סימן נ"ו

In the above discourse — Letter Beis — "that the Malchus should be with him as a freedman — which is the aspect of Mordechai — mar deror." One can say that he alludes here: that the holy Malchus is connected to Binah — which is the aspect of the great Yovel — the aspect of freedom [deror] and liberty [cherut]. And this itself is also the aspect of the vitality that one must draw into Malchus — for Binah is the life of the King — as is known — and as is understood also afterwards in Letter Gimmel — and as is elaborated above. And from this is also understood somewhat — why the scroll of Esther begins the account from the kingdom of Achashverosh. And how he sent letters afterwards: "that every man should rule in his house" — and so on. For the entire matter of the scroll of Esther is: how the Malchus of the Other Side — the aspect of Haman-Amalek — contended greatly against Mordechai — who is the aspect of the holy Malchus. In particular at the time of the intense strengthening of the concealment within the concealment — until Esther was taken to the house of the king — and so on. And Hashem was with us — and overturned the concealment to Da'as. Until specifically through this — that Esther was taken to the house of the king — the entire miracle of Purim came about. Until: "and Esther appointed Mordechai over the house of Haman." And this is why it begins by relating how the concealment then strengthened — and the Malchus of the Other Side strengthened — the aspect of the kingdom of Achashverosh. As the Sages said: "when the king sat — and so on — upon his royal throne" — he miscounted and erred — and thought that the time of the promise of the building of the Second Temple had already passed — and it would not be built, G-d forbid. And for this he made a great feast. But since he used the Malchus only for his own pleasure and his own needs — and the Malchus was in his hand like a servant to fulfill his desire — which is the matter of the Malchus of the Other Side — the opposite of the aspect of holy Malchus — which is only for the service of Hashem — therefore he sent for Vashti for his desire — to glorify himself with her beauty before the peoples and the ministers. And she did not wish to come to him — and scorned him with shameful words. And through this the entire feast was confounded. And it was then seen clearly that the Malchus of the Other Side has no substance — for he rules over the entire world and in the end has no dominion even in his own house over his own wife. This being the aspect of the letters he sent afterwards: "that every man should rule in his house — and speak in the language of his people" — [for the essential Malchus and dominion is through speech — the aspect of Malchus = mouth]. And all laughed at him — as the Sages said: "were it not for the first letters" — and so on. And this was the cause of the salvation of Israel — and the strengthening of the aspect of holy Malchus that is within each and every one of Israel. The aspect of: "and it was overturned — that the Jews themselves ruled over their enemies." The discourse OoVa'yoam HaBikurim, Siman 56 — was said on Shavuos 5565 — which fell that year on the 2nd and 3rd days of the week.

There — Letter Hay — "the holy Malchus is the aspect of sof davar [end of the matter] — for it is the aspect of the last measure of the ten Sefiros — and it is the aspect of the gatherer [me'assef] of all the camps of holiness." For this Tzaddik — who is the aspect of the holy Malchus — engages to reveal all the concealments — and to gather in all the children of Israel. But the Malchus of the Other Side is the opposite — for all its engagement is to strengthen and magnify the aspect of the concealments — and to seize through this the sparks of holiness — which are the aspects of the portions of the souls of Israel — into its net and trap. And since it fears that they will take out its swallowed ones from its mouth — therefore it strengthens itself and gathers money — and so on. And the holy sparks — which are those souls that were trapped in its snare — it is somewhat difficult for them to exit from there — since they are nullified before the multitude of money that is with it. In particular — since in the money itself there are also aspects of the sparks of holiness — supernal colors [govvanin ila'in] — and through this the Malchus of the Other Side strengthens itself over those souls through the desires of money and wealth — through which is the essential strengthening of the concealment within the concealment that overpowers those souls. But even so — there is power in the holy Malchus — the aspect of Mordechai — through his Torah engagement — to extract from it all the money and all the holy sparks it swallowed. And just as he has the power to overturn all the concealments to Da'as as above — likewise he extracts from it all the wealth — [through which the concealment strengthens all the more as above] — and overturns it to Da'as — for he makes from it Torah — which is called: "a woman of valor." In my humble opinion it seems he alludes here: for after the concealment within the concealment is revealed and overturned to Da'as — from it specifically is made the secrets of the Torah. And then it is called Esther — after the secrets of the Torah [sisiray Torah]. And then Malchus is in the aspect of: "a woman of valor — a crown for her husband" — as is known. And according to the simple meaning: to support the supporters of Torah. And see in the discourse Pasach Rabbi Shimon, Siman 60 — where there is an aspect of contemplation of the Torah that requires great wealth and abundant means. It follows that through extracting the wealth from the Other Side — through this itself his Da'as expands further — until he can attain the secrets of the Torah. And see Zohar Bereishis, p. 26b — the camp of Dan — which was on the north side — from which is the aspect of wealth. And through this you will understand further the connection of the matter elaborated in the discourse. And there are several accounts connected to this — and this is not the place to elaborate on them — and they are well elaborated in the book Chayyay Moharan. There — in the above discourse — Letter Gimmel — "and therefore one must engage in Torah through the mouth specifically — for when one must call someone by his name — one must call him by mouth specifically — and it is impossible to call him by his name through thought alone.

