of the heart." This means: even though the essential prayer is to speak with the mouth specifically — and also for prayer is the aspect of Malchus — the mouth. Nonetheless the essential structure of prayer is built through the intention of the heart — which is the aspect of Binah — the upper house. And this is alluded in what the essential prayer — the Shmoneh Esrai [Eighteen Blessings] — is prayed in a whisper specifically. And this is: "and to whisper to her — receive her counsel" — for there is the source of counsel as above.

On the matter of what is elaborated in Letter Alef — on the contraction [tzimtzum] of the empty hollow [chalal hapanui] for the sake of the revelation of Malchus — see in the book Vayakhel Moshe, Chapter 1, at its beginning — and likewise in Chapter 2. And in the book Zohar HaRakia on Zohar Bereishis, p. 15 — the words that begin: "B'reish hormonis." Section 11 — Letter יא — [on Letter Vov of the discourse]

Siman Fifty — Hatzilahסימן נ — הצילה There — Letter Vov — "and this is the aspect of repentance." This means: for until now we have spoken of the rectification and ascent of Malchus through guarding oneself from evil thoughts — and drawing good thoughts into one's heart. And through this one comes to good deeds and good attributes. And through this it is revealed that one accepts upon oneself the complete yoke of the Kingdom of Heaven as above. And likewise we spoke of the rectification and ascent of Malchus through prayer with the heart's intention. And now it begins to speak of one who has already blemished the aspect of Malchus through one's sins, G-d forbid. And the essential sins come through evil inclinations — which are the evil thoughts. Nonetheless — this too has a rectification through repentance. And the essential repentance depends on the heart — the aspect of: "and his heart understands and he returns" — and the heart is the aspect of Binah — the upper house. And through this the Malchus — the lower house — is also rectified. This being the aspect of repentance as elaborated in the discourse.

📋 Translator's Summary — Siman 50 (Hatzilah) There: "and this is: [Yoma 86] 'great is repentance that brings close the redemption.'" This means: that this is the aspect of the rectification of Malchus — which is redeemed and goes forth to freedom — as it were. And ascends to Binah — which is the aspect of the world of Beriyah — the aspect of the Throne of Glory — as is known. And this is also: "great is repentance that reaches to the Throne of Glory." And afterwards it elaborates: that through this one merits to attain the hidden Torah [oraisah d'Atikah setima'ah] — the aspect of the secrets of the Kabbalah — the aspect of: "and it is called Kabbalah." And this is the aspect of the Throne of Glory — which conceals it — the aspect of: "it is the glory of G-d to conceal a matter" . And you will arrive and attain it — because through your repentance Malchus ascended in such a great ascent.

Said on the first night of Shavuos [5]563. And it was repeated afterwards before Rabbi Nosson — of blessed memory — while he sat and was writing it in the book with ink. And these words — "for before the creation" — were said with great deliberateness — and with precision of each and every word — in a manner that is impossible to convey in writing. There: "for song and melody will be stirred in the aspect of peh sach [the mouth that speaks]." This means: for Malchus is the mouth. And through the revelation of Malchus then — the song will be stirred — which is the aspect of: "so that the glory may sing to You" — as above.

