סימן ס

Siman Sixty — Pasach Rabbi Shimonסימן ס — פתח רבי שמעון The discourse Pasach Rabbi Shimon, Siman 60 — was said on Rosh Hashonoh 5567 — which fell on Shabbas and the first day.

And in Chayyay Moharan it is elaborated: that after Rabbainu said the above discourse Pasach Rabbi Shimon — Rabbainu said that it had been a beautiful wedding. [In Yiddish [lashon Ashkenaz]: s'iz geven a shein chasenakele.] And it was fitting to ask Hashem with His heavenly entourage for the wedding. And Rabbi Nosson said to him: certainly they were here. Rabbainu replied: min hasasm [it may be assumed so — meaning: certainly and without doubt Hashem and His heavenly entourage were there]. And there are many accounts relating to this discourse and how it was said — and I do not know them all well. But this I heard from my father — of blessed memory — and also from other members of our community: that there was a great and awesome and very intense stirring among all the members of our community who were there — at the time that our holy Rabbainu prepared himself to say this discourse. And there are those among them: into whose mind and thought came the words: "who is there that sleeps seventy years?" [which is elaborated afterwards at the end of the discourse] — since all their days had passed in sleep and small mochin. And there are those into whose mind came other thoughts — of truly true stirrings of repentance. And all of this was from the matter that Rabbainu elaborated afterwards in this discourse. And from this they saw and were amazed and understood through direct tangible feeling — that at the time Rabbainu prepared himself to say Torah novelties before them — he first engaged with the souls of the listeners spiritually — to elevate them from their poverty and lowliness — and to stir them to repentance. [And as is understood also from the discourse Ashray Ha'am, Siman 13 — and will be elaborated elsewhere at greater length.] And through this all the good thoughts and ideas came to their hearts and minds automatically. And also when Rabbainu said this discourse — there was a wonderful stirring toward true repentance among all the members of our community who were there. And when Rabbainu said the words: "the shofar alludes: 'arouse the sleepers from their slumber!'" — everyone burst into very great weeping. And Rabbainu sat then in silence — quiet — until the weeping subsided somewhat. And then he returned to complete this holy discourse. And likewise I heard from my father — of blessed memory — that Rabbainu told them: he had the power to hold them and engage with them in this discourse for three consecutive days without pause — day and night — until they would not know the difference between day and night — as is brought in the holy Zohar in certain places regarding the companions of Rashbi.

Section 4 — Letter ד — [on Letter Alef of the discourse] And in Chayyay Moharan it is elaborated: that after Rabbainu said the above discourse Pasach Rabbi Shimon — Rabbainu said that it had been a beautiful wedding.

Section 5 — Letter ה — [on the same Letter Alef] [In Yiddish [lashon Ashkenaz]: s'iz geven a shein chasenakele.] And it was fitting to ask Hashem with His heavenly entourage for the wedding. And Rabbi Nosson said to him: certainly they were here. Rabbainu replied: min hasasm [it may be assumed so — meaning: certainly and without doubt Hashem and His heavenly entourage were there]. And behold: before the above Rosh Hashonoh — in the summer — during his journey to Medvedevke and Tchehrin — Rabbainu began to engage in the Story Tales. And he told then the first Story Tale from the Story Tales.

Section 6 — Letter ו — [on Letter Beis of the discourse] And every person who heard this Story Tale from his holy mouth had a true stirring of repentance — as is elaborated elsewhere.

Section 7 — Letter ז — [on Letter Gimmel of the discourse] And on Rosh Hashonoh 5567 — which followed the above summer — he said this discourse of Pasach Rabbi Shimon above. And there — in the discourse — are elaborated and alluded awesome and wonderful matters relating to the Story Tales of his. As is understood there in Letter Vov. And according to what is understood from Rabbainu's words — this discourse of Pasach Rabbi Shimon is the explanation and commentary on the first Story Tale of the above Story Tales. And as is elaborated also in the second introduction to the book of Story Tales. In this above discourse — Letter Alef — "the waste shall be yours." This means: for with the Tzaddik — the essential thing is the intention [mechuvvan] — namely the contemplation [histaklus] that he merits through the wealth. And the wealth is only in the aspect of circlings and preparatory steps — through which one arrives at the intention.

Section 8 — Letter ח — [on Letter Vov of the discourse] This being the aspect of waste — that is sawed off and pared away [sheninasrin v'nifsilin] in a circle around the intention.