There: "a simple utterance [ma'amar pashut] — this is the aspect of the revelation of Da'as — for speech is the revelation of Da'as." This means: for the essential revelation of Da'as is when one draws the light of Da'as to shine in the aspect of the attributes [midos] — which are the vav-extremities — until it is revealed and shines also in the aspect of Malchus — which is the aspect of speech — the aspect of Malchus = mouth — which is the aspect of the ultimate boundary and contraction from the aspect of the attributes. This being the aspect of: "for they are life to those who utter them — through the mouth specifically" — and so on — as above in Letter Gimmel — and as elaborated above. And this is also the aspect of Shavuos — which is the aspect of the supernal intellect and very great Da'as. And is called Atzeres [lit. gathering/restraining] — from the language of Malchus — as elaborated at the end of the discourse. And also since it has already been elaborated above that the essential revelation of this supernal Da'as is through this Tzaddik who merited to the aspect of Malchus — and through his Torah engagement draws length of days into Malchus — until all the concealments are revealed and overturned to Da'as. This being the aspect of: "given — written — faithful — its sayings" — as above. There — in the discourse — Letter Daled — "therefore there — specifically — Hashem Himself is clothed and concealed — that is: the actual Torah of Hashem — the secrets of the Torah. Therefore from the concealment within the concealment — when one returns and overturns it to Da'as — specifically from it is made the actual Torah of Hashem." It seems that the meaning is: for the aspect of Esther alludes to the concealment within the concealment. But when one returns and overturns it to Da'as — then it is called Esther — for this Da'as is the aspect of hidden within hidden [nistar sheb'nistar] — the aspect of mysteries of mysteries [razin d'razin] — which is the aspect of the actual Torah of Hashem — the aspect of the new meal-offering elaborated at the end of the discourse. [And see in the discourse Ani Hashem Hu Sh'mi, Siman 11, Letter Zayin; and in the discourse Ashray Ha'am, Siman 13; and in the discourse Mi Ha'ish HaChafetz Chayyim, Siman 33 — on the matter of the inner aspect of the Torah that will be revealed in the future.]

Siman Fifty-Seven — Sha'alu es Rabbi Yosi Ben Kismaסימן נז — שאלו את רבי יוסי בן קיסמא Likewise it is impossible to call the Life of all life [Chai HaChayyim] except through the mouth — and not through thought alone." This means: even though the Life of all life also knows what is in the thought of a person — nonetheless — since the essential vitality of a person is the aspect of thought and intellect — which is the aspect of above the vav-extremities — above the attributes [midos]. And in truth one must receive the vitality in measure [middah] — for without measure and contraction it is impossible to receive the vitality from Hashem — because of the abundance of light. For this same reason — one must engage in Torah specifically — which is the Name of the Holy One — where the vitality is bounded — as it were — in measure — the aspect of: "and the measure of my days — what is it?" [Psalms 39] — as elaborated there above. For this very same reason — one must engage in Torah through the mouth specifically — which is the aspect of boundary and measure — and not through thought — which is in the aspect of above the measures as above. There: on the matter of — that through Torah engagement — through which one draws length of days into Malchus — and this length of days is itself the aspect of Da'as. And through this Da'as — the concealments are revealed — and so on — as elaborated there in the discourse. This means: for the holy Malchus is the aspect of sof davar [end of the matter] — as elaborated in Letter Yud below — and as is known.

There — in this discourse — Letter Alef — "may he arise and not believe in the living" — meaning: he should raise up the fallen faith — who did not believe in the Torah scholars and the wise men — of whom even in their death they are called living. And afterwards in Letter Beis he elaborates: that when one has no faith in the Torah scholars — this is the aspect of the departure of the Torah scholars. In my humble opinion it seems the meaning is: for when one has no faith in the Torah scholars — then even in their lifetime — the vitality of the Torah scholars is regarded by him too as the aspect of the departure of the Torah scholars — since he does not believe in them. And likewise on the contrary: one who merits to complete faith in the Torah scholars — the concept of the departure of the Torah scholars — or their death, G-d forbid — does not apply to him. Since in truth the righteous — even in their death — are called living . And according to Rabbainu's words — the meaning of the verses is very well elaborated: "because this people draws near — and so on — with their lips they have honored Me — but their heart is far from Me — therefore behold I will add to deal wondrously with this people — and the wisdom of their wise men shall be lost" . Meaning: just as they honor Me and fear Me outwardly before human beings — only their inner heart is far from Me — so their punishment, G-d forbid, is that there will be Torah scholars in their generations. But even so — the wisdom of the Torah scholars will be lost — since the people will not believe in them — and will not receive the light of their wisdom. And this is measure for measure — for even though there will be Torah scholars for them — nonetheless the people will not receive the inner aspect of the Torah scholars — namely the light of their wisdom — because of the lack of faith as above. There — Letter Zayin — "and this is the aspect of man [manna]." This means: for the man is the aspect of livelihood [parnasah] easily and without toil — which comes through the expansion of Da'as as above in Letter Vov.

