סימן ד-מאמר אנכי

Section 4 of the discourse: "And this is: 'Hashem is One and His Name' — this is the aspect of Elokim, Malchus… 'Echad' has the numerical value of Ahavah [love] — meaning: both Hashem, which is Mercy, and His Name, which is the aspect of Elokim, the aspect of Judgment — all is for your good…" Section 4 of the discourse: "And this is: 'Hashem is One and His Name' [Zechariah 12] — this is the aspect of Elokim, Malchus… 'Echad' has the numerical value of Ahavah [love] — meaning: both Hashem, which is Mercy, and His Name, which is the aspect of Elokim, the aspect of Judgment — all is for your good…"

This means: the Name Haveye'ah is the aspect of Shemesh [sun], and the Name Elokim is the aspect of Levanah [moon] — in the aspect of: "For Hashem Elokim is sun and shield" — as explained there. And as long as Malchus d'Kedushah is in exile — when the nations draw, as it were, from the aspect of Malchus called Elokim, as is also explained in this discourse in Section 2 — this is the aspect of the moon's blemish. Then it is impossible to call Him, blessed be He, even by the Name Haveye'ah, which is the aspect of Shemesh, since "the sun has never seen the moon's blemish." [This is a new and wondrous insight that Rabbainu the Holy revealed here.] At first glance one must examine this, for the Sages in Pesachim [56] expounded: "Hashem is One" — that in the future it will be all goodness; and "His Name is One" — in this world [the Name] is written as Yud-Hay but read as Alef-Dalet, while in the future it will also be read as Yud-Hay. Yet when you reflect, you will see that everything is consistent, based on what Rabbainu of blessed memory explained in the discourse Vayaishev Yaakov [Torah 21]: that the reason the Name is written as Yud-Hay but read as Alef-Dalet in this world is because "the sun has never seen the moon's blemish." This means: the Name Haveye'ah is the aspect of Shemesh [sun], and the Name Elokim is the aspect of Levanah [moon] — in the aspect of: "For Hashem Elokim is sun and shield" [Psalms 84] — as explained there. And as long as Malchus d'Kedushah is in exile — when the nations draw, as it were, from the aspect of Malchus called Elokim, as is also explained in this discourse in Section 2 — this is the aspect of the moon's blemish. Then it is impossible to call Him, blessed be He, even by the Name Haveye'ah, which is the aspect of Shemesh, since "the sun has never seen the moon's blemish." [This is a new and wondrous insight that Rabbainu the Holy revealed here.]

In the discourse Anochi, Siman 4: "When a person knows that all his experiences are for his good, this aspect is a semblance of the World to Come" — as it says: "In Hashem I praise the word…" — "and in the future it will be all goodness…" And with this, the verse is very well understood: "And it shall be on that day: Hashem shall be King over all the earth" [Zechariah 14] — meaning: in the future, Malchus will be elevated from among them, and then: "For G-d is King over all the earth" [Psalms 47] will be fulfilled — as explained here in Section 2. Then the Name Haveye'ah will be unified with the Name Elokim — this is the aspect of "on that day Hashem shall be One" — and the Sages expounded that in the future it will be all goodness, which is the aspect of "Hashem One and His Name One" as Rabbainu explained. And for this very reason, in the future it will be called by the Name Haveye'ah — because the moon's blemish will be filled, meaning the Name Elokim, which is the aspect of Malchus, will be in its fullness. This is the aspect of what the Sages expounded: "His Name One" — that it will also be read as Yud-Hay — as above.

It appears to me, in my humble understanding, to explain this somewhat in a way that reconciles the words of Rabbainu of blessed memory in this discourse perfectly with the words of our Sages above — and this is based on what Rabbainu alludes to us in this very discourse, at the end of Section 7: "Eretz [land] is the law of the kingdom [dina d'Malchusah], as it says: 'And the earth shall rise up against him.'" It follows that all sufferings and judgments come from the aspect of Malchus — the aspect of dina d'Malchusah. [See also below, in the discourse Rumah al HaShamayim, Siman 74.] In the discourse Anochi, Siman 4: "When a person knows that all his experiences are for his good, this aspect is a semblance of the World to Come" — as it says: "In Hashem I praise the word…" [Psalms 56] — "and in the future it will be all goodness…"

But all this applies now — in the time when Malchus is in exile and the nations draw from it, as it were, and from this all suffering comes, G-d protect us. But in the future — when Malchus will be elevated from among them and Hashem will be King over all the earth — then all the judgments within Malchus will be sweetened, until the forces of evil will have no foothold whatsoever. Then all evils and sufferings will truly be nullified, and it will be entirely good, entirely one — in the aspect of what the Sages said: that in the future it will be all goodness, literally, as Rashi explained. See Rashi on Pesachim there, who interprets it simply: that in the future there will be no evil tidings whatsoever. And see Brachos 60b: "A person should always accustom himself to say: whatever the Merciful One does is for the good…" and the story of Rabbi Akiva — for everything the Holy One Blessed be He does with a person is only for his good. Yet nonetheless it is explained there that for good tidings one blesses HaTov v'HaMetiv [Who is good and does good], and for bad tidings one blesses Dayan HaEmes [the True Judge] — only that one must bless even Dayan HaEmes with joy. And this is derived from the very verse: "In Hashem I praise the word; in Elokim I praise the word."

And for this reason the Sages did not institute blessing even bad tidings as HaTov v'HaMetiv — even though they said one should accustom oneself to say "whatever the Merciful One does is for the good" — for this is from the side of the Bestower, as it were. Certainly from on High, evil does not issue, G-d forbid. And the intent of Hashem, even in the destruction of the wicked G-d protect us, is also for their good. But from the side of the receivers, it is sometimes the case that the judgment is in the aspect of vengeance, G-d forbid — to the point where it cannot be called "good," since it is in the aspect of "evil shall slay the wicked." And all this is because through sins, Malchus is placed in exile and the nations draw from the judgments within it, until at times it descends so far as to become the aspect of cruel judgment, G-d forbid — the aspect of dina d'mesa'avusa [impure judgment] explained in the discourse Rumah above — the aspect of: "Your iniquities have turned these away" — the aspect of "evil shall slay the wicked," for the sins themselves — which are the kelippos, G-d protect us — afflict and exact vengeance upon him. It appears to me, in my humble understanding, to explain this somewhat in a way that reconciles the words of Rabbainu of blessed memory in this discourse perfectly with the words of our Sages above — and this is based on what Rabbainu alludes to us in this very discourse, at the end of Section 7: "Eretz [land] is the law of the kingdom [dina d'Malchusah], as it says: 'And the earth shall rise up against him.'" It follows that all sufferings and judgments come from the aspect of Malchus — the aspect of dina d'Malchusah. [See also below, in the discourse Rumah al HaShamayim, Siman 74.] And therefore the Sages truly said: there is no suffering without sin — for through sins one damages, as it were, the aspect of Malchus, and places it, as it were, among the nations. And from this itself the sufferings come, as is understood from Section 5. Now although in truth even these sufferings must be accepted with love and joy, and one must know they are for one's good — since they come to atone for one's sins, as explained in Rabbainu Yonah on Brachos there — nevertheless, since it is necessary to feel the pain of the suffering [for if not, how would one's sins be atoned?] — therefore, even though one knows they are for one's good and accepts them with love and joy, still, since one is pained by them, one blesses Dayan Emes. This is similar to what the Sages said in Yoma 69b — regarding Yirmiyahu and Daniel who did not use the epithets "the Mighty" and "the Awesome" even though Moshe had — since they knew of G-d that He is truthful, they did not lie about Him. Similarly in this matter: since G-d loves truth — and one is in truth pained by the suffering — how could one bless it as HaTov v'HaMetiv? Therefore one must bless Dayan Emes, only doing so with joy and love, knowing in one's inner self that the pain and suffering are for one's good.