Section 9 — Letter ח — [on Letter Vov of the discourse] Likewise the wealth is the aspect of waste compared to the contemplation — which is the essential intention of the Tzaddik. Only: since automatically — since through the wealth one arrives at the intention — which is the contemplation — this contemplation is the benefit of all Israel — just as Moshe in general received the Tablets and transmitted them to all Israel. And likewise he received all the Torah and taught it to Israel. Only: the waste of the Tablets — automatically — remained his — as Hashem said to him — and from there Moshe was enriched. Likewise in particular: through the wealth the Tzaddik arrives at the contemplation — and illuminates through this the eyes of all Israel. And the waste — which is the wealth — remains his automatically — for there is no alternative — as above. There: "and the vav is the aspect of the Tablets." This means: for the vav of money [mamon] is included in the word misham [from there] — meaning: from the Tablets — which are the aspect of vav. And from there [misham] Moshe was enriched.

Section 10 — Letter ט — [on Letter Yud of the discourse] There — Letter Beis — "and to come to this wealth — it is through the aspect of the rectifications of Atikah [tikkunei Atik] — the aspect of length of days." Even though these matters are wondrous and beyond us — as is understood — nonetheless it is possible that it also means this: according to what is elaborated in the Zohar Vayikra, p. 25b — on the verse: "the heavens shall drip from above" — on the matter: "that livelihood does not depend on merit — rather it comes from above certainly from the Ancient Holy One [Atikah Kadisha]." See there — and in Mikdash Melech — who explained: "from the holy Mazal of Arich." And see there also in the portion Acharei, p. 79b: "cast your burden upon Hashem and He will sustain you" — "specifically — for livelihood depends on the Mazal." And there it is also explained in Mikdash Melech as above. And see also in Idra Rabbah Zuta, p. 292. Also on this matter: and see below in Letter Tes — that the rectifications of Atikah are the aspect of the beard [dikna] — which is the aspect of: "from the straits I called — He answered me in the wide expanse" — which is narrow above and then progressively widens — this being the aspect of length of days — meaning: his days are lengthened and widened at every moment. And therefore it is possible to say: through the above length of days — which is the aspect of the rectifications of Atikah — through this one merits to receive within oneself the wealth that flows at its root from the aspect of Atikah Kadisha as above.

And according to what is elaborated above — that there are those who have fallen from all the seventy faces of Torah — then they are not in the category of a human being at all — for: "this Torah — a human being [Adam]" — and as the Sages said. And the Tzaddik engages to arouse him through the aspect of the ancient years — from which all the seventy faces receive their vitality. This learning is certainly truly as if he made him for his companion — and as if he made him the words of Torah. For all the words of Torah receive their vitality from there as above. There — Letter Beis — "and to come to this wealth — it is through the aspect of the rectifications of Atikah [tikkunei Atik] — the aspect of length of days." Even though these matters are wondrous and beyond us — as is understood — nonetheless it is possible that it also means this: according to what is elaborated in the Zohar Vayikra, p.

There: "and these — to contempt [lacherufos]." Meaning: the aspect of: "contempt has broken my heart" — the aspect of forgetting. In my humble opinion — it seems possible that Rabbainu alludes here to explain what is written above: that Hashem guards the true Tzaddik and teacher — that his words not be written in the power of memory of the unworthy disciple — rather they will be forgotten from him. And this is: Hashem sets up against this Tzaddik — opponents who shame and disgrace him. And then: when the Tzaddik reveals his learning and his wondrous Torah novelties — through which he wakes people from sleep. And likewise through his conversations and his wondrous Story Tales — all of which is in the aspect of: "and many who sleep in the dust of the earth shall awaken" — "then: 'these to everlasting life'" — meaning: the worthy disciples are stirred through this to everlasting life — meaning: to serve Hashem with wondrous vitality and intellect. And their speech is opened — which is the aspect of: "to a living soul — to a speaking spirit." "And these — to contempt" — meaning: the aspect of: "contempt has broken my heart" — the aspect of the breaking of the Tablets — the aspect of forgetting. For the unworthy disciples — when they hear the shame and disgrace that those who oppose the Tzaddik — who shame and contemn him — speak against him — then their hearts break — the aspect of: "contempt has broken my heart" — and everything is forgotten from them. And in truth this is for the good of the Tzaddik — so that his words not be written in the hearts of the unworthy disciples — which is the aspect of the hide of a ritually impure animal. And see in Likutay Halachos, Laws of the Minchah Prayer [Hil'chos Tefillas HaMinchah], Halacha 6, Letter 11 — where this is also elaborated. And it seems more correct that the plain meaning is intended: for even though they are also stirred for a moment — but afterwards it is forgotten from them. And this is for them a great contempt — in the aspect of: "to contempt and everlasting abhorrence." There — Letter Gimmel — "and immediately when they wished to enter there — they felt this through their beginning to feel — according to the measure of the greatness of their holiness — the beauty of the women." This being the aspect of what Avraham said to Sarah: "behold now I know that you are a beautiful woman" — and so on — "say now that you are my sister" . And here Rabbainu explained: that he truly forbade the union upon himself — as if she were his sister. And this was when he came to Egypt. And likewise afterwards in the land of the Philistines — for then he revealed his reasoning: "because I said: surely there is no fear of G-d in this place" . And afterwards he rectified this. And likewise it was by Yitzchak — as elaborated in the discourse.

