סימן ס"ז

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.

There — in the above discourse — Letter Hay — "and corresponding to this — charity [tzedakah] is mentioned in the Torah five times." This means: even though the word tzedakah is mentioned in the Torah only four times — namely: "and he counted it to him as righteousness" [Genesis 15]; "to do righteousness and justice" [Genesis 18]; "and it shall be righteousness for us" [Deuteronomy 6]; "and it shall be righteousness for you" [Deuteronomy 24] — one must say: that he also counts the word "tzidkah mimeni" [righteousness is from me] [Genesis 38]. And tzidkah in its letters is tzedakah in particular — according to what is elaborated here: that through charity [tzedakah] is made the aspect of the rectification of honor and the Malchus. Which was the entire matter of the story of Yehudah and Tamar — from whom Mashiach emerged. And see Zohar Acharei Mos, p. 72 — on the matter of tzidkah mimeni above. And see in Pri Etz Chaim — in the intentions of V'Atah Moshel Bakol — and you will understand further. For through this her profile [kav hamidah] grew — and she came to be in the aspect of tzedakah — which is the aspect of tzidkah mimeni. For through this she came to be in the aspect of tzedakah as above. And see there also the secret of the Sages' saying: [Yevamos 34b] "all the wives of the house of Rebbe were named Tamar" — Tamar specifically — the aspect of the above Tamar. And see there further — where the entire matter of the letters tzaddik and tzedakah elaborated in this above discourse is explained — and that through tzedakah one draws upon her the Heh of his kindnesses [cha'saday] so that she will be with him face to face. And then she is called tzedakah — which is also the aspect of tzidkah mimeni above. And this is also the aspect of what is elaborated here: that there will be face to face toward honor and Malchus. This being the aspect of: [Isaiah 58] "and your righteousness shall go before you" — and so on — as elaborated in the discourse.

There — Letter Vov — "when honor returns to those who understand wisdom — and so on — and Binah shines upon them." In my humble opinion it seems: he alluded through this to the secret elaborated there in Pri Etz Chaim — in the intentions of V'Atah Moshel Bakol above — that the growth of the measuring-line of Malchus is from the illumination of the Name Eheyeh — which is Binah — and so on. [And there is also elaborated the matter of the interchange of the Name Eheyeh — which are the letters Bukvo — alluded in the words b'chol [in all] and uvyadecha [and in Your hand] — and in koach u'gevurah [might and power] — and so on — and this is elaborated in the discourse below.] And this is also the aspect of: [Genesis 2] "and Haveye'ah Elokim built the rib" — meaning: the honor and the Malchus — which is the aspect of the rib — the aspect of Chavah [Eve] — mother of all life. Meaning: when honor returned to those who understand wisdom — the illumination of Binah was drawn upon them. But since He gave her [Chavah] additional understanding [binah yeteirah] — meaning: the surplus of the mochin [mosros hamochin] — through this the enemies nurse from there through the hair-locks. Therefore He braided for Chavah — the aspect of braided hair-locks — so that all the surplus would be nursed out quickly. And so on — as brought in the discourse. And see further on the matter of the Name Bukvo above — in the intentions of the Holy Ari on the blessing Melech Ozeir U'Moshi'a U'Magen — and Atah Gibbor L'Olam Adnut. And see wonders according to this discourse in Likutay Halachos, Choshen Mishpat, Laws of One who Causes Injury [Hil'chos Chovel], Halacha 3.