סימן ס"ג

Siman Sixty-Three — Sod Kavvanas HaMilahסימן סג — סוד כוונת המילה 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.

There — in the above discourse — "and this is the aspect of megaleh tefach umechaseh tefach [reveals a handbreadth and conceals a handbreadth] — that what conceals and clothes itself — is itself the aspect of revealing — for through this it reveals itself to them." This means: and therefore the aspect of megaleh tefach umechaseh tefach is the aspect of b'shtayim yechaseh [with two he covers]. For even the aspect of megaleh tefach [reveals a handbreadth] is through the aspect of mechaseh [conceals] as above. Only: sometimes it is in the aspect of mechaseh tefach for the sake of revelation. And sometimes it is in the aspect of mechaseh [conceals] truly. And this is the aspect of b'shtayim yechaseh as above. And therefore also regarding b'shtayim yechaseh panav [with two he covers his face] — he also explains in such a manner: that the aspect of megaleh tefach is also the aspect of mechaseh — which is the aspect of b'shtayim yechaseh panav. For he reveals the face of will and Providence — and conceals the face of anger — and so on — as elaborated in the discourse. 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 [Yevamos 42] 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 [Niddah 25b — see there]. 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.] There — in the above discourse — "and this is the aspect of megaleh tefach umechaseh tefach [reveals a handbreadth and conceals a handbreadth] — that what conceals and clothes it

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. self — is

There — on the matter of the wings of the serpent — "and then the serpent is in the aspect of ef'eh v'saraf m'ofef [a flying serpent]" — — "and its fruit is a flying fiery serpent" . itself the aspect of revealing — for through this it reveals itself to them." This means: and therefore the aspect of megaleh tefach umechaseh tefach is the aspect of b'shtayim yechaseh [with two he covers]. For even the aspect of megaleh tefach [reveals a handbreadth] is through the aspect of mechaseh [conceals] as above. Only: sometimes it is in the aspect of mechaseh tefach for the sake of revelation. And sometimes it is in the aspect of mechaseh [conceals] truly. And this is the aspect of b'shtayim yechaseh as above. And therefore also regarding b'shtayim yechaseh panav [with two he covers his face] — he also explains in such a manner: that the aspect of megaleh tefach is also the aspect of mechaseh — which is the aspect of b'shtayim yechaseh panav. For he reveals the face of will and Providence — and conceals the face of anger — and so on — as elaborated in the discourse.

And see in Zohar HaRakia — in his commentary on Saba d'Mishpatim — on the question: "who is the serpent that flies in the air?" — where he writes there: and know what is written above — for the flow [shefa] is called nemalah [ant] — for nemalah together with the kollel equals 126 — like the squared form of Adnut [Adonai] — thus: Alef — Alef-Daled — Alef-Daled-Nun — Alef-Daled-Nun-Yud. And from that light that emerges from this Name of Adnut squared — the kelippos seize for their vitality. For they have no standing and existence except from what they steal from the above holy lights. And the Rav said there on the verse: "and his hand grasped the heel of Eisav" — see there. And the substance of the matter is: for the kelippos wish to nurse from the holy sparks which are the aspect of the legs of holiness — the aspect of the heel [akev]. And Yaakov held onto it so that the wicked Eisav would not benefit from it. And the above holy sparks are the illumination of Adnut squared — the numerical value of nemalah [ant] as above. All of this is elaborated there. And it is already known: that the shoes are the protection of the legs — so that the external forces do not nurse from them. It follows: that the essential rectification of the shoes is for the aspect of the above ant. And from this is elaborated further what we wrote above — that he was exacting for this: that the shoe is not properly rectified — which flows because the ant is placed in the mouth of the serpent — the aspect of: "a broken tooth and a stumbling foot" — and so on — as above. Which in truth for this very reason one needs even more the protection of the shoes as above. And it is also somewhat more elaborated what we wrote regarding Sarah who slapped Hagar with a shoe on her face. For Sarah is of the aspect of the squared Adnut above. To this end she lived 127 years. And: "and Sarah died in Kiryat Arba — she is Chevron" — as elaborated in Likutay Torah of the Holy Ari — and in Pri Etz Chaim in the intentions of Purim. It follows that she is the aspect of the above ant. And she is the aspect of the lower wisdom [chuchmah tata'ah] — as is known. Which is the aspect of the great Torah scholar of holiness — who enters