סימן ס"א

There: "it resembles a calf — which is the aspect of circles — the aspect of faith — and 'Your faithfulness surrounds you'" — one can explain that faith is in what the intellect does not attain [for in what the intellect does attain — faith is not needed — since one understands it with one's intellect. And a matter that the intellect does not attain] — it is like the aspect of a circular thing which has no endpoints. And likewise this matter has no endpoints from any aspect by which to begin entering it — as with an intellectual matter, where the intellect begins to enter through some examination and proceeds from examination to examination until it completes attainment. But in what the intellect does not attain — one enters only through faith — and this is in the aspect of a circle as above. Also: because this type of attainment is the aspect of surrounding lights [makifin] — as is understood elsewhere — and surrounding lights are also in the aspect of circles — as is understood from the discourse on playing dreidel on Chanukah. And this is what is also written in this discourse at its end: socher — from the language of going around and around [sachur sachur] — the aspect of surrounding lights — the aspect of faith. The discourse Chadi Rabbi Shimon, Siman 61 — was said on Rosh Hashonoh 5568 — which fell on Shabbas and the first day.

There — Letter Beis — "but it is impossible to come to faith except through truth." See in Likutay Aitzos, Emunah, Letter Daled — where this matter is elaborated: for the essential faith is in what the intellect does not understand. And if so — when the intellect does not understand — how will one come to believe what one must believe? Therefore: the essential faith depends on truth — for if a person wishes to look at the truth in truth — he will understand on his own that one must believe the holy faith in Hashem and His holy Tzaddikim and His holy Torah — even though it is impossible to understand with our coarsened intellect. For through looking at the truth with the eye of truth — one understands from afar that the truth is so — only it is impossible to understand it with the intellect — and one must only strengthen oneself in complete faith. And see in Likutay Halachos, Laws of Passover, Halacha 7. And see further in Likutay Halachos, Yoreh De'ah, Laws of Interest [Ribbis] — where it is elaborated that the essential perfection of faith comes through truth — which is the aspect of the totality of the holy mochin and Da'as. For without Da'as a simpleton may believe everything — and may believe, G-d forbid, in things that it is forbidden to believe. But through holy Da'as — which is the aspect of truth — one understands from afar what to believe and what not to believe. [And see further below in Siman 255.] And there were wondrous accounts. A small portion of them will be elaborated below — if Hashem wills it. "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.

There — Letter Gimmel — "and through receiving their counsel — truth is engraved within him." This means: for the Tzaddik's counsel is entirely the seed of truth — for the holy intellect of the Tzaddik and his holy attainment is the aspect of clear, pure, and lucid truth. And his holy counsels are the aspect of drops of his intellect — for certainly in every counsel there are holy insights and wondrous pathways and deep attainments — the aspect of the very light of truth itself. Therefore: one who merits to receive their holy counsel — even though one does not yet understand the depth of the intellect that the Tzaddik has in this counsel — nonetheless: through this very act of receiving the counsel and walking in the way of his counsel — truth is engraved within one — and faith is completed. And through this the redemption comes. Through the holiness of the counsel — which is entirely the seed of truth flowing from the brain and intellect of the Tzaddik which is entirely truth — truth is engraved within one — so that one merits to feel in one's heart and mind a flash and great illumination from the holiness of truth — and one longs and yearns only for the truth. And through this faith is completed — with the flash and illumination of the holy Da'as as above. And this is the aspect of: [Proverbs 20] "the lamp of Hashem is the soul of man" — brought in Letter Zayin.

[And it is possible to say: therefore the holy counsels are the aspect of fruitfulness and multiplication [priyah u'rivyah] — this being the aspect of "Yosef is a fruitful bough" as is elaborated in the discourse — for they are fruitful and multiply in the one who receives them. From one holy counsel one can merit many things and understand from it many counsels for the service of Hashem — since one merits through this to the aspect of the future revelation of Da'as. And this can be alluded to in: "and I planted you as a sorek" — see Rashi in the name of the Midrash — meaning: the 606 commandments added to the seven commandments. The 613 commandments are the aspect of the holy counsels — the 613 aitin. And sorek is also the aspect of the redemption — as it is written: "I will whistle for them and gather them — for I have redeemed them and they shall multiply" . And see Chullin 63: "the racham — this is the sharkrak — when the racham comes — mercy has come to the world." Rashi explains: rain — the aspect of faith — miracles — which is the aspect of rain [as elaborated in this discourse and in Siman 9]. "If it sits on the ground — Mashiach comes immediately — as it is written: 'I will whistle for them.'" They said to him: but there is this one — and its brain exploded. They answered: that one was a liar. [This is the reading of the Yalkut and Rashi.] Meaning: it was a liar — and the essential completion of faith through which redemption comes depends on truth as above. This needs further elaboration.] 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 [Sifri Pinchas]: 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. 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.

There — Letter Daled — "through the mitzvah of tzitzis a person is saved from the counsel of the serpent and from marriage with a wicked person" — "Yosef is a fruitful bough — over a well — on account of tzitzis" — the language of "peering through the lattices" [metzitz min hacharakim] [as Rashi explains in the portion Shelach] — through this he merited the fruitful bough and the holy union. For he draws the wisening letters to their root through the writing hand.

Section 7 — Letter ז — [end of the discourse] 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: [Isaiah 42] "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. 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: [Bava Basra 158b] "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 through what we have written you will understand what is written in the kavvanot of tzitzis — and the mitzvah of gazing at them: for Malchus is in the secret of "a beautiful young maiden who has no eyes" [for faith has in itself no reason or intellect — for in what the intellect attains — faith is not applicable. And intellectual attainment is the aspect of eyes as above] — and we intend to illuminate her from the illumination of these mochin — to make eyes for her. [For through the mitzvah of tzitzis one merits to receive the Tzaddikim's counsels — and truth is engraved within one — which is the aspect of vision through eyes — and through this faith is completed as above. And this is what is brought in the kavvanot there on the matter of the ten Names of Haveye'ah that are in Da'as — whose numerical value equals twice ayin [eye] — as above.] And they have power to expel us from there to a desert wilderness [makom midbar sh'mamah].