Or one can say the meaning of: "for they shall eat the fruit of their deeds" — for this will be the essential receiving of their reward — that even in this world — which is the aspect of many reckonings [cheshbonos rabbim] — the aspect of the distance from the One — where opposition and evil and impurity and falsehood rule — the righteous merited in this world to subdue their inclination — to break and nullify the evil and impurity — and merited to draw the Providence of Hashem — until through this what is after the creation — which is the aspect of the many — is included in what is before the creation — which is the aspect of entirely one — entirely good — entirely holy. Through this specifically — in the World to Come — each Tzaddik will merit to receive his reward and to attain the light of oneness and goodness — each Tzaddik according to his level as above. It follows that the receiving of the reward of the righteous — and the differentiation of levels that will be between them even then — is specifically through the aspect of the multiplicity and opposition that exists in this world. This being the aspect of: "what You have done for those who take refuge in You — opposite the children of man [neged bnei adam]" — "opposite" specifically — as is elaborated elsewhere. And see Zohar, portion Balak, p. 196: "'who walked in darkness' — 'who walked' should have been written — Rabbi Elazar [said]: because they dwelt together and then were immediately separated" — and so on. And see there in Mikdash Melech: for in holiness — at first the female was joined to the male back to back — and afterwards she was sawn apart — and then she reunited with him face to face. And the kelipah — when it was sawn apart and separated — then the day of Shabbas came — and it remained in separation — and could no longer unite face to face. And this is what is written: "they dwelt in union and concluded in separation." See there in the name of the Holy Ari. And through this one can also explain the above verse — for at first they are in union — and afterwards they are sawn apart — and then reunite face to face — in order to produce fruits — which is the aspect of: "for they shall eat the fruit of their deeds." But: "another god is infertile and bears no fruit" — this being the aspect of what the Sages expounded in Kiddushin, p. 40: on this very verse — "the merits have a principal and fruits" — as it is said: "for they shall eat the fruit of their deeds" — "transgression has no fruits." Meaning: as above. Section 14 — Letter יד — [on Letter Zayin of the discourse]

📋 Translator's Summary — Siman 51 (Amar Rabbi Akiva) There — Letter Zayin — "and this is the aspect of tzitzis" — and therefore in the portion of tzitzis all the above is alluded: "and you shall not stray after your hearts" — to guard themselves from evil thoughts. "So that you shall remember and do all My commandments" — the aspect of the revelation of good deeds and good attributes. "And you shall be holy to your G-d" — the aspect of: "there is no holiness in less than ten" — the aspect of the yud that is drawn into the dalet and becomes heh. "I am Haveye'ah your G-d who took you out of the land of Egypt" — [which was from the side of Yovel — the aspect of the upper house as above] — "to be your G-d" — the aspect of the acceptance of the Kingdom of Heaven — the lower house.

📋 Translator's Summary — Siman 52 (HaNi'or BaLayla) There: "namely: the aspect of the techeles [blue-black thread] — and so on." See in Pri Etz Chaim — in the kavvanot of tzitzis — where it is elaborated that the techeles alludes to very lofty mochin — which it is impossible to draw in revelation now — only in concealment are the above-mentioned mochin also drawn. See there carefully — and you will understand to our matter.

Said on Shabbas Chanukah of the year [5]563. And there are several wondrous accounts regarding this discourse — but this is not the place to elaborate on them — and they are well elaborated in Chayyay Moharan. I heard from Rabbi Nosson — of blessed memory — that he then mentioned the matter of: sometimes for headache remedies — they bleed the veins of the leg. [And I do not remember in connection with what he told this.] And in my humble opinion there is a connection between this account and what is elaborated there in Letter Beis — that the entire world is the clothing of the lower levels of holiness — namely: the aspect of the raglin [feet/walking] of holiness — the aspect of: "and the earth is the footstool of My feet" . Even though the upper levels of holiness also have some revelation in this world — nonetheless the revelation does not clothe itself essentially in this world — only an illumination shines in the aspect of the feet. But the aspect of the feet reveals itself essentially in this world. And afterwards it also elaborates: how one must draw the mochin in the head — to deepen one's thought and to expand one's understanding — to understand the allusions — which are the aspect of the feet of holiness clothed in this world. But the expansion of the intellect must be in measure and contraction. And likewise one must have the quality of contentment [histapkus]. And see the discourse at its end — where he said then: that this is the aspect of the kindling of the Chanukah candle — the aspect of: "to draw the holy abundant oil [lameishkhah mishcha rabbas kudsha] — and to kindle the candle [l'adleka butzina]." And see in the kavvanot of Chanukah — where it is elaborated: for there are three unifications — one corresponding to Netzach-Hod-Yesod — for only until there does her height reach — and in this unification it is Haveye'ah-Adnut. And sometimes she is at the height of the chest — and then it is Haveye'ah-Elokim. And sometimes she is equal to his crown — and then it is Haveye'ah-Eheyeh. And these three unifications have the numerical value of ner [candle]. And on Chanukah one draws for her light from these three unifications. And this is the intention of the kindling. For on Chanukah she corresponds to Netzach-Hod-Yesod. And then one draws for her light from the head. And since the essential drawing is from that light which is drawn to her from the head — which is the unification Haveye'ah-Eheyeh — for when they are full with yuds they have the numerical value of regel [foot/leg] — and this light cannot be drawn to her except for a brief time — therefore also the mitzvah of kindling the Chanukah candle is only for a brief time. And this is: "until the foot ceases from the marketplace [ad sh'tichle regel min hashuk]" — and so on. And therefore it is forbidden to make use of its light. See there in the kavvanot — and you will find that all of Rabbainu's words above are elaborated there. There: "and you who cleave — and so on." See there in the Zohar — where it is elaborated that the service of Israel and their attainment is only in the aspect of the blue-black flame [isha takla] — the aspect of the lower house. And the attainment of Moshe is in the aspect of the white flame [isha chavara] — the upper house. And there is also elaborated the matter of dalet and heh. And see there also regarding the offerings [korbanos].

