סימן ס"ו

Siman Sixty-Six — V'Yehi Na Fi Shnayim B'Ruchachaסימן סו — ויהי נא פי שנים ברוחך The discourse V'Yehi Na Fi Shnayim B'Ruchacha, Siman 66 — was said after Chanukah 5567.

Section 2 — Letter ב — [on Letter Beis of the discourse] Said passage by passage [piseka piseka]: the beginning — on the matter of the double portion [pi shnayim] — that it is possible for the disciple to have a double portion compared to his teacher and pray with more intention than his teacher — and even so: everything is only through the power of the teacher. This was said on a weekday night during the evening meal. And things unfolded because he heard: that one of his intimates said the blessing of the sanctification of the new moon [Kiddush Levanah] with great arousal from the depths of the heart — and Rabbainu was very very pleased. And he began to speak about this — until the wondrous matter was revealed on the verse: "Let there now be a double portion of your spirit upon me" [2 Kings 2]. Afterwards on Shabbas Kodesh: the matter of the breaking of the obstacles elaborated in this above discourse was said. Afterwards on Motza'ei Shabbas: the matter of drawing the spirit of Mashiach elaborated in this above discourse was said. And see further elaborated in Yemei Moharan"as. There — in the above discourse — Letter Beis — "for the aspect of the two spirits above are made through the sweetening of the wrath." It is possible that this is the aspect of what our Sages said: [Bereishis Rabbah 12:15] "at first it arose in thought to create the world through the attribute of Justice — and so on — He stood and combined with it the attribute of Mercy.

Section 3 — Letter ג — [on Letter Beis of the discourse] There — in the above discourse — Letter Beis — "for the aspect of the two spirits above are made through the sweetening of the wrath." It is possible that this is the aspect of what our Sages said: "at first it arose in thought to create the world through the attribute of Justice — and so on — He stood and combined with it the attribute of Mercy. As it is written: 'on the day that Haveye'ah Elokim made earth and heavens.'" Meaning: the aspect of: "my hand also founded the earth — and my right hand spanned the heavens" — as elaborated below.

There: "'to the hands of transgression' specifically — and therefore repentance helps for a transgression." In my humble opinion the meaning is: for when one does some commandment and brings it from potential to actuality — through this one draws the illumination of the aspect of the potential — which is the aspect of the higher spirit [ruach d'leila] — and connects it with the aspect of actuality — which is the aspect of the lower spirit [ruach d'lisata]. And through this a great and holy unification is made between the two holy spirits. But when one brings, G-d forbid, some transgression from potential to actuality — then on the contrary: even the aspect of the lower spirit — which is the aspect of the holy vitality within him — departs and rises and is included in its root. Which is the aspect of the actuality returning to potential. And then he is like dead literally — since even the aspect of the lower spirit has departed from him. And an external spirit — the spirit of impurity — G-d forbid — rests upon him. This being the aspect of what is elaborated in the holy Zohar: that when a person sins, G-d forbid — the light of the soul departs from him. And therefore repentance helps. For the essential repentance is remorse — and so on — the aspect of pesach charatah [an opening of remorse]. This means: for the essential reason one needs a pesach charatah [opening of remorse] is in order to uproot the vow and similar things from their root and foundation. For remorse that one is remorseful only from now on does not help — unless one is remorseful and uproots the vow from its root. As: if he had known it would be like this — he would not have vowed in the first place. Likewise regarding repentance — whose essential is remorse — one must similarly be remorseful for the matter and uproot it from its root and source. Meaning: one must be remorseful even for the aspect of the transgression in potential — namely for having allowed his thought to contemplate the transgression at all — through which he came to the transgression also in actuality — G-d spare us. And when one is remorseful in this manner — one finds that one is remorseful for all six aspects that exist in potential and in actuality. This being the aspect of the opening [pesach] as above in the discourse. And through this one is forgiven — for one returns and unifies the aspect of potential and actuality in holiness through repentance and remorse as above. And see in Likutay Halachos, Yoreh De'ah, Laws of Kashering Vessels [Hil'chos Hechsher Kailim], Halacha 4 — where this is elaborated further. See there and you will see wonders. And see this also in Hil'chos Nezikey Sh'chainim, Halacha 3. As it is written: [Genesis 2] 'on the day that Haveye'ah Elokim made earth and heavens.'" Meaning: the aspect of: [Isaiah 48] "my hand also founded the earth — and my right hand spanned the heavens" — as elaborated below. There — in the above discourse — Letter Beis — "and this is the aspect of: [Avos 2] 'contemplate three things and you will not come to the hands of transgression' — 'to the hands of transgression' specifically." In my humble opinion it seems that Rabbainu also alluded here the matter of what one must contemplate in these three things specifically — and through this one does not come to the hands of transgression.