There: "Yishmael is the aspect of prayer" — according to the above it is understood why one prays while wrapped in the tallis. And that the wrapping resembles the wrapping of the Yishmaelites — from what is elaborated in this discourse — it follows automatically: the juxtaposition of the tzitzis portion to the Exodus from Egypt — for through this the redemption from all exiles comes — which are the aspect of Egypt as above. And also because Egypt is the land of the children of Cham. And likewise what is written in the tzitzis portion: "and you shall not follow after your hearts — this is heresy" — the aspect of the damage of faith — "and after your eyes — this is licentiousness" — as the Sages said — for tzitzis is effective to save from both. And what is written: "in order that you remember and perform all My commandments" — for through tzitzis one merits to receive the holy counsels which are the totality of the 613 aitin. And through this one merits prayer and faith — which is propitious for memory as is elaborated in the discourse. "And you shall be holy to your G-d" — the aspect of holy marriage — from the language of kiddushin. "I am Hashem your G-d who brought you out of the land of Egypt" — as above. 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. 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: [Deuteronomy 4] "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.

📋 Translator's Summary — Siman 7 (V'Ayleh HaMishpatim) Section 2 — Letter ב — [on Letter Beis of the discourse]

Section 1 — Letter א — [on Letter Daled, Section 1 of the discourse] And as is truly said regarding the governance of the future: [Isaiah 60] "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: [Proverbs 20] "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: [Isaiah 19; 41] "surely the princes of Zoan are fools — the wise counselors of Pharaoh — their counsel has become foolish"] — the counsel of women.

Therefore the Tzaddik — who cleaves to the Torah so completely that he has the power to draw down the spirit of life to complete all the deficiencies of those who cleave to him and are attached to him — since the essential deficiencies flow from sins through which the spirit of life was damaged and diminished, and the Tzaddik has the power to rectify this and complete their deficiency — it follows automatically that he also atones for their sins, in the aspect of: "and a wise man will appease it." And in truth this flows from the immensity of the compassion and grace of the Creator, blessed be He, who contracts Himself as it were — to have the spirit of life reside with the Tzaddikim in such a manner that they are able to complete all the damages done to the spirit of life through Israel's sins, G-d forbid. And then automatically the power and sustenance of the chieftains of Eisav is nullified — since the damage is rectified and the deficiency filled — this being the aspect of: "He preserves kindness for thousands, bears sin and iniquity" — for he also atones for their sins, in the aspect of "a wise man will appease it." [See Rashi on Brachos 32: "Leave Me alone — this shows that it is within his [Moshe's] power to forgive through prayer."] In the manner of what the Sages said: "one who follows the counsel of his wife falls into Gehinnom" [Bava Metzia 59b].

There — Letter Hay of the discourse — "To explain the matter somewhat: it is known that all created beings are comprised of four elements — fire, wind, water, earth — and so too man is comprised of them. And so too the spirit of life that sustains all is also in the aspect of the four winds, as is explained in Letter Khes. And the root of all of them is the four letters of the holy Name Haveye'ah — which is the spirit of life of all — as it is written: 'And You give life to all of them.' And from there it descended through many levels until below there was produced the aspect of the four physical elements comprising good and evil." 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. There — Letter Hay — "and they shall not be split into two kingdoms — the aspect of counsels." Even though according to the plain meaning it was said regarding the splitting of the kingdom of the house of David — see Likutay Halachos, Laws of Fast Days [Hil'chos Ta'anis], Halacha 4 — and Laws of Sukkah [Hil'chos Sukkah], Halacha 7 — and Laws of Hoshana Rabbah [Hil'chos Hoshana Rabbah], Halacha 2 — where the splitting of the kingdom of the house of David and the aspect of the splitting of counsel are one aspect. And therefore at the beginning of the kingdom of Rechavam it is said: [1 Kings 12] "and he forsook the counsel of the elders and gave the people a harsh answer — according to the counsel of the young men." And through this the kingdom of the house of David was split. See there further. And in Hil'chos Rosh Chodesh, Halacha 7 — and in Hil'chos Pikadon, Halacha 5 — there are great and many wonders regarding this above discourse. There: "for from there the dispute is drawn — through blemishing one's faith in the Torah scholars." This means: for if there were no blemish in the faith in the Torah scholars — then the Torah would be in its wholeness and would receive from the supernal wisdom — and would flow down to all the individual intellects.

And the root of its sustenance is from the fact that the Torah itself, as it were, has a hold of good and evil — for the Torah is compelled to speak of evil as well, in order to separate and distinguish it from the good — this being the aspect of all the warnings in the Torah. And as long as the halacha has not been clarified — when one could err and say according to the Torah that evil is good and good is evil, G-d forbid — from this is the essential root of the evil's sustenance, the aspect of the spirit of storm. Through which all the contractions would be sweetened — each contraction through the aspect of the intellect that is its root.

But this Tzaddik must be a completely perfect Tzaddik — one who is in the aspect of: "No evil befalls a righteous man" — so that the evil has no hold on him whatsoever, not even in potential. Then he can descend into that channel and shatter it. This is not the case if he has not reached this level — even if he has committed no evil deed whatsoever in practice, G-d forbid — nonetheless, if he has not yet entirely separated the evil, and the evil still exists in him in potential — and he is not yet entirely secure that no stumbling will befall him through evil, G-d forbid — then it is forbidden for him to provoke the wicked. [For even though he cleaves to the spirit of life in the Torah fully — having done only good and no evil, having damaged the spirit of life in the Torah through no damage whatsoever, G-d forbid — and therefore he also has something of this above-mentioned aspect, to draw the prolonged spirit from the holy Torah and complete his own deficiency, and perhaps also to complete the deficiency of those attached to him (as somewhat implied by the above teaching) — nonetheless, to provoke the wicked is impossible for him.] For there is a place for evil to take hold in him, and the prolonged spirit of the wicked can harm him, G-d forbid, and literally swallow him — since evil still has a hold on him in potential. Through the above supernal wisdom all the contractions and judgments in general would be sweetened. This being the aspect of all the contractions being included within the Even Sh'tiyah [Foundation Stone] — the aspect of the Holy of Holies. Then certainly there would be no dispute at all. For the essential dispute comes through the aspect of the strengthening of the contractions — through which they cannot equate one with another in their views. And this comes only through the blemish of faith in the Torah scholars. But through the completeness of faith in the Torah scholars — through this all kinds of dispute are sweetened — through everyone being included in a single unity within the Even Sh'tiyah — the encompassing intellect — the supernal wisdom. And on the contrary: each person knows that through this — that people differ in their views — and each one has different contractions — and also individual intellects to sweeten the contractions — through this specifically the Torah is completed with great wholeness.