There — Letter Tes — "the blowing of the shofar is the aspect of the absence of speech [he'eder hadibur]." This means: for the essential birth [haholadah] and the visitation of the barren [pekidas akros] is made specifically through: that there was first the aspect of the absence of speech — and speech was so contracted among them for so long that they were deaf and mute [chereshim v'ilmim]. And now — when speech goes forth — it goes forth with great force. And this force comes to the organs of birth. And so on — as elaborated above in his words in Letter Khes. It follows that afterwards a great rectification is also made through the aspect of the absence of speech that was before. And this is alluded in the aspect of the blowing [teki'ah]. And this is what Rabbainu wrote afterwards: for through the shofar — and so on — meaning: the force of speech that goes forth with force from those who were stirred from sleep — who at first were in the aspect of the absence of speech — and so on — meaning: as above. 25b — on the verse: "the heavens shall drip from above" [Isaiah 45] — on the matter: "that livelihood does not depend on merit — rather it comes from above certainly from the Ancient Holy One [Atikah Kadisha]." See there — and in Mikdash Melech — who explained: "from the holy Mazal of Arich." And see there also in the portion Acharei, p. 79b: "cast your burden upon Hashem and He will sustain you" — "specifically — for livelihood depends on the Mazal." And there it is also explained in Mikdash Melech as above. And see also in Idra Rabbah Zuta, p. 292. Also on this matter: and see below in Letter Tes — that the rectifications of Atikah are the aspect of the beard [dikna] — which is the aspect of: "from the straits I called — He answered me in the wide expanse" — which is narrow above and then progressively widens — this being the aspect of length of days — meaning: his days are lengthened and widened at every moment. And therefore it is possible to say: through the above length of days — which is the aspect of the rectifications of Atikah — through this one merits to receive within oneself the wealth that flows at its root from the aspect of Atikah Kadisha as above. There — Letter Gimmel — "and immediately when they wished to enter there — they felt this through their beginning to feel — according to the measure of the greatness of their holiness — the beauty of the women." This being the aspect of what Avraham said to Sarah: "behold now I know that you are a beautiful woman" — and so on — "say now that you are my sister" [Genesis 12].

There: "just as my ancestors planted for me — so I too plant for my children." It is possible that the meaning is: according to what is written in the Zohar Acharei, p. 79 above — and further in many places — for also children depend on the Mazal. This being the aspect of: "and Chanah prayed unto Hashem" — "unto Hashem" specifically — which is the aspect of the rectifications of Atikah as above. And therefore for this reason the Tzaddik is compelled to engage in Story Tales of ancient years — the aspect of Atik — to draw through this specifically the aspect of birth and the visitation of the barren. And here Rabbainu explained: that he truly forbade the union upon himself — as if she were his sister.

There: "'a time to act for Hashem' — meaning: the time has come to engage in Story Tales." And: "'and to Atik Yomin it was said' — meaning: in Story Tales of ancient years — the aspect of Atik." Through which one draws the aspect of the rectifications of Atikah — through the revelation of fear [yirah] — which comes through the visitation of the barren [pekidas akros] — as above. And this was when he came to Egypt. And likewise afterwards in the land of the Philistines — for then he revealed his reasoning: "because I said: surely there is no fear of G-d in this place" [Genesis 20]. And afterwards he rectified this. And likewise it was by Yitzchak — as elaborated in the discourse. There — Letter Vov — "and therefore in the verse [Habakkuk 3]: 'B'kerev shanim chayyeihu' — Rashi [explains]: 'arouse him' — b'kerev shanim — this is the aspect of the Story Tales of the ein panim [seventy faces] which are ein shanim [seventy years]." But there are those who fell from all the ein panim — until it is impossible to arouse them in any way — except through the Story Tales of shanim kadmoniyos [ancient years].

📋 Translator's Summary — Siman 60 (Pasach Rabbi Shimon) For all the ein panim — the seventy years — the aspect of Zeir Anpin — receive their vitality from there.