The conclusion from all this: in truth, even when one blesses Dayan Emes now, G-d forbid, one does so with joy, knowing and believing that all is for one's good and for atonement of one's sins — this is the aspect of: "In Hashem I praise the word; in Elokim I praise the word" , and: "Kindness and justice I will sing" , and: "I will lift the cup of salvations… I found trouble and grief, yet I will call in the name of Hashem" — as the Sages expounded there. See Chiddushei Aggados there. This aspect is also somewhat a semblance of the World to Come, since one blesses even this with joy as above. But nonetheless it is still in the aspect of "for bad tidings one blesses Dayan Emes" — which applies only in this world, since Malchus has not yet been fully rectified, to the point where the nations sometimes draw from it and cruel judgment, the dina d'mesa'avusa, is produced, G-d forbid. But all this applies now — in the time when Malchus is in exile and the nations draw from it, as it were, and from this all suffering comes, G-d protect us. But in the future — when Malchus will be elevated from among them and Hashem will be King over all the earth — then all the judgments within Malchus will be sweetened, until the forces of evil will have no foothold whatsoever. Then all evils and sufferings will truly be nullified, and it will be entirely good, entirely one — in the aspect of what the Sages said: that in the future it will be all goodness, literally, as Rashi explained.

Section 6 — Letter ו — [on Section 4 of the discourse] And therefore even now, through repentance with vidduy divarim before a Torah scholar — through which one elevates Malchus from among the nations, as it were, and returns it to its root — in the aspect of: "Take with you words and return to Hashem" [Hoshea 12] — elevating Malchus, which is the aspect of Elokim, unto Haveye'ah, producing the complete unification [yichuda shalaym] between the Name Haveye'ah, which is the aspect of Mercy, and the Name Elokim, which is the aspect of Judgment — therefore, even though Malchus has not yet been fully rectified in the world as a whole as it will be in the future, and the pain and suffering have therefore not yet been completely abolished — to the extent that at times suffering and troubles pass even over true Tzaddikim and penitents who merited to rectify the aspect of Malchus — nevertheless, through this rectification of Malchus, one merits to know with complete knowledge that the pain and suffering coming from the aspect of Elokim, the aspect of Judgment, are only for one's good. They come from the love with which the Holy One loves one, as it is written: "Whom Hashem loves He chastises" [Proverbs 3]. And they are not in the aspect of: "Evil shall slay the wicked" [Psalms 34] G-d forbid — as is explained in Section 5.

Section 7 — Letter ז — [on Section 5 of the discourse] And for this reason the Sages did not institute blessing even bad tidings as HaTov v'HaMetiv — even though they said one should accustom oneself to say "whatever the Merciful One does is for the good" — for this is from the side of the Bestower, as it were. Certainly from on High, evil does not issue, G-d forbid. And the intent of Hashem, even in the destruction of the wicked G-d protect us, is also for their good. But from the side of the receivers, it is sometimes the case that the judgment is in the aspect of vengeance, G-d forbid — to the point where it cannot be called "good," since it is in the aspect of "evil shall slay the wicked." And all this is because through sins, Malchus is placed in exile and the nations draw from the judgments within it, until at times it descends so far as to become the aspect of cruel judgment, G-d forbid — the aspect of dina d'mesa'avusa [impure judgment] explained in the discourse Rumah above — the aspect of: "Your iniquities have turned these away" [Jeremiah 5] — the aspect of "evil shall slay the wicked," for the sins themselves — which are the kelippos, G-d protect us — afflict and exact vengeance upon him. But through vidduy divarim, Malchus is elevated and rectified — and then one knows with complete knowledge that the judgment too is not from vengeance, G-d forbid, but from love and for one's good. Then it is appropriate to bless everything as HaTov v'HaMetiv — as in the future. Especially in light of what is explained in Section 9: that through vidduy divarim, one merits to be included in the Infinite — where there is no change of will, G-d forbid — only entirely one, entirely good. And through the imprint of the oneness and goodness of the Infinite [reshimu] that remains in one's mind — even when one is in the aspect of shuv [return/withdrawal] — this imprint shows in one's mind that all is good, all is one. And through this, even now one is in this future-like aspect — namely: all is HaTov v'HaMetiv.

There: "Mitzvah — from the language of connection [hisvachdus] — when one performs mitzvos in bundles…" — This means: in the spirit of what the Sages taught in Midrash Rabbah, Acharay, Parsha 21: "If a person accumulated bundles of sins, let him accumulate against them bundles of mitzvos." The conclusion from all this: in truth, even when one blesses Dayan Emes now, G-d forbid, one does so with joy, knowing and believing that all is for one's good and for atonement of one's sins — this is the aspect of: "In Hashem I praise the word; in Elokim I praise the word" [Psalms 56], and: "Kindness and justice I will sing" [Psalms 101], and: "I will lift the cup of salvations… I found trouble and grief, yet I will call in the name of Hashem" [Psalms 116] — as the Sages expounded there. See Chiddushei Aggados there. This aspect is also somewhat a semblance of the World to Come, since one blesses even this with joy as above. But nonetheless it is still in the aspect of "for bad tidings one blesses Dayan Emes" — which applies only in this world, since Malchus has not yet been fully rectified, to the point where the nations sometimes draw from it and cruel judgment, the dina d'mesa'avusa, is produced, G-d forbid.

Section 7 of the discourse: "And this is the interpretation of 'the king's wrath'…" — This means: the verse calls Hashem by the title Melech [king] here, for the essential damage of sins is to Malchus, as above. But through vidduy divarim — through which Malchus is rectified from one's own side and returned to its root, and one merits to be included in the Infinite as above — one merits even in this world to a complete knowledge that is a literal semblance of the World to Come. Then there is no difference in one's perception between kindness and judgment — only entirely HaTov v'HaMetiv. And through this itself, all judgments are sweetened and all sufferings are nullified. One merits to all good, truly, in spirit and in body — in the future-like aspect in which all evil will be completely abolished and there will be only entirely HaTov v'HaMetiv. See also the discourse Vayomer Boaz, Siman 65, and the discourse B'sha'ah sheHaKadosh Baruch Hu Zochayr Es Banav, Siman 250.

There: "And this is: 'And it shall be in Yeshurun a king' — meaning Malchus ascended to its root…" — This means: Targum Yonasan interpreted this verse as referring to Moshe Rabbainu, peace be upon him, who was king over Israel. And so the Sages taught in Midrash Rabbah, B'ha'aloscha, Parsha 15: "The Holy One Blessed be He said to Moshe: I have made you a king, as it says: 'And it shall be in Yeshurun a king.'" When Malchus was with Moshe, this is the aspect of Malchus ascending to its root — the aspect of Ayin as above — the aspect of humility: "And the humble shall inherit the land" — this is the dina d'Malchusah, the aspect of Malchus, as is known. [See also Rosh Hashonoh 32b — that the verse "And it shall be in Yeshurun a king" is counted among the verses of the sovereignty of Hashem — for since Malchus ascended to its root in the Infinite, the kingship of Moshe is literally the aspect of His blessed sovereignty.] There — in Section 4 of the discourse — "For the essence of Da'as [knowledge] is the unity of Chasadim and Gevuros — this is called Da'as." This means: as is explained in the holy Zohar and the writings of the Holy Ari in many places, Da'as is comprised of five Chasadim [acts of lovingkindness] and five Gevuros [acts of strength/judgment].