It follows that even this Tzaddik who has not merited to fully clarify his character traits — and evil still has some hold on him in potential — it is forbidden for him to provoke the wicked, G-d forbid. For the spirit of storm has the power — drawing its root of sustenance from the fact that evil has some slight hold in the Torah in potential — to overcome him and swallow him, G-d forbid. But the completely perfect Tzaddik who has merited to nullify evil entirely — so that evil has no hold on him whatsoever, not even in potential — he and all those attached to him are permitted to provoke the wicked. For this Tzaddik can descend into all their channels and shatter and nullify them. See there in Letters Vov and Zayin. And this is what is written above: "let my master's servant speak a word in the ears of my master — and let no intermediary be heard anymore" . This means: for the governance through which Hashem governs the world through the constellation of the Mazal — is like the aspect of governance through some intermediary — from which all the aspects of the natural order are derived — as elaborated above in the discourse. But when the governance of the constellation of the Mazal is nullified through the prayer of the Tzaddik — for Hashem hears the prayer of the Tzaddik and alters the constellation and changes nature — this is the aspect of the governance of Hashem Himself — in His glory — as it were — without clothing in any intermediary. This being the aspect of: "let my master's servant speak a word in the ears of my master — and let no intermediary be heard anymore." Meaning: all that one needs will be accomplished only through prayer to Hashem — without any clothing in a natural cause — but above the natural order — in the aspect of the governance that will be in the future — as elaborated in the discourse.

There — end of Letter Tes of the discourse — "And all this is the aspect of the spirit of life in the pulse [hadofek]…" — See Reishis Chuchmah, Sha'ar HaYirah, end of chapter 10: "And 1,080 parts of an hour — these are the 1,080 breaths a person breathes. And with every single breath there is a letter from the four-letter Name that gives life to that breath… and there it is also explained regarding the twelve hours, the twelve permutations of Haveye'ah, and the entire above matter explained in the discourse." And through this you will understand the matter somewhat further in detail — according to what is explained above, that the essential spirit of life of all is the four letters of Haveye'ah. This being the aspect of the wholeness of the Torah through the Oral Torah specifically — which is the aspect of the many holy books that were composed through many Torah scholars — each of whom had different contractions and different individual intellects to sweeten the contractions. Through this specifically many holy books were composed. [And as the Sages said in Bava Metzia, p. 84 — regarding Rabbi Shimon ben Lakish who would raise twenty-four difficulties to Rabbi Yochanan — and Rabbi Yochanan would resolve them — and from this the teaching was enriched [ravcha shema'ata]. See there.] And through this the Torah is completed with great light — until it receives from the supernal wisdom and flows down to all the individual intellects — through which all the contractions are sweetened both in general and in particular as above. It follows that the differing of views at their root is not the aspect of dispute at all — on the contrary — as above. Only through the blemish of faith in the Torah scholars the contractions strengthen so much that they become the aspect of separation and dispute. And therefore through this dispute one must be stirred specifically to return and rectify the blemish of faith in the Torah scholars. And then through this specifically the holy books multiply and the Torah is completed — and all the contractions are sweetened through their being included in the Even Sh'tiyah as elaborated in the discourse. And one can say in a witty vein [b'derech tzachut] that this is the aspect of what the Sages said regarding the stones of Yaakov [Chullin 91]: the stones began to argue with one another — and the Holy One made them one stone — which is the aspect of the Even Sh'tiyah. For specifically through the dispute between the stones — which are the aspect of the souls — through which they return in repentance and the holy books multiply — until through this they are all included within the Even Sh'tiyah — the aspect of: [Job 31] "behold the tav of Shaddai answers me" — the roshei teivos [acrostic] of sh'tiyah — "and a book — let a man write my dispute" — as elaborated in the discourse, Letters Vov-Zayin. There — Letter Zayin — "and each one comes with his holiness and his contractions." His holiness is the aspect of the intellect — which is called kodesh [holy]. And each one comes with the aspect of his intellect and his contractions to the Tzaddik of the generation — who is the aspect of the Holy of Holies — the aspect of the Even Sh'tiyah. And through this all the judgments and contractions are sweetened. And through this one merits to illuminate one's judgment — according to its plain meaning: to be acquitted in judgment — on the Day of Judgment of Rosh Hashonoh. Which is also included in what is written at the beginning of the discourse: that through faith in the Torah scholars one can illuminate one's judgment. This means: for through this all the judgments and contractions are sweetened as elaborated in Letter Vov. And then the judgment shines forth — and Israel are acquitted in judgment. It has already been elaborated above that this discourse was said on Rosh Hashonoh 5568 — after the great illness of the cough had already come upon him — from which he passed away. And it is already elaborated elsewhere — in Chayyay Moharan [his journey to Novaritch, 11–12] — how in the summer of 5567 — immediately when the above illness came upon him — he began to speak about his passing. And said that he was compelled to pass away through this illness.

