סימן ס"ב

Section 4 — Letter ד — [on Letter Vov of the discourse] The discourse Vayisav, Siman 62 — was said on Shabbas Shirah in the winter of 5565.

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. And at that time his daughter Chaya — of blessed memory — was ill with an eye ailment — something that grew on her eyes called bilmah. And she was nearly blinded in her eyes. And Rabbainu said this discourse — and it elaborates there the Zohar's teaching: "a beautiful maiden who has no eyes" — and drew healing for her through it — and she recovered.

Section 7 — Letter ז — [on Letter Vov of the discourse — continued] There — Letter Vov — "what Pharaoh decrees and does not fulfill — Pharaoh is the constellation of the Mazal openly visible to all — his decree even so you decree and do not fulfill — for the Tzaddik nullifies." This means: for when the Tzaddik nullifies through his prayer some decree of the constellation of the Mazal — then it becomes known to all: that even the natural order — as governed by the constellation of the Mazal — is not governed except through His will and supervision. And therefore the Tzaddik has the power to change nature — and nullify the decree of the Mazal — through his prayer to Hashem. And Hashem nullifies His will before the will of the Tzaddik. And nullifies through this the decree of the Mazal — which was also through His will that He willed the matter to be as the Mazal ordained. And now He altered nature and nullified this decree — in order to do the will of the Tzaddik who prayed before Him in a different manner as he wishes. And see in the manuscript version [nusach k'sav yad] from Rabbainu's language — that is found from this discourse — where it is elaborated that his intention is as above.

Section 8 — Letter ח — [related to Letter Beis] [Source: Chayyay Moharan — and see there further.] There — in this discourse — Letter Beis — "the evil inclination hardens his heart to fall into evil." This means: even though there are no doubts in his heart about Hashem — nonetheless: the concealment of the knowledge [hesteras hayedi'ah] itself is the aspect of heresy [apikorsus] and hardness — that the evil inclination hardens his heart.

📋 Translator's Summary — Siman 62 (Vayisav) There — Letter Hay — "and when one attaches to the backs of holiness — where it is impossible for the kelippos to enter and nurse from there — then the faces of holiness are revealed.

The discourse Sod Kavvanas HaMilah, Siman 63 — was said in the winter of 5565 — on the Shabbas before the circumcision of his holy son Shlomoh Ephraim — close to Rosh Chodesh Nissan. After most of the world who came to greet him had departed — as is customary [called shalom zachar] — and after the masses had departed — we remained standing before him. During this — he looked at the shoe of Rabbi Nosson — which had become very crooked — that is: the heel which is called padeshveh had turned far forward over the front of the shoe. And he answered and said: "your shoe is like one who is slapped in the face" — [and in Yiddish [lashon Ashkenaz]: dein shich hot a ponim vi a patsh in ponim]. And was silent for a short while. Afterwards he answered and said: "our ordinary conversations [sichos chulin]" — and said in this language: unzer sichos chulin — [and note the word unzer]. "Let some Kabbalist tell me — how in this little saying are contained all the intentions of the circumcision — and what is above those intentions." And he began to emit from his holy mouth — with very holy and awesome grace — and said: there is one who slaps him in the face — and there is one who slaps him with his sandal. And mentioned the teaching of our Sages regarding the pregnant wife of one's companion — the decree lest one make a sandal — and the Sages said: a parable — as one who came and slapped him in the face . And he also mentioned what the Sages said about: drusas ish [a woman trodden upon by a man]. And what the Sages said: "what wisdom did as a crown for its head — humility did as a heel for its sandal [akev l'silusah]." And in all of these matters are alluded the secrets of the Torah regarding the heel and the sandal — and the matter of slapping him on the face that he mentioned. And all of this relates to the matter of the blemish of the covenant and its rectification — which is the entire matter of circumcision which is the rectification of the covenant. And afterwards he answered and said the entire above discourse. And still we do not know to what extent — and also the above discourse was not said with the explicit connection of the matters — only everything in the manner of allusion and sparkling. And through all this we saw with our own eyes the mighty deeds of the Creator — how in the ordinary conversation of the true Tzaddik such secrets are clothed. [All of this is copied from the book Chayyay Moharan.] And then: 'and the officers of Pharaoh saw her and praised her to Pharaoh'" [Genesis 12]. And all of this is intended by Hashem — in order to take out their swallowed ones from their mouths — and so on. Meaning: to take out the holy sparks from among them. And then they cast away all their idols — and turn all of them to the faith of Israel — to call all of them in the Name of Hashem. And this is the essential wholeness and adornment of faith. And then — when faith is in its wholeness — one can make through one's eating — the unification of the Holy One and His Shechinah — face to face. This being the aspect of: as is elaborated in the writings that the Name Haveye'ah in its fullness equals seventy-two — and the Name Elokim in its fullness equals in number shin [three hundred]. And therefore Haveye'ah-Elokim face to face equals in number sheva [seven] — which is the aspect of the unification of the Holy One and His Shechinah face to face — through the eating of Israel which is sova [satiation] — which is seven. And this is: "and you shall eat and be satiated" — meaning: your eating shall cause the unification of the Holy One and His Shechinah face to face — which is the aspect of sheva [seven] as above. There — Letter Vov — "what Pharaoh decrees and does not fulfill — Pharaoh is the constellation of the Mazal openly visible to all — his decree even so you decree and do not fulfill — for the Tzaddik nullifies." This means: for when the Tzaddik nullifies through his prayer some decree of the constellation of the Mazal — then it becomes known to all: that even the natural order — as governed by the constellation of the Mazal — is not governed except through His will and supervision. And therefore the Tzaddik has the power to change nature — and nullify the decree of the Mazal — through his prayer to Hashem. And Hashem nullifies His will before the will of the Tzaddik. And nullifies through this the decree of the Mazal — which was also through His will that He willed the matter to be as the Mazal ordained. And now He altered nature and nullified this decree — in order to do the will of the Tzaddik who prayed before Him in a different manner as he wishes. And see in the manuscript version [nusach k'sav yad] from Rabbainu's language — that is found from this discourse — where it is elaborated that his intention is as above. 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" [Genesis 44]. 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.