also into those wisdoms which are of the aspect of the serpent — which are adjacent to him — the aspect of the legs of holiness as above. Only: they are for him only in the aspect of a maidservant [shifchah] — as brought in the books. That the Torah scholar of holiness also sometimes enters into those wisdoms and engages in them somewhat — this is in order that they shall be for him as cooks and bakers to be used — for the wisdom of the Torah — in which all the wisdoms are included — as is known. This being the aspect of: "come now to my maidservant — perhaps I shall be built up through her." For on the contrary: the Torah scholar collects and takes out from them through this all the vitality that they had — from the holy sparks among them. All of which are from the aspect of Sarah — the aspect of squared Adnut as above. But sometimes they wish to overpower through this the holiness even more — the aspect of: "and my mistress was demeaned in her eyes" — and so on. Then: "and Sarah afflicted her and she fled from her face." And the Sages expounded: that she slapped her with a shoe on her face. For she drew the aspect of the holiness of the shoes of holiness — which are the protection of the legs — the aspect of the above ant — so that the external forces not nurse from them. And then she fled from before her — for the shoe of holiness is the aspect of face [panim]. For it flows in its root from the aspect of the light of the face — from the aspect of chasmal — as elaborated in the above Likutay Halachos. Which itself is also included in the aspects of the intentions of the circumcision — as is known. And also: for it is elaborated there in the above Zohar HaRakia — that this matter speaks of the secret of what occurs on Erev Shabbas — when noga is included in holiness — and the three impure kelippos fall to the female of the great abyss [nukva d'tehoma rabbah] — through the above flame of fire that descends on Erev Shabbas — which is the aspect of shalheives Yah [a flame of Hashem]. For it flows in its root from a very high place. [As elaborated in Pri Etz Chaim in the kavvanot of Shabbas: that it issues from the side of the mother [ima] — from where also the secret of the shoe flows at its root — as elaborated in the above Sha'ar HaTefillah. And see there also what one should intend after the washing of Erev Shabbas — in the Name sandal — and so on — see there further and you will understand more of the matter.] This is also the aspect of the secret of the intentions of the circumcision — to completely cut off the foreskin — which is of the aspect of the three entirely impure kelippos. And to tear off the skin of the crown [ataroh] — as elaborated in Siddur Kol Ya'akov. And see there also on the matter of the letters Yud-Hay in the circumcision and peri'ah. And see also below in Rabbainu's words in the discourse HaNi'alvim V'Einan Olvim, Siman 82. And in the discourse Tefillah L'Chavakuk, Siman 19. And it is possible to say: the three aspects that the serpent has when it has wings to fly as above — this is the aspect of the three impure kelippos. And the aspect of the serpent's mere walking alone is from the aspect of noga — from which is the essential secret of free will — as is known. And this is what Rabbainu wrote: for the aspect of walking the serpent has always — since free choice is free. And when the good in noga is included in holiness — through the Torah scholar using these wisdoms for good as above — then the evil falls and is nullified specifically through wishing to attach itself also to the aspect of noga — and to rise with it as above. And then the flame of fire descends upon their heads and they fall and go down completely. And then there is rest for the above ant. And see the above Zohar HaRakia — and you will understand. And after all the above I know that I have not touched even a hairbreadth of the intentions of the discourse — even according to the mere plain intention that Rabbainu had in this alone — let alone the hidden depths of wisdom that are in these matters in the above discourse. And I heard that once some members of our community asked about the connection of this discourse and the intentions of his words — [and I do not know whether this was at the very time that he revealed the matter of this discourse — or at another time]. And Rabbainu replied to them: "what can I do for you — that you have no knowledge of spiritual and refined matters" — [and in Yiddish [lashon Ashkenaz]: vos zohl ich eich tohn az ihr hot kein yedi'ah nit in eidelkeit]. And what was understood from this: that there are in this matter very spiritual and refined matters — as is also understood from the beginning of his words as elaborated above. And see further in Likutay Shas of the Holy Ari — tractate Brachos — on the matter of "Mano'ach am ha'aretz hayah" [Mano'ach was an ignorant man] — and so on. 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.