Siman Nine — Tehomot Yechasuyumuסימן ט — תהומות יכסיומו Section 7 — Letter ז — [on Letter Vov of the discourse — continued]

Letter Daled of the discourse, before the discourse of Rabbah bar bar Chanah — in the language of the companions' manuscript [lashon hachaverim kesav yad] written here: "But it is impossible to pray except through Torah study — for an ignoramus cannot be pious — and it is written: 'One who turns his ear from hearing Torah — even his prayer is an abomination'" . And through this is explained what is written afterwards in the discourse of Rabbah bar bar Chanah: "He said to us: eight aspects" — these are the aspects of Torah study — "Serpents and he gave them to them — serpents [tananin] being the language of learning [tinyan]" — as above — for Torah study too is needed for the rectification of prayer, as above. See Likutay Halachos, Laws of Judges [Diyyanim], Halacha 3, Section 9. [And the fact that he lived more than three years after this was truly through great miracles and wonders — as elaborated elsewhere (ibid.)] And he immediately revealed his holy opinion before the members of our community: that his strong wish was that they engage with his holy grave — meaning: to come there to learn, to pray, and to say Psalms with intention and arousal of the heart. And this would bring him great delight and the loosening of the bones. And on account of this he would strive for their benefit and the rectification of their souls forever. And once he said explicitly: "I wish to remain among you — and you shall come to my grave" — and so on. And in these words that he said: "I wish to remain among you" — there is very very deep profundity — as is alluded to somewhat in Chayyay Moharan. Section 8 — Letter ח — [related to Letter Beis] [In particular at the time when he said and revealed the wondrous and awesome rectification of the Ten Chapters of Psalms [Tikkun HaKlali] — when he also said: that even after his passing — one who comes to his grave and gives a coin to charity and says those Ten Chapters of Psalms — even so — he would strive to every length and breadth to save him and rectify him. And he said that this is the general rectification [Tikkun HaKlali] — and designated witnesses for this — as elaborated all of this elsewhere (Sichos Moharan, 141).] And the members of our community were greatly pained by the revelation of his opinion about his passing. And some of them asked him explicitly: what shall we do? — and over whom will you leave us? — and what will become of the matters that were spoken? — meaning: from what he had begun to engage with each and every member of our community — to bring him to the ultimate completeness of his rectification — since suddenly and in so short a time from the beginning of their drawing close to him and his beginning to engage with them — he was already compelled to pass away. And he strengthened them with his sweet, holy, awesome words. And told them that the essential thing is for all the members of our community to strengthen themselves in great unity — in great love — and then certainly they need not worry at all. For certainly they would be worthy and righteous as he wishes. And even one who joins them and associates with them — even though he had never known him at all in his lifetime — would also be a worthy and righteous man. "For with Hashem's help I have accomplished and will accomplish" — "ich hob oysgefirt un vel oysfirn" [Yiddish]. And also: it has already been elaborated that he said that his fire would burn until the days of Mashiach — "mein feiyerl vet bloi'en biz Mashiach vet kumen" [Yiddish]. Also what he said: that many many very great Tzaddikim began to do and rectify — and after they passed away the matter was interrupted. And he wished to do and rectify in such a manner that the matter would never be interrupted. And these disciples would make yet other disciples — and so on — further and further. And also: before the above Rosh Hashonoh — he spoke with Rabbi Nosson — and revealed to him the matter elaborated in Likutay Tinyana, Siman 86 — that through smallness of faith [katnus emunah] one needs fasts and difficult service. And Rabbi Nosson was standing there astonished — and his thoughts were amazed — for he knew in his own soul that he was strong in faith. And Rabbainu replied to his thoughts and answered him: "and if you have faith — you have no faith in yourself [ain lecha emunah b'atzmecha]." And mentioned then the Sages' teaching: [Sotah 48b] "what caused the righteous to need this? — the smallness of faith that was in them — that they did not have complete faith in themselves." And afterwards on Rosh Hashonoh this was also included in the discourse Chadi Rabbi Shimon above — that there are Tzaddikim of the generation whose faith is certainly complete — and nonetheless there comes upon them dispute — because they have no faith in themselves. And also at this time he revealed the matter elaborated in Siman 211 — of those who travel to Tzaddikim for Rosh Hashonoh. For the essential sweetening of the judgments is through the holiness of the thought [kidushas hamachshavah] — the aspect of pure and clean mochin. And it is impossible to come to pure mochin except through attaching oneself to the Tzaddikim — as brought in the Zohar [Exodus 13]: "and Moshe took the bones of Yosef with him." And this matter was also included afterwards on Rosh Hashonoh in the above discourse — in what he elaborated there in Letter Vov — that all the sweetening of all the contractions and judgments is through the intellect — for "all of them were clarified through thought" [kullam b'machshavah isbariru]. And afterwards in Letter Zayin he elaborates that this is the aspect of traveling to the Tzaddikim for Rosh Hashonoh. And behold: until this time there had been no revelation of his opinion regarding his holy book Likutay Moharan — as to whether he wished to have it printed. On the contrary: it appeared somewhat from his opinion to the contrary. And after the above Rosh Hashonoh — he traveled to Lemberg — and from there sent here to have his holy book printed. And it was printed in the above year of 5568. And from then he spoke much about this — about the great importance of his holy discourses in his holy book. And warned greatly to persevere and reflect upon them — as elaborated elsewhere. And this too was included in the above discourse — regarding the matter of: "and a book — let a man write my dispute" — and the matter that there are now already several books — and still more books will exist in the future — and all of them are needed for the world. And they must be believed in and studied and reflected upon — and held in great esteem. And likewise: the Tzaddikim who have complete faith in the Torah scholars — must also strengthen themselves and have faith in themselves — meaning: in the Torah novelties that they themselves innovate — and hold them in great esteem. And from all that is elaborated above — it seems to me in my humble opinion — that this discourse was for Rabbainu a kind of spiritual testament to the members of our community who were close to him — how the conduct should be after his passing — regarding the drawing close to him. And he alluded to them that the essential thing is to strengthen oneself in faith in Torah scholars [emunah b'chachamim] truly — and not to deviate from their words right or left. And through this one merits to illuminate one's judgment — meaning: that one should receive and learn from all the learning one studies — true judgments and upright conduct — how to conduct oneself. Both for oneself and for others who are conducted according to one's opinion. Which is the essential aim and purpose of the greatness of the drawing close to the Tzaddikim. And it is not enough to only study the holy books (as is the objection