There — Letter Gimmel — "in the aspect of: 'his left hand under my head.'" See Midrash Rabbah Song of Songs, Ch. 2: "'his left hand under my head' — this is tzitzis — 'and his right hand embraces me' — these are tefillin." There: "and a tenth of an eifah — and so on — until here the secret of the ascending offering [olah] has been elaborated. And now he alludes to the secret of the meal offering [minchah]. Afterwards he alludes to the secret of the libations [nisochim] — 'one who wishes to pour' — and so on. And the matter of the song has already been elaborated."

And in truth all the above is understood automatically and seen clearly: for when one falls, G-d forbid, from the holy Da'as — which is the aspect of the memory — to cleave one's thought to the World to Come — and falls into the loves of animality — and all one's thoughts are occupied with the vanities of this world — then one lives a life of suffering always — and all one's days are anger and pains. And every day is long to him like a year — because of the great troubles and tribulations and bitterness that pass over him each day — the aspect of: "and your life shall hang in suspense before you — at evening you shall say: 'who will give us morning?'" . And indeed one is disgusted with one's life — as if one has already lived a hundred years and more. And in truth such a life is the aspect of shortening of days — the aspect of: "short of days and full of wrath — even if a thousand years he lives" . But one who merits the aspect of holy Da'as — and guards the memory — to cleave one's thought to the World to Come — then time is shortened and unified for him — because of the greatness of his attachment in the service of Hashem with great love — until it seems to him that an entire year has flown by and passed like a moment. [And this is the aspect of: "I have given birth to you today" — as in the above Siman 61.] And in truth his time in this world is included and unified in the aspect of the World to Come — which is truly above time — where the essential length of days is — the aspect of the day that is entirely long. And see in the Story Tales — in the story of the Seven Beggars — on the matter of the old man who boasted about the length of his days. And also: one who falls from holy Da'as — and does not cleave his thought to the World to Come in truth — but all his thoughts and schemes roam through the affairs of this world — truly lives very short lives. For all the days of the life of this world are vanity — "and what is the advantage to a person?" — as elaborated in many verses on the matter of the shortening of human life and existence in this world — "for he will not much remember the days of his life" — "our days are like a passing shadow" . And even so — because of the smallness of human intelligence — it seems to him as if it is a world of very long time. And he wishes to establish his dwelling in this world and to fulfill his desires in it. And all his days are occupied in his loves of animality. It follows that through the foolishness of his mind and his error — time seems long to him — as if it is known to him that he still has a long time to live in this world. And through this in the service of Hashem he pushes himself off from day to day — until through this he takes nothing with him in his toil, G-d forbid — the aspect of shortening of days, G-d forbid. But one who is attached to true Da'as — does not look at the vanities of time at all. For he knows that physical time is very short — and he attaches himself only to the World to Come — which is truly the day that is entirely long. Until he merits through this to understand even the holy allusions that Hashem hints to him — how to draw close to Him through them. And then he lives good lives — new lives at every moment. And the days of his life are great and wide and very long — since he attains the good hidden within them — as understood from the discourse: "with what did you lengthen your days?" Siman 84 — the aspect of: "and Avraham was old — he came with the days" — Avraham specifically — who merited to the holy love — which is the aspect of the perfection of Da'as — the aspect of: "from the side of the right — white brain like silver [mistara d'yemina mocha chavara k'kaspa]". Through this one merits to the aspect of the nullification of time and its unification — in the aspect of above time as above — which is the essential aspect of length of days. And see many wonders on the above discourse in