"And the brain is according to the nourishment." Meaning: according to what is elaborated below in Letter Vov — that the sweetening of all the contractions [tzimtzumim] is through the intellect. And this is the aspect of: "the lamp of Hashem is the soul of man" — brought in Letter Zayin. For the physical body is the aspect of a contraction — the aspect of darkness — the aspect of pure animality [behemiyus mamash]. And its sweetening is only through the intellect — which is the soul in the brain. This being the aspect of: "the lamp of Hashem is the soul of man" — like one who walks in darkness and contraction — who could stumble and fall badly — but through the lamp in his hand the darkness is sweetened and he is saved from everything. Likewise through the light of the soul — which is the intellect in the brain — the physicality of the body is sweetened. And then he is in the aspect of Adam [a human being]. Only: even so — when one eats coarse food that the human body cannot properly digest — and properly refine the spiritual force within it and elevate it to the brain — and properly eliminate the waste that is the surplus [mosros] and expel it fully to the outside — then the putrid vapors [ashonim saruchim] of the waste and surplus arise and confuse the brain. For the brain sweetens only the aspect of the necessary contraction — but not the surplus. On the contrary: the surplus confuses even the brain. Likewise when one blemishes one's faith in the Torah scholars — through which one is judged in the labor of the flesh in the aspect of surplus [mosros] — through this the brain is confused and cannot produce true judgments [mishp'tei emes]. And then a distorted judgment emerges [mishpat m'ukkal] — for the judgment that comes from the brain is distorted and confused through the putrid vapors that have confused the brain as above. And then certainly he cannot govern himself — meaning: to sweeten his contractions — to resolve his doubts — and to conduct himself in true judgment at every moment according to what passes over him. For all of this is the aspect of the contractions that pass over a person — new contractions each time — and he must weigh his words in judgment and produce true judgments from all the learning he studies. And all the more so he cannot be a leader of Israel and govern others according to his mind and intellect. For the essential thing that Israel needs a leader for is to show them the path in which they shall walk — each one according to his aspect and his contractions. And therefore in truth the leader must be a man of spirit. And the Sages expounded : who knows how to go against the spirit of each person [she'yodea lalekhos neged rucho shel kol echad]. Meaning: that he will be in the aspect of the encompassing intellect [sekhel hakolel] — opposing all their individual intellects. And through his encompassing intellect he will be able to sweeten all their contractions — and also be able to illuminate the intellect of each and every one — until through this all the contractions of each and every one are sweetened through the intellect that each has within himself. But one who has no faith in the Torah scholars — through which his intellect is confused and he cannot sweeten his contractions and govern himself — and all the more so he cannot govern others as above. And this is the aspect of "v'rav chesed" [and abundant kindness]. See the Idra Nassa, p. 138b: "Haveye'ah — I heard Your report — I was afraid" [Habakkuk 3] — "this was said regarding Zeir Anpin. When He looked and saw what is written: 'Haveye'ah — Your work — in the midst of the years [b'kerev shanim] — revive it.' This was said regarding Atik Yomin — and so on. What is Your work? — Zeir Anpin. B'kerev shanim — those are the ancient years [shanim kadmoniyos]. And so on. Chayyeihu — revive him — whom? Revive Zeir Anpin — for all his illumination is sustained from those years. And therefore it says: revive him." And at first glance it appears that here the intention is b'kerev shanim referring to the ancient years — unlike Rabbainu's explanation. But in truth Rabbainu also explained this verse in two ways: first he explained that it refers to the Story Tales of b'kerev shanim in the general sense — which allude to the aspect of Zeir Anpin — which is the aspect of the seventy faces of Torah. And: chayyeihu = arouse him — to arouse him through those Story Tales of the seventy years. For it is not common that one will have fallen from all the seventy faces of Torah. Therefore one can arouse him through some face of the seventy faces. But there is one who has fallen from all the seventy faces — until it is impossible to arouse him in any way — except through Story Tales of shanim kadmoniyos [ancient years]. For all the seventy faces — seventy years — the aspect of Zeir Anpin — receive their vitality from there — as elaborated in the above Idra. Then the explanation corresponds to the explanation of the Zohar — b'kerev shanim referring to the ancient years — which are the vitality of Your work — which is the aspect of Zeir Anpin as above. And this is why he repeated again: b'kerev shanim todiya [in the midst of the years make known] — meaning: he will draw the vitality of the ancient years — from which all the seventy years receive their vitality — and clothe it in the aspect of the [ordinary] years — this being the aspect of what Rabbainu wrote above: that sometimes one clothes a high Torah in a Torah that is lower and smaller than it. And this is b'kerev shanim todiya — meaning: he will make known to him the great light of the aspect of the ancient years — by clothing it in the garment of the aspect of the ordinary b'kerev shanim. And this is: "in wrath — remember compassion [berogez rachem tizkor]" — which the Idra there explains: referring to this supernal kindness — through which compassion is stirred for all. Meaning: the aspect of the supernal kindness of the aspect of v'rav chesed — which is the aspect of Atik — the aspect of ancient years — as elaborated there below on p. 140b — and likewise in Seder Kol BeRamah. And the meaning is: through this supernal kindness one can revive and stir compassion for everything — even for one who has fallen from all the seventy faces of Torah — which are in the aspect of ordinary kindness — and he has fallen from all of them — until he is in the aspect of wrath [rogez]. Even so — one can have compassion for him too — and stir him through the aspect of v'rav chesed — the supernal kindness as above. And what is written there in the Idra: "for him who needs to be shown compassion — and for him who is fitting to be shown compassion" — meaning: one who has at any rate some stirring in the aspect of an arousal from below [is'arusa d'lisata] — as mentioned above also in Rabbainu's words. And also meaning: for one who is at any rate a worthy disciple — and as elaborated below in Letter Zayin and Letter Khes in Rabbainu's words. And see Zohar Bereishis, p. 7b: "'Haveye'ah — Your work — b'kerev shanim — revive it' — as if to say: revive him — and all who are connected to those ancient years — life is connected to them. 'B'kerev shanim todiya' — for this level that has no life at all" — meaning: specifically for one who has fallen from all the aspects of the seventy faces — which is the aspect of having no life at all. Even so — one can revive him through clothing the great light of the ancient years in the garment of the ordinary years. And see there in the Ramaz's commentary — and you will understand further. And see also the Ramaz's commentary on Zohar Beshalach, p. 45a — on this matter. There — Letter Vov — "b'kerev shanim — these are the Story Tales of ein panim [seventy faces] — which are ein shanim [seventy years]." Rashi on Habakkuk: "arouse him [arouse him]" — and so on.