There — Letter Khes — "chametz — and so on — is the aspect of the fast — the aspect of: 'all that is leavened you shall not eat' — 'you shall not eat' — this is the aspect of the above fast." To bring the matters somewhat closer to the intellect — in my humble opinion: for it is elaborated in the writings of the Holy Ari that chametz alludes to the aspect of the small mochin [mochin d'katnus] — where there is a hold for the external forces. [And see Mishnas Chassidim.] And it is elaborated in the writings of the Holy Ari in Sha'ar Tikkun Ha'avonos: that on the day of a fast one is nourished from the small mochin alone. See there. It follows that: chametz — which alludes to the aspect of small mochin — is in the aspect of small mochin. And therefore it is said of chametz on Pesach: "all that is leavened you shall not eat" — so as not to give a foothold to the external forces then — as elaborated in the kavvanot. And then one must eat matzah — which alludes to great mochin — the mochin of Abba. This being the aspect of the great illumination that shines on Shabbas. And therefore Shabbas is called kodesh [holy] — as it is written: "and you shall observe the Shabbas — for it is holy" . And Yom Tov is called only mikra kodesh [a holy convocation] — as elaborated in the kavvanot of Yom Tov and in the kavvanot of Shabbas. In particular the Shabbas morning meal — about which it is said: "then you shall delight in Hashem" — "in Hashem" specifically. And it is in the aspect of the mochin of Abba — as elaborated in the writings of the Holy Ari. And this is also the aspect of the secret of the eating of matzah on the night of Pesach — as elaborated in the kavvanos of Pesach. And this is what Rabbainu wrote: "matzah is the aspect of oneg Shabbas [Shabbas delight]" — meaning: as above. And this is what is written above in Letter Zayin: "for the eating of holy Shabbas" — meaning: the above aspect of kodesh said regarding Shabbas. And then the liver too is subdued and its power is nullified. It follows that: what subdues the liver — which is the aspect of Edom — before the brain — through a fast — when one is nourished from small mochin — from which the external forces themselves sometimes draw, G-d forbid — and through the fast they are subdued before the brain as above — this is the aspect of chametz as above. This being the aspect of: "who is this coming from Edom — with soiled garments [chamuts begadim]?" . And the subduing — that the liver and all the enemies and external forces are subdued — through the oneg Shabbas which is the aspect of great mochin — the mochin of Abba — this is the aspect of matzah. And this is: [See the Ta'amei HaMitzvos of the Babylonian Rishon] "between chametz and matzah there is but a hairbreadth" — acrostic [notrikon]: "and the deed of righteousness shall be peace [v'hayah ma'aseh hatzedakah shalom]" — meaning: the essential difference is evident through the peace that is multiplied through charity [tzedakah]. For through the giving of the charity of the fast — the aspect of: "the reward of the fast is charity [agra d'ta'anisa tzedakta]" — peace is also drawn and multiplied. Only it does not yet have the aspect of mouth and speech. And through oneg Shabbas — when one also gives charity — peace is drawn and multiplied that has a mouth — and so on — as elaborated in the discourse. And see in Likutay Halachos, Laws of Pesach, Halacha 6. And from it all the lower levels receive vitality — even those that are in the aspect of the concealment within the concealment — the aspect of: "and His sovereignty rules over all" [Psalms 103] — as is known. Only: since when Malchus is in the aspect of smallness [katnus] — and the light of the upper levels is not revealed within it — therefore the concealments can then strengthen and entirely obscure its light. And when the Tzaddik — who is in the aspect of Mordechai — draws through his Torah engagement the light of Da'as and intellect — which is the aspect of length of days — into Malchus — through this the light of Malchus shines with a great light — until this light of Da'as shines also within all the lower levels that receive vitality from Malchus. And through this all the concealments are revealed — and Torah is made from them — as elaborated in the discourse. There: "and every day Mordechai would walk before the courtyard of the women's house" — he explains with three aspects. There are those who jumped and leapt [nashu v'kafzu] from their place in the world. And there are those who are in the aspect of forgetfulness — from the language of: "for G-d has caused me to forget [nishani]" [Genesis 41]. And there are those who are in the aspect of: "their strength has waned [nishteh gevurasam]" [Jeremiah 51]. See Rashi — portion Vayishlach — on the verse: "therefore the children of Israel do not eat the gid hanasheh." There he brings all three aspects of nashu together — and writes there: "and why is it called that? — because it jumped from its place and rose up — and this is the language of leaping.

Section 6 — Letter ו — [omitted and belongs to Letter Gimmel] And likewise: 'their strength has waned.' And likewise: 'G-d has caused me to forget.'" And this is the memrah [dictum] of Rabbi Yehoshua ben Levi in tractate Chullin, p.