Likutay Halachos, Laws of the Second Days of Festivals [Hil'chos Yom Tov Sheni], Halacha 5. There: "'to place there a tent for them [lashamesh sham ohel bahem]' — and the shining of the Tzaddik." Meaning: his attainment is only through Israel — as the Sages said: "go — descend" . And when Israel enters, G-d forbid, the external wisdoms of the nations — then the Tzaddik falls from his attainment — and his attainment is covered and concealed. This means: for it has already been elaborated — in the name of the Zohar — that the attainment of Moshe was in the aspect of the white flame — the aspect of the upper house. Nonetheless: when Israel sinned — whose grasp and attainment is in the aspect of the lower house — the Holy One said to Moshe: "go — descend" — "did I give you greatness for any other reason than for the sake of Israel?" For this is the aspect of: "I will not enter the city until within you is the Holy One" as above. And therefore when Israel enters, G-d forbid, the external wisdoms — meaning: they blemish the aspect of wisdom-in-the-heart through entering into external wisdoms — the aspect of evil thoughts — which are the aspect of dullness — the foreskin of the heart — through which they blemish the aspect of the lower house — the aspect of Malchus — where their essential grasp and attainment is. Through this the Tzaddik also falls from his attainment — even though his attainment is in the aspect of the upper house — where the blemish does not reach so strongly. Nonetheless — through the blemish of the aspect of the lower house — through this the aspect of the light of the upper house is also covered and concealed — as it were — the aspect of: "it is the glory of G-d to conceal a matter" as above. This being the aspect of the light of the techeles that has now been concealed because of our many sins — and is drawn only in concealment and clothing as above. And likewise the Tzaddik's attainment is concealed. And when Israel goes out from the above-mentioned wisdoms — then the light of the lower house is completed — and the upper Gevuros that it received from Imma are revealed within it. And then the Tzaddik also comes out from the covering and concealment that was upon him until now. And through these above-mentioned Gevuros the Tzaddik strengthens to run the course [larutz orach] — and completely destroys and annihilates the nations and the kelippos. And through this one merits to attain the hidden Torah [oraisah d'Atikah].

Connected to the above matter: that through slander the imagination [medammeh] — which is the aspect of Pharaoh — is strengthened. And through this one can explain what is said: "and Moshe saw and said: 'surely the matter is known'" — and Rashi explains: he saw that there were informers [daltorinim] among Israel — and said: perhaps they are not worthy of being redeemed. Meaning: as above — for through slander the aspect of the exile of Pharaoh is strengthened. There: "until their lips wear out saying 'enough [dai]' — and so on." This means: that from dalet a heh is made — through the yud that is drawn into it. This being the aspect of dai [enough] — that Malchus has ascended from its poverty [dalus] to the aspect of great wealth. There: "and a tenth of the eifah — wealth — which is the aspect of eifah — ayfo ayeh peh [where is the mouth?]." Even though osher [wealth] is with a shin on the right — and this is written on the left — for in Atikah there is no left. This is written in a witty vein. And the truth is that sometimes it is interchanged — as elaborated above regarding the verse "and rulers like dancers" — written on the right — where he explained it as the language of sovereignty and Malchus. And see in Likutay Halachos, Laws of the Minchah Prayer [Hil'chos Tefillas HaMinchah], Halacha 7 — where much is elaborated on the matter of the above discourse — and extensive wondrous matters are written there. On the matter of what is elaborated in Letter Alef — that evil thoughts are the evil inclination — see Zohar Vayikra, p. 5b: "for My thoughts are not your thoughts" — "the thought of a person is the head of everything — and from that thought paths and trails spread out to waylay one's ways — and from that thought the filth of the evil inclination is drawn and flows — and from that thought transgressions, sins, and deliberate violations are found." And see further — on what one must guard the thought very carefully — not to think evil thoughts — only good thoughts — to cleave one's thought