Siman Sixty-Four — Bo El Par'ohסימן סד — בא אל פרעה 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: "and there must be a difference — as it were — between the filling and the surrounding." This does not mean a difference of place — as it were — G-d forbid. For in what is above — in the spiritual realm — the concept of place does not apply. And all the more so in such a supernal, holy, and awesome place. [And as elaborated also in Likutay Amarim Tanya, chapter 48 — see there.] Rather the meaning is: some kind of difference — and gradations and distinctions of levels and aspects — between the filling and the surrounding. Which comes only through the aspect of the contraction of the chalal hapanuy. And also in this it is impossible to speak at all — or even to contemplate in thought. And as is also understood in Etz Chayyim in the Heichal Adam Kadmon. And see in the book Zohar HaRakia — in the name of the Kabbalist Rabbi Meir Paprush — on the Zohar Bereishis, p. 15 — b'reish hormanusa — and so on — where he elaborated somewhat on this. And even so: he himself wrote in the name of the Maharch"o — that the entire thing is only to break it into the ear — and so on. There: regarding the ant within the mouth of the serpent — through which one comes to the treacherous confidence [mivtach boged] — meaning: to a confidence that is not complete and true as it should be. This being the aspect of: "a broken tooth and a stumbling foot — a treacherous confidence [mivtach boged]." And the ant is the aspect of the Torah scholar of the generation — who teaches knowledge and the ways of Hashem to the people — as it is written: "go to the ant, you sluggard — see its ways and be wise." It is possible to say that this relates to the matter elaborated above — what he said to Rabbi Nosson regarding his shoe that had become crooked — the heel had turned forward over the shoe — that it is like one who is slapped in the face. And from the plain meaning it appears that he rebuked him to his face: why does he walk in such a shoe. For it is already known how the Sages were exacting about the matter of shoes [as the Sages said: "a person should always sell all that he has and buy shoes for his feet" — in particular regarding a Torah scholar — they were even more exacting and said that a Torah scholar should not go in mended shoes in the marketplace — all of this so that he not be demeaned before the masses]. And therefore Rabbainu was also somewhat exact about this. And here he alluded to him: that this comes through the confidence that is not complete and true — which is the aspect of: "a broken tooth and a stumbling foot" — specifically [for the shoe is the protection of the feet]. And this comes through mivtach boged — which comes through the ant — which is the Torah scholar of the generation — being placed in the mouth of the serpent — and they confuse him. And the Torah scholar is the aspect of the ant — as it is written: "go to the ant, you sluggard." And it is already known what is elaborated in the book Sefer HaMidos: that through diligence one merits to be a faithful shepherd — and the sign of this: "go to the ant" — and it is written: "from there — a shepherd — the stone of Israel" — the final letters [sofei teivos] spell nemalah [ant]. And I heard from trustworthy people — from the elders of our community — that Rabbainu said this explicitly about Rabbi Nosson — who was very diligent — as is known. And once Rabbainu was very moved by his great and wondrous diligence — and said of him at that time: that certainly Rabbi Nosson would be a leader and shepherd of Israel. For through diligence one merits to be a faithful shepherd as above. It follows that it is elaborated from Rabbainu's own words: that Rabbi Nosson is the aspect of the Torah scholar of the generation — which is the aspect of the ant as above. [And this also supports what we elaborated above in the discourse Chadi Rabbi Shimon, Siman 61 — on this matter of Rabbi Nosson.] And this is why the verse concluded there in Proverbs 6: "go to the ant" — and so on — "which has no chief, officer, or ruler — she prepares her food in the summer — she gathers her sustenance at the harvest." [And the Sages' words on this are well known.] Which alludes also to the above matter: that specifically after the passing of Rabbainu — Rabbi Nosson composed many books and prepared all good for us. Even though he himself did not know what would become of them — whether the world would merit to benefit from his writings or not. [As elaborated elsewhere. And in truth: in his lifetime only a small volume was printed from his writings — and even this was close to his passing — as is known.] And it has already been elaborated: that the learning that the Torah scholar teaches knowledge to the people — and rectifies their