There — end of Letter Khes — "and the raising up of the faith is through a vow." This means: at first it speaks of: when the faith is in its wholeness — then the gates of holiness are opened — and the gate of Aram falls once. And now it speaks of: when, G-d forbid, the gate of Aram was built anew — because one fell from faith, G-d forbid — one must raise it up through a vow. And then the gate of holiness is built anew — and the gate of Aram falls a second time. But sometimes the gate of Aram is built through anger and hatred and dispute — as the Sages said. But through oneg Shabbas one merits to peace — and so on — and the gate of Aram falls a third time — and Ben David comes. 91 — only there he does not bring the verse "for G-d has caused me to forget" — only: "that it jumped from its place and rose up." And likewise he says: "their strength has waned — they became like women." And to understand the intention of Rabbainu — who explained with the three above aspects — in my humble opinion it is straightforward. For Rabbainu elaborated above the matter of concealment and concealment within concealment: for one who transgressed and repeated — it became for him as if permitted — and this is the aspect of one concealment. And then it is already very difficult to find Hashem — since it has already become like permitted for him. But despite all this — it is still possible to toil and strive until one finds Hashem. But if, G-d forbid, after he transgressed and repeated — he commits yet more transgressions, G-d forbid — then even that — that he knew it had become like permitted for him — is concealed from him. He does not know at all of any tremor of transgression — and everything seems straight to him. And this is the aspect of the concealment within the concealment. And in truth — even there Hashem is clothed. But through the multiplicity of transgressions he has completely overturned the words of the living G-d. And therefore one must reveal the above concealments. And now — according to this — one must understand: from which aspect was he before this — for one who transgressed and repeated — then it became like permitted for him — that is the aspect of one concealment. And from which aspect did the first transgression come — when he transgressed for the first time — when the combinations had not yet been overturned for him — and he was not yet in the aspect of concealment. If so — from where did he come to transgress the commandments of Hashem, G-d forbid? And one must say: even though he knew then that it was a transgression — nonetheless it seemed to him as if his strength had waned — and he had no power to overpower his inclination. And in truth this itself is also an aspect of concealment — for Hashem has already said: "sin crouches at the door — but you shall rule over it" [Genesis 4] — if you wish you can overpower it. And as the Sages said. And in truth the Sages said: every day the inclination of a person overpowers him — and were it not that the Holy One helps him — and so on. Only: at that first time — the concealment is not from the side of the concealment of Hashem and the Torah that have become concealed from him, G-d forbid — only then: the concealment is only from his own side — that his power and his free choice have become concealed from him — and it seems to him that it is impossible for him to overpower his inclination. [And see Kiddushin, p. 48.] And corresponding to this — Rabbainu enumerated the three aspects of nashim [NSh"H]: First — those who jumped and leapt from their place in the world — and distanced themselves from Hashem. These are those who are in the aspect of the concealment within the concealment — everything has become straight in their eyes, G-d forbid — as above. And there are those who were somewhat close to Hashem — but have already forgotten Him — and this is the aspect of nashim in the language of forgetting. Meaning: those who are in the aspect of one concealment — the aspect of: "it has become like permitted" — where even so the concern of prohibition still somewhat confuses them — only it has become like permitted — which is the aspect of forgetting. And there are those who even now remember Hashem — only their strength has waned — meaning: before he transgressed and repeated — then his concealment is only in this aspect — that his strength has waned. [And since the touching of the thigh-socket of Yaakov at the gid hanasheh alludes to the lowliness of the level of holiness in the time of exile — when that is the essential time of the concealments — the aspect of [Deuteronomy 31]: "and I will surely conceal My face" — which is the aspect of what the Sages said: [Zohar I, 170b] that the gid hanasheh alludes to the Ninth of Av — when that is the essential time of the strengthening of the concealments — therefore the Sages alluded through this to all the above aspects.] And Mordechai — who is the Tzaddik who merited to the above aspect of Malchus — engages to reveal all the above concealments to each one according to his aspect. And all of this is through his Torah engagement as above — and as elaborated in the discourse. [And see further on the matter of the strengthening of the evil inclination over a person for the first time — in the book Zohar HaRakia on Saba d'Mishpatim.] There — in the above discourse: "[Esther 2] to know the well-being of Esther [lada'as es sh'lom Esther]" — "for through this he makes Da'as from the concealment within the concealment." This means: in the manner of what the Sages said [Chullin 139b]: "Esther — where is she in the Torah? As it is said: 'and I will surely conceal My face [haster astir]'" [Deuteronomy 31]. And see below in Letter Zayin — where it is elaborated that according to the greatness of the Da'as — so peace is multiplied. And this is what is written: "to know the well-being of Esther." There — Letter Zayin — "and therefore the mikveh saves from all troubles." This means: since the mikveh of Shavuos alludes to the Fiftieth Gate of Binah — behold we see that the mikveh is the aspect of Binah and Da'as — through which anger is nullified and kindness and compassion are multiplied. And all the more so through an ordinary mikveh that is not of Shavuos — and certainly through the mikveh of Shavuos — which is the aspect of supernal kindness and great compassion.