to Hashem. And that this is the comprehensive summary of the Ten Commandments and the comprehensive summary of all the Torah. Zohar Chadash, portion Ki Sisa. And see further on the matter of thought and the matter of the ascending offering [olah] in the above Zohar Chadash, portion Tzav. And see in Tikkunim, Tikkun 70, p. 130b: "in each and every limb a person must enthrone the Holy One — and prepare for Him a pure and clean place to dwell there. And therefore a person must burn away from himself — in each and every limb — all thoughts and all evil stirrings that are kelippos — and one must incinerate them." On the matter of what is elaborated in Letter Beis — on the rectification of prayer — that the essential thing is through the intention of the thought within the heart — see Zohar Bereishis, p. 24b — where it is elaborated on the matter of: "there is no holiness in less than ten" — and the matter of: "and when she ascended — the angels said: where is the place of His glory?" — and one must elevate her to the Infinite. See there — and in Mikdash Melech — on the wondrous matters of the ascent of Malchus through prayer with intention — and you will understand much from there to our matter. And see Zohar Vayechi, p. 210 — on the matter of prayer specifically in a whisper — and the sign: "and the voice was heard as far as Egypt [Mitzrayim] — in the house that was revealed and uncovered [bais Phar'oh — bais d'itf'ra'u v'itg'lyan minei chol n'horin]" — see Mikdash Melech who explained: this means: up to Binah. And see on p. 229: "the prayer of a person when he intends in it — he rises to the supernal depth [ulumkah ila'ah]." And its interpretation is likewise: up to Binah. See there also on p. 72. And see further on the matter of silent prayer in Zohar Terumah, p. 138b — and in Mikdash Melech there — and you will understand from there to our matter. And see Zohar Vayakhel, p. 202: "the fullness of prayer cleaves to the supernal world — [meaning: Binah] — and the word of the supernal world has no need to be heard." [Meaning: therefore prayer is in a whisper.] See there further. And also on p. 201 — from the great wonders of the loftiness of the service of prayer. And see there also on p. 213. On the matter of the aspect of repentance elaborated in Letter Vov — see Zohar Vayechi, p. 219: "what is repentance? This is the repentance of Imma who returned in existence." And see there also on the matter of: "then you shall delight in Haveye'ah" — specifically. And see Mikdash Melech there who explained: it comes from the Ancient Holy One — it is Binah. And see in Saba d'Mishpatim, p. 106 — on the matter of the master of repentance [ba'al teshuvah] — a true master of repentance. And see Mikdash Melech there. And see Zohar Vayikra, pp. 15–16 — on the matter of repentance — and you will understand to our matter. And see there in the portion Acharei Mos, p. 69b, and p. 70, and there also on p. 74b, and p. 75. And see Zohar Pinchas, p. 258b: "all the sins of Israel reach to Malchus — and repentance which is Binah — whitens them." And see further on the matter of repentance in Zohar Chadash, portion Acharei Mos. And see in Tikkunim, Tikkun 21, p. 60: "all who return in repentance — it is as if vav-heh returned with yud-heh — and the essential thing is to elevate everything in thought." And see Tikkun 63, p. 94b: "who shall heal you? — mi [who] — certainly it is repentance." See there. And see Tikkun 69, p. 115b: "who shall stand? — mi — certainly it is the supernal Imma — repentance." See there. And see Tikkun 70, p. 132b. On the matter of what is elaborated in Letter Alef — on the contraction [tzimtzum] of the empty hollow [chalal hapanui] for the sake of the revelation of Malchus — see in the book Vayakhel Moshe, Chapter 1, at its beginning — and likewise in Chapter 2. And in the book Zohar HaRakia on Zohar Bereishis, p. 15 — the words that begin: "B'reish hormonis." 