There — Letter Beis — "for the semicha [ordination] — and so on — and the writing [k'sav] are of one aspect." And therefore when one ordains one who is worthy for ordination — through which one draws upon him the spirit of wisdom from its root through the ordination — through this one brings illumination and strength to our handwriting [k'sav yadeinu] — which is also from this aspect. For he draws the wisening letters to their root through the writing hand. But when one ordains a rabbi who is not worthy — through this our handwriting is weakened and strength is given to their writing. This means: for then the light of wisdom departs at its root from the ordaining hand — so that its illumination not be drawn to a place unworthy of it — the aspect of: "and My glory I will not give to another" — as elaborated in Likutay Tinyana, Siman 12 — in the discourse V'Ayeh HaSeh La'Olah. For one who is not worthy for ordination — because he blemished his faith in the Torah scholars — through which he is judged in the labor of the flesh in the aspect of surplus and filth — and how is it possible that the light of the supernal wisdom could be drawn there — as it were, G-d forbid. For even though in truth even those places receive vitality from the holiness — it is in concealment and great secret — and it is forbidden to contemplate this at all — as understood from the discourse V'Ayeh HaSeh La'Olah above. And therefore when one ordains one who is not worthy for this — the light of wisdom then departs and is concealed from the ordaining hand. And automatically it no longer illuminates fully also in the writing hand either. And through this our handwriting is weakened. Only through this — that he ordained one who is not worthy — because he is in the aspect of surplus and wished to draw upon him the light of wisdom — through this he gives strength and power to their writing. B'kerev shanim — these are the Story Tales of ein panim which are ein shanim.