of those who dispute the matter of drawing close to the Tzaddikim — and as is also brought in the discourse Tefillah L'Chavakuk, Siman 19 — and in other places in his writings). For not every person merits to produce true judgments and upright conduct from what he studies in books. And as the Sages said: [Sanhedrin 93b] "to bring a teaching to its halachic conclusion — Heavenly assistance is required." And as Rabbainu brought in this very discourse — from the matter of Doeg who was a great person yet produced a distorted judgment: that David is not fit to enter the congregation — when all the hope of the entire congregation of Israel is through David — the Mashiach of Hashem. And for this very reason one must certainly strengthen oneself greatly and strive to draw close to true Tzaddikim — so that they may guide one on the straight path — each one according to his aspect. And Rabbainu alluded here: that through the completeness of faith in the Torah scholars — one also merits to produce true judgments from studying the holy books alone. And likewise one merits through this to complete counsel. And for this too one must seek and strive to find some true leader who can rectify one's counsel. Only: as long as one does not merit to find this true leader — then through returning truly from the blemish of faith in the Torah scholars — until the holy books composed by the true Tzaddikim are esteemed by him more and more each time — and he believes in them and engages in them with wholeness and nullifies his opinion before them — and is careful not to deviate from their words right or left. Through this itself the light of the holy Torah is completed more and more — until it receives from the supernal wisdom and flows to all the wisdoms which are the individual intellects — until through this all the judgments and contractions are sweetened in general. And also in particular — each aspect of individual intellect will be able to sweeten the aspects of contractions related to it — for it is their root. And then through this each person will be able to produce true judgments from all the learning he studies — since his brain and intellect have been rectified. For upon this depends the essential rectification of judgment. And likewise through this the counsel of each person is completed according to his aspect. For the completeness of counsel is the essential aspect of the sweetening of the contractions as above. And he also alluded to them the great blemish caused by leaders who are not worthy for ordination. And prophesied through his holy spirit all that would come upon Israel because of this, G-d forbid — that they would decree that no Jewish document should have validity — only their documents. And Israel would be compelled to learn their script. And all judgments would be through their documents. And also: through this they would decree the decree of expulsion — which is the decree of the steppes [gesiras hagirush]. All of which decrees came out many years after his passing — and were fulfilled in our days because of our many sins. And also: what was taken from us — the secret of the ibbur — which is the wisdom of the movements of the celestial spheres — and transmitted to them. Even though it is impossible for us to know the full substance of his intention in this — for there are very lofty matters in it — as one who studies the discourse understands — nonetheless one can say that this is also included in his words: what has strengthened and spread in our days — the study of philosophy and natural science — and they seek to overturn all the paths of wisdom of old — and all the wisdom of Israel in this is mockery and derision in their eyes. And there are yet further matters also included in this matter. And all of it comes through the blemish of faith in the Torah scholars. And the essential cause: through ordaining leaders who are not worthy — meaning: who do not have complete faith in the Torah scholars. And there it is elaborated how one must be extremely careful not to ordain them — and not to give them any strength and power. And it is automatically understood how one must distance oneself from leaders who dispute the true Tzaddikim and speak against them arrogantly and contemptuously. For they are truly in the aspect of Doeg — who produced such a distorted judgment — ruling that David was not fit to enter the congregation — as above. And he also alluded to them how through the dispute one must strengthen oneself even more in faith in the Torah scholars and in their holy books. Even though most of the time the intentions of those who dispute are the opposite of this — to cause a person to fall and to confuse his faith all the more — as one understands. But the person must not listen to them at all. Rather let him know with clarity: that the essential dispute comes upon him in order to stir him to truly return — and to rectify the blemish of faith in the Torah scholars. And the dispute is the aspect of pure waters that purify him from the aspect of the filth and surplus that he sunk into — through blemishing his faith in the Torah scholars — as all of this is elaborated in the discourse. And even one who has complete faith — sometimes dispute comes upon him: so that he may be stirred to rectify the aspect of faith in the Torah scholars among the general populace. And sometimes the dispute comes upon him because he has no faith in himself — in his own Torah novelties that he himself innovates. And he must return from this. And he also alluded to them about the great virtue of the great rectification that is accomplished through traveling to the Tzaddikim for Rosh Hashonoh — for through this all their souls are included within the Tzaddik of the generation — who is the aspect of the Even Sh'tiyah. And through this all the contractions and judgments are sweetened. And through this joy is made — the aspect of: [Proverbs 13] "the light of the righteous rejoices" — which is the aspect of Chadi Rabbi Shimon [Rabbi Shimon rejoiced]. And what Rabbi Shimon bar Yochai said to his companions: [Zohar III, 128] "we depend on love" — meaning: the love and the togetherness in which they are included together. And through this is the essential sweetening and rectification. As elaborated in the discourse. This being the aspect of what was elaborated above — that he promised them: that even after his passing — when they would be included together in love and unity — he would certainly complete for their benefit what he had begun to engage with them — until all of them would be worthy and righteous. And even one who joins them would also be a truly worthy and righteous man. And it is automatically understood: that this matter of the gathering of all the members of our community for Rosh Hashonoh to Uman — is also his intention. To gather there even now together — the entire community of our people — for Rosh Hashonoh. And to increase there supplications and entreaties before Hashem on his holy grave. And afterwards the entire holy gathering prays together on Rosh Hashonoh — in great unity and vast and immense love — all the companions to one another truly — all with one heart as one man — with great attachment to all the true Tzaddikim — and in particular to the strength and the great and awesome merit of our Rabbainu — in whom all the good wishes of all the members of our community are lodged. Also throughout the year — in the service that each one serves Hashem in his home — in particular at times of gathering for all — when all assemble and gather to pour out their hearts in mercy and supplication before Hashem on his holy resting place. And afterwards they pray together on Rosh Hashonoh with great attachment in heart and soul to all the Tzaddikim — also to those who dwell in the dust — as elaborated in his words in the discourse Abba