counsel — is the aspect of the legs. Which is the aspect of b'shtayim yechaseh raglav as above. And therefore he must be even more exacting about the shoes — which are the protection of the legs. And likewise in spirituality and the service of Hashem — one must strengthen oneself more in trust [bitachon] in Hashem. For this is the essential protection of the aspect of the legs in spirituality. The aspect of: "then you shall walk on your way securely — and your foot shall not stumble." For complete trust [bitachon shalem] is the opposite of the aspect of regel moa'edes [a stumbling foot] — as it is written: "I trusted in Hashem — I shall not stumble." And there is yet more to explain on the witty matter of the above shoe — and its relevance to this above discourse. For what Rabbainu said to him: your shoe is like one who is slapped in the face — [dein shich hot a ponim vi a patsh in ponim] — the secret of his plain intention — it seems to me — is as its plain meaning. And is founded on the Sages' teaching in tractate Niddah, p. 25b — regarding one who miscarries something shaped like a sandal [kimin sandal]. And they said there: a sandal must have the shape of a face — and even on its back. A parable: like one who struck his companion and turned his face around backwards. And likewise the shoe — whose heel had turned far forward over the front of the shoe as above. And therefore it is truly like one who slaps on the face — meaning: like the Sages' parable of one who struck his companion [slapped him on the face] and turned his face around backwards. In particular since the Sages also said this parable regarding a sandal as above. And certainly the above witty saying. And what he then also mentioned the Sages' teaching — these are a kind of supporting evidence — even according to the plain meaning. And in this above discourse it is elaborated: that the aspect of v'tofach lo al panav [slaps him on his face] is the aspect of b'shtayim yechaseh panav. For panim [face] is the language of anger. And also it is the language of will and the Providence of Hashem. And in truth anger is from the aspect of the concealment of the face — the aspect of backs [achorayyim]. Only: in truth even the backs of holiness are also the aspect of face. For the anger of Hashem — G-d forbid — is also for good. And as is elaborated also in this discourse — regarding the Tzaddik who is the aspect of megaleh tefach umechaseh tefach. For sometimes he reveals the face of will and Providence — and accepts suffering upon himself for the sake of the world — since he chooses more the spiritual influence and Providence. And that influence that went went spread through all the world. It follows: that when he conceals the face of will and Providence and accepts suffering — which is from the aspect of backs as above — this is the aspect of having turned his face around backwards. Which is the aspect of walking in the shoe whose face had turned backwards. Which presumably came through poverty — which sometimes comes to the Tzaddik through the aspect of b'shtayim yechaseh panav — the aspect of v'tofach lo al panav — and turned his face around backwards as above. And since this is also for the benefit of Israel — who are the aspect of his legs — therefore this matter is alluded in the aspect of the shoe specifically — which is the aspect of the protection of the legs as above. And therefore he also mentioned then the Sages' teaching: [Yerushalmi Shabbas 1:3] "what wisdom did as a crown for its head — humility did as a heel for its sandal [akev l'silusah]." For from this teaching it is elaborated: that the aspect of heel [akev] — the aspect of the backs of the higher level — is of greater height than the aspect of the head and face of the level below it. Which is also the aspect of what was elaborated above: that the backs of holiness are also the aspect of face. Meaning: to the level below them. And as elaborated in this also from the writings. And through this one can understand somewhat what the Sages said in the Midrash Lech Lecha, section 45: "and Sarah afflicted her and she fled from her face" — "she slapped her with a sandal [kordekeisin] on her face." For in Hagar and Yishmael there was still the attachment of the zohamas hanachash [impurity of the serpent] — as is known. And as our Sages expounded on: "and she went and wandered." And Sarah showed her: that the holiness of the shoe of her legs is higher than the aspect of the face of Hagar. And slapped her with it on her face. Until she was compelled to flee because of this. And see in Pri Etz Chaim, Sha'ar HaTefillah, chapters 2–3 — on the matter of putting on shoes. And in Likutay Halachos, Laws of Chalitzah and Yibbum — included in Laws of Divorces — Halacha 4, Letters Yud-Alef-Yud-Beis — and you will understand further.