There — Section 8 of the discourse — "Also regarding pride — a sign of arrogance is poverty…" Although the Sages in Kiddushin 9b interpreted this as meaning poverty in Torah, and so too Rashi on Shabbas 33 — see Sukkah 29b, which teaches that through pride one comes to literal poverty as well. And so too Rashi on Megillah 13, on the words "and if he was arrogant." Especially since the well-known Rabbinic teaching states: "If there is no Torah, there is no bread" — it follows that poverty in Torah leads to material poverty as well. Section 5 of the discourse: "For example — if one transgressed the commandment 'You shall have no other gods'…" — See Midrash Rabbah, Naso, Parsha 9 — that this commandment alludes to the four kingdoms. There: "Mitzvah — from the language of connection [hisvachdus] — when one performs mitzvos in bundles…" — This means: in the spirit of what the Sages taught in Midrash Rabbah, Acharay, Parsha 21: "If a person accumulated bundles of sins, let him accumulate against them bundles of mitzvos."

There — same Letter — "For there is a way that seems straight to a person, but its end is the ways of death" . This means: even if one has already merited to rectify all the character traits deriving from the four elements — nevertheless, as long as one has not confessed before the Torah scholar, one has not yet rectified what one damaged prior to this point. The evil buildings and configurations built through one's sins — committed before one merited to draw close to the Tzaddik — are still standing, and the Sitra Achra still has a hold and draws nourishment from them. Therefore one still does not know which path one is walking, for "there is a way that seems straight" — for the Sitra Achra can still overpower one and bring one down from one's level. But when one confesses before the Torah scholar, through this the evil buildings and configurations are destroyed, and from them the Malchus d'Kedushah is built. Then the Tzaddik clarifies and separates for one the straight path according to the root of one's soul — as is also explained below in the aspect of: "I will lay waste mountains and hills… and I will lead the blind by a way they knew not." Section 7 of the discourse: "And this is the interpretation of 'the king's wrath'…" — This means: the verse calls Hashem by the title Melech [king] here, for the essential damage of sins is to Malchus, as above.

Section 6 of the discourse: "For the root of Malchus is fire [aish] — perhaps this means…" — as is explained in the [Kabbalistic] writings, that the essential building of Malchus is from the gevuros [forces of judgment], which are the aspect of fire. See also the commentary on the liturgical poem HaMamlikh Melochim [He Who Crowns Kings] — in which the Name of the angel appointed over fire is alluded to. There: "And a wise man will appease it — meaning a Torah scholar who is the aspect of Moshe, who considers himself as lowly…" — through this he is called a wise man, as it says: "And where shall wisdom be found?" [Job 28]. This means: in the spirit of what is explained below in Section 9 — that the root of Malchus is the aspect of Ayin [nothingness]. Therefore a Torah scholar who embodies the humility of Moshe — the aspect of Ayin — has the power to rectify all the damages to Malchus and atone for his sins. And when one confesses before him, this is the aspect of returning Malchus to its root.

There — Section 9 of the discourse — "In the land of Mo'uv — this is the aspect of Malchus, for Dovid came from Mo'uv…" — Perhaps this alludes to the fact that through Moshe being buried there, from this was drawn the subduing of the Sitra Achra and the rectification of Malchus d'Kedushah — to the point that specifically from Mo'uv itself Dovid emerged. There: "And this is: 'And it shall be in Yeshurun a king' [Deuteronomy 33] — meaning Malchus ascended to its root…" — This means: Targum Yonasan interpreted this verse as referring to Moshe Rabbainu, peace be upon him, who was king over Israel. And so the Sages taught in Midrash Rabbah, B'ha'aloscha, Parsha 15: "The Holy One Blessed be He said to Moshe: I have made you a king, as it says: 'And it shall be in Yeshurun a king.'" When Malchus was with Moshe, this is the aspect of Malchus ascending to its root — the aspect of Ayin as above — the aspect of humility: "And the humble shall inherit the land" — this is the dina d'Malchusah, the aspect of Malchus, as is known. [See also Rosh Hashonoh 32b — that the verse "And it shall be in Yeshurun a king" is counted among the verses of the sovereignty of Hashem — for since Malchus ascended to its root in the Infinite, the kingship of Moshe is literally the aspect of His blessed sovereignty.] There — Section 8 of the discourse — "Also regarding pride — a sign of arrogance is poverty…" Although the Sages in Kiddushin 9b interpreted this as meaning poverty in Torah, and so too Rashi on Shabbas 33 — see Sukkah 29b, which teaches that through pride one comes to literal poverty as well. And so too Rashi on Megillah 13, on the words "and if he was arrogant." Especially since the well-known Rabbinic teaching states: "If there is no Torah, there is no bread" — it follows that poverty in Torah leads to material poverty as well.

There — Section 9 — in the discourse of Rabbah bar bar Chanah: "He sat while clay was being fed into his nostrils — and this is the aspect of Israel's prayers…" For prayer is the aspect of Malchus, as is known. And the essential completion of prayer is when one merits, during prayer, hispashtus hagashmiyus [divesting of corporeality] — as is explained in Shulchan Oruch, Siman 98 — and to cleave oneself at that moment, at minimum, to the light of the Infinite. This too is the aspect of returning Malchus to its root as above. And as long as one has not merited to rectify Malchus and return it to its root, one is certainly still distant from the perfection of prayer and cannot perform one's service completely. There — same Letter — "For there is a way that seems straight to a person, but its end is the ways of death" [Proverbs 14]. This means: even if one has already merited to rectify all the character traits deriving from the four elements — nevertheless, as long as one has not confessed before the Torah scholar, one has not yet rectified what one damaged prior to this point. The evil buildings and configurations built through one's sins — committed before one merited to draw close to the Tzaddik — are still standing, and the Sitra Achra still has a hold and draws nourishment from them. Therefore one still does not know which path one is walking, for "there is a way that seems straight" — for the Sitra Achra can still overpower one and bring one down from one's level. But when one confesses before the Torah scholar, through this the evil buildings and configurations are destroyed, and from them the Malchus d'Kedushah is built. Then the Tzaddik clarifies and separates for one the straight path according to the root of one's soul — as is also explained below in the aspect of: "I will lay waste mountains and hills… and I will lead the blind by a way they knew not."