There: "and the Showbread [Lechem HaPanim] is the aspect of the covenant — and so on — 'and you shall make for it a border of a handbreadth.'" And this is what is written there regarding the Showbread: "six the arrangement [shesh hamaarachos]" — for each row had in it six loaves — corresponding to the above six handbreadths. There — on the same Letter Vov — "and chamushim — one of five — these are the five articulations of the mouth — through which all the nations of the world turn to the faith of Israel — to serve Him shoulder to shoulder." This means: and it follows that through the five articulations of the mouth — which is speech — through this the unity [echad] is drawn — meaning: that all turn to serve Him shoulder to shoulder as above.

There: "but when they have, G-d forbid, wings from evil speech — then their intellect flies and also harms from afar. And also their corrupted wisdom flies and enters and attaches itself in the brain and heart in very great depth." In my humble opinion it seems: for it has already been elaborated above that the wings of the serpent are against the six wings of holiness — that the Tzaddik is composed of. And it has already been elaborated above that in holiness: it is the aspect of b'shtayim yechaseh panav — toward himself. B'shtayim yechaseh raglav — toward the world who follow after him. And ub'shtayim ya'ofef — toward the service that he serves Hashem. And therefore when one gives wings, G-d forbid, to the serpent — they are G-d forbid truly against the aspect of the six wings above. For that their intellect flies and the corrupted wisdom opens up to them swiftly — this is against the aspect of b'shtayim yechaseh panav toward himself. In particular according to what is elaborated above: that in holiness this is the aspect of the spirit of wisdom and Binah. And therefore on the contrary, G-d forbid, they fly in their wisdom. And that their wisdom flies and spreads and harms also others from afar — this is the aspect of the opposite and counter to the aspect of b'shtayim yechaseh raglav — which is the aspect of the drawing of the world that follows after him as above. And that their wisdom enters and attaches to the depth of the heart — this is against the aspect of ub'shtayim ya'ofef — which is the aspect of the service that the Tzaddik serves Hashem — and the knowledge of Hashem enters so deeply into his heart that he knows each time more that he is far from Hashem and does not know Him at all. Which is only because the knowledge entered into the very depth of his heart — until he understands the matter in its truth. For if not — he could err and say that he knows of Hashem and is close to Him. Just as even in simple learning — as long as the matter of the learning has not entered and attached deeply in his heart — he could err and say he knows the plain meaning of the subject — when in truth he is still far from it and does not know at all its depth — what there is to sharpen and contest and ask and answer. Likewise in the knowledge of Hashem. As long as the holy knowledge has not entered the depth of his heart — it could seem to him that he knows of Hashem and is close to Him. And this itself is a sign that he knows nothing — as elaborated in the discourse. It follows: that the aspect of ub'shtayim ya'ofef is the aspect of the Tzaddik's knowledge of Hashem being in the very depth of the heart. And therefore on the contrary — their corrupted wisdom, G-d forbid, enters into the very depth of the heart — G-d spare us. But when they have no wings to fly — and are only in the aspect of walking — then they do not have all the three above aspects — as elaborated 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. And see in the discourse Ais Lan Bira, Siman 31 — that the governance through the Mazal in the natural order is the aspect of the concealment of the face — where the face of Hashem is concealed — as it were — in the natural order. There — related to Letter Beis: "and this is: shalom" — and so on. And likewise what is written there afterwards — this too is related to the above Letter: "from the disputes are made halachos — and so on." Meaning: here he elaborates how also through the peace that exists in the world in general — between one person and his companion — the heresy is also nullified. And this peace in general is also drawn through the study of halachos. This being the aspect of: [Deuteronomy 31] "and I will conceal My face from them — and they shall be devoured" — which comes through a blemish of faith [pegam emunah] — as it is written in the portion Vayelech: "behold you shall lie down — and this people shall go astray after alien gods — and they shall forsake Me — and My anger shall burn — and I will conceal My face." And through this governance the blemish of smallness of faith strengthens further — as elaborated in this discourse. And therefore when faith is in its wholeness — and through one's eating the unification of the Holy One and His Shechinah is made face to face — then the Shechinah — which is the faith — entreats before Hashem that He govern Israel