Section 5 — Letter ה — [on Letter Gimmel of the discourse] But there are those who fell from all the ein panim — until it is impossible to arouse them in any way — except through Story Tales of ancient years. For all the ein panim — the seventy years — the aspect of Zeir Anpin — receive their vitality from there. And this is the aspect of "v'rav chesed". See Idra Nassa p. 138b. And see Zohar Bereishis, p. 7b. And see the Ramaz on Zohar Beshalach, p. 45. There — Letter Yud — "and therefore his learning must be: to learn — and to teach — to guard — and to do." Meaning: for through his learning with his disciple — it will be: [Sanhedrin 99] "as if he made him [k'ilu asao] — and as if he made him the words of Torah." It is possible that the meaning is: for since he learns in this manner — even if at the time of the beginning of the learning the disciple is not yet worthy [hagun] — the teacher learns with him with this intention: in order to make him a truly new person [adam chadash mamash] — this being the aspect of: as if he made him for his companion. And it follows that from now on he will be renewed for good — and will be a worthy disciple. And if, G-d forbid, he did not wish even now — after the learning — to be renewed for good — it follows that the teacher has not accomplished with him the ultimate purpose of his learning: that it be as if he made him for his companion. Then — even so — the learning will not be in the aspect of: [Chullin 133] "one who teaches Torah to a disciple who is not worthy." Rather it will be considered as if he did not learn with him any words of Torah at all — for he learned with him in such a manner that it should be as if he made him for his companion — and as if he made him the words of Torah. But now — since he has not accomplished his intention — that it should be as if he made him for his companion — then likewise: as if he has not made him the words of Torah — and as if he has not learned with him any words of Torah at all. And this is: Hashem guards him — that his words not be written in the power of memory of this unworthy disciple — rather they will be forgotten from him. And to elaborate a bit further: for our Sages derived this — that it is as if he made him the words of Torah — from the verse: "and you shall keep the words of this covenant and do them" [Deuteronomy 29]. They explained: "and you shall keep" = he shall teach words of Torah to his companion — for this is the aspect of guarding the words of Torah. For if he learns alone — it is possible that they will be forgotten and lost from him, G-d forbid. But when he will teach his companion — they are in the aspect of being guarded — for his companion will remember them. And all of this applies when the disciple is worthy — then the learning is considered as if he made him for his companion — which is itself also the aspect of guarding the words of Torah — for through them a new birth and a new person have come about. And in the manner of what the Sages also said: [Sanhedrin 19b] "one who teaches the son of his companion Torah — it is as if he gave birth to him." But if the disciple is not worthy — then not only are the words of Torah not guarded through him — rather on the contrary: this learning that he learned with him is considered a blemish, G-d forbid, for the words of Torah — and as if he wrote them on the hide of a ritually impure animal. And it can also harm the teacher himself, G-d forbid — as elaborated in the discourse. Therefore — since the teacher's intention is for good — and the impediment is only on the part of the disciple — the Holy One guards him — that his words not be written in the power of memory of this disciple — rather they will be forgotten from him. And in this — Rabbainu's precise language is very precise — where he wrote: "then Hashem guards him" — "guards him" specifically. For since the teacher's intention is to fulfill through his learning with his disciple the commandment: "and you shall keep the words of this covenant and do them" — and teaching Torah to an unworthy disciple is the opposite of all this, G-d forbid — therefore the Holy One guards him — and so on — as above. And it is possible to say: the matter of learning through which it will be as if he made him for his companion — and as if he made him the words of Torah — this itself is the aspect of the engagement of the teacher to wake people from their sleep — as elaborated above in Letter Vov. For there are people who sleep their days away — and even though it appears to the world that they serve Hashem — even so all their service has no pleasure for Hashem — for it is without vitality and intellect — which is the aspect of faces. And therefore one must wake them from their sleep. And when one wakes them from their sleep through learning with them — which is the aspect of: chayyeihu — arouse him — as above. Then it is considered as if he made him for his companion — and as if he made him the words of Torah. For at first the disciple's words of Torah were without vitality and intellect — and could not ascend upward. And now there is vitality and intellect in them — and it is considered as if he has made them truly. And this is what is written: "and you shall keep — and so on — and do them [asosam] — in order that you may be wise in all that you do" [Deuteronomy 29] — meaning: so that vitality and intellect be drawn into the deed and the service — as above. And it is already known from the writings of the Holy Ari: that memory is from the aspect of faces — and forgetting is from the aspect of the concealment of faces — the aspect of backs. [Which is the aspect of: "how long will You forget me forever — how long will You conceal Your face from me?"] And therefore: this disciple who is not worthy — who does not wish to fulfill the ultimate purpose of the teacher's learning — that it be as if he made him for his companion — and as if he made him the words of Torah — this: through the teacher engaging to wake them from sleep and draw vitality and intellect into them — which is the aspect of faces. And therefore Hashem causes forgetting to fall upon him — and so on — as above. And according to what is elaborated above — that there are those who have fallen from all the seventy faces of Torah — then they are not in the category of a human being at all — for: "this Torah — a human being [Adam]" — and as the Sages said. And the Tzaddik engages to arouse him through the aspect of the ancient years — from which all the seventy faces receive their vitality. This learning is certainly truly as if he made him for his companion — and as if he made him the words of Torah. For all the words of Torah receive their vitality from there as above. There — Letter Khes — "and