📋 Translator's Summary — Siman 49 (Lashamesh Sham Ohel Bahem) Siman Fifty — Hatzilahסימן נ — הצילה And this is what the Sages said : "a Torah scholar who sits in a fast yet does not know how to satisfy his soul — let the dogs eat his meal." At first glance this has no connection at all to the matter. And one can say: for through the blemish of the covenant one damages one's soul, G-d forbid — for the dogs overpower the aspect of one's soul — for they are the aspect of the impudent of soul [azei nefesh]. And this is the aspect of: "save [hatzilah]" — "my soul" — specifically . And then the bitter waters [mayim miririm] embitter one's soul — in the aspect of: "and his soul was bitter to him." And then one's soul is in the aspect of: "and a hungry soul" — both spiritually and physically. For when one merits the rectification of the covenant — which is the aspect of the sweet waters [mayim mesukin] — then one tastes sweetness in the words of the prayer — and one's soul is satisfied through them spiritually — in the aspect of: "as with fat and marrow shall my soul be satisfied — and with lips of song my mouth shall praise" . And also physically one has satisfaction in one's eating — in the aspect of: "the righteous one eats to the satiation of his soul" . And "righteous one" is: one who guards the covenant — as the Sages said . But through the blemish of the covenant — the aspect of: "the dogs — impudent of soul" — overpowers him — and they embitter his soul and confuse his prayer. And also physically he has no satisfaction — through the aspect of the dogs: "impudent of soul — they know no satiation." And therefore the Sages truly said: the Pesach offering is eaten in a state of satiation — so that one should not come to breaking a bone [and see Tosafos, Pesachim p. 102, s.v. maftirin]. For the Pesach is connected to the rectification of the covenant — which is the aspect of: "and you shall not break a bone of it" — which is the aspect of satiation as above. But the blemish of the covenant is the aspect of the blemish of the soul — the blemish of the bones — the aspect of: "for my bones are terrified — and my soul is greatly terrified" . See below in the discourse Vayiven Hashem Es HaTzela, Siman 67. And then one has no satiation as above. And this is what the Sages said: "a Torah scholar who sits in a fast [d'yativ d'yativ — specifically]" — as elaborated in the discourse — yet does not know how to satisfy his soul — for this reason let the dogs eat his meal. And see also in the discourse Tefillah L'Chavakuk, Siman 19 — that the rectification of eating is through the rectification of the covenant and the perfection of the holy tongue. And see in Likutay Tinyana, the discourse Tik'u Emunah, Siman 5, Letter Yud-Tes — on the matter of: "sweet is the sleep of the laborer — whether he eats little or much" — "sweet" is the aspect of the rectification of the covenant — sweet waters — and so on. 📋 Translator's Summary — Siman 50 (Hatzilah) Siman Fifty-One — Amar Rabbi Akivaסימן נא — אמר רבי עקיבא [And this is why he concluded: "to plant the heavens and to found the earth" — for they are literally the aspect of the word of Hashem — the 28 letters of the act of creation through which heaven and earth were created.] There: "but the words [diburim]." This means: for the essential sanctity of Eretz Yisrael is through the force of one's deeds — the aspect of the above sukkah. There — at the end of the discourse — "and since it will be all one — how is differentiation possible [in the receiving of reward in the World to Come] between one and his companion according to his level?" But there is in this a secret that it is impossible to understand. The author writes: Through this it is well understood and elaborated — the explanation of the verse: "say to the righteous — for he is good — for they shall eat the fruit of their deeds" . "Woe to the wicked — it is evil — for the recompense of his hands shall be done to him." At first glance this is not understood — for it opens in the singular: "the righteous — for he is good" — and concludes in the plural: "for they shall eat the fruit of their deeds." [And see the end of tractate Sukkah — where the Sages alluded that it is in the manner of: "good for the righteous — good for his neighbor" — see there.] But according to the above it is understood: for the essential hope of the righteous and the receiving of their reward is in the World to Come — when it will be in the aspect of entirely good — entirely one. And therefore it is said regarding this: "the eye has not seen." And therefore it opens in the singular — for then it will be entirely one. And all the righteous are then designated by the name of one Tzaddik. And likewise the receiving of their reward — which is the aspect of: "say to the righteous — for he is good" — for then it will be entirely one — entirely good. But nonetheless regarding the attainment of the oneness and goodness of the World to Come — they will not all be equal — rather each one according to his level. This being the aspect of: "for they shall