in the aspect of face-to-face governance — meaning: through His supervision alone — without clothing in the natural order — which is the aspect of: "in the ears of my master — let no intermediary be heard anymore." And: "do not let your anger burn over what is past" — meaning: until now their faith was not complete — through which the burning of anger and the concealment of face came, G-d forbid — as above. And this is: "for you are like Pharaoh" — for you are known only from the revealed to the hidden. And therefore: on the contrary — through Your governance being clothed and covered in the natural order — therefore each person erred according to his error. But when You perform wonders and change nature through the prayer of the Tzaddik — through this very thing faith will be completed within them as above. There — on the same Letter Vov — "and chamushim — one of five — these are the five articulations of the mouth — through which all the nations of the world turn to the faith of Israel — to serve Him shoulder to shoulder." This means: and it follows that through the five articulations of the mouth — which is speech — through this the unity [echad] is drawn — meaning: that all turn to serve Him shoulder to shoulder as above. There — related to Letter Beis: "and this is: shalom" — and so on. And likewise what is written there afterwards — this too is related to the above Letter: "from the disputes are made halachos — and so on." Meaning: here he elaborates how also through the peace that exists in the world in general — between one person and his companion — the heresy is also nullified. And this peace in general is also drawn through the study of halachos. Na Nach Nachma Nachman MayUman "Eileh mas'ei bnei Yisrael [these are the journeys of the children of Israel]." And so on. There: "and this is Yisrael — the acrostic." And so on. "For compassion is made through the journeys of the children of Israel." In my humble opinion the meaning is: for the name Yisrael indicates this aspect — and so on — as elaborated in the discourse. And one can elaborate this further: for the essential matter of the golden calf — and likewise the matter of all idol worships — came because of this matter elaborated here. For certainly everything that Hashem does — He does for Israel. And it seemed to them — G-d forbid — that there was some lack and deficiency in His actions — and therefore it was possible — G-d forbid — that — and so on — as elaborated in the discourse. There: "and therefore the aspect that receives the above six handbreadths is called mitpachas [cloth]." This means: for mitpachas means a cloth [mapah] — as Rashi explained on Isaiah 3: "the mitpachos and the charitim" — Rashi explained: mitpachos are cloths [mapos]. And a mapah — for the most part in the Sages' language — means the covering cloth that one spreads on the table at the time of eating — the language of pores mapah u'mekadesh — and many similar usages. [And in Yiddish [lashon Ashkenaz]: tishtech] — on which one arranges and sets out the bread — which is the aspect of the Lechem HaPanim — which is the aspect of the covenant — composed of six handbreadths. And therefore it is called mitpachas. And further one can say: the meaning according to what he elaborates below — that the six barley grains are the aspect of the six handbreadths. And therefore he says here that on its account it is called mitpachas — alluding to the aspect of the six handbreadths. And through this he alluded to her [Ruth] that her request had been accomplished — that she had requested: "and spread your wing" — which is the aspect of the six wings — the aspect of the above six handbreadths. And perhaps one can say: this is what the Sages said — brought in Rashi there in the scroll of Ruth — that through this he alluded to her: that one destined to emerge from her would be blessed with six blessings — namely the King Mashiach — of whom it is said: "and the spirit of Hashem shall rest upon him — the spirit of wisdom and understanding" — and so on. For one can say that these six blessings are the aspect of the above six handbreadths: "the spirit of wisdom and understanding" — this is the aspect of b'shtayim yechaseh panav — in the aspect of: "a man's wisdom illuminates his face" — and wisdom is the aspect of kindness and compassion and will — as is known. And Binah: "judgments are stirred from it" — which is the aspect of b'shtayim yechaseh panav as elaborated in the discourse — which is the aspect of megaleh tefach umechaseh tefach. For sometimes he reveals the face of will and Providence — and conceals the face of anger [which is from the aspect of wisdom as above] — and sometimes he conceals the face of will and Providence and accepts suffering upon himself for the sake of the world [which flows from the aspect of Binah — from which judgments are stirred]. And in truth this itself is also the aspect of kindness and compassion — for it is for the world's benefit. Also: since the Tzaddik himself chooses more the spiritual influence and Providence. And this is because in truth wisdom and Binah