Shaul, Siman 55. In particular to him. And tangible experience testifies: that this matter of the gathering — when all the members of our community gather for Rosh Hashonoh to Uman — this is the essential unity and bond of all the members of our community in a single bond. And only through this we fulfill his wish — for all the members of our community to hold themselves in a single bond of love and unity as above. And only through this is the essential continuation and shining of his holy remaining — forever — as he promised that his matter would not be interrupted — and his fire would burn until the days of Mashiach as above. And as is tangibly visible: more than sixty years after his passing — the holy fire of faith in the Torah scholars in him and in his holy writings and in all the true Tzaddikim — burns in the hearts of the members of our community without end and truly. And they strive to engage in his matters at every moment with ever greater effort — to spread his wellsprings outward — to print his writings — to build his holy structures — and to engage in all his matters in the best possible manner. And there are already many members of our community who barely knew and were not acquainted with and did not see even a single one of his holy disciples — and even so: his matters and affairs burn in their hearts like a truly burning fire. And they drink thirstily every word of his and of his holy disciples. And they are for them truly like cold water for a weary soul. And they serve Hashem truly with all their hearts and all their souls. And all of this is through the power of the holiness of the radiant impression of the holy Da'as that remained in the world from our holy Rabbainu through his writings and holy disciples. And the essential foundation of the continuation of this entire above matter — all of it — is through the holy matter of the gathering and assembling together of all the members of our community for Rosh Hashonoh. And also: as was elaborated above — that Rabbainu's wish was also after his passing for all the members of our community to be in a single union and single bond. And here in this discourse he elaborates: that through the love and the togetherness in which they are included together — through this all the judgments are sweetened. And a word in its proper time — how good! And it is automatically understood: since Rosh Hashonoh is the Day of Judgment for the entire year — then certainly the time causes all the more — to gather all together in a single unity [which is the aspect of what Israel in general also gathers on the awesome days from all the villages to pray together in synagogues and study houses]. And to lean on the strength and merit of the holy and awesome Tzaddik — who is the aspect of the Even Sh'tiyah. And to pray to Hashem that He sweeten all the contractions and judgments from us and from all Israel — and illuminate our judgment as above. In particular according to what we elaborated above: that at this time he said what is elaborated in Siman 211 — that traveling to the Tzaddikim for Rosh Hashonoh is because the essential sweetening of the judgments is through the holiness of thought — the aspect of pure and clean mochin. And for this one merits through attaching oneself to the Tzaddikim — the aspect of: [Exodus 13] "and Moshe took the bones of Yosef with him." [And it has already been elaborated above that this matter was also included afterwards on Rosh Hashonoh in this holy discourse of Chadi Rabbi Shimon.] And through this he revealed his opinion explicitly: that it is his intention to gather also on his grave — to pray there. For the bones of Yosef are the aspect of the grave of the Tzaddik literally. And through this is very well elaborated what the Sages said: [Sotah 13] regarding the two arks that traveled in the wilderness — the ark of Yosef and the ark containing the stone Tablets. "This one fulfilled what is written in this one." And according to the above they are literally one matter. And see in Tanchuma, portion Va'eira. And likewise in Midrash Rabbah: that Shlomo could not bring the ark into the Holy of Holies until he brought the ark of David. And all of it is elaborated according to the above. For the true Tzaddik is the aspect of the Holy of Holies — the Even Sh'tiyah. Where the ark stood with the Tablets — which is the aspect of the stone Tablets as elaborated in the discourse. [And to elaborate the matter with somewhat more refinement and spirituality: it is known that the place of the resting of the Tzaddik is holy with the holiness of Eretz Yisrael. And as brought in his words in Likutay Torah, Siman 109. And this is known: that even within the holiness of Eretz Yisrael itself there are several aspects — this being the aspect of what the Sages said: [Kailim 1:6] "ten holiness did Eretz Yisrael sanctify." And the essential holiness flows from the Holy of Holies — where the Even Sh'tiyah stands — and there the ark stood with the Tablets. And there shines the aspect of the light of the supernal wisdom. And from there holiness flows to all of Eretz Yisrael. Which is why the Sages said: [Bava Basra 158b] "the air of Eretz Yisrael makes one wise." And likewise it is known that even among the Tzaddikim there are many many aspects. And therefore one can say: the place of the resting of the true Tzaddik — who is of exceptionally great greatness — is in the aspect of the holiness of the Even Sh'tiyah literally. And through this you will understand somewhat what the members of our community relate regarding the holy passing of Rabbainu — on the fourth day of Sukkos — which fell then on the third day [for the first day of Sukkos fell on Shabbas Kodesh]. And they heard from Rabbainu how he sat on his bed in very great weakness — and took the lulav and esrog in his hand — and in a pleasant voice — the voice of a thin and still sound — holy and awesome — said the prayer of Hoshana of the Even Sh'tiyah. Stand and contemplate and be amazed at how far these things reach. And it is impossible to elaborate on such lofty, sublime, and deeply hidden matters as these — as is understood.] And it has already been elaborated in Chayyay Moharan: how on the last Erev Rosh Hashonoh in Uman — close to his passing — he spoke at length about the great obligation to travel to him for Rosh Hashonoh. And said there is nothing greater than this — and warned greatly about it. And afterwards when he passed away shortly after — on Sukkos that followed this Rosh Hashonoh — then everyone knew and understood in retrospect: that all the above storytelling and warnings were also for after his passing — to gather even then together — all the community of our people — for Rosh Hashonoh. And that through this wondrous rectifications are accomplished that cannot be estimated at all. And he did not explain the matter explicitly for reasons hidden to him. Also because it is known that this was his holy way also in many other matters of his holy matters — as elaborated elsewhere. Behold we have elaborated somewhat to explain somewhat — how in my humble opinion it seems — that this discourse of Chadi Rabbi Shimon above was a kind of spiritual testament from him — to allude to the members of our community about the matter of conduct after his passing. Namely: to strengthen oneself greatly in faith in Torah scholars — and to engage in the study of his holy books and the books of all the true Tzaddikim. And to hold them in great esteem. And to believe in them truly — and not to deviate from their words right or left. And likewise to be very careful not to ordain leaders who are not worthy — and not to give them any strength or power. And from every kind of dispute that passes over a person — to be stirred to repentance. And to strive to rectify the aspect of faith in Torah scholars even more. And