Section 4 — Letter ד — [end of 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: [Ruth 3] "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: [Isaiah 11] "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: [Ecclesiastes 8] "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: [Exodus 11] "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: [Exodus 20] "and they moved and stood at a distance." And also regarding Moshe it is written: [Exodus 34] "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. There — on the matter of the wings of the serpent — "and then the serpent is in the aspect of ef'eh v'saraf m'ofef [a flying serpent]" — [Isaiah 30] — "and its fruit is a flying fiery serpent" [Isaiah 14]. There: regarding the ant within the mouth of the serpent — through which one comes to the treacherous confidence [mivtach boged] — meaning: to a confidence that is not complete and true as it should be. There — Letter Beis — "where within the empty space [chalal hapanuy] there is no Godliness — as it were." This means: that one is compelled to call it by this name — that He vacated His Godliness from there — as it were. But in truth: certainly even there His Godliness exists — for certainly there is nothing without His vitality. Only: the Godliness is so utterly concealed and hidden there — that it is named the chalal hapanuy [empty space] — so that there could be in it a place for the creation of the world — as elaborated above in Letter Alef. And therefore those questions that come from there — it is impossible in any manner to find an answer to them. Only: Israel — through their holy faith — pass over everything — and so on — as elaborated in the discourse. There: "and there must be a difference — as it were — between the filling and the surrounding." This does not mean a difference of place — as it were — G-d forbid. For in what is above — in the spiritual realm — the concept of place does not apply. And all the more so in such a supernal, holy, and awesome place. [And as elaborated also in Likutay Amarim Tanya, chapter 48 — see there.] Rather the meaning is: some kind of difference — and gradations and distinctions of levels and aspects — between the filling and the surrounding. Which comes only through the aspect of the contraction of the chalal hapanuy. And also in this it is impossible to speak at all — or even to contemplate in thought. And as is also understood in Etz Chayyim in the Heichal Adam Kadmon. And see in the book Zohar HaRakia — in the name of the Kabbalist Rabbi Meir Paprush — on the Zohar Bereishis, p. 15 — b'reish hormanusa — and so on — where he elaborated somewhat on this. And even so: he himself wrote in the name of the Maharch"o — that the entire thing is only to break it into the ear — and so on. There — Letter Daled — regarding the dispute that is between the Torah scholars — which is the aspect of the chalal hapanuy — within which the creation of the worlds occurred — through the days and the attributes. For through this one draws itself to one side and that one draws itself to the other side. In my humble opinion — to bring the matters somewhat closer to the intellect: for through this one draws itself to the right side — where is the root of the attribute of kindness and love — and so on. And that one draws itself for example to the left side — where is the root of the attribute of might and fear and awe. Through this a kind of chalal hapanuy is created between them. And within it the creation of the days and the attributes is formed — through speech. Meaning: for each of the Torah scholars speaks according to his root and his aspect. Through this the creation of the days and attributes — which are love and fear and all similar — is formed between them. And these attributes are truly worlds — as is known. And in truth: each attribute is composed of its companion. And likewise each of the Torah scholars is composed of all the attributes. For at their root all is a single unity — the aspect of the infinite [Ein Sof]. Which is the ultimate aim of all the Torah scholars' pursuits and matters — in order to attach themselves through this to the Infinite — blessed be He. But even so: if all the Torah scholars were one — there would be no place for the creation of the world — meaning: for the aspect of the revelation of the attributes. Since all would be the Ein Sof — which is above the attributes — as it were. [As is understood also from the discourse Lashamesh Sham, Siman 49.] Only: through their being divided from one another — and each one drawing himself to a different side as above — through this the aspect of the chalal hapanuy is created between them. Within which the aspect of the entire creation of the days and attributes which are the worlds comes about as above. And this is what he writes afterwards: "and I have grown my days and my attributes from smallness to greatness." For certainly every person of Israel has good attributes — each according to his aspect. This one in the attribute of love — that one in the attribute of fear. And the Torah scholars engage in this: to speak with them and to elevate and grow the good attributes from smallness to greatness — so that each attribute may be in greater wholeness and clarity and brightness. Which is the aspect of the creation of worlds as above. And since each of the Torah scholars speaks with his intimates according to his root and his aspect — from this there sometimes comes between them something like the aspect of dispute. For