include one another — the aspect of: "understand through wisdom and be wise through Binah" — as elaborated in all of this among the Kabbalists. "The spirit of counsel and might" — this is the aspect of b'shtayim yechaseh raglav [with two he covers his legs] — which is the aspect of megaleh tefach umechaseh tefach toward the world — which are in the aspect of legs toward him — who follow his counsel — the aspect of: "and all the people who are at your feet — who walk after your counsel" — as elaborated in the discourse. And therefore when he reveals a handbreadth — he is in the aspect of the spirit of counsel — for they follow his counsel. And when he is in the aspect of mechaseh tefach — he is in the aspect of gevurah — for gevurah is the aspect of contraction and concealment of light and covering. And since even his revelation to them is through the aspect of the above concealment — which is the aspect of b'shtayim yechaseh — therefore he truly encompasses the spirit of counsel and might together. "The spirit of knowledge and fear of Hashem" — this is the aspect of ub'shtayim ya'ofef [with two he flies]. For the more one knows of the knowledge of Hashem — the more one knows that one is very far from Hashem and does not know at all. This being the aspect of the spirit of knowledge and fear of Hashem — for the more one knows of Him — the more one fears — for one knows one is still very far from Him and does not know Him at all. For the greatness of the Creator is without measure — as elaborated in the discourse. And through this great fear falls upon him — for fear is in the aspect of the withdrawal of holiness — as it were. As it is written: "and they moved and stood at a distance." And also regarding Moshe it is written: "and they feared to come close to him." And as elaborated in the books. And therefore the aspect of ub'shtayim ya'ofef as above — which is the aspect of peace for the far and the near as elaborated in the discourse — is the aspect of the spirit of knowledge and fear of Hashem as above. And perhaps one can say in another manner as well. And in any case: the six blessings are in the aspect of the six handbreadths — six wings as above. There: "but when they have, G-d forbid, wings from evil speech — then their intellect flies and also harms from afar. And also their corrupted wisdom flies and enters and attaches itself in the brain and heart in very great depth." In my humble opinion it seems: for it has already been elaborated above that the wings of the serpent are against the six wings of holiness — that the Tzaddik is composed of. And it has already been elaborated above that in holiness: it is the aspect of b'shtayim yechaseh panav — toward himself. B'shtayim yechaseh raglav — toward the world who follow after him. And ub'shtayim ya'ofef — toward the service that he serves Hashem. And therefore when one gives wings, G-d forbid, to the serpent — they are G-d forbid truly against the aspect of the six wings above. For that their intellect flies and the corrupted wisdom opens up to them swiftly — this is against the aspect of b'shtayim yechaseh panav toward himself. In particular according to what is elaborated above: that in holiness this is the aspect of the spirit of wisdom and Binah. And therefore on the contrary, G-d forbid, they fly in their wisdom. And that their wisdom flies and spreads and harms also others from afar — this is the aspect of the opposite and counter to the aspect of b'shtayim yechaseh raglav — which is the aspect of the drawing of the world that follows after him as above. And that their wisdom enters and attaches to the depth of the heart — this is against the aspect of ub'shtayim ya'ofef — which is the aspect of the service that the Tzaddik serves Hashem — and the knowledge of Hashem enters so deeply into his heart that he knows each time more that he is far from Hashem and does not know Him at all. Which is only because the knowledge entered into the very depth of his heart — until he understands the matter in its truth. For if not — he could err and say that he knows of Hashem and is close to Him. Just as even in simple learning — as long as the matter of the learning has not entered and attached deeply in his heart — he could err and say he knows the plain meaning of the subject — when in truth he is still far from it and does not know at all its depth — what there is to sharpen and contest and ask and answer. Likewise in the knowledge of Hashem. As long as the holy knowledge has not entered the depth of his heart — it could seem to him that he knows of Hashem and is close to Him. And this itself is a sign that he knows nothing — as elaborated in the discourse. It follows: that the aspect of ub'shtayim ya'ofef is the aspect of the Tzaddik's knowledge of Hashem being in the very depth of the heart. And therefore on the contrary — their corrupted wisdom, G-d forbid, enters into the very depth of the heart — G-d spare us. But when they have no wings to fly — and are only in the aspect of walking — then they do not have all the three above aspects — as elaborated in the discourse.