There: "As it is said in the Haftorah of Bereishis : 'I will lay waste mountains…'" — It seems this alludes to the fact that all of the Act of Creation was solely in order to reveal His sovereignty, as is explained elsewhere. And immediately thereafter it is written: "And the earth was tohu and vohu…" — and the Sages in Bereishis Rabbah, ch. 2, taught that this alludes to the four kingdoms of the Sitra Achra. The rectification is through "the spirit of G-d hovering" — this is the spirit of Mashiach — meaning: the Tzaddik who is the aspect of Moshe-Mashiach rectifies the Malchus and elevates it to its root, destroys the kingdoms of the Sitra Achra, and clarifies for each person the path according to the root of his soul — this is the aspect of "I will lay waste mountains and hills… and I will lead the blind by a way they knew not." And this is the aspect of "G-d said: Let there be light… and He separated…" — and so on through the entire order of Creation: showing each element of Creation its path according to its supernal root. Section 6 of the discourse: "For the root of Malchus is fire [aish] — perhaps this means…" — as is explained in the [Kabbalistic] writings, that the essential building of Malchus is from the gevuros [forces of judgment], which are the aspect of fire. See also the commentary on the liturgical poem HaMamlikh Melochim [He Who Crowns Kings] — in which the Name of the angel appointed over fire is alluded to.

There: "But through the Israelite being aroused to repentance by the small creature in his nostrils… through his repentance he causes even those wicked ones to become a throne for holiness." — This means: this Israelite, before he merited to draw close to the Tzaddik, presumably had not yet rectified all the character traits deriving from the four elements. Yet he was not greatly troubled by this — only because he yearned to pray with kavvanah and could not, due to the confusions. Through this he was aroused to draw close to the Tzaddik, and thereby merited automatically to all the lofty and wondrous levels above — which had not even occurred to him. For he merited to rectify all the character traits of the four elements, and merited to destroy all the evil configurations in Malchus d'Sitra Achra and build from them specifically the building of Malchus d'Kedushah. And he merited to be included in the light of the Infinite, to cleave to Him in the aspect of ratzo v'shuv [running and returning] — until he merited to draw down the light of the oneness of the Infinite and His goodness, until he attained complete knowledge in the likeness of the World to Come. And through all this he caused a great rectification in the world at large — to the extent that even the wicked, who are at the back of holiness, became a throne for holiness, standing in service to the servants of Hashem that they may build the buildings of Malchus d'Kedushah. There — Section 9 of the discourse — "In the land of Mo'uv — this is the aspect of Malchus, for Dovid came from Mo'uv…" — Perhaps this alludes to the fact that through Moshe being buried there, from this was drawn the subduing of the Sitra Achra and the rectification of Malchus d'Kedushah — to the point that specifically from Mo'uv itself Dovid emerged.

Regarding what is explained in the above discourse in Section 5 — regarding the configuration [tziruf] engraved upon the bones — see Tikkun Zohar, in the final Tikkunim, Tikkun 3: "Malchus — all forms are visible within her, and she is comprised of flesh, sinews, and bones…" This is visible in plain experience: the essential structure of the human form is the bones, while the flesh and sinews are the garments upon them and their binding, as it is written in Yechezkel 37: "And the bones drew close, bone to its bone… and behold, sinews were upon them, and flesh came up…" There — Section 9 — in the discourse of Rabbah bar bar Chanah: "He sat while clay was being fed into his nostrils — and this is the aspect of Israel's prayers…" For prayer is the aspect of Malchus, as is known. And the essential completion of prayer is when one merits, during prayer, hispashtus hagashmiyus [divesting of corporeality] — as is explained in Shulchan Oruch, Siman 98 — and to cleave oneself at that moment, at minimum, to the light of the Infinite. This too is the aspect of returning Malchus to its root as above. And as long as one has not merited to rectify Malchus and return it to its root, one is certainly still distant from the perfection of prayer and cannot perform one's service completely. There: "And he mentioned the three aspects from above downward…" — It seems the reason is that these rectifications of vidduy [confession] and tzedakah [charity] must be engaged in constantly — even when one is not in the presence of the Tzaddik — only that one should be in hitkasherus [bond of connection] with the Tzaddik.

It is known from the testimony of his holy disciples that all the discourses he revealed regarding the merit of the awesome and wondrous rectifications accomplished through drawing close to the Tzaddik — and all the details therein — all his words on this subject are living and enduring forever. And even now, after his passing, all of this is accomplished through drawing close to his holy enterprise — being included within the holy gathering called by his holy name, cleaving to the study of his holy books, accepting his holy counsel, coming to his holy grave and multiplying there prayers, supplications, and confessions — especially when one merits to be included within the holy gathering when they assemble unto him on Rosh Hashonoh, as is known and elaborated elsewhere. Therefore one must explain somewhat how the specific rectifications in this discourse are drawn down even now, after his passing. There: "As it is said in the Haftorah of Bereishis [Isaiah 42]: 'I will lay waste mountains…'" — It seems this alludes to the fact that all of the Act of Creation was solely in order to reveal His sovereignty, as is explained elsewhere. And immediately thereafter it is written: "And the earth was tohu and vohu…" [Genesis 1] — and the Sages in Bereishis Rabbah, ch. 2, taught that this alludes to the four kingdoms of the Sitra Achra. The rectification is through "the spirit of G-d hovering" — this is the spirit of Mashiach — meaning: the Tzaddik who is the aspect of Moshe-Mashiach rectifies the Malchus and elevates it to its root, destroys the kingdoms of the Sitra Achra, and clarifies for each person the path according to the root of his soul — this is the aspect of "I will lay waste mountains and hills… and I will lead the blind by a way they knew not." And this is the aspect of "G-d said: Let there be light… and He separated…" — and so on through the entire order of Creation: showing each element of Creation its path according to its supernal root.

The rectifications accomplished through the charity one gives to the Tzaddik — this is plainly accomplished even now through the charity one gives to his children and to those close to him, and to all that is needed for his holy affairs — such as printing his holy books and the like. There: "And sixty mechoz'in [cities] — an allusion to the sixty letters of Birkas Kohanim [the Priestly Blessing]…" — Perhaps this alludes to the merit of the blessings one receives in the presence of the Tzaddik, for his blessing is the aspect of: "The blessing of Hashem enriches, and He adds no sorrow to it" [Proverbs 10]. For ordinary wealth — the more one has, the more one desires and the more one is sorrowful — as the Sages taught: "One who has a hundred desires two hundred" [Koheles Rabbah 1:34], and: "More possessions, more worry" [Avos 2]. But through the blessing of the Tzaddik, which is the aspect of the blessing of Hashem, the sadness and desires are nullified. [See the author of Binyan on Bava Basra 116, who brings support for the custom of receiving the blessing of a sage and Tzaddik from the teaching: "Let him go to a wise man and ask for mercy for him, as it says: 'And a wise man will appease it'" [Bava Basra 116].]