Siman Fifty-Eight — Fifty-Nine — Talas Nafkin Mechad / Heichal HaKodeshסימן נח–נט — תלת נפקין מחד / היכל הקודש Section 2 — Letter ב — [on Letter Alef of the discourse]

The discourse Talas Nafkin Mechad — Letter Daled — "that Shabbas receives the double bread from Yosef." And see Zohar Vayechi, p. 246b: "this is his bread — the bread of vav — and about this it is written: 'behold I will rain down bread from Heaven for you' — certainly. And when he grasps it — certainly he will give the delicacies of the King — and who is the King? The Assembly of Israel. And he gives it to her through the hand of the Tzaddik — the holy level — the sign of the covenant. And from here to the other levels below." See there. And see in the book Devash LePi — entry: Yosef — where it brings in the name of the Rav Mohar"r Heshel: that the matter of the lechem mishneh [double bread] of Shabbas alludes to Yosef — for two times lechem has the numerical value of Yosef. This is also relevant to our matter. And now: from the above matter you will understand the great merit of those who merit to be with the Tzaddik and true Torah scholar of the generation on Shabbas — since the essential illumination of Shabbas — the illumination of repentance — is drawn from the Tzaddik and Torah scholar of the generation — as elaborated in the discourse. And see in Siddur Kol Ya'akov — in the commentary on the hymn L'Mivtza al Rifta — and so on. There — Letter Khes — "ugah — that is: matzah — the aspect of dispute [machloket] — that they took out of Egypt — for in Egypt where Da'as was in exile — certainly the dispute was not for the sake of Heaven." In my humble opinion it seems that he alludes to us here that in Egypt there was clothed there a very great Da'as — which is the aspect of the Da'as of the dispute for the sake of Heaven [machloket l'shem shamayim]. This being the aspect of what he wrote above in Letter Daled — that in the concealment within the concealment there is clothed specifically the high Torah — the aspect of the secrets of the Torah.

There — Letter Zayin — "and repentance from love [teshuvah m'ahavah] — this is the aspect of lechem mishneh." Meaning: this is the aspect of what is written above in Letter Hay — that Shabbas sends its illuminations to all the levels. And through this illumination the world is stirred to repentance from love — which is also the aspect of lechem mishneh. There — Letter Beis — "and to raise up the fallen faith — this is through the aspect of Yaakov — namely through a vow [neder] — and Yaakov is the aspect of a vow — for he is the head of all who vow." One can explain — in the manner of the question posed in Zohar Vayeitzeh, p. 150: "since the Holy One assured him all of this — why did he not believe?" See there what is answered — and see there also on p. 151. Now: our patriarch Yaakov — may peace be upon him — certainly believed completely in the assurance of the Holy One. Only: he did not completely believe in himself — and thought perhaps his dream was not true. And this is also sometimes considered a blemish in the faith in the Torah scholars — when the true Torah scholar does not believe completely in himself. And as is elaborated in the discourse Chadi Rabbi Shimon, Siman 61. Therefore "and Yaakov vowed a vow" — to raise up the fallen faith. And one can also explain: this is likewise the matter of what is said after the departure of Aharon the Kohen: "and the entire congregation saw that Aharon had expired — and the Canaanite king of Arad heard — and Israel vowed a vow" . And the Sages expounded it in the name of Yaakov's vow. For it has already been elaborated: that when one merits complete faith in the Torah scholars — the concept of the departure of the Torah scholars does not apply. For the righteous in their death are called living. And this is the opposite of the punishment of the blemish of faith in the Torah scholars — through which even though there will be Torah scholars — nonetheless their inner wisdom is concealed and lost from the world through the lack of faith as above. But through faith in the Torah scholars — on the contrary — even though outwardly the Torah scholars have departed, G-d forbid — nonetheless their inner aspect remains in the world — namely: the light of their wisdom and the merit of their righteousness and their Torah protects the world even now. And now: when Aharon departed — and the Clouds of Glory departed — this indicates some aspect of blemish in the faith in the Torah scholars — which is the essential aspect of the departure of the Torah scholars. For if not — why did the Clouds of Glory depart — which were in the merit of Aharon? He is certainly alive even now! And one can say: this is included in the words of the Sages — who said that they were wondering about Moshe: "is it possible that the angel of death ruled over him?" Until he showed them him lying on the bier. And through this they revealed their view — that they considered this an aspect of departure and actual death — until it was difficult for them to accept in their mind: can the angel of death have dominion over him? And in truth the angel of death did not have dominion over him — and he died by a Divine kiss — and even now he is alive. It follows that this was an aspect of blemish in the faith of the Torah scholars — through this: "and the Canaanite heard." And the rectification for this: "and Israel vowed a vow." And see Zohar Chukas, p. 183 — on the matter of the passing of Aharon: "praiseworthy is the portion of the righteous — and even though they are in another place — in another supernal world — their merit stands in this world for generations upon generations." And what is written in the portion Eikev: "and the children of Israel journeyed from Be'eros Bnei Ya'akan to Moserah — there Aharon died" — and Rashi explains: that there they made