this is impossible except through: 'guard the openings of your mouth' [shmor pitchei ficha]." This means: so that he will not be in the aspect of: "you are near to them in their mouths — but far from their innermost being [mikiliosam]" [Jeremiah 12] — as above in the discourse. There: "and these — to contempt [lacherufos]." Meaning: the aspect of: [Psalms 69] "contempt has broken my heart" — the aspect of forgetting. In my humble opinion — it seems possible that Rabbainu alludes here to explain what is written above: that Hashem guards the true Tzaddik and teacher — that his words not be written in the power of memory of the unworthy disciple — rather they will be forgotten from him. And this is: Hashem sets up against this Tzaddik — opponents who shame and disgrace him. And then: when the Tzaddik reveals his learning and his wondrous Torah novelties — through which he wakes people from sleep. And likewise through his conversations and his wondrous Story Tales — all of which is in the aspect of: [Daniel 12] "and many who sleep in the dust of the earth shall awaken" — "then: 'these to everlasting life'" — meaning: the worthy disciples are stirred through this to everlasting life — meaning: to serve Hashem with wondrous vitality and intellect. And their speech is opened — which is the aspect of: [Genesis 2] "to a living soul — to a speaking spirit." "And these — to contempt" — meaning: the aspect of: "contempt has broken my heart" — the aspect of the breaking of the Tablets — the aspect of forgetting. For the unworthy disciples — when they hear the shame and disgrace that those who oppose the Tzaddik — who shame and contemn him — speak against him — then their hearts break — the aspect of: "contempt has broken my heart" — and everything is forgotten from them. And in truth this is for the good of the Tzaddik — so that his words not be written in the hearts of the unworthy disciples — which is the aspect of the hide of a ritually impure animal. And see in Likutay Halachos, Laws of the Minchah Prayer [Hil'chos Tefillas HaMinchah], Halacha 6, Letter 11 — where this is also elaborated. And it seems more correct that the plain meaning is intended: for even though they are also stirred for a moment — but afterwards it is forgotten from them. And this is for them a great contempt — in the aspect of: [Daniel 12] "to contempt and everlasting abhorrence." There — Letter Tes — "the blowing of the shofar is the aspect of the absence of speech [he'eder hadibur]." This means: for the essential birth [haholadah] and the visitation of the barren [pekidas akros] is made specifically through: that there was first the aspect of the absence of speech — and speech was so contracted among them for so long that they were deaf and mute [chereshim v'ilmim]. And now — when speech goes forth — it goes forth with great force. And this force comes to the organs of birth. And so on — as elaborated above in his words in Letter Khes. It follows that afterwards a great rectification is also made through the aspect of the absence of speech that was before. And this is alluded in the aspect of the blowing [teki'ah]. And this is what Rabbainu wrote afterwards: for through the shofar — and so on — meaning: the force of speech that goes forth with force from those who were stirred from sleep — who at first were in the aspect of the absence of speech — and so on — meaning: as above. There: "the carob tree — since the carob reaches [bearing fruit] after seventy years." This means: and therefore it is of the aspect of the ancient years — which are above the aspect of the seventy years. For it bears fruit after the seventy years. There: "just as my ancestors planted for me — so I too plant for my children." It is possible that the meaning is: according to what is written in the Zohar Acharei, p. 79 above — and further in many places — for also children depend on the Mazal. This being the aspect of: [1 Samuel 1] "and Chanah prayed unto Hashem" — "unto Hashem" specifically — which is the aspect of the rectifications of Atikah as above. And therefore for this reason the Tzaddik is compelled to engage in Story Tales of ancient years — the aspect of Atik — to draw through this specifically the aspect of birth and the visitation of the barren. There: "for it is possible that one tells a story that took place already — and in truth it did not take place except four years ago." In my humble opinion it seems the meaning is: according to what is written in Sha'ar Gan Eden — Orach Tzaddikim, Entrance 1, Path 2 — that the three first [Sefiros]: Keter, Chuchmah, Binah — are called shanim kadmoniyos [ancient years] and yemei kedem. And the seven extremities [kitzavos] are the aspect of shenos olam [years of the world] and yemei olam. [And see also in Pardes, Sha'ar Archei HaKinuyim — and it all rises on one measure — also with what we wrote above. For even Binah is called Atik in several places in the language of the holy Zohar — as is known — and there is no room to elaborate here.] And see in the Ramaz's commentary on Zohar Beshalach, p. 45 — where he writes: "b'kerev shanim — this is Tiferes — which is within the upper years [shanim ila'in] — for Netzach-Hod-Yesod-Malchus are the lower ones. Chayyeihu — that he draw there from the higher life — which is from Chuchmah-Binah-Da'as." And through this is understood somewhat the intention of Rabbainu — that it is possible that one tells a story that took place already — meaning: it seems to be of the aspect of the ancient years — the aspect of Keter-Chuchmah-Binah — and also Chuchmah-Binah-Da'as. And in truth it is not even of the aspect of the upper years among the years of the world — which are Chesed-Gevurah-Tiferes. For this story took place only four years ago — meaning: of the aspect of Netzach-Hod-Yesod-Malchus — which are the lower years of the aspect of years of the world. Or perhaps: "four years ago" means: it is of the aspect of Chesed-Gevurah-Tiferes — which are the years before Netzach-Hod-Yesod-Malchus. And in any case it is in the aspect of years of the world as above. And to this he answered: this story is of the aspect of avuha d'Abba [the father of Abba]. There: "'a time to act for Hashem' — meaning: the time has come to engage in Story Tales." And: "'and to Atik Yomin it was said' — meaning: in Story Tales of ancient years — the aspect of Atik." Through which one draws the aspect of the rectifications of Atikah — through the revelation of fear [yirah] — which comes through the visitation of the barren [pekidas akros] — as above. Siman Sixty-One — Chadi Rabbi Shimonסימן סא — חדי רבי שמעון There: "what voice [kola] is it?" — meaning: what voice did those hear who were first in the aspect of silence? — "a voice of a supernal