And there it is also written: all this was at the time of his death — but certainly even in his lifetime he had the hispashtus hagashmiyus and was cleaved to the light of the Infinite, though the spreading was in the aspect of ratzo v'shuv. And therefore it is understood: this Tzaddik — who is the aspect of Moshe, the aspect of Ayin, constantly cleaved to the light of the Infinite in the aspect of ratzo v'shuv — through which he has the power to rectify the attribute of Malchus through the vidduy confessed before him — certainly has this power after his passing with even greater intensity and strength, for then he is cleaved even more fully to the light of the Infinite. And even then he has the aspect of ratzo v'shuv — only in a more subtle and spiritual form. And also because the Tzaddikim visit their graves, as is known — and especially this Tzaddik, who commanded that one come to his grave and promised that he would strive for one's rectification, as is known. There: "But through the Israelite being aroused to repentance by the small creature in his nostrils… through his repentance he causes even those wicked ones to become a throne for holiness." — This means: this Israelite, before he merited to draw close to the Tzaddik, presumably had not yet rectified all the character traits deriving from the four elements. Yet he was not greatly troubled by this — only because he yearned to pray with kavvanah and could not, due to the confusions. Through this he was aroused to draw close to the Tzaddik, and thereby merited automatically to all the lofty and wondrous levels above — which had not even occurred to him. For he merited to rectify all the character traits of the four elements, and merited to destroy all the evil configurations in Malchus d'Sitra Achra and build from them specifically the building of Malchus d'Kedushah. And he merited to be included in the light of the Infinite, to cleave to Him in the aspect of ratzo v'shuv [running and returning] — until he merited to draw down the light of the oneness of the Infinite and His goodness, until he attained complete knowledge in the likeness of the World to Come. And through all this he caused a great rectification in the world at large — to the extent that even the wicked, who are at the back of holiness, became a throne for holiness, standing in service to the servants of Hashem that they may build the buildings of Malchus d'Kedushah.

And what is explained there — that the Tzaddik clarifies and separates for each person the straight path according to the root of his soul — one must believe that this also happens automatically even now. For when one comes to the holy gathering of his followers and sees their holy character traits and their service in which they serve Hashem, and how they yearn with all their soul to walk in his holy ways — and one knows and understands well that all this flows only from the holiness of the light of his holy soul and the light of holiness of his Torah, wherein the light of his holy countenance shines, as above — this is the aspect of beholding the face of the Tzaddik. See Likutay Tinyana, Siman 40, and you will understand that this is the aspect of: "Your eyes shall behold a king in his beauty" — and the essence is at the time of the holy gathering assembling unto him. There: "For all four elements are beneath the sphere of the moon, and the moon is called by the name 'servant'…" — It seems: the evil within the four elements draws in its root from the aspect of the diminishment of the moon [mi'ut halevonah], as is known. And through this same source comes the even greater damage to Malchus — the aspect of the diminishment of the moon. Then Malchus is given over to the Sitra Achra in the aspect of: "under a servant when he reigns." But when one merits to rectify the four elements, through this the rectification of the diminishment of the moon is drawn down, and Malchus is elevated in the aspect of: "And the light of the moon shall be as the light of the sun" [Isaiah 30] — which is itself the aspect of the unification of the Name Haveye'ah with the Name Elokim, as explained in the discourse of Vayaishev. Regarding what is explained in the above discourse in Section 5 — regarding the configuration [tziruf] engraved upon the bones — see Tikkun Zohar, in the final Tikkunim, Tikkun 3: "Malchus — all forms are visible within her, and she is comprised of flesh, sinews, and bones…" This is visible in plain experience: the essential structure of the human form is the bones, while the flesh and sinews are the garments upon them and their binding, as it is written in Yechezkel 37: "And the bones drew close, bone to its bone… and behold, sinews were upon them, and flesh came up…"

Thus it is established: the essential rectification comes through drawing close and bonding. Then: when one gives charity to his people who are close to him, who walk in his ways and are called by his holy name, and likewise when one gives charity for all his holy affairs — the character traits from chai [animal] and midaber [human] are rectified. Then: when one comes to his holy grave and opens one's full heart before Hashem, multiplying prayers, supplications, and confessions — and prays before Hashem that He show one the correct and straight path according to the root of one's soul, so that one merit thereby to complete repentance and to serve Him truly, and that He forgive all one's damages — especially in the merit of the holy Tzaddik — and utters the confessions from the innermost heart until the words emerge from within one's very bones, in the aspect of: "All my bones shall declare" — meaning the words emerge from the innermost core and bones of the one confessing, drawing the power of all limbs and bones literally into the words — and does all this relying on the mind of the holy Tzaddik and in complete bond with him with all one's heart, trusting that he will accomplish and complete all the rectifications needed for one's nefesh, ruach, and neshomah — then one may believe clearly that all the buildings of Malchus d'Sitra Achra are destroyed, all the configurations extracted, and the buildings of Malchus d'Kedushah built. Then one will automatically know the straight path before oneself according to the root of one's soul — the aspect of: "I will lay waste mountains and hills… and I will lead the blind by a way they knew not." Therefore when one damages, G-d forbid, the building of the form of Malchus, the essential damage and ruin of the building is as it were to the bones — in the aspect of "the bones of Yehudah rolling." And through vidduy divarim all this is rectified. To explain further, based on what is written in the Zohar, Shelach [p. 170]: flesh and sinews are from the side of the Sitra Achra and its chariots, while the bones are from the side of the chariots of the holy spirit, and the body's primary importance is the bones — see there. Therefore: through the sins — which are from the side of the Sitra Achra — being engraved upon the bones that are from the side of holiness, the Sitra Achra is given strength to draw from holiness, G-d forbid. Then the sparks of Malchus d'Kedushah fall among the Sitra Achra, G-d forbid. And through vidduy divarim, the configurations are extracted from the bones — the Sitra Achra is subdued so it has no power to draw from holiness — and the sparks of Malchus d'Kedushah are elevated from among them and returned to their root.

And it is self-understood that in matters where it is possible to speak and consult with one's companions, one must certainly do so — for perhaps one will receive from them some illumination of Da'as, in the aspect of: "and they receive one from another" [Targum, Isaiah 3]. And one must also constantly, even at home, practice hisbodidus [private secluded prayer] and pour out one's heart before Hashem, praying that He rectify one's counsel — as all this is elaborated elsewhere. It is known from the testimony of his holy disciples that all the discourses he revealed regarding the merit of the awesome and wondrous rectifications accomplished through drawing close to the Tzaddik — and all the details therein — all his words on this subject are living and enduring forever. And even now, after his passing, all of this is accomplished through drawing close to his holy enterprise — being included within the holy gathering called by his holy name, cleaving to the study of his holy books, accepting his holy counsel, coming to his holy grave and multiplying there prayers, supplications, and confessions — especially when one merits to be included within the holy gathering when they assemble unto him on Rosh Hashonoh, as is known and elaborated elsewhere. Therefore one must explain somewhat how the specific rectifications in this discourse are drawn down even now, after his passing.

And if a person sees that his companion merits to strive more and have these rectifications drawn upon him to a greater degree, let him not be downcast, G-d forbid — as is common among the small-minded. On the contrary, let him be strengthened by this, and believe that through the drawing close of his companion who is greater, great benefit will also reach him — for is it not explained at the end of the discourse that through the repentance of that Israelite, even the wicked who had gone completely outside of holiness and are in the aspect of the back of holiness became a throne for holiness? All the more so he himself, whoever he is — since he strives after holiness and wishes to draw close to the Tzaddik and strives in all the above rectifications — what he did not merit to rectify through his own striving, perhaps he will merit to have rectified through the striving of his companion who merited to draw closer. And if a person is truly strong in this conviction, he will certainly in the end merit to complete repentance and full rectification. The rectifications accomplished through beholding the face of the Tzaddik — see Siman 192, where it is stated that in every book one finds the likeness of the image and the light of the face of that Tzaddik and sage who composed the novel teachings in that book. And see Siman 153, where it is explained that when the student merits, he actually receives the light of the face of the Rebbe. And see Siman 230. The rectifications accomplished through the charity one gives to the Tzaddik — this is plainly accomplished even now through the charity one gives to his children and to those close to him, and to all that is needed for his holy affairs — such as printing his holy books and the like.

