סימן ע"ב

Siman Seventy-Two — L'Hischazek B'Chol Pa'am Neged HaYeitzer HaRaסימן עב — להתחזק בכל פעם נגד היצר הרע To strengthen oneself each time against the evil inclination. This discourse was said in 5565 — close to the circumcision of the young child his holy son Shlomoh Ephraim — which was close to Rosh Chodesh Nissan.

There — in the above discourse: "and likewise above — before Him — we find the aspect of the evil inclination — and so on — and this is the heroism of His heroisms — that He overcomes His inclination." There are versions that read: "that He overcomes His anger." See Rashi who reads: "that He overcomes His inclination." And see Bava Basra, p. 15 — "like a person who is enticed and is enticed — goes down and leads astray — goes up and provokes — and so on — he is the Satan — he is the evil inclination — and so on." And see Sukkah, p. 52 — that the creation of the evil inclination is among the things about which the Holy One — as it were — repents — as it is written: [Micah 4] "and for whom I have done evil." And all of this is to break it into the ear [l'shaber es ha'ozen] — according to the interpretation of the Maharsha in Chiddushei Aggados, Bava Basra there.

And to bring it somewhat closer to the intellect: for in order that there be free choice for a person — through the good inclination and the evil inclination — the Holy One emanated the aspect of the attribute of Justice and combined with it the attribute of Mercy. And from this flows and unfolds the fact that there are also among the angels — those who lean right and those who lean left — as it is written: "and all the host of heaven standing about him — on his right and on his left." See Rashi there. Until even the aspect of the Satan unfolded — as it is written in Job: "and the Satan also came to present himself before Haveye'ah." See Rashi there. And from there flows the root of the evil inclination in the heart of the person — through which he has free choice. And see in the Tikkunim, Tikkun 21, p. 48 — on the matter of the red heifer [parah adumah]: "this defiles the pure — this is the left side — which fell from its holiness — and what was pure it defiled." And there, p. 60: "and the left side — there is Samael — who is the evil inclination." And see Zohar Vayeitzeh Sisirei Torah, p. 148b. And Zohar Shemos, p. 26b — on the matter of: "and you shall know today and take to your heart" — "libavecha [your heart] — the good inclination and the evil inclination — that are included in one another — and he is one. Then you shall find: 'for Haveye'ah — He is the Elokim' — for one is included in the other and he is one." For in truth even the attribute of Justice of Hashem is only for the benefit of the person. And likewise the unfolding of the evil inclination is only for the benefit of the person — as in the parable of the king's son with the harlot — and so on — as elaborated in the holy Zohar, Terumah, p. 163. And those who merit to overcome their inclination and convert it also to holiness — in the aspect of: "and to serve Him with all your heart" — "with your two inclinations" — as the Sages said. Through this the left is included in the right. And a great unification is made above — the aspect of: "for Haveye'ah — He is the Elokim." As understood from the holy Zohar Va'era above. And likewise elaborated in the writings of the Holy Ari in many places: that the root of the evil inclination is from the gevuros. And see in Zohar HaRakia on Saba d'Mishpatim, p. 98. And see in the book Shefa Tal, Sha'ar 3, Chapter 3. And in the book Nishmas Adam, Chapter 5. And in Maorei Or, letter Yud. And behold: the Sages said: "who is a hero? — one who overcomes his inclination." For on the surface: the matter of the attribute of heroism [gevurah] is to demonstrate his power over others — and to take revenge from his enemies. Since he is a hero and can take revenge upon them. And in truth this is not the case with the Tzaddikim. Rather: on the contrary — since the root of the evil inclination that entices a person to become angry and take revenge is from the gevuros — therefore they use the attribute of heroism itself to overpower their inclination and subdue it. This being the aspect of: "better is one slow to anger than a hero." And as the Ra'av explained there. And this is also what the Sages said there in Yoma regarding the Holy One — as it were: that at first they said: "where are His mighty deeds — since He does not take revenge from His enemies" — if so — through what is the attribute of His heroism recognizable? And afterwards they said: "on the contrary — this itself is the heroism of His heroisms — that He overcomes His inclination and gives long-suffering to the wicked." Meaning: precisely as in the above aspect. For one must use the attribute of heroism itself to overcome one's inclination — whose root is from the attribute of heroism [gevurah]. This being the aspect of what the Sages said: "always let a person stir the good inclination against the evil inclination — yargiz [stir] specifically." And through this one merits to include the left in the right as above. And see wonders according to this discourse in Likutay Halachos, Laws of Sending the Mother Bird [Hil'chos Shilu'ach HaKan], Halacha 4. And to bring it somewhat closer to the intellect: for in order that there be free choice for a person — through the good inclination and the evil inclination — the Holy One emanated the aspect of the attribute of Justice and combined with it the attribute of Mercy. And from this flows and unfolds the fact that there are also among the angels — those who lean right and those who lean left — as it is written: [1 Kings 22] "and all the host of heaven standing about him — on his right and on his left." See Rashi there. Until even the aspect of the Satan unfolded — as it is written in Job: [Job 2] "and the Satan also came to present himself before Haveye'ah." See Rashi there. And from there flows the root of the evil inclination in the heart of the person — through which he has free choice. And see in the Tikkunim, Tikkun 21, p. 48 — on the matter of the red heifer [parah adumah]: "this defiles the pure — this is the left side — which fell from its holiness — and what was pure it defiled." And there, p. 60: "and the left side — there is Samael — who is the evil inclination." And see Zohar Vayeitzeh Sisirei Torah, p. 148b. And Zohar Shemos, p. 26b — on the matter of: [Deuteronomy 4] "and you shall know today and take to your heart" — "libavecha [your heart] — the good inclination and the evil inclination — that are included in one another — and he is one. Then you shall find: 'for Haveye'ah — He is the Elokim' — for one is included in the other and he is one." For in truth even the attribute of Justice of Hashem is only for the benefit of the person. And likewise the unfolding of the evil inclination is only for the benefit of the person — as in the parable of the king's son with the harlot — and so on — as elaborated in the holy Zohar, Terumah, p. 163. And those who merit to overcome their inclination and convert it also to holiness — in the aspect of: [Deuteronomy 11] "and to serve Him with all your heart" — "with your two inclinations" — as the Sages said. Through this the left is included in the right. And a great unification is made above — the aspect of: "for Haveye'ah — He is the Elokim." As understood from the holy Zohar Va'era above. And likewise elaborated in the writings of the Holy Ari in many places: that the root of the evil inclination is from the gevuros. And see in Zohar HaRakia on Saba d'Mishpatim, p. 98. And see in the book Shefa Tal, Sha'ar 3, Chapter 3. And in the book Nishmas Adam, Chapter 5. And in Maorei Or, letter Yud. And behold: the Sages said: [Avos 4] "who is a hero? — one who overcomes his inclination." For on the surface: the matter of the attribute of heroism [gevurah] is to demonstrate his power over others — and to take revenge from his enemies. Since he is a hero and can take revenge upon them. And in truth this is not the case with the Tzaddikim. Rather: on the contrary — since the root of the evil inclination that entices a person to become angry and take revenge is from the gevuros — therefore they use the attribute of heroism itself to overpower their inclination and subdue it. This being the aspect of: [Proverbs 16] "better is one slow to anger than a hero." And as the Ra'av explained there. And this is also what the Sages said there in Yoma regarding the Holy One — as it were: that at first they said: "where are His mighty deeds — since He does not take revenge from His enemies" — if so — through what is the attribute of His heroism recognizable? And afterwards they said: "on the contrary — this itself is the heroism of His heroisms — that He overcomes His inclination and gives long-suffering to the wicked." Meaning: precisely as in the above aspect. For one must use the attribute of heroism itself to overcome one's inclination — whose root is from the attribute of heroism [gevurah]. This being the aspect of what the Sages said: [Brachos 5] "always let a person stir the good inclination against the evil inclination — yargiz [stir] specifically." And through this one merits to include the left in the right as above. And see wonders according to this discourse in Likutay Halachos, Laws of Sending the Mother Bird [Hil'chos Shilu'ach HaKan], Halacha 4.