the attributes appear on the surface as opposites of one another. And in truth this dispute is the aspect of the rectification of the world. For through this the aspect of the chalal hapanuy is created between them. But even so: it is forbidden to enter and investigate this through inquiry and questions — since it is in the aspect of the chalal hapanuy. And therefore one must not enter there except one who is in the aspect of silence [shitikah]. And this is: "I have found nothing better for the body than silence." And one who is in this aspect — on the contrary: through the disputes between them he merits to grow his days and his attributes. For he enters between them and receives the illumination of all of them. For he knows that in truth this is not dispute at all — only the aspect of contraction and the chalal hapanuy — so that through this the aspect of the coming into being of creation — of the worlds and the attributes — may be created as above. And this is: "all my days I grew up among the Torah scholars" — specifically — as elaborated in the discourse. This being the aspect of: [Proverbs 25] "a broken tooth and a stumbling foot — a treacherous confidence [mivtach boged]." And the ant is the aspect of the Torah scholar of the generation — who teaches knowledge and the ways of Hashem to the people — as it is written: [Proverbs 6] "go to the ant, you sluggard — see its ways and be wise." It is possible to say that this relates to the matter elaborated above — what he said to Rabbi Nosson regarding his shoe that had become crooked — the heel had turned forward over the shoe — that it is like one who is slapped in the face. And from the plain meaning it appears that he rebuked him to his face: why does he walk in such a shoe. For it is already known how the Sages were exacting about the matter of shoes [as the Sages said: [Shabbas 129] "a person should always sell all that he has and buy shoes for his feet" — in particular regarding a Torah scholar — they were even more exacting and said that a Torah scholar should not go in mended shoes in the marketplace — all of this so that he not be demeaned before the masses]. And therefore Rabbainu was also somewhat exact about this. And here he alluded to him: that this comes through the confidence that is not complete and true — which is the aspect of: "a broken tooth and a stumbling foot" — specifically [for the shoe is the protection of the feet]. And this comes through mivtach boged — which comes through the ant — which is the Torah scholar of the generation — being placed in the mouth of the serpent — and they confuse him. And the Torah scholar is the aspect of the ant — as it is written: "go to the ant, you sluggard." And it is already known what is elaborated in the book Sefer HaMidos: that through diligence one merits to be a faithful shepherd — and the sign of this: "go to the ant" — and it is written: [Genesis 49] "from there — a shepherd — the stone of Israel" — the final letters [sofei teivos] spell nemalah [ant]. And I heard from trustworthy people — from the elders of our community — that Rabbainu said this explicitly about Rabbi Nosson — who was very diligent — as is known. And once Rabbainu was very moved by his great and wondrous diligence — and said of him at that time: that certainly Rabbi Nosson would be a leader and shepherd of Israel. For through diligence one merits to be a faithful shepherd as above. It follows that it is elaborated from Rabbainu's own words: that Rabbi Nosson is the aspect of the Torah scholar of the generation — which is the aspect of the ant as above. [And this also supports what we elaborated above in the discourse Chadi Rabbi Shimon, Siman 61 — on this matter of Rabbi Nosson.] And this is why the verse concluded there in Proverbs 6: "go to the ant" — and so on — "which has no chief, officer, or ruler — she prepares her food in the summer — she gathers her sustenance at the harvest." [And the Sages' words on this are well known.] Which alludes also to the above matter: that specifically after the passing of Rabbainu — Rabbi Nosson composed many books and prepared all good for us. Even though he himself did not know what would become of them — whether the world would merit to benefit from his writings or not. [As elaborated elsewhere. And in truth: in his lifetime only a small volume was printed from his writings — and even this was close to his passing — as is known.] And it has already been elaborated: that the learning that the Torah scholar teaches knowledge to the people — and rectifies their counsel — is the aspect of the legs. Which is the aspect of b'shtayim yechaseh raglav as above. And therefore he must be even more exacting about the shoes — which are the protection of the legs. And likewise in spirituality and the service of Hashem — one must strengthen oneself more in trust [bitachon] in Hashem. For this is the essential protection of the aspect of the legs in spirituality. The aspect of: [Proverbs 3] "then you shall walk on your way securely — and your foot shall not stumble." For complete trust [bitachon shalem] is the opposite of the aspect of regel moa'edes [a stumbling foot] — as it is written: [Psalms 26] "I trusted in Hashem — I shall not stumble." And there is yet more to explain on the witty matter of the above shoe — and its relevance to this above discourse. For what Rabbainu said to him: your shoe is like one who is slapped in the face — [dein shich hot a ponim vi a patsh in ponim] — the secret of his plain