eat the fruit of their deeds" — in the plural. For even though it is impossible to say of the reward of the righteous — each one — in the singular — since it will then be entirely one — entirely good. This being the aspect of: "say to the righteous — for he is good" as above. Nonetheless: "for they shall eat the fruit of their deeds" — for there will be many righteous — and each and every Tzaddik will then receive the light of oneness and his goodness according to the fruit of his deeds and according to the service he served Hashem in this world. And in truth it is impossible to understand this — for there is a secret in it as above. For this is the aspect of: "how great is Your goodness which You have treasured away for those who fear You" . And likewise regarding the punishment of the wicked — G-d spare us — it says: "woe to the wicked — it is evil" — for since they are drawn in this world after impurity, falsehood, and evil — therefore in the World to Come — when it will be entirely good and the evil will be nullified — then of the enemies too it is said: "for behold Your enemies, Haveye'ah" — "behold Your enemies shall perish" . It is said: "and the path of the wicked shall perish" — and: "when the wicked perish there is joy." Or one can say the meaning of: "for they shall eat the fruit of their deeds" — for this will be the essential receiving of their reward — that even in this world — which is the aspect of many reckonings [cheshbonos rabbim] — the aspect of the distance from the One — where opposition and evil and impurity and falsehood rule — the righteous merited in this world to subdue their inclination — to break and nullify the evil and impurity — and merited to draw the Providence of Hashem — until through this what is after the creation — which is the aspect of the many — is included in what is before the creation — which is the aspect of entirely one — entirely good — entirely holy. Through this specifically — in the World to Come — each Tzaddik will merit to receive his reward and to attain the light of oneness and goodness — each Tzaddik according to his level as above. It follows that the receiving of the reward of the righteous — and the differentiation of levels that will be between them even then — is specifically through the aspect of the multiplicity and opposition that exists in this world. This being the aspect of: "what You have done for those who take refuge in You — opposite the children of man [neged bnei adam]" — "opposite" specifically — as is elaborated elsewhere. And see Zohar, portion Balak, p. 196: "'who walked in darkness' — 'who walked' should have been written — Rabbi Elazar [said]: because they dwelt together and then were immediately separated" — and so on. And see there in Mikdash Melech: for in holiness — at first the female was joined to the male back to back — and afterwards she was sawn apart — and then she reunited with him face to face. And the kelipah — when it was sawn apart and separated — then the day of Shabbas came — and it remained in separation — and could no longer unite face to face. And this is what is written: "they dwelt in union and concluded in separation." See there in the name of the Holy Ari. And through this one can also explain the above verse — for at first they are in union — and afterwards they are sawn apart — and then reunite face to face — in order to produce fruits — which is the aspect of: "for they shall eat the fruit of their deeds." But: "another god is infertile and bears no fruit" — this being the aspect of what the Sages expounded in Kiddushin, p. 40: on this very verse — "the merits have a principal and fruits" — as it is said: "for they shall eat the fruit of their deeds" — "transgression has no fruits." Meaning: as above. And for our matter: for the wicked are drawn after the multiplicity and separation — the aspect of the distance from the One. Therefore in the World to Come — when it will be entirely one — then: "the path of the wicked shall perish" as above. But the righteous — on the contrary — specifically through the separation and opposition and distance from the One in this world — they merit in this world to break all of this — and to include what is after the creation in what is before the creation. Which is the aspect of: the reunion face to face — which is made specifically through the sawing apart as above. And through this specifically they merit to produce fruits in this world and in the World to Come — in the aspect of: "for they shall eat the fruit of their deeds" as above. And see in Likutay Halachos, Laws of Ribbis [Interest] [Hilchos Ribbis], Halacha 5 — where extensive and wondrous matters are elaborated on the above discourse. 