Omitted there in Section 5: "And Yehudah — this is the aspect of Malchus — alludes to the fact that the aspect of Malchus is rectified through vidduy divarim…" The rectifications accomplished through confession before the Tzaddik are also accomplished even now through coming to his holy grave and multiplying there prayers and confessions. And this is alluded to in his words in this very discourse — in Section 9 — regarding the question: why is it called Pe'or? Because of the one who po'er [gapes open] his mouth — for when Malchus is damaged, the Other Side has power to gape open with evil configurations. And for this reason Moshe was buried opposite Beis Pe'or. [And it is explained in the Tosfos on Sotah 14, in the name of the Midrash Agadah, that every year Beis Pe'or rises up to accuse and bring the sin to remembrance — but when it sees the grave of Moshe, it retreats and sinks. Thus the grave of Moshe performs its holy work to this very day: subduing the aspect of Beis Pe'or, extracting the evil configurations from it, and rectifying and building the attribute of Malchus to its fullness.]

See the Tosefta, Brachos, ch. 4: "Why did Yehudah merit kingship? Because he acknowledged before Tamar" — as above. "Why did he merit kingship? Because of humility" — for humility is the root of Malchus, as explained in Sections 7 and Tes. "Why did he merit kingship? Because he sanctified the name of the Holy One Blessed be He at the sea" — for literal self-sacrifice for the sanctification of Hashem's Name is the essential aspect of the zarko d'izderikas l'asar d'isnatal misom [the cast spark, cast to the place from which it was taken] explained in Section 9. For one literally surrenders and nullifies all one's yeshus [independent existence] in order to sanctify His name — through which one merits to be included in the Infinite, and all the damages one caused through one's yeshus, which is the aspect of Malchus, are rectified. [And the sparks of Malchus d'Kedushah are extracted from among the kingdoms of the Sitra Achra — as brought in the writings of the Holy Ari regarding the ten martyrs — this being the aspect of "and He buried him… opposite Beis Pe'or" explained in this discourse.] And one merits thereby to the building of Malchus d'Kedushah. And there it is also written: all this was at the time of his death — but certainly even in his lifetime he had the hispashtus hagashmiyus and was cleaved to the light of the Infinite, though the spreading was in the aspect of ratzo v'shuv. And therefore it is understood: this Tzaddik — who is the aspect of Moshe, the aspect of Ayin, constantly cleaved to the light of the Infinite in the aspect of ratzo v'shuv — through which he has the power to rectify the attribute of Malchus through the vidduy confessed before him — certainly has this power after his passing with even greater intensity and strength, for then he is cleaved even more fully to the light of the Infinite. And even then he has the aspect of ratzo v'shuv — only in a more subtle and spiritual form. And also because the Tzaddikim visit their graves, as is known — and especially this Tzaddik, who commanded that one come to his grave and promised that he would strive for one's rectification, as is known.

[Marginal note, on Section 8 of the discourse:] "And this was accomplished through Moshe, who recalled the confession — for confession must indeed be before a Torah scholar." — The explanation: although Yehudah confessed before Yaakov Avinu and the other great ones of the generation — and through this he truly merited the kingship, for he elevated Malchus, which is the aspect of davar [utterance], to the aspect of the Infinite — why then did Moshe need to recall the confession again? However: it is known from our Sages that Dovid said "I am a worm", and Avraham said "I am dust and ash", and Moshe said "and what are we?" — all in the utmost humility, through which they were included in the Infinite literally. Therefore — even though Yehudah had confessed before Yaakov — his bones were still rolling, for Malchus had not yet been included in the Infinite in a literal sense. This was only possible through Moshe specifically. See further there in Section 5 — it alludes also to this: that Yehudah confessed many generations before the birth of Moshe, and when Moshe remembered the confession it became as if he had confessed right then before Moshe — through which the aspect of Malchus was rectified. All the more so now that the Tzaddik — who is the aspect of Moshe — was already in the world, and when one comes to his grave as he commanded, so that he will raise the confession before Hashem and rectify the aspect of Malchus — certainly all is rectified. It follows that all the above rectifications are accomplished even now — only in a more subtle and spiritual manner. Therefore one must now strengthen and intensify oneself to draw down these rectifications, by having the bond of connection with a full and firmly established heart, as is understood.

Siman Five — B'Chatzotzrosסימן ה — בחצוצרות And what is explained there — that the Tzaddik clarifies and separates for each person the straight path according to the root of his soul — one must believe that this also happens automatically even now. For when one comes to the holy gathering of his followers and sees their holy character traits and their service in which they serve Hashem, and how they yearn with all their soul to walk in his holy ways — and one knows and understands well that all this flows only from the holiness of the light of his holy soul and the light of holiness of his Torah, wherein the light of his holy countenance shines, as above — this is the aspect of beholding the face of the Tzaddik. See Likutay Tinyana, Siman 40, and you will understand that this is the aspect of: "Your eyes shall behold a king in his beauty" [Isaiah 33] — and the essence is at the time of the holy gathering assembling unto him. And through all this, one who merits to bind himself well to this and feels some illumination and holy flashing within his heart — merits thereby to rectify the character traits from the two elements of domem [mineral] and tzomayach [vegetation]. And see there in the discourse of Rabbah bar bar Chanah — it does not mention beholding at all, only the drawing close — the aspect of "and they cast him to the wall" — that he drew himself close to the Tzaddik. And the Tzaddik is the aspect of the Covenant of Salt — and salt, as is known, extracts blood. Therefore through drawing close to the Tzaddik, the character traits from domem and tzomayach — which are sadness and desires coming from turbid blood — are rectified.