intention — it seems to me — is as its plain meaning. And is founded on the Sages' teaching in tractate Niddah, p. 25b — regarding one who miscarries something shaped like a sandal [kimin sandal]. And they said there: a sandal must have the shape of a face — and even on its back. A parable: like one who struck his companion and turned his face around backwards. And likewise the shoe — whose heel had turned far forward over the front of the shoe as above. And therefore it is truly like one who slaps on the face — meaning: like the Sages' parable of one who struck his companion [slapped him on the face] and turned his face around backwards. In particular since the Sages also said this parable regarding a sandal as above. And certainly the above witty saying. And what he then also mentioned the Sages' teaching — these are a kind of supporting evidence — even according to the plain meaning. And in this above discourse it is elaborated: that the aspect of v'tofach lo al panav [slaps him on his face] is the aspect of b'shtayim yechaseh panav. For panim [face] is the language of anger. And also it is the language of will and the Providence of Hashem. And in truth anger is from the aspect of the concealment of the face — the aspect of backs [achorayyim]. Only: in truth even the backs of holiness are also the aspect of face. For the anger of Hashem — G-d forbid — is also for good. And as is elaborated also in this discourse — regarding the Tzaddik who is the aspect of megaleh tefach umechaseh tefach. For sometimes he reveals the face of will and Providence — and accepts suffering upon himself for the sake of the world — since he chooses more the spiritual influence and Providence. And that influence that went went spread through all the world. It follows: that when he conceals the face of will and Providence and accepts suffering — which is from the aspect of backs as above — this is the aspect of having turned his face around backwards. Which is the aspect of walking in the shoe whose face had turned backwards. Which presumably came through poverty — which sometimes comes to the Tzaddik through the aspect of b'shtayim yechaseh panav — the aspect of v'tofach lo al panav — and turned his face around backwards as above. And since this is also for the benefit of Israel — who are the aspect of his legs — therefore this matter is alluded in the aspect of the shoe specifically — which is the aspect of the protection of the legs as above. And therefore he also mentioned then the Sages' teaching: [Yerushalmi Shabbas 1:3] "what wisdom did as a crown for its head — humility did as a heel for its sandal [akev l'silusah]." For from this teaching it is elaborated: that the aspect of heel [akev] — the aspect of the backs of the higher level — is of greater height than the aspect of the head and face of the level below it. Which is also the aspect of what was elaborated above: that the backs of holiness are also the aspect of face. Meaning: to the level below them. And as elaborated in this also from the writings. And through this one can understand somewhat what the Sages said in the Midrash Lech Lecha, section 45: "and Sarah afflicted her and she fled from her face" — "she slapped her with a sandal [kordekeisin] on her face." For in Hagar and Yishmael there was still the attachment of the zohamas hanachash [impurity of the serpent] — as is known. And as our Sages expounded on: [Genesis 21] "and she went and wandered." And Sarah showed her: that the holiness of the shoe of her legs is higher than the aspect of the face of Hagar. And slapped her with it on her face. Until she was compelled to flee because of this. And see in Pri Etz Chaim, Sha'ar HaTefillah, chapters 2–3 — on the matter of putting on shoes. And in Likutay Halachos, Laws of Chalitzah and Yibbum — included in Laws of Divorces — Halacha 4, Letters Yud-Alef-Yud-Beis — and you will understand further. And see in Zohar HaRakia — in his commentary on Saba d'Mishpatim — on the question: "who is the serpent that flies in the air?" — where he writes there: and know what is written above — for the flow [shefa] is called nemalah [ant] — for nemalah together with the kollel equals 126 — like the squared form of Adnut [Adonai] — thus: Alef — Alef-Daled — Alef-Daled-Nun — Alef-Daled-Nun-Yud. And from that light that emerges from this Name of Adnut squared — the kelippos seize for their vitality. For they have no standing and existence except from what they steal from the above holy lights. And the Rav said there on the verse: "and his hand grasped the heel of Eisav" — see there. And the substance of the matter is: for the kelippos wish to nurse from the holy sparks which are the aspect of the legs of holiness — the aspect of the heel [akev]. And Yaakov held onto it so that the wicked Eisav would not benefit from it. And the above holy sparks are the illumination of Adnut squared — the numerical value of nemalah [ant] as above. All of this is elaborated there. And it is already known: that the shoes are the protection of the legs — so that the external forces do not nurse from them. It follows: that the essential rectification of the shoes is for the aspect of the above ant. And from this is elaborated further what we wrote above — that he was exacting for this: that the shoe is not properly rectified — which flows because the ant is placed in the mouth of the serpent — the aspect of: "a broken tooth and a stumbling foot" — and so on — as above. Which in truth for this very reason one needs even