a heavy mourning for the death of Aharon — which caused the departure of the Clouds of Glory and the war of the king of Arad. Meaning: likewise as above. For on the contrary — when one knows and believes that the Tzaddik and the Torah scholar did not die at all — for even in his death he is called living — only he departed and became concealed from us and we do not see him in open revelation. And also the inner aspect of him that remains with us even now — one must strive and toil and search after it more. For upon this too great forgetting and concealment falls after the passing of the Tzaddik — as is explicitly elaborated below in Siman 192 — in the aspect of: "I have been forgotten like a dead man from the heart" . When one takes all this to heart — then one intensifies in mourning and lamentation over the passing of the Tzaddik even more — since one knows that in truth he is alive. Therefore forgetting cannot strengthen so much — until one becomes lazy in one's lamentation either. On the contrary — one hastens even more in mourning and lamentation over him — for even though so — the light has become concealed and stored away from us as above. This being the aspect of what the Sages said: that Rav said to Rav Shmuel bar Shilat: "be ardent in my eulogy — for I will be standing there." Meaning: as above — for know that I am alive and standing there and hearing the eulogy. And the more one eulogizes with warmth — so too will you merit to find his inner holiness more even then. And see wonders on this verse in Likutay Halachos, Laws of Agents [Hil'chos Shluchin], Halacha 5, Letter 17. And see there at length on the matter above — that the righteous even in their death are called living. And see further many wonders from the general matter of this discourse in Likutay Halachos, Laws of Shabbas, Halacha 6.

There — Letter Tes — "for the Torah novelties of Shabbas must be in the mysteries of the Torah and the wisdom of the Kabbalah — as elaborated in the kavvanot." And likewise in the hymn Asader liSe'udasa: "in concealed words you shall reveal utterances — and speak novelties — to adorn the table — with a precious mystery." The aspect of: "and I will pass through the land of Egypt" [Exodus 12] — for in the land of Egypt — specifically there — Hashem Himself is clothed and concealed — that is: the Torah of Hashem — the secrets of the Torah. And this is the aspect of the supernal Da'as of the dispute for the sake of Heaven. Only: as long as the exile lasted — when Da'as was in exile — it was in the aspect of the concealment within the concealment. And on the night of Pesach the light of this Da'as was revealed — in the aspect of: "and I will pass through the land of Egypt — and I will reveal Myself." And this is the aspect of matzah — which is the aspect of great mochin [expanded mind]. And it is the aspect of dispute and matzah [strife] and contention — meaning: the aspect of this Da'as of dispute for the sake of Heaven. And therefore the redemption came specifically through Moshe — who is the aspect of the great Da'as of the dispute for the sake of Heaven. And this is the ugah [cake] that they took out of Egypt. For in Egypt — where Da'as was in exile — certainly there was no dispute for the sake of Heaven. And this is what we find: that the holy Torah recorded: "and he went out the second day — and behold — two Hebrew men were fighting [nitzim]" [Exodus 2]. And the Sages said [Shemos Rabbah 1:30]: that these were Dasan and Aviram — whose dispute was not for the sake of Heaven. And: "and Moshe feared and said: surely the matter is known" — see Rashi there — for Moshe saw that Da'as was so much in exile — that from this was made the aspect of a dispute not for the sake of Heaven — since there was clothed there in exile the supernal Da'as of the aspect of the dispute for the sake of Heaven as above. And he understood that the concealment was very great — until he was compelled to flee from there. And they are the ones who disputed against Moshe and Aharon at the beginning of their coming to Pharaoh: "and they said to them: 'may Hashem look upon you and judge'" [Exodus 5]. And they are the ones who disputed against Moshe afterwards in the dispute of Korach. And they are the ones who left over from the man [manna] — all of which is one aspect as elaborated in the discourse. And through this is also elaborated what is written at the end of the discourse: "when you bring a new meal-offering to Hashem" [Numbers 28] — this is the aspect of new Torah — the Torah of Hashem. "In your appointed times [b'shavuoseichem]" — this is the aspect of Da'as — the aspect of the mikveh of the Fiftieth Gate. "It shall be a holy convocation for you" — this is the aspect of the holy spirit [ruach hakodesh] — the aspect of the pulsating spirit [ruach hadofek]. For Shavuos is the aspect of a very lofty and supernal intellect — the aspect of the Fiftieth Gate of Binah — about which the Sages said [Rosh Hashonoh 21b]: that even Moshe in his lifetime did not attain this. This being the aspect of the Da'as of the dispute for the sake of Heaven — which Moshe also did not attain — as it were — as elaborated above in the discourse. And this is what Moshe requested: "pray — make known to me Your ways" [Exodus 33]. And this is the aspect of: "both these and these are the words of the living G-d" [eilu v'eilu divrei Elokim chayyim] — specifically. Which is the aspect of Binah — as elaborated in the kavvanot on: "and who proclaim in awe together — the words of the living G-d." And this supernal Da'as is the aspect of the secrets of the Torah that are clothed within the concealment within the concealment. And when one returns and overturns it to Da'as — specifically from it is made the actual Torah of Hashem. And this is: "when you bring a new meal-offering to Hashem" — "and in your appointed times [b'shavuoseichem]" — for then the light of this supernal intellect shines. Through this they received the Torah — through which all the concealments are revealed and overturned to Da'as — and the supernal intellect and great compassion flow and are revealed. This being the aspect of: [Shabbas 105] "given — written — faithful — its sayings" — as above in Letter Zayin. And since to come to the dispute for the sake of Heaven one must refine and purify the heavens [shamayim] — and this is through a sigh [anahah] — [and perhaps this is the aspect of what is written: "and the children of Israel sighed from the labor" [Exodus 2]] — through which the pulsating spirit is revived and strengthened — this being the aspect of: "it shall be a holy convocation for you" as above. And this is why Hashem began the Ten Commandments with: "I am Haveye'ah your G-d who took you out of the land of Egypt" [Exodus 20] — namely: that the illumination which was revealed at the time of the Exodus from Egypt — which is the aspect of the supernal Da'as that was first clothed there in exile — was now revealed. The aspect of: "and I will pass through the land of Egypt" as above. Only: at that time this illumination was revealed only in the aspect of an arousal from above [is'arusa d'leila] — and immediately after the first day it departed. And now it returned and was revealed — and a complete illumination was drawn upon them from there — through the arousal from below [is'arusa d'lisata] — as is known. And through this you will also understand what Rabbainu wrote at the beginning — in Letter Gimmel — on the matter of the concealment within the concealment: that through the multiplicity of transgressions he has completely overturned the words of the living G-d — "the words of the living G-d" specifically — for there specifically is clothed the above supernal Da'as. Only he has overturned them through the aspect of the concealments. And the Tzaddik who merited to the aspect of Malchus — engages in this: to reveal the concealments and to overturn them to Da'as — and then from this is made specifically the actual Torah of Hashem. And this is the aspect of: "and on the day of the first fruits" — the aspect of Malchus — "when you bring a new meal-offering to Hashem — in your appointed times" — as elaborated in the discourse. In the above discourse — Letter Beis — "that the Malchus should be with him as a freedman — which is the aspect of Mordechai — mar deror." One can say that he alludes here: that the holy Malchus is connected to Binah — which is the aspect of the great Yovel — the aspect of freedom [deror] and liberty [cherut]. And this itself is also the aspect of the vitality that one must draw into Malchus — for Binah is the life of the King — as is known — and as is understood also afterwards in Letter Gimmel — and as is elaborated above. And from this is also understood somewhat — why the scroll of Esther begins the account from the kingdom of Achashverosh. And how he sent letters afterwards: [Esther 1] "that every man should rule in his house" — and so on. For the entire matter of the scroll of Esther is: how the Malchus of the Other Side — the aspect of Haman-Amalek — contended greatly against Mordechai — who is the aspect of the holy Malchus. In particular at the time of the intense strengthening of the concealment within the concealment — until Esther was taken to the house of the king — and so on. And Hashem was with us — and overturned the concealment to Da'as. Until specifically through this — that Esther was taken to the house of the king — the entire miracle of Purim came about. Until: [Esther 8] "and Esther appointed Mordechai over the house of Haman." And this is why it begins by relating how the concealment then strengthened — and the Malchus of the Other Side strengthened — the aspect of the kingdom of Achashverosh. As the Sages said: [Megillah 11b] "when the king sat — and so on — upon his royal throne" — he miscounted and erred — and thought that the time of the promise of the building of the Second Temple had already passed — and it would not be built, G-d forbid. And for this he made a great feast. But since he used the Malchus only for his own pleasure and his own needs — and the Malchus was in his hand like a servant to fulfill his desire — which is the matter of the Malchus of the Other Side — the opposite of the aspect of holy Malchus — which is only for the service of Hashem — therefore he sent for Vashti for his desire — to glorify himself with her beauty before the peoples and the ministers. And she did not wish to come to him — and scorned him with shameful words. And through this the entire feast was confounded. And it was then seen clearly that the Malchus of the Other Side has no substance — for he rules over the entire world and in the end has no dominion even in his own house over his own wife. This being the aspect of the letters he sent afterwards: "that every man should rule in his house — and speak in the language of his people" — [for the essential Malchus and dominion is through speech — the aspect of Malchus = mouth]. And all laughed at him — as the Sages said: [Megillah 12b] "were it not for the first letters" — and so on. And this was the cause of the salvation of Israel — and the strengthening of the aspect of holy Malchus that is within each and every one of Israel. The aspect of: [Esther 9] "and it was overturned — that the Jews themselves ruled over their enemies." There — in the discourse — Letter Daled — "therefore there — specifically — Hashem Himself is clothed and concealed — that is: the actual Torah of Hashem — the secrets of the Torah. Therefore from the concealment within the concealment — when one returns and overturns it to Da'as — specifically from it is made the actual Torah of Hashem." It seems that the meaning is: for the aspect