Until here is copied from the book Chayyay Moharan. And I heard from my father of blessed memory that Rabbainu alluded then that it was already after the verdict had been issued — yet nonetheless Rabbainu labored greatly throughout that entire year to sweeten the matter. Through this he accomplished with his prayer that the decree was delayed and did not go into effect until close to twenty years after his passing. There is much to tell of this, and it will be elaborated elsewhere. Thus it is established: the essential rectification comes through drawing close and bonding. Then: when one gives charity to his people who are close to him, who walk in his ways and are called by his holy name, and likewise when one gives charity for all his holy affairs — the character traits from chai [animal] and midaber [human] are rectified. Then: when one comes to his holy grave and opens one's full heart before Hashem, multiplying prayers, supplications, and confessions — and prays before Hashem that He show one the correct and straight path according to the root of one's soul, so that one merit thereby to complete repentance and to serve Him truly, and that He forgive all one's damages — especially in the merit of the holy Tzaddik — and utters the confessions from the innermost heart until the words emerge from within one's very bones, in the aspect of: "All my bones shall declare" — meaning the words emerge from the innermost core and bones of the one confessing, drawing the power of all limbs and bones literally into the words — and does all this relying on the mind of the holy Tzaddik and in complete bond with him with all one's heart, trusting that he will accomplish and complete all the rectifications needed for one's nefesh, ruach, and neshomah — then one may believe clearly that all the buildings of Malchus d'Sitra Achra are destroyed, all the configurations extracted, and the buildings of Malchus d'Kedushah built. Then one will automatically know the straight path before oneself according to the root of one's soul — the aspect of: "I will lay waste mountains and hills… and I will lead the blind by a way they knew not." It follows: when the buildings of Malchus d'Sitra Achra are destroyed, Hashem Himself leads one on the straight path. And certainly when the Tzaddik was alive, the Tzaddik would make known to each one his path. Now one must believe: when one truly wishes to walk the straight path and performs all the above rectifications to completion — whatever Hashem sends into one's thought as some path and conduct for the service of Hashem, one must believe that this is one's straight path at this moment according to the root of one's soul. And it is self-understood that in matters where it is possible to speak and consult with one's companions, one must certainly do so — for perhaps one will receive from them some illumination of Da'as, in the aspect of: "and they receive one from another" [Targum, Isaiah 3]. And one must also constantly, even at home, practice hisbodidus [private secluded prayer] and pour out one's heart before Hashem, praying that He rectify one's counsel — as all this is elaborated elsewhere. This too is self-understood: for everything depends on the abundance of action and the intention of the heart — these are the things. All that a person does and strives in these rectifications — with greater effort, greater arousal of the heart, and a greater bond of connection — certainly all the above rectifications are drawn upon him in greater perfection. Yet nonetheless one must also believe: however a person strives to draw upon himself the illumination of these rectifications — even if the person is as he is and the effort is as it is — certainly some illumination from these rectifications is also drawn upon him, for Hashem contracts Himself from the Infinite without end and "thinks thoughts so that no one shall be cast away from Him" — even from the lowest of the low. And if a person sees that his companion merits to strive more and have these rectifications drawn upon him to a greater degree, let him not be downcast, G-d forbid — as is common among the small-minded. On the contrary, let him be strengthened by this, and believe that through the drawing close of his companion who is greater, great benefit will also reach him — for is it not explained at the end of the discourse that through the repentance of that Israelite, even the wicked who had gone completely outside of holiness and are in the aspect of the back of holiness became a throne for holiness? All the more so he himself, whoever he is — since he strives after holiness and wishes to draw close to the Tzaddik and strives in all the above rectifications — what he did not merit to rectify through his own striving, perhaps he will merit to have rectified through the striving of his companion who merited to draw closer. And if a person is truly strong in this conviction, he will certainly in the end merit to complete repentance and full rectification. This too is self-understood: it is impossible to complete all the above rectifications to full perfection in one time. This is why even during the Tzaddik's lifetime one had to come to him repeatedly and recount all of one's heart before him — as is explained in this discourse in Section 9. And there are deep matters in this. In particular, a person must strive at every time to ascend from one rung to a higher rung, as is understood. And all this applies even now. Omitted there in Section 5: "And Yehudah — this is the aspect of Malchus — alludes to the fact that the aspect of Malchus is rectified through vidduy divarim…" The author writes: It seems this is the meaning of: "Yehudah, you — your brothers shall acknowledge you [yodukha]" [Genesis 49] — and Targum Onkelos and Targum Yonasan both render: "You acknowledged [odis]…" — namely the confession he confessed, through which Malchus was rectified. Therefore he merited the kingship — the aspect of "your brothers shall acknowledge you" — and the Rashbam interprets it from the language of hod Malchus [the splendor of sovereignty]. Then: "your hand shall be on the neck of your enemies" — for through this one subdues the klipas Pe'or, as explained in Section 9 — and Pe'or is the aspect of the oref [nape/neck] as is explained in the writings of the Holy Ari. See the Tosefta, Brachos, ch. 4: "Why did Yehudah merit kingship? Because he acknowledged before Tamar" — as above. "Why did he merit kingship? Because of humility" — for humility is the root of Malchus, as explained in Sections 7 and Tes. "Why did he merit kingship? Because he sanctified the name of the Holy One Blessed be He at the sea" — for literal self-sacrifice for the sanctification of Hashem's Name is the essential aspect of the zarko d'izderikas l'asar d'isnatal misom [the cast spark, cast to the place from which it was taken] explained in Section 9. For one literally surrenders and nullifies all one's yeshus [independent existence] in order to sanctify His name — through which one merits to be included in the Infinite, and all the damages one caused through one's yeshus, which is the aspect of Malchus, are rectified. [And the sparks of Malchus d'Kedushah are extracted from among the kingdoms of the Sitra Achra — as brought in the writings of the Holy Ari regarding the ten martyrs — this being the aspect of "and He buried him… opposite Beis Pe'or" explained in this discourse.] And one merits thereby to the building of Malchus d'Kedushah. And this is what is explained elsewhere: that the rectification of prayer — which is the aspect of Malchus — is to pray with mesiras nefesh [self-sacrifice], for through this one returns Malchus to its root, which is its essential rectification. And through this one can understand in some allusion the matter of why Rabbainu chose the place of his holy burial in Uman — because much sanctification of Hashem's Name took place there, as is elaborated elsewhere — and there specifically he is engaged in the wondrous rectifications above. [Marginal note, on Section 8 of the discourse:] "And this was accomplished through Moshe, who recalled the confession — for confession must indeed be before a Torah scholar." — The explanation: although Yehudah confessed before Yaakov Avinu and the other great ones of the generation — and through this he truly merited the kingship, for he elevated Malchus, which is the aspect of davar [utterance], to the aspect of the Infinite — why then did Moshe need to recall the confession again? However: it is known from our Sages that Dovid said "I am a worm", and Avraham said "I am dust and ash", and Moshe said "and what are we?" — all in the utmost humility, through which they were included in the Infinite literally. Therefore — even though Yehudah had confessed before Yaakov — his bones were still rolling, for Malchus had not yet been included in the Infinite in a literal sense. This was only possible through Moshe specifically. The discourse V'Es HaOrvim Tzivissi L'Chalkelcha — "and the ravens I have commanded to sustain you" — was said on Shavuos 5569 which fell then on Sunday and Monday. And on Motza'ei Shabbas — the first night of Shavuos — Rabbainu told a wondrous story. And more will be elaborated below. There — in the above discourse — Letter Alef: "for at first when one begins to give charity — one must break the cruelty within oneself — to convert it into compassion." The meaning is according to the plain sense: for giving charity always involves breaking and overcoming the cruelty in one's nature — and converting it into compassion and generosity — as is well understood. And so on. There — Letter Heh: "and the essential fear is made through the revelation of the will — in the aspect of: [Psalms 145] 'retzion yerei'av ya'aseh' [the will of those who fear Him He will fulfill]." The meaning is: for what the Scripture took hold of here — namely: saying that He fulfills the will of those who fear Him — is not merely