There — Letter Gimmel — "and this is the aspect of: Alef of Haveye'ah in Yetzirah — and so on — and this is the Name Haveye'ah filled with Hehs." In my humble opinion the meaning is: according to what is elaborated in Pri Etz Chaim in Sha'ar HaZemiros — in the intentions of Halleli Nafshi es Haveye'ah : "Malchus of Yetzirah — and so on." And concludes: "Elokayich Tziyon" — which is Malchus. And it has nine verses — nine Haveye'ahs — corresponding to nine vowel-points. And eighty-three words [teivin] — like the Name Ben and the Name El. For the Letter Alef of Haveye'ah [alef d'Haveye'ah] is in Yetzirah. And here in Malchus: Haveye'ah of Ben — and so on. And likewise it is in Mishnas Chassidim. And through this the words of Rabbainu are somewhat explained. For here he is also speaking of this Psalm — which is the aspect of: "I will praise Haveye'ah during my life" — which he mentioned above. And here also he elaborates on the verse: "praiseworthy is he whose help is the G-d of Yaakov." And one can say: here is also the connection of the matter. For since he said "I will praise Haveye'ah during my life" — meaning: I live my own life and am not in need of other human beings as above. And: "I will sing to my G-d while I yet exist" — meaning: while I yet exist with my life and the life of my spirit still clothed within my body. This being the aspect of bringing from potential to actuality — where the lower spirit is still clothed within the body — and has not been included and departed to the aspect of the higher spirit entirely — G-d forbid. Rather on the contrary: every time he draws vitality and illumination from the aspect of the higher spirit — which is the aspect of potential — to the actuality — which is the aspect of the lower spirit. And this is why he concluded: "do not place your trust in nobles" — and so on. Meaning: he warns the person not to be in need of human beings — and not to trust in nobles. [For through this he is far — G-d forbid — from the aspect of complete truth and the wholeness of speech — and cannot be one who brings from potential to actuality.] "In a son of man in whom there is no salvation — his spirit departs — he returns to his earth — on that day his thoughts are lost." For how is it possible to trust in a person — since he himself is not secure about himself — that he will be able to bring his thoughts and plans from potential to actuality. For: if his lower spirit departs — meaning: the lower spirit departs upward to its root — which is in the higher spirit in the aspect of potential. And likewise the body returns to its earth — which is also its root — the aspect of: "and He formed — and so on — man dust from the ground." And then: "on that day his thoughts are lost" — and his thoughts will not go out from potential to actuality. And if so: how is it possible for another person to rely on him? And this is why he concluded: "praiseworthy is he whose help is the G-d of Yaakov — whose hope is in Haveye'ah his G-d" — and so on — as elaborated in the discourse. And this is also why he concluded: "who keeps truth forever." There — in the above discourse — Letter Beis — "and this is the aspect of: 'contemplate three things and you will not come to the hands of transgression' — 'to the hands of transgression' specifically." In my humble opinion it seems that Rabbainu also alluded here the matter of what one must contemplate in these three things specifically — and through this one does not come to the hands of transgression. For these three things are corresponding to the three aspects of image [tzurah], place [makom], and time [zman] — which exist both in the aspect of potential [koach] and in the aspect of actuality [po'el] — as elaborated above in the discourse. And this is what the Tanna explained afterwards: "from where you come — from a putrid drop" — this corresponds to the aspect of image [tzurah]. For when one remembers well that all the image and physicality of his body — which desires transgression — all came and was formed from a putrid drop — through this the image of the transgression becomes repulsive and nullified before him — G-d spare us. And this: "and where you are going — to a place of dust, worm, and maggot" — "to a place" specifically — this corresponds to the aspect of place [makom]. For when a person knows that he is going to a place of dust — for that is truly his place in this world — since he is going there to come to his place — through this the aspect of the place of the transgression is nullified before him. And: "and before Whom you are destined to give account and reckoning" — this corresponds to the aspect of time [zman]. And as the commentators explained the language of account and reckoning [din v'cheshbon] — for the judgment is for having done deeds that are not fitting. And the reckoning is essentially about the time. For during this time in which he did an unfitting thing — he was obligated to then do some commandment and fitting thing. For solely for this purpose was the time of this world given to a person — the aspect of: "today — to do them." It follows that the essential judgment and reckoning is about the aspect of time — for not only did he not do in this time what he was obligated to do — namely commandments and good deeds — but he also did unfitting things in this time. And when one takes this matter well to heart — through this the aspect of the time of the transgression is nullified before him. For he has no time at all to do it — for he is obligated to use all his time only for commandments and fitting things as above. And since these three aspects of image, place, and time exist both in the aspect of potential and in the aspect of actuality — therefore the Tanna also repeated his words — and said first: "know from where you came — and where you are going — and before Whom you are destined to give account and reckoning" — without explaining his words explicitly. For this is against the aspect of image, place, and time in the aspect of potential alone — which have not yet gone out from potential to actuality. Therefore he also did not explain his words here. And stated them only in the aspect of potential. And afterwards he repeated his words and explained them. For this is against the aspect of image, place, and time in the aspect of actuality. And since the essential aspect of time is in the aspect of Malchus — as is known — and as elaborated in the kavvanot: "who has given us life and sustained us and brought us to this time" [Shehecheyanu] — therefore he also says here: "before Whom you are destined to give account and reckoning" [which corresponds to the aspect of time] — "before the King of Kings of Kings" — and so on.

There: "and this is the aspect of Malchus — mouth [peh]." Meaning: that this rectification that is elaborated until here — regarding the wholeness of the letters themselves of the aspect of speech — this is the aspect of the rectification of Malchus which is the aspect of Malchus-mouth. And afterwards he begins to elaborate on the matter of the vowel-points of the letters. And it is possible that he also alludes here to what is elaborated in the above kavvanot: that the Psalm Halleli Nafshi is in Malchus of Yetzirah as above. And this is why he concluded: "Haveye'ah shall reign forever." And also: since it is known that the Name Haveye'ah that is in Malchus is letters without vowel-points. And further one can explain: for Shabbas is the aspect of Malchus — as is known. And through the aspect of Shabbas the letters of speech are completed — the aspect of: "and speaking speech [v'daber davar]" — as elaborated there in the discourse. For these three things are corresponding to the three aspects of image [tzurah], place [makom], and time [zman] — which exist both in the aspect of potential [koach] and in the aspect of actuality [po'el] — as elaborated above in the discourse. And this is what the Tanna explained afterwards: "from where you come — from a putrid drop" — this corresponds to the aspect of image [tzurah]. For when one remembers well that all the image and physicality of his body — which desires transgression — all came and was formed from a putrid drop — through this the image of the transgression becomes repulsive and nullified before him — G-d spare us. And this: "and where you are going — to a place of dust, worm, and maggot" — "to a place" specifically — this corresponds to the aspect of place [makom]. For when a person knows that he is going to a place of dust — for that is truly his place in this world — since he is going there to come to his place — through this the aspect of the place of the transgression is nullified before him. And: "and before Whom you are destined to give account and reckoning" — this corresponds to the aspect of time [zman]. And as the commentators explained the language of account and reckoning [din v'cheshbon] — for the judgment is for having done deeds that are not fitting. And the reckoning is essentially about the time. For during this time in which he did an unfitting thing — he was obligated to then do some commandment and fitting thing. For solely for this purpose was the time of this world given to a person — the aspect of: [Deuteronomy 7] "today — to do them." It follows that the essential judgment and reckoning is about the aspect of time — for not only did he not do in this time what he was obligated to do — namely commandments and good deeds — but he also did unfitting things in this time. And when one takes this matter well to heart — through this the aspect of the time of the transgression is nullified before him. For he has no time at all to do it — for he is obligated to use all his time only for commandments and fitting things as above. And since these three aspects of image, place, and time exist both in the aspect of potential and in the aspect of actuality — therefore the Tanna also repeated his words — and said first: "know from where you came — and where you are going — and before Whom you are destined to give account and reckoning" — without explaining his words explicitly. For this is against the aspect of image, place, and time in the aspect of potential alone — which have not yet gone out from potential to actuality. Therefore he also did not explain his words here. And stated them only in the aspect of potential. And afterwards he repeated his words and explained them. For this is against the aspect of image, place, and time in the aspect of actuality. And since the essential aspect of time is in the aspect of Malchus — as is known — and as elaborated in the kavvanot: "who has given us life and sustained us and brought us to this time" [Shehecheyanu] — therefore he also says here: "before Whom you are destined to give account and reckoning" [which corresponds to the aspect of time] — "before the King of Kings of Kings" — and so on. There: "'to the hands of transgression' specifically — and therefore repentance helps for a transgression." In my humble opinion the meaning is: for when one does some commandment and brings it from potential to actuality — through this one draws the illumination of the aspect of the potential — which is the aspect of the higher spirit [ruach d'leila] — and connects it with the aspect of actuality — which is the aspect of the lower spirit [ruach d'lisata]. And through this a great and holy unification is made between the two holy spirits.