of Esther alludes to the concealment within the concealment. But when one returns and overturns it to Da'as — then it is called Esther — for this Da'as is the aspect of hidden within hidden [nistar sheb'nistar] — the aspect of mysteries of mysteries [razin d'razin] — which is the aspect of the actual Torah of Hashem — the aspect of the new meal-offering elaborated at the end of the discourse. [And see in the discourse Ani Hashem Hu Sh'mi, Siman 11, Letter Zayin; and in the discourse Ashray Ha'am, Siman 13; and in the discourse Mi Ha'ish HaChafetz Chayyim, Siman 33 — on the matter of the inner aspect of the Torah that will be revealed in the future.] There — Letter Hay — "the holy Malchus is the aspect of sof davar [end of the matter] — for it is the aspect of the last measure of the ten Sefiros — and it is the aspect of the gatherer [me'assef] of all the camps of holiness." For this Tzaddik — who is the aspect of the holy Malchus — engages to reveal all the concealments — and to gather in all the children of Israel. 📋 Translator's Summary — Siman 57 (Sha'alu es Rabbi Yosi Ben Kisma) But the Malchus of the Other Side is the opposite — for all its engagement is to strengthen and magnify the aspect of the concealments — and to seize through this the sparks of holiness — which are the aspects of the portions of the souls of Israel — into its net and trap. And since it fears that they will take out its swallowed ones from its mouth — therefore it strengthens itself and gathers money — and so on. And the holy sparks — which are those souls that were trapped in its snare — it is somewhat difficult for them to exit from there — since they are nullified before the multitude of money that is with it. In particular — since in the money itself there are also aspects of the sparks of holiness — supernal colors [govvanin ila'in] — and through this the Malchus of the Other Side strengthens itself over those souls through the desires of money and wealth — through which is the essential strengthening of the concealment within the concealment that overpowers those souls. But even so — there is power in the holy Malchus — the aspect of Mordechai — through his Torah engagement — to extract from it all the money and all the holy sparks it swallowed. And just as he has the power to overturn all the concealments to Da'as as above — likewise he extracts from it all the wealth — [through which the concealment strengthens all the more as above] — and overturns it to Da'as — for he makes from it Torah — which is called: [Proverbs 31] "a woman of valor." In my humble opinion it seems he alludes here: for after the concealment within the concealment is revealed and overturned to Da'as — from it specifically is made the secrets of the Torah. And then it is called Esther — after the secrets of the Torah [sisiray Torah]. And then Malchus is in the aspect of: [Proverbs 12] "a woman of valor — a crown for her husband" — as is known. And according to the simple meaning: to support the supporters of Torah. And see in the discourse Pasach Rabbi Shimon, Siman 60 — where there is an aspect of contemplation of the Torah that requires great wealth and abundant means. It follows that through extracting the wealth from the Other Side — through this itself his Da'as expands further — until he can attain the secrets of the Torah. And see Zohar Bereishis, p. 26b — the camp of Dan — which was on the north side — from which is the aspect of wealth. And through this you will understand further the connection of the matter elaborated in the discourse. There — Letter Zayin — "and this is the aspect of man [manna]." This means: for the man is the aspect of livelihood [parnasah] easily and without toil — which comes through the expansion of Da'as as above in Letter Vov. There: "a simple utterance [ma'amar pashut] — this is the aspect of the revelation of Da'as — for speech is the revelation of Da'as." This means: for the essential revelation of Da'as is when one draws the light of Da'as to shine in the aspect of the attributes [midos] — which are the vav-extremities — until it is revealed and shines also in the aspect of Malchus — which is the aspect of speech — the aspect of Malchus = mouth — which is the aspect of the ultimate boundary and contraction from the aspect of the attributes. This being the aspect of: "for they are life to those who utter them — through the mouth specifically" [Eruvin 54] — and so on — as above in Letter Gimmel — and as elaborated above. And this is also the aspect of Shavuos — which is the aspect of the supernal intellect and very great Da'as. And is called Atzeres [lit. gathering/restraining] — from the language of Malchus — as elaborated at the end of the discourse. And also since it has already been elaborated above that the essential revelation of this supernal Da'as is through this Tzaddik who merited to the aspect of Malchus — and through his Torah engagement draws length of days into Malchus — until all the concealments are revealed and overturned to Da'as. This being the aspect of: [Shabbas 105] "given — written — faithful — its sayings" — as above. There — Letter Zayin — "and repentance from love [teshuvah m'ahavah] — this is the aspect of lechem mishneh." Meaning: this is the aspect of what is written above in Letter Hay — that Shabbas sends its illuminations to all the levels. And through this illumination the world is stirred to repentance from love — which is also the aspect of lechem mishneh. Section 4 — Letter ד — [on Letter Tes of the discourse] There — Letter Tes — "for the Torah novelties of Shabbas must be in the mysteries of the Torah and the wisdom of the Kabbalah — as elaborated in the kavvanot." And likewise in the hymn Asader liSe'udasa: "in concealed words you shall reveal utterances — and speak novelties — to adorn the table — with a precious mystery."