סימן ה-בחצוצרות

Siman Five — B'Chatzotzrosסימן ה — בחצוצרות Section 1 of the discourse: "By the decree of the Watchers [b'geziras irin pis'gamin] — meaning after the verdict has been issued…" — This means: once the verdict has already spread and become known among the angels who are called irin [Watchers], one must then clothe [halvish] the prayer so that the angels do not bring accusation. And this is the meaning of "and by the word of the holy ones the matter" — that the holy Tzaddikim clothe their petition within a ma'amar [Torah utterance]. This discourse was said on the first Rosh Hashonoh of Rabbainu's residence in Breslov, and of the drawing close of Reb Nosson to him — which was Rosh Hashonoh of the year [5]563 [1802], which fell that year on the second and third day of the week. At that time a rumor spread in the world of certain decrees that the authorities wished to enact — which in our many sins came to pass in our own days — namely: to conscript Jewish men into the military, G-d protect us. For these decrees began to emerge in the days of the Polish kingdom, before the Tsar of Russia conquered our province. Then at the beginning of the conquest it quieted somewhat, and then it arose again and it became known in the world that they intended to enact several decrees called the punktin [regulations]. It was then that Rabbainu said this Torah, B'Chatzotzros, in which these decrees are alluded to.

Until here is copied from the book Chayyay Moharan. And I heard from my father of blessed memory that Rabbainu alluded then that it was already after the verdict had been issued — yet nonetheless Rabbainu labored greatly throughout that entire year to sweeten the matter. Through this he accomplished with his prayer that the decree was delayed and did not go into effect until close to twenty years after his passing. There is much to tell of this, and it will be elaborated elsewhere. Until here is copied from the book Chayyay Moharan. And I heard from my father of blessed memory that Rabbainu alluded then that it was already after the verdict had been issued — yet nonetheless Rabbainu labored greatly throughout that entire year to sweeten the matter. Through this he accomplished with his prayer that the decree was delayed and did not go into effect until close to twenty years after his passing. There is much to tell of this, and it will be elaborated elsewhere. Section 2 of the discourse: "There is a person who performs the mitzvos for the reward of the World to Come — who would not enjoy the mitzvah itself — were it not for the World to Come given as its reward he would not perform it. This is the aspect of the non-illuminating mirror [aspaklarya she'ayno me'irah]…" One must examine this: for although the commentators agreed that even one who serves in order to receive reward [al menas l'kabel pras] is counted among the servants of Hashem — only that his service is not at its perfection [see Tosfos Yom Tov, ch. 1 of Avos] — how is it possible to say that were the World to Come not given as its reward he would not perform it? Is it not in any case the command of the King? And especially since it is already well known and certain that the reward for each and every mitzvah is immeasurable — "the eye has not seen".

Section 2 of the discourse: "There is a person who performs the mitzvos for the reward of the World to Come — who would not enjoy the mitzvah itself — were it not for the World to Come given as its reward he would not perform it. This is the aspect of the non-illuminating mirror [aspaklarya she'ayno me'irah]…" Therefore it is necessary to explain: it means that the primary enjoyment one receives at the time of performing the mitzvah comes from knowing that there is World to Come reward for it — and were the World to Come not given as its reward, he would not perform it in a state of joy and delight, but only because the King has commanded him and he is compelled to do it. And were it conceivable that the King would not mind if he did not do it, he would not do it — since he takes no pleasure in it itself. And now I have heard another explanation: in the spirit of Rashi's interpretation in the portion of Yisro, on the verse "And G-d spoke…" — that there are portions of Torah in which if a person fulfills them he receives reward, but if he does not, he does not receive punishment — such as: if he has no four-cornered garment he is not obligated in tzitzis, and so on with all such cases. And a person endeavors to fulfill even these mitzvos — but his intention is for the reward he will receive.