gathering [kola d'chenufyah ila'ah]." Meaning: the garments of the Story Tales — in which the faces of Torah were clothed — through which they are stirred from sleep and begin to speak. This being the aspect of: gathered in the aspect of: "and one who has wings shall declare the matter [uvaal kenafayim yagid davar]." Or one can say: the meaning is according to what is elaborated above in the discourse in Letter Vov — that sometimes one clothes a high Torah in the aspect of a Torah that is lower and smaller than it. And this is the aspect of clothing the Torah of the ancient years in the Torah of the seventy years — which is the aspect of Zeir Anpin. But sometimes it is clothed in an even coarser and thicker garment — namely: in Story Tales and ordinary conversations [sichos chulin]. This being the aspect of clothing in the aspect of Metatron — whose dominion is in the six days of the week — the weekdays [yemei hama'aseh]. And through this specifically they are awakened from sleep and begin to speak. And Metatron is called: [see Tikkunei Zohar, p. 2] "one who has wings" [baal kenafayim] — as is known. And this is the aspect of: [Ecclesiastes 10] "and one who has wings shall declare the matter." And this is the aspect of chenufyah ila'ah [supernal gathering] — gathered together — the two aspects of garments as above. Na Nach Nachma Nachman MayUman There: "and through this they decree to expel Israel." For when there is illumination and strength in our handwriting — through this the air of the places where Israel have settled is sanctified — the aspect of: "the air of Eretz Yisrael makes one wise." And then they have no power to expel us from there — since it is in the aspect of Eretz Yisrael. But when our handwriting is weakened — through the light of the supernal wisdom having departed and been concealed — then the air is not in the aspect of the air of Eretz Yisrael. And they have power to expel us from there to a desert wilderness [makom midbar sh'mamah]. And this is also measure for measure: just as they wished to draw the light of wisdom to a place unworthy of it as above — likewise they expel Israel the holy people — who are the essential settlement of the world — to a desert wilderness — which is also the aspect of surplus with respect to the place. For the settled place of Israel has already had its aspect of the contractions of the place sweetened — since Israel have settled there. Which is not the case with a desert place where Israel have never settled. Section 5 — Letter ה — [on Letter Gimmel of the discourse] There — Letter Gimmel — "for it is your wisdom and your understanding in the eyes of the peoples" — specifically — "they show this wisdom to their eyes only — but the essence of the secret of the wisdom remains with us." This means: for it is impossible to make known to them the essence of the wisdom — on account of the aspect of: "and My glory I will not give to another" as above. [And see the discourse B'Chatzotzros, Siman 8 — that honor is the aspect of wisdom — and as brought in the writings as well.] And this itself is the matter of the movements of the celestial spheres [tahluchus hagalgalim] — through which Hashem governs the world. And about this it is said: "which He has apportioned to all the peoples." For Israel truly has no need of them at all — for Hashem governs them and supervises over them Himself. And as is truly said regarding the governance of the future: "the sun shall no longer be your light by day — and Hashem shall be your everlasting light." For truly on the contrary: the souls of Israel impart intellect to the intelligences that govern the spheres — as elaborated in the discourse. Only: the nations — since they are not worthy for Hashem to be their governor in the essence of His illuminated wisdom — on account of the aspect of: "My glory I will not give to another" as above — therefore Hashem clothed and concealed the light of His governance in the movements of the celestial spheres — so that the matter would be — as it were — in concealment and great secret as above. And truly: one who has a heart to understand — will understand from the movements of the spheres themselves that they have a Creator who governs them. Only: even so — through this the light of His supervision and governance is concealed. Likewise: the secret of the ibbur [intercalation] and the wisdom of the movements of the celestial spheres was transmitted only to Israel — since their souls are the governors of the spheres — and who knows their governance like the governor? And we must show this wisdom to their eyes — so that they will know and understand that the secret of this wisdom is only with us — since we are connected to the Creator — as above. But it is not to make known to them the essence of the secret of this wisdom — on account of the aspect of: "My glory I will not give to another" as above. And through ordaining a rabbi who is not worthy — through which we are expelled from the air of Eretz Yisrael — through this the secret of the ibbur is taken from us — which is the wisdom of the movements of the celestial spheres — and transmitted to them. This too is understood according to the above. And this is why he concluded: "and all of this is through the above surplus" — meaning: as above. "And through this he will never have complete counsel." This means: for the source of counsel is in the heart — as it is written: "deep waters — counsel in the heart of a man." And when one is judged in surplus — the filth of the surplus rises to the heart. For the brain — which is distant from the vessels of food — has only vapors and fumes rising to it from the food. And therefore through being judged in surplus: putrid vapors rise to the brain and confuse it. But the heart — which is close to the vessels of food — the filth itself of the surplus rises to the heart. And his heart becomes as filthy as a toilet — which is the place of the counsel of women. And then all his counsels are the aspect of foolish counsels [in the manner of what the verse says: "surely the princes of Zoan are fools — the wise counselors of Pharaoh — their counsel has become foolish"] — the counsel of women. In the manner of what the Sages said: "one who follows the counsel of his wife falls into Gehinnom" . And the substance of the intention here is also in the manner above: for when one does not know what to do — he is in the aspect of a contraction. And the counsel is the aspect of the sweetening of the above contraction — as elaborated below in Siman 143. But through the blemish of faith in the Torah scholars — through which one is judged in surplus — through this one cannot sweeten one's contractions. And through this one will never have complete counsel.