📋 Translator's Summary — Siman 51 (Amar Rabbi Akiva) Siman Fifty-Two — HaNi'or BaLaylaסימן נב — הניעור בלילה 📋 Translator's Summary — Siman 52 (HaNi'or BaLayla) Siman Fifty-Four — Ma'amar Vay'hi Miketzסימן נד — מאמר ויהי מקץ But when this force is damaged, G-d forbid — through non-holy words — through this the aspect of the sukkah of the nations [sukkas notzrim] is stirred, G-d forbid — of whom: "their mouth speaks vanity and their right hand is a right hand of falsehood." Then the nations strengthen, G-d forbid — and the aspect of the sanctity of Eretz Yisrael is concealed. And the children of Israel descend into exile. There — Letter Gimmel — "in the aspect of: 'his left hand under my head.'" See Midrash Rabbah Song of Songs, Ch. 2: "'his left hand under my head' — this is tzitzis — 'and his right hand embraces me' — these are tefillin." There: "'two years of days' — this is the aspect of the spreaders of slander [motzi'ay dibah] — about whom it is said: 'a day for a year — a day for a year' — for through them the blemishing and damaging of the aspect of holy love — which is the aspect of: 'the Kohen grasped with his handful [v'kamatz hakohen]'" — and this is Miketz — which is the aspect of the damaging of the kamatz. In my humble opinion it seems he alludes here to the reason for the punishment of the spies — the spreaders of slander about the Land — of whom it is said: "a day for a year — a day for a year" . The reason is: for through slander [lashon hara] — the holy Da'as is removed from one — and one falls into the love of animality — which is the aspect of the imagination [medammeh] — the aspect of a dream. And as is elaborated there — for one sees in a dream that time has stretched — for in a quarter of an hour it seems in one's dream that a long time has passed — a year and more. And therefore the punishment was also in this manner: a day for a year. And see in Likutay Tinyana, Siman 61 — and you will understand further. And also: for through love time is unified — for an entire year seems to him like one day — the aspect of: "and it seemed in his eyes like a few days — through his love" . But through slander — through which holy love [ahavah d'kedushah] is blemished — the aspect of: "the Kohen grasped with his handful" — and one falls into the love of animality — on the contrary: time stretches greatly. This being the aspect of: yom l'shanah [a day for a year] — which is itself the aspect of Miketz — the aspect of the overpowering of time — the aspect of acharit hayamim [the end of days]. See Likutay Tinyana, Siman 79. And then the Shechinah — as it were — is in the aspect of riv [strife] — "on account of her children who are in exile." And this is what is written: "shelter them in a sukkah from the strife of tongues" [Psalms 31] — for through the aspect of the holy sukkah — they are sheltered and saved from this strife — which comes through the strengthening of the non-holy tongues. Now: here it is elaborated that through one who slanders [motzi dibah] — the kamatz — which is the aspect of the Kohen — is blemished. And see in Mishnas Chassidim, tractate Teshuvah: that one who slanders should say the verse : "Hashem has sworn and will not relent" — and intend in the holy Name that prosecutes the judgment of the one who slanders — which is Shin-Heh-Lamed-Nun — which are the second letters of these four words — and so on. And it is alluded in the verse: yom l'shanah [a day for a year]. And through this you will understand the conclusion of the verse: "Hashem has sworn — and so on — 'you are a priest forever.'" And through this the matter of shnasayim yamim [two years of days] — in the aspect of yom l'shanah as above — is further understood. There: "and because of this — the sukkah — namely: prayer with force — is a segulah for children — and after Sukkos comes Shemini Atzeres." For all of this is because of the aspect of: "You have sheltered me in my mother's womb" [Psalms 139]. And likewise Eretz Yisrael has a special quality for children because of this — for the essential sanctity of Eretz Yisrael is through the force of one's deeds. And this force is the aspect of the sukkah — the aspect of: "You have sheltered me in my mother's womb" — where the child is formed as above. Na Nach Nachma Nachman MayUman