There — Letter Daled — "and when one has the proper longing [cheshek] for that obstacle — then automatically the compulsion and the obstacle are nullified." This means: for through the longing and the yearning the vowel-points are made for the letters. And then speech is in wholeness. And then the matter goes out from potential to actuality — as elaborated above in the discourse. Section 5 — Letter ה — [on Letter Gimmel of the discourse]

There — at the end: "the story of a certain chassid whose wife provoked him." One can say — in the manner of a homiletical interpretation — according to what is elaborated above at the end of Letter Beis: that when one brings a transgression, G-d forbid, from potential to actuality — then he is completely wicked and considered as dead. For: "the wicked in their lifetime are called dead." And this is the aspect of: "like the slain ones who lie in the grave." And we elaborated on the matter somewhat above. For in committing the transgression, G-d forbid — not only is he unable to draw illumination from the higher spirit. But even the small amount of vitality that he had from the lower spirit — this too departs from him. And behold: the Sages were very stringent about the sin of anger. And said: whoever becomes angry — it is as if he worships idolatry. And we have already seen the severity of the blemish of the sin of idol worship — that even the thought of idolatry — which is only in the aspect of potential — the Holy One combines it with the deed. And see in Zohar Tetzaveh, p. 182 — on the matter of: "one who tears his soul in his anger [toref nafsho b'apo] — he tears and uproots his soul because of his anger — and a strange divinity rests within him. And therefore it is written: 'cease from the man in whose nostrils is breath [neshama].' For that holy soul he tears and defiles because of his anger. 'Who took his soul with a snort [asher neshama achleif b'apo]' — for with what — he is considered a gentile [akum]. And one who associates with him and one who speaks with him — it is as one who has associated with a gentile literally. Why? Because a gentile literally dwells within him. And furthermore: he uproots the supernal holiness from its place — and an actual gentile dwells in its place." See there further. And likewise in the writings of the Holy Ari — he was very stringent about this sin. And behold: the Sages said: he should remember for himself the day of death. And it is possible to say — according to the above — namely: just as then the lower spirit will depart — and he will be considered as dead — the aspect of: "the wicked in their lifetime are called dead" as above. And therefore let him say to his heart: it is better for me to die innocent than to die guilty. For if he brought the thought of the transgression from potential to actuality — G-d forbid — through this I would descend, G-d forbid, to the aspect of actual death. And why should I bring the side of death to actuality and lose both worlds through this, G-d forbid? It is better for me to picture in my mind as if the lower spirit has already departed from me — and I am already after death — G-d spare us. And automatically no thought of transgression applies at all — G-d forbid. And certainly more so when some anger comes upon him — he must certainly take all the above to heart. For through the sin of anger — it is possible that one blemishes so greatly that the aspects of both spirits depart, G-d forbid — the lower spirit together with the higher spirit. And the matter returns to the aspect of wrath [charon af] — G-d forbid. Which is also the severity of the blemish of idol worship that the Sages said: as long as idol worship is in the world — wrath is in the world. For the essential creation was for the sake of faith — as it is written: "all His deeds are in faith." And as elaborated elsewhere. And through this is somewhat explained the juxtaposition of the Mishnah: "and do not be easily provoked to anger — and repent one day before your death." And the Sages said: "let him repent today — lest he die tomorrow." Meaning: the aspect of: "let him remember for himself the day of death" as above — through which one subdues the anger as above. And perhaps this was also the matter of the chassid whose wife provoked him — and he was afraid lest he come to anger and wrath, G-d forbid. Therefore he went and slept in the cemetery — meaning: he pictured in his mind as if he had already been provoked, G-d forbid — and his soul and spirit had departed from him. And he was then like dead literally — the aspect of: "like the slain ones who lie in the grave" — as above. And through this his anger and wrath were sweetened. And then he heard the two spirits conversing with one another — namely the aspect of the two above spirits — as elaborated in the discourse. But when one brings, G-d forbid, some transgression from potential to actuality — then on