Siman Seventy-Three — Ki Sa'avor BaMayimסימן עג — כי תעבור במים The discourse Chayyim Nitzchiyim — "eternal life." Said on Shabbas Parshas Yisro [and it seems this was in the year 5570]. For a famous great Tzaddik came to him for that Shabbas Kodesh. And Rabbainu did not say any Torah that entire Shabbas — but only at the departure of Shabbas [Motza'ei Shabbas] — he said this discourse. And see many wonders according to this discourse in Likutay Halachos, Hil'chos Tefillin, Halacha 6 — and in other places in his words. And see there in the above Hil'chos Tefillin — Letter 27. And so on. And see many wonders according to this discourse in Likutay Halachos, Hil'chos Tefillin, Halacha 6 — and in other places in his words. And see there in the above Hil'chos Tefillin — Letter 27. And so on. There: "and this is the letters of Yisro." And so on. In my humble opinion the meaning is: for Yisro is from the language of: making oneself as excellent and worthy — in the aspect of: [Isaiah 2] "hanishar b'Tzion [the remnant in Zion]." And so on. And so on — as elaborated in the discourse. There — in the above discourse: "to polish the two visions [lemaruk shtei chazionos]." Meaning: according to how much one cleanses oneself from this desire — likewise one polishes and purifies two visions — the aspect of: [Exodus 18] "vayar Yisro [and Yisro saw]." And so on — as elaborated in the discourse.