Therefore it is necessary to explain: it means that the primary enjoyment one receives at the time of performing the mitzvah comes from knowing that there is World to Come reward for it — and were the World to Come not given as its reward, he would not perform it in a state of joy and delight, but only because the King has commanded him and he is compelled to do it. And were it conceivable that the King would not mind if he did not do it, he would not do it — since he takes no pleasure in it itself. See Chiddushei Aggados, Sotah p. 14, regarding what the Holy One said to Moshe: "Is it not only reward that you seek?" — and he noted the tension: did the Sages not say "do not be as servants…who serve in order to receive reward"? The answer given is that this applies to a mitzvah one is already obligated in — but here, since he had not yet come to the Land of Israel where the obligation takes effect, and the Holy One did not wish him to be obligated in them, it is quite proper to seek them for the sake of their reward. And in this type of case one can likewise explain the above words of Rabbainu. And through this one can understand somewhat why Rashi — quoting the Sifri — derives specifically from the portion of Nidorim [vows] that Moshe prophesied with the expression "zeh hadavar" [this is the word]. Was this phrase not also used regarding the slaughter of animals outside the Sanctuary, and in the portion "they shall be wives to their relatives"? — and although the Sages expounded on those instances as well, the expression "zeh hadavar" in the portion of Nidorim also has its own Rabbinic expositions, as brought in the Sifri there [and in Nedarim 77, 78, and Bava Basra 120–121].

See Chiddushei Aggados, Sotah p. 14, regarding what the Holy One said to Moshe: "Is it not only reward that you seek?" — and he noted the tension: did the Sages not say "do not be as servants…who serve in order to receive reward"? The answer given is that this applies to a mitzvah one is already obligated in — but here, since he had not yet come to the Land of Israel where the obligation takes effect, and the Holy One did not wish him to be obligated in them, it is quite proper to seek them for the sake of their reward. And in this type of case one can likewise explain the above words of Rabbainu. But according to the above, it is understood: for nedarim [vows] is a matter in which a person obligates himself in something he has no mitzvah or obligation in at all. And according to the reasoning of Chiddushei Aggados above, in such a case it is entirely proper to seek the mitzvah for the sake of receiving its reward — as above. Yet nonetheless Moshe cautioned that even this should only be done in the aspect of "zeh hadavar" — meaning: that one should not desire any reward at all, only the fulfillment of the mitzvah itself — this is the aspect of "zeh hadavar." And through this one can also explain the words of Moshe: "Many mitzvos can only be fulfilled in the Land of Israel — I will enter the Land of Israel so that they may all be fulfilled through me." This means: the ascent to the Land of Israel is itself a mitzvah, as is explained in Orach Chaim, Siman 248. And Moshe Rabbainu sought to ascend to the Land of Israel not for any reward of the World to Come — only in the aspect of the reward of a mitzvah is a mitzvah [sechar mitzva mitzva]: that the Holy One would grant him another mitzvah as the reward for this one [as explained in the discourse in Section 2 above]. This is the holiness of the mitzvah of dwelling in the Land of Israel that causes the fulfillment of the mitzvos that depend upon the Land. And therefore he said: "I will enter the Land of Israel so that they may all be fulfilled through me" — specifically — for the essential perfection of the full stature [komah] of the mitzvos — which is the life-force of all three dimensions of Olam, Shanah, Nefesh [world, year, soul] — is only in the Land of Israel, since many mitzvos can only be fulfilled there. And Moshe Rabbainu is literally one with the stature of the Torah and mitzvos, as is known — for Moshe Rabbainu has the numerical value of 613 — the aspect of the full stature of the 613 mitzvos. For he merited the aspect of the prophecy of "zeh hadavar" whose reward is only in the fulfillment of the mitzvos themselves. Therefore he wished to enter the Land of Israel so that the entire stature of the mitzvos be fulfilled specifically through him — which is their essential perfection.