the contrary: even the aspect of the lower spirit — which is the aspect of the holy vitality within him — departs and rises and is included in its root. Which is the aspect of the actuality returning to potential. And then he is like dead literally — since even the aspect of the lower spirit has departed from him. And an external spirit — the spirit of impurity — G-d forbid — rests upon him. This being the aspect of what is elaborated in the holy Zohar: that when a person sins, G-d forbid — the light of the soul departs from him. And therefore repentance helps. For the essential repentance is remorse — and so on — the aspect of pesach charatah [an opening of remorse]. This means: for the essential reason one needs a pesach charatah [opening of remorse] is in order to uproot the vow and similar things from their root and foundation. For remorse that one is remorseful only from now on does not help — unless one is remorseful and uproots the vow from its root. As: if he had known it would be like this — he would not have vowed in the first place. Likewise regarding repentance — whose essential is remorse — one must similarly be remorseful for the matter and uproot it from its root and source. Meaning: one must be remorseful even for the aspect of the transgression in potential — namely for having allowed his thought to contemplate the transgression at all — through which he came to the transgression also in actuality — G-d spare us. And when one is remorseful in this manner — one finds that one is remorseful for all six aspects that exist in potential and in actuality. This being the aspect of the opening [pesach] as above in the discourse. And through this one is forgiven — for one returns and unifies the aspect of potential and actuality in holiness through repentance and remorse as above. And see in Likutay Halachos, Yoreh De'ah, Laws of Kashering Vessels [Hil'chos Hechsher Kailim], Halacha 4 — where this is elaborated further. See there and you will see wonders. And see this also in Hil'chos Nezikey Sh'chainim, Halacha 3. There — Letter Gimmel — "and this is the aspect of: Alef of Haveye'ah in Yetzirah — and so on — and this is the Name Haveye'ah filled with Hehs." In my humble opinion the meaning is: according to what is elaborated in Pri Etz Chaim in Sha'ar HaZemiros — in the intentions of Halleli Nafshi es Haveye'ah [Psalms 146]: "Malchus of Yetzirah — and so on." And concludes: "Elokayich Tziyon" — which is Malchus. And it has nine verses — nine Haveye'ahs — corresponding to nine vowel-points. And eighty-three words [teivin] — like the Name Ben and the Name El. For the Letter Alef of Haveye'ah [alef d'Haveye'ah] is in Yetzirah.

📋 Translator's Summary — Siman 66 (V'Yehi Na Fi Shnayim B'Ruchacha) And here in Malchus: Haveye'ah of Ben — and so on.

The discourse Vayiven Haveye'ah Elokim Es HaTzela, Siman 67 — was said in Zaslov on Shavuos 5567 — which fell on the 6th and 7th days. And at that time his first wife — of blessed memory — passed away on Erev Shavuos. And also at that Shavuos — he said witty words on the matter of how ordinary people eat in order to have strength to learn — while people of higher spiritual level learn in order to have the Da'as and brain and intellect to know how to eat. And he said: "they dispute with me — for I would want the conclusion of the meal to be with learning — which is the aspect of the simple service: eating and afterwards learning — namely: eating so as to have strength to learn as above. But they hold me in a higher regard — and give still more food at each occasion — and want the conclusion to be with eating — which is the aspect of the higher service: learning and afterwards eating — namely: learning in order to have the Da'as and intellect to know how to eat." And all of this is elaborated in Chayyay Moharan. And there were also then many many matters and wondrous accounts — and all of it is included within this discourse afterwards — explicitly or by allusion. And likewise it is in Mishnas Chassidim. And through this the words of Rabbainu are somewhat explained. For here he is also speaking of this Psalm — which is the aspect of: [Psalms 146] "I will praise Haveye'ah during my life" — which he mentioned above. And here also he elaborates on the verse: [ibid.] "praiseworthy is he whose help is the G-d of Yaakov." And one can say: here is also the connection of the matter. For since he said "I will praise Haveye'ah during my life" — meaning: I live my own life and am not in need of other human beings as above. And: "I will sing to my G-d while I yet exist" — meaning: while I yet exist with my life and the life of my spirit still clothed within my body. This being the aspect of bringing from potential to actuality — where the lower spirit is still clothed within the body — and has not been included and departed to the aspect of the higher spirit entirely — G-d forbid. Rather on the contrary: every time he draws vitality and illumination from the aspect of the higher spirit — which is the aspect of potential — to the actuality — which is the aspect of the lower spirit. And this is why he concluded: "do not place your trust in nobles" — and so on. Meaning: he warns the person not to be in need of human beings — and not to trust in nobles. [For through this he is far — G-d forbid — from the aspect of complete truth and the wholeness of speech — and cannot be one who brings from potential to actuality.] "In a son of man in whom there is no salvation — his spirit departs — he returns to his earth — on that day his thoughts are lost." For how is it possible to trust in a person — since he himself is not secure about himself — that he will be able to bring his thoughts and plans from potential to actuality. For: if his lower spirit departs — meaning: the lower spirit departs upward to its root — which is in the higher spirit in the aspect of potential. And likewise the body returns to its earth — which is also its root — the aspect of: [Genesis 2] "and He formed — and so on — man dust from the ground." And then: "on that day his thoughts are lost" — and his thoughts will not go out from potential to actuality. And if so: how is it possible for another person to rely on him? And this is why he concluded: "praiseworthy is he whose help is the G-d of Yaakov — whose hope is in Haveye'ah his G-d" — and so on — as elaborated in the discourse. And this is also why he concluded: "who keeps truth forever." There — in the above discourse: "for the aspect of Yetzirah — which is the aspect of the weekdays." This means: as is known from the holy Zohar and the writings — that Shabbas and the Festivals are in the aspect of Beriah — and the six weekdays are in the aspect of Yetzirah. There: "and this is the aspect of Malchus — mouth [peh]." Meaning: that this rectification that is elaborated until here — regarding the wholeness of the letters themselves of the aspect of speech — this is the aspect of the rectification of Malchus which is the aspect of Malchus-mouth. And afterwards he begins to elaborate on the matter of the vowel-points of the letters. And it is possible that he also alludes here to what is elaborated in the above kavvanot: that the Psalm Halleli Nafshi is in Malchus of Yetzirah as above. And this is why he concluded: "Haveye'ah shall reign forever." And also: since it is known that the Name Haveye'ah that is in Malchus is letters without vowel-points. And further one can explain: for Shabbas is the aspect of Malchus — as is known. And through the aspect of Shabbas the letters of speech are completed — the aspect of: [Isaiah 58] "and speaking speech [v'daber davar]" — as elaborated there in the discourse. Section 9 — Letter ט — [end of discourse] There — Letter Daled — "and when one has the proper longing [cheshek] for that obstacle — then automatically the compulsion and the obstacle are nullified." This means: for through the longing and the yearning the vowel-points are made for the letters. And then speech is in wholeness. And then the matter goes out from potential to actuality — as elaborated above in the discourse. There — at the end: "the story of a certain chassid whose wife provoked him." One can say — in the manner of a homiletical interpretation — according to what is elaborated above at the end of Letter Beis: that when one brings a transgression, G-d forbid, from potential to actuality — then he is completely wicked and considered as dead. For: [Brachos 18b] "the wicked in their lifetime are called dead." And this is the aspect of: [Psalms 88] "like the slain ones who lie in the grave." And we elaborated on the matter somewhat above. For in committing the transgression, G-d forbid — not only is he unable to draw illumination from the higher spirit. But even the small amount of vitality that he had from the lower spirit — this too departs from him. And behold: the Sages were very stringent about the sin of anger. And said: whoever becomes angry — it is as if he worships idolatry. And we have already seen the severity of the blemish of the sin of idol worship — that even the thought of idolatry — which is only in the aspect of potential — the Holy One combines it with the deed. And see in Zohar Tetzaveh, p. 182 — on the matter of: "one who tears his soul in his anger [toref nafsho b'apo] — he tears and uproots his soul because of his anger — and a strange divinity rests within him. And therefore it is written: [Isaiah 2] 'cease from the man in whose nostrils is breath [neshama].' For that holy soul he tears and defiles because of his anger. 