to say that He grants them what they desire. Rather: the profound intention is — that through the revelation of the Divine will — which is the aspect of the Festival [yom tov] that proclaims and calls out and reveals the will. And so on — as elaborated in the discourse. There — Letter Vov: "and this is recognizable through the joy of the Festival." And so on. Meaning: for when — G-d forbid — one does not hear the calling voice of the Festival — that proclaims and calls out and reveals the will. And so on — as elaborated in the discourse. And so on. There: "and these sages are the aspect of wild beasts [chayyos ra'os]." And so on. It is possible the meaning is: for chayyah is from the aspect of wisdom — as is known. And likewise: "the wisdom gives life [haChuchmah techayyeh]." And so on. Therefore: those sages who cling to the wisdom of nature — and seek to uproot the holy faith and to deny the Divine will. And so on — as elaborated in the discourse. There: "'sha'agu tzorrareicha b'kerev mo'adecha' [your oppressors have roared in the midst of your appointed times]." And so on. The meaning is according to the plain sense also: for just as in the dimension of time — the essential revelation of the will is in the holy Festival days — which are called kru'ei mo'eid [the appointed times]. So likewise in the dimension of place — and so on — as elaborated in the discourse. Letter Zayin: "and one must attach all the wills in the world to the root of the will." And so on. One can explain: for even all the ways of nature and the governance of the world according to the natural order — are also drawn from and dependent on the Divine will — only they are very hidden and contracted. For were there — G-d forbid — no will at all — then even the ways of nature would not exist at all. And so on — as elaborated in the discourse. And further one can explain: for the root of all things — even the root of all thoughts and opinions — is only the will. For there is a will that precedes everything — as is known and elaborated — and from it all things are drawn. And so on — as elaborated in the discourse. And from this is understood and elaborated somewhat — what follows afterwards in Letter Daled: the elaboration of the Sages' teaching in Bava Basra, p. 74b: "and we saw a certain precious stone surrounded by a serpent." This is the forehead of the serpent — the wisdom of nature. And through the forehead of the serpent — the wisdom of nature — it guards this precious stone. And so on — as elaborated in the discourse. There — Letter Ches: "but when the elders — and so on — damage their days." And so on. "From this the forehead of the serpent draws the wisdom of nature." And so on. It is possible to bring this close to the intellect also: for when people fail to believe in the will — and doubt it — then the forehead of the serpent — which is the wisdom of nature — is strengthened over them. And so on — as elaborated in the discourse. There — Letter Tes: "for 'minei u'vei avah leizal bei narga' [from it and through it the axe should go against it]." Since he strengthens and converts the cruelty of his nature into compassion — through this the anger is converted into will. And so on. In my humble opinion the meaning is: that through the fact that the cruelty that is in human nature is itself converted through his charity-giving into compassion — that same cruelty which was the strength and force of the natural order [koach haTeva] — is now transformed and become compassion. And through this the natural order itself is converted into will. And so on — as elaborated in the discourse. For in truth: [Mechilta portion Yisro] "all beginnings are difficult" — as elaborated in Letter Beis. Namely: that the essential foundation of all the commandments and services of holiness is the faith in the will. And all beginnings are difficult precisely because at the beginning — before one merits to the revelation of the will — it is very difficult and challenging. And so on — as elaborated in the discourse. And afterwards — when he said this discourse on the matter of the revelation of the will — it was automatically understood: that this depends on this. For when one merits to the revelation of the will in its completeness — then one also merits — and so on — as elaborated in the discourse. But the benefit of charity is very great. For through this it repairs and elevates the blemish of the fall of the days and the mind [da'as] — that comes to him through the toil of livelihood and money. And from this was the nursing of the forehead of the serpent. And so on — as elaborated in the discourse. There — Letter Yud: "as the Sages said: [Bava Basra 9] 'v'nogesheicha tzedakah' [and your oppressors shall be righteousness/charity]." The meaning is: not only as the commentators explained — that the wealthy give charity and thereby sustain the poor. And so on. Rather: something new is being elaborated here — as elaborated in the discourse. And this is what Yaakov said to Esav: [Genesis 33] "and take my gift from my hand — the aspect of charity." And so on. "For I have seen your face as seeing the face of Elokim." Meaning: the Festival days — the holy days of appointed times [yom tov] — when the will is revealed. And so on — as elaborated in the discourse. There — Letter Yud-Alef: "and this is the aspect of the battle of David and Goliath." And so on. The author says: this is what the Sages said — "and the Philistine drew near morning and evening" — in order to nullify them from the recitation of Shema in the morning and the evening — as elaborated in the discourse. And this is what the Sages said in the Midrash on the portion of Korach — regarding Dasan and Aviram — about whom it is said: [Numbers 16] "they went out standing — they went out blaspheming and reviling." And so on. And regarding Goliath it is said: [1 Samuel 17] "and he was blaspheming." And so on — as elaborated in the discourse. There — in the above Letter: "'v'nasa zeh me'ha'eder' [and this one will carry from the flock]." And so on. One can say according to the plain meaning also — according to the reading [kri]: "v'nasa seh me'ha'eder" [and a lamb will be carried from the flock]. Meaning: the wild beasts wished to tear a soul from Israel — which is the aspect of tearing a lamb from the flock. And so on — as elaborated in the discourse. There — in the above Letter: "know — and so on — if the revelation of the will is not strong and firm — meaning: if there is still doubt in the will." And so on — "the forehead of the serpent still has the power — G-d forbid — to swallow." And so on — as elaborated in the discourse. There: "'asa poshkantza' — meaning: charity." For the essential work of charity in the aspect of the raven [orev]. And so on. The meaning is: as above — that one must break the cruelty and convert it into compassion. And the beginning is — as elaborated in the discourse. There: "'havu tziprei meliachi b'hadan' [there were salted birds with us]." And so on. Meaning: souls of Israel who erred after them — after the sages of nature. And so on. And now they flew away and departed in peace. And so on. And this too is the aspect of — as elaborated in the discourse. There — in the above discourse — Letter Yud-Beis: "for the healing of the wound comes through several aspects." And so on. At first glance: the content of this passage and its connection to this above discourse is completely incomprehensible. And so on — as elaborated somewhat further below. And the essential matter — the connection of this to the above discourse — seems in my humble opinion: for through this Rabbainu revealed the general connecting thread of the entire discourse — how this is connected and interwoven — this matter with that — and why it is fitting to say the matter of the healing of the wound here in the context of this discourse. And so on — as elaborated below. And this is the aspect of the washing and rinsing of the blood — that there should be no corruption or cloudiness in it. Meaning: that there should be no doubt at all in the will. For sometimes even when the wisdom of nature is subdued — and it seems that the will is revealed in its completeness — even so: sometimes there are still some droplets of blood — meaning: some trace of doubt remains in the will. And so on — as elaborated in the discourse. There: "for the wisdom of nature — and so on — those who cling to the wisdom of nature for their own benefit." And so on. In my humble opinion the meaning is: for according to this — it follows: that the will they have for the wisdom of nature — and so on — is not from the root of the will at all. For it is only from their own benefit and self-interest. And so on — as elaborated in the discourse. It has already been elaborated above: that this discourse was said on Shavuos 5569 which fell then on Monday. And on Motza'ei Shabbas — the first night of Shavuos — Rabbainu told a wondrous story. And so on — and the details of this will be elaborated somewhat below. And also regarding what is written there in the above discourse: that when there is a flow of kindness — one needs no labor or occupation at all. And so on. Which is the aspect of: "and you shall be called kohanim of Haveye'ah." In the aspect of: [Psalms 37] "dwell in the land and tend faith [r'eh emunah]." And so on — as elaborated in the discourse. And see there further in the above conversation — where he concluded: "only there is something that improves as it ages — namely: another matter." And so on. In my humble opinion the meaning is: in the manner of what the Sages said — and so on — that there are things that improve as they age. And so on — as elaborated in the discourse. And further one can say: for it is known that the Tzaddikim and the pious are called fish — as the Sages said: [Zohar Vol. 3, p. 42] "just as the gathering of fish purifies them — so regarding Tzaddikim it is said — and so on." And so on — as elaborated in the discourse.