there are several aspects in this. And to be very careful about traveling for Rosh Hashonoh to the Tzaddikim. And it has already been elaborated that he alluded also to the gathering of the members of our community even now for Rosh Hashonoh. And that through this joy is made. And as is tangibly visible — the great joy that is among the members of our community at the time of the above holy gathering even now. And to be very careful about love among companions — the aspect of "we depend on love" — to be included together in a single unity in great love. And through all of this all the contractions and all the judgments are sweetened. And through this one is able to illuminate one's judgment from all the learning one studies — true judgments and upright conduct — how to conduct oneself — both for oneself and for others who are conducted according to one's opinion. [Which is the aspect of what he promised: that even one who joins the members of our community would be a worthy man.] And one also merits through this to complete counsel. And for all the above — through which the holy Torah is completed with great wholeness and receives from the supernal wisdom and flows to all the wisdoms — through which all these above rectifications are drawn. And behold: in this discourse — Letter Beis — is elaborated the matter of the hands of ordination and the hands of writing. And that through ordination with a worthy rabbi — whose conduct is in the aspect of true judgments — through his having complete faith in the Torah scholars — then through the ordination — when he receives his wisdom from the aspect of the hand of Hashem — the aspect of: [Deuteronomy 34] "and Yehoshua bin Nun was full of the spirit of wisdom — for Moshe had laid his hands upon him" — he brings illumination and strength to our handwriting. And in my humble opinion: he also alluded in this — ordination for Rabbi Nosson. As we already alluded to somewhat above regarding what we elaborated on the discourse Kra Es Yehoshua, Siman 6. 📋 Translator's Summary — Siman 63 (Sod Kavvanas HaMilah) And that also in the discourse Ki Merachamam Yenahalem in Likutay Torah, Siman 7 — which was said in the year 5570 — the last year of his days — and there too is brought at the end of the discourse this verse: "and Yehoshua bin Nun was full of the spirit of wisdom." And then some members of our community also somewhat understood that his intention was to allude through this the ordination of Rabbi Nosson. In particular according to what is elaborated above — what he said to him: "and if you have faith — you have no faith in yourself" — it is understood from this that Rabbainu also agreed with his thoughts: that he has complete faith — only he needs to rectify further the aspect of faith in Torah scholars — to have faith also in himself and in his novelties that he himself innovates. And if so: certainly he was worthy for ordination — since he has complete faith in Torah scholars — and merits to produce true judgments and upright conduct from all the learning he studies. Which is itself the entire matter of the holy writings that Rabbi Nosson composed — which are the books of Likutay Halachos — which he began to compose in the lifetime of Rabbainu and by Rabbainu's command. The entire foundation of whose content is only on this pivot: to produce from all the learning a person studies — true judgments and upright conduct — both from the laws of meat with milk and mixtures — and from the laws of claims and counter-claims — and collection of debt and deposit — and guardians — and all similar matters. And as is also brought in the introduction to the book of Likutay Halachos. And a scholar such as this is certainly worthy of ordination. And there is yet more to elaborate on this regarding the hands of writing and the hands of ordination. For Rabbi Nosson was a great scribe and writer — and composed many books. And also wrote almost all of the holy writings of Rabbainu. And Rabbainu himself said of him: that he has a great share in the book Likutay Moharan — and almost the entire book is his. There — Letter Beis — "where within the empty space [chalal hapanuy] there is no Godliness — as it were." This means: that one is compelled to call it by this name — that He vacated His Godliness from there — as it were. But in truth: certainly even there His Godliness exists — for certainly there is nothing without His vitality. Only: the Godliness is so utterly concealed and hidden there — that it is named the chalal hapanuy [empty space] — so that there could be in it a place for the creation of the world — as elaborated above in Letter Alef. And therefore those questions that come from there — it is impossible in any manner to find an answer to them. Only: Israel — through their holy faith — pass over everything — and so on — as elaborated in the discourse. [Meaning: through the longings and very great and intense desires that he had to hear Torah novelties from Rabbainu — and the great carefulness and diligence of his efforts in this to write them and copy them.] And I heard from his holy mouth explicitly: that all his vitality and strengthening in the service of Hashem after the passing of Rabbainu was only through the writings that Rabbainu commanded him to constantly innovate Torah novelties and write them in a book. And also: it was heard from his holy mouth that he searched much within his mind as to how to merit the world and illuminate for them somewhat from the holy impression he received from Rabbainu. And it became clear to him: that it is only through writing many books on this matter and spreading them in Israel. All of which is through the aspect of the hands of writing as above. And in truth: all this power of his writing hands — all of it is only through the power of the great illumination of the spirit of wisdom that Rabbainu illuminated upon him through the aspect of the hands of ordination. This being the aspect of: [Deuteronomy 34] "for Moshe had laid his hands upon him." [And as Rabbainu said to him explicitly — as elaborated elsewhere.] It follows that it is elaborated: that Rabbainu alluded in this discourse also the aspect of ordination for Rabbi Nosson. As in truth he was a true leader of Israel — and greatly merited the multitudes after the passing of Rabbainu. And almost the entire remaining presence of Rabbainu is only through him — as elaborated elsewhere. And even so: Rabbainu did not elaborate this matter explicitly — for reasons hidden to him as above. It follows: that after the passing of Rabbainu there remained some aspect of a general leader for the members of our community — namely Rabbi Nosson. Only: it is automatically understood that the elders who were close to Rabbainu from before — prior to the drawing close of Rabbi Nosson — it was certainly difficult for them to accept Rabbi Nosson as their leader. In the manner of what the Sages also said — even regarding Moshe and Yehoshua literally: "the elders of that generation said: the face of Moshe is like the face of the sun — the face of Yehoshua is like the face of the moon." In particular since Rabbainu did not elaborate it explicitly. And also for Rabbi Nosson it was difficult to accept the authority and leadership — and to somewhat rule over the elder intimates of Rabbainu. But nonetheless: for the youth who wished to draw close to Hashem — for them Rabbi Nosson was certainly a faithful shepherd and true leader. And through this you will understand a wondrous and hidden matter — in the governance of Hashem and His holy Providence. What the passing of Rabbi Nosson himself was — at the time of his engaging in innovating Torah novelties on this discourse of Chadi Rabbi Shimon above — namely: at the time he engaged in innovating on Hil'chos Rosh Chodesh, Halacha 7 — where much of the above is also understood. And