more the protection of the shoes as above. And it is also somewhat more elaborated what we wrote regarding Sarah who slapped Hagar with a shoe on her face. For Sarah is of the aspect of the squared Adnut above. To this end she lived 127 years. And: "and Sarah died in Kiryat Arba — she is Chevron" — as elaborated in Likutay Torah of the Holy Ari — and in Pri Etz Chaim in the intentions of Purim. It follows that she is the aspect of the above ant. And she is the aspect of the lower wisdom [chuchmah tata'ah] — as is known. Which is the aspect of the great Torah scholar of holiness — who enters also into those wisdoms which are of the aspect of the serpent — which are adjacent to him — the aspect of the legs of holiness as above. Only: they are for him only in the aspect of a maidservant [shifchah] — as brought in the books. That the Torah scholar of holiness also sometimes enters into those wisdoms and engages in them somewhat — this is in order that they shall be for him as cooks and bakers to be used — for the wisdom of the Torah — in which all the wisdoms are included — as is known. This being the aspect of: [Genesis 16] "come now to my maidservant — perhaps I shall be built up through her." For on the contrary: the Torah scholar collects and takes out from them through this all the vitality that they had — from the holy sparks among them. All of which are from the aspect of Sarah — the aspect of squared Adnut as above. But sometimes they wish to overpower through this the holiness even more — the aspect of: "and my mistress was demeaned in her eyes" — and so on. Then: "and Sarah afflicted her and she fled from her face." And the Sages expounded: [Bereishis Rabbah 45:6] that she slapped her with a shoe on her face. For she drew the aspect of the holiness of the shoes of holiness — which are the protection of the legs — the aspect of the above ant — so that the external forces not nurse from them. And then she fled from before her — for the shoe of holiness is the aspect of face [panim]. For it flows in its root from the aspect of the light of the face — from the aspect of chasmal — as elaborated in the above Likutay Halachos. Which itself is also included in the aspects of the intentions of the circumcision — as is known. And also: for it is elaborated there in the above Zohar HaRakia — that this matter speaks of the secret of what occurs on Erev Shabbas — when noga is included in holiness — and the three impure kelippos fall to the female of the great abyss [nukva d'tehoma rabbah] — through the above flame of fire that descends on Erev Shabbas — which is the aspect of shalheives Yah [a flame of Hashem]. For it flows in its root from a very high place. [As elaborated in Pri Etz Chaim in the kavvanot of Shabbas: that it issues from the side of the mother [ima] — from where also the secret of the shoe flows at its root — as elaborated in the above Sha'ar HaTefillah. And see there also what one should intend after the washing of Erev Shabbas — in the Name sandal — and so on — see there further and you will understand more of the matter.] This is also the aspect of the secret of the intentions of the circumcision — to completely cut off the foreskin — which is of the aspect of the three entirely impure kelippos. And to tear off the skin of the crown [ataroh] — as elaborated in Siddur Kol Ya'akov. And see there also on the matter of the letters Yud-Hay in the circumcision and peri'ah. And see also below in Rabbainu's words in the discourse HaNi'alvim V'Einan Olvim, Siman 82. And in the discourse Tefillah L'Chavakuk, Siman 19. And it is possible to say: the three aspects that the serpent has when it has wings to fly as above — this is the aspect of the three impure kelippos. And the aspect of the serpent's mere walking alone is from the aspect of noga — from which is the essential secret of free will — as is known. And this is what Rabbainu wrote: for the aspect of walking the serpent has always — since free choice is free. And when the good in noga is included in holiness — through the Torah scholar using these wisdoms for good as above — then the evil falls and is nullified specifically through wishing to attach itself also to the aspect of noga — and to rise with it as above. And then the flame of fire descends upon their heads and they fall and go down completely. And then there is rest for the above ant. And see the above Zohar HaRakia — and you will understand. And after all the above I know that I have not touched even a hairbreadth of the intentions of the discourse — even according to the mere plain intention that Rabbainu had in this alone — let alone the hidden depths of wisdom that are in these matters in the above discourse. And I heard that once some members of our community asked about the connection of this discourse and the intentions of his words — [and I do not know whether this was at the very time that he revealed the matter of this discourse — or at another time]. And Rabbainu replied to them: "what can I do for you — that you have no knowledge of spiritual and refined matters" — [and in Yiddish [lashon Ashkenaz]: vos zohl ich eich tohn az ihr hot kein yedi'ah nit in eidelkeit]. And what was understood from this: that there are in this matter very spiritual and refined matters — as is also understood from the beginning of his words as elaborated above. And see further in Likutay Shas of the Holy Ari — tractate Brachos — on the matter of "Mano'ach am ha'aretz hayah" [Mano'ach was an ignorant man] — and so on.