'Who took his soul with a snort [asher neshama achleif b'apo]' — for with what — he is considered a gentile [akum]. And one who associates with him and one who speaks with him — it is as one who has associated with a gentile literally. Why? Because a gentile literally dwells within him. And furthermore: he uproots the supernal holiness from its place — and an actual gentile dwells in its place." See there further. And likewise in the writings of the Holy Ari — he was very stringent about this sin. And behold: the Sages said: he should remember for himself the day of death. And it is possible to say — according to the above — namely: just as then the lower spirit will depart — and he will be considered as dead — the aspect of: "the wicked in their lifetime are called dead" as above. And therefore let him say to his heart: it is better for me to die innocent than to die guilty. For if he brought the thought of the transgression from potential to actuality — G-d forbid — through this I would descend, G-d forbid, to the aspect of actual death. And why should I bring the side of death to actuality and lose both worlds through this, G-d forbid? It is better for me to picture in my mind as if the lower spirit has already departed from me — and I am already after death — G-d spare us. And automatically no thought of transgression applies at all — G-d forbid. And certainly more so when some anger comes upon him — he must certainly take all the above to heart. For through the sin of anger — it is possible that one blemishes so greatly that the aspects of both spirits depart, G-d forbid — the lower spirit together with the higher spirit. And the matter returns to the aspect of wrath [charon af] — G-d forbid. Which is also the severity of the blemish of idol worship that the Sages said: as long as idol worship is in the world — wrath is in the world. For the essential creation was for the sake of faith — as it is written: "all His deeds are in faith." And as elaborated elsewhere. And through this is somewhat explained the juxtaposition of the Mishnah: [Avos 2] "and do not be easily provoked to anger — and repent one day before your death." And the Sages said: [Shabbas 153] "let him repent today — lest he die tomorrow." Meaning: the aspect of: "let him remember for himself the day of death" as above — through which one subdues the anger as above. And perhaps this was also the matter of the chassid whose wife provoked him — and he was afraid lest he come to anger and wrath, G-d forbid. Therefore he went and slept in the cemetery — meaning: he pictured in his mind as if he had already been provoked, G-d forbid — and his soul and spirit had departed from him. And he was then like dead literally — the aspect of: [Psalms 88] "like the slain ones who lie in the grave" — as above. And through this his anger and wrath were sweetened. And then he heard the two spirits conversing with one another — namely the aspect of the two above spirits — as elaborated in the discourse. And regarding the clarification of the smoke until it becomes an aerial spirit [ruach aviri] — and so on — as elaborated in the discourse. Even though we do not know to what extent to elaborate on this. But even so: in my humble opinion it seems that he alluded through this to the entire order of the unfolding of Atzilus [Emanation] in the creation. For at first there was the contraction [tzimtzum] of the aspect of the empty space [chalal hapanuy] — and the contraction is — as it were — from the aspect of judgment. And as elaborated in the writings. And perhaps this is the aspect of the smoke. And see Zohar Bereishis, p. 15: kitro b'gulmah — and so on. And there are commentators there who explain kitro as the aspect of smoke. And afterwards there was the aspect of the breaking of the vessels [shviyas hakailim] and the death of the kings — from the greatness of the judgments in them. And the essential breaking was in the aspect of the light of the eyes [or ha'einayim] — as is known. And perhaps this is the aspect of: "like smoke in the eyes." And afterwards there was the rectification through the new light of Mah [or Mah] — which is in the aspect of an aerial spirit [ruach aviri] — as brought in the writings. And the completion of the rectification of creation was through the aspect of the Nesira [sawing apart] — which is the aspect of the Name Chatach — as understood below in the discourse in Siman 108. And this still requires very great study to elaborate somewhat further — and He who is compassionate will forgive. "The Tzaddik is compelled to do teshuvah." And so on. There: "that the Tzaddik is the aspect of the simple foundation [yesod hapashut] from which all four elements are drawn — the aspect of: [Genesis 2] 'v'nahar yotzei mei'eden [and a river goes out from Eden].' And so on." See Zohar Bereishis, p. 27. And so on — as elaborated in the discourse. There: "Moshe asked that it be done for the sake of His great Name." And so on. See Midrash Rabbah Ki Tissa, portion 44: "'asher nishbata lahem b'cha [that You swore to them by Yourself] — for the sake of the sanctity of Your Name — do it.'" And so on. And see Brachos. And so on — as elaborated in the discourse.