see there also on the matter of the hands of ordination and the hands of writing. For after his passing — one must strive even more to go with the discourse Chadi Rabbi Shimon above and fulfill all that is written there as above. And through this you will understand somewhat his holy words that he said on the day of his holy passing — which was on the sixth day — Erev Shabbas Kodesh — the Tenth of Teves of the year 5605. And before dawn — some members of our community stood before him. And he asked them: what were the three calamities that befell Israel in the month of Teves? And he began himself to reckon them: the king of Babylon besieged Yerushalayim — and Ezra the Scribe died — and the Torah was written in the Greek tongue [lashon Yavan]. And said to them in these words: "it has already been elaborated on this matter in my novelties that all three calamities are of one aspect" — [meaning: in Hil'chos Ta'anis, Halacha 4 — which is also founded on the matter of this discourse of Chadi Rabbi Shimon above]. For Ezra the Scribe was writing holy books — namely the holy Torah scrolls — and was drawing great illumination into the writing of Israel. And when he died and passed away — our handwriting was weakened — and strength was given to their writing — until even the holy Torah was written in the Greek tongue. And through this Israel were expelled from their land. As above — for through the blemish of faith in the Torah scholars the Torah is not complete — as it were — and one cannot draw the sweetening from the aspect of the Holy of Holies. And through this our handwriting is weakened. And strength is given to their writing. And expulsion is decreed upon Israel. This being the aspect of the three above calamities: the death of Ezra the Scribe — which is the aspect of the nullification of our handwriting. And strength was given to their writing — which is the aspect of the Torah being written in the Greek tongue. And Israel were expelled from their land — which is the aspect of the beginning of the destruction that was in Teves. And he then elaborated this matter somewhat — to explain further beyond what is written there in the above Hil'chos Ta'anis. For there are also now righteous people who engage in this — to write holy books built on the foundation of our holy Torah and on the foundation of complete faith in the Torah scholars. And through these holy books the Torah is completed with great wholeness — until it receives from the supernal wisdom — the aspect of the Even Sh'tiyah — the Holy of Holies — and flows to all the wisdoms. Through which all the judgments and contractions are sweetened as above. And these Tzaddikim are in the aspect of Ezra the Scribe — who wrote holy Torah scrolls with great holiness. And when these Tzaddikim pass away G-d forbid — then the writings of external wisdoms — composed by those of low character who are the very opposite of faith in the Torah scholars — begin to strengthen and spread. For they are the essential mockers of the words of the Sages. Until they wish to turn even the opinion of our holy Torah toward the foolishness of their evil and erroneous wisdom — called in the Sages' language: [Bava Kama 82–83] "the wisdom of Greece" — which is the aspect of the Torah being written in the Greek tongue. And this causes the essential destruction and exiles and all the troubles — G-d spare us. And he said in these words in Yiddish [lashon Ashkenaz]: "az Ezra hasofer vert nistalk zenen zikh mistagaber" — and so on as above. And elaborated this matter somewhat — how because of our many sins the heresy [apikorsus] spreads in the world. And the essential cause is only through the blemish of faith in the Torah scholars. And concluded: "but despite all of this — You remain on high forever — Hashem." For a single leaf and page of the holy writings composed by the true Tzaddikim who have complete faith in the Torah scholars — will outweigh and stand against all the evil writings composed by the mockers of the Sages' words. Therefore: for the sake of Hashem — see to it to strengthen and exert yourselves in this in every way possible — to print the above holy books [for at that time all his holy writings were still in manuscript form — and only the first part of Orach Chayyim had been printed in his lifetime] — and to publicize them in Israel — so that the worthy may be able to stand firm and strengthen themselves in their holy faith in its wholeness. And at the time he spoke of this — they did not yet fully understand the ultimate intention. Until after they saw that he passed away on this very day. Then they understood in retrospect somewhat how far his holy words reached. And so it was: immediately after his passing the decrees began to spread and strengthen — of teaching the children of Israel their script and their language in their schools which are the Skalin [schools]. And the pretext for this was that they imposed a tax upon Israel to pay for the lighting of the Shabbas candle. About which he also spoke on the above day close to his passing — and alluded that this too relates to the matter of the above discourse. And as is elaborated somewhat in Hil'chos Rosh Chodesh, Halacha 7. Also the decree of the change of clothing — and many more similar things. And the storm wind of heresy goes on and rages — in general and in particular — in a manner impossible to elaborate at all. But this is our consolation in our lowliness: since we see that the beginning of his words has been fulfilled — certainly with Hashem's help all his holy words will be fulfilled. That the holy books built and founded on the foundation of complete faith in the Torah scholars — in particular the holy books built on the foundation of the revelation of Da'as and the Torah novelties of our holy Rabbainu — the light of lights — they will stand to help us always [selah] — and all who take refuge in Him will not be put to shame. And see in Hil'chos Ta'anis above — where it is elaborated that the portion Vayigash and its haftorah allude to all the rectifications elaborated in the discourse Chadi Rabbi Shimon above. And see also in Hil'chos Shechitah, Halacha 5 — which is connected to the above Hil'chos Ta'anis. And the passing of Rabbi Nosson was on the sixth day — Erev Shabbas Kodesh — the portion Vayigash above. "Hashem is above time." And so on. There: "and therefore Hashem will say to him: [Psalms 2] 'ani hayom yelidticha' [I have this day begotten you]." And so on. "For all past time is utterly null and void." And so on. The author says: through this is understood what the Sages said — [Sanhedrin 98] — that Rabbi Yehoshua ben Levi asked the Mashiach: when will you come? And he said to him: "today." And the next day — when he did not come — he explained to him: [Psalms 95] "today — if you will hearken to His voice [hayom im b'kolo tishme'u]." For since Hashem is above time — as above. And the time of redemption depends on repentance — the aspect of: "today — if you will hearken to His voice." Therefore the Mashiach answers truthfully: that he will come today — for all past time is utterly null and void before Hashem. And since we will return to Hashem today — the past is as if nonexistent — and it is as if the decree has never been — and the redemption is today. And so on — as elaborated in the discourse. And see in Likutay Halachos, Hil'chos Milah and Hil'chos Avadim, Letter 17 — where it was heard from Rabbainu close to his passing — that he said: that he is going now only with this above discourse. And so on — as elaborated in the discourse. There — in the above discourse: "and likewise we see in our place as well." And so on. Even though the matters are elaborated in the main body of the discourse — even so: in my humble opinion it seems: that this too is included in — and so on — as elaborated in the discourse.