But according to the above, it is understood: for nedarim [vows] is a matter in which a person obligates himself in something he has no mitzvah or obligation in at all. And according to the reasoning of Chiddushei Aggados above, in such a case it is entirely proper to seek the mitzvah for the sake of receiving its reward — as above. Yet nonetheless Moshe cautioned that even this should only be done in the aspect of "zeh hadavar" — meaning: that one should not desire any reward at all, only the fulfillment of the mitzvah itself — this is the aspect of "zeh hadavar." And the Holy One said to him: "Is it not only reward that you seek?" — meaning: to fulfill the entire stature of the mitzvos, which is the essential reward for him, as above — "I account it as though you had done them." For precisely because you desire no reward at all — only the fulfillment of the mitzvos themselves, which are My will — therefore: in this very act of nullifying your will before Mine, and "speak no more to Me of this matter" — this very act encompasses the entire stature of the mitzvos, for "all Your commandments are faith" — and it is as if you performed them all. And this is what the Sages said there: "Therefore I will allot him a portion among the many" — for Moshe Rabbainu has a share in the fulfillment of every mitzvah of Israel. And anyone who merits to fulfill any mitzvah with great joy — especially if he desires no World to Come reward, only his reward being the mitzvah itself — all of this flows from the illumination of the prophecy of Moshe Rabbainu in the aspect of "zeh hadavar." See there in the above Rabbinic teachings further, and you will understand more deeply. There: "And the completion of the reward is called by the name 'prophet' — for the initial letters of yavo b'rinah nosaiy alumosov [he shall come in joy bearing his sheaves] spell navi [prophet]." — This means: for the most part, performing a mitzvah comes to a person with difficulty and pain — this is the aspect of "As he goes, he weeps…" — for he suffers in its performance. But the verse promises him that he will receive his reward — this is the aspect of "he shall come in joy bearing his sheaves" — and l'fum tza'ara agra [according to the suffering is the reward]. Therefore he will greatly rejoice then.

And therefore he said: "I will enter the Land of Israel so that they may all be fulfilled through me" — specifically — for the essential perfection of the full stature [komah] of the mitzvos — which is the life-force of all three dimensions of Olam, Shanah, Nefesh [world, year, soul] — is only in the Land of Israel, since many mitzvos can only be fulfilled there. And Moshe Rabbainu is literally one with the stature of the Torah and mitzvos, as is known — for Moshe Rabbainu has the numerical value of 613 — the aspect of the full stature of the 613 mitzvos. For he merited the aspect of the prophecy of "zeh hadavar" whose reward is only in the fulfillment of the mitzvos themselves. Therefore he wished to enter the Land of Israel so that the entire stature of the mitzvos be fulfilled specifically through him — which is their essential perfection. But from where does a person draw joy now, in this world, at the very moment that he suffers in performing the mitzvah — and yet is genuinely glad at heart that he merits to perform His blessed commandments — when he still sees no receipt of any reward for this? From where does his joy come? Only from the fact that this is the aspect of prophecy — "leave it to Israel… they are children of prophets" as the Sages taught [Pesachim 66]. And "though he himself does not see, his mazal sees" — and his soul knows greatly the magnitude of the wondrous pleasantness of the portion and lot of one who merits to perform a mitzvah. This is the aspect of yavo b'rinah nosaiy alumosov — whose initial letters spell navi [prophet] — for every Jew has within him the aspect of prophecy: he sees in prophecy a flash and illumination from the future receipt of reward for the mitzvos. And this is specifically the initial letters — for even though the words are not explicitly clear, one who knows how to read even in initial letters — the matter is as explicit to him. And yet it is written only in initial letters. Similarly: the enjoyment and joy one receives now, already, from the future receipt of reward — is the aspect of the initial letters of the receipt of reward, and it is in the aspect of prophecy. For this perception and illumination in this world is in the aspect of prophecy.

There: "And the completion of the reward is called by the name 'prophet' — for the initial letters of yavo b'rinah nosaiy alumosov [he shall come in joy bearing his sheaves] spell navi [prophet]." — This means: for the most part, performing a mitzvah comes to a person with difficulty and pain — this is the aspect of "As he goes, he weeps…" — for he suffers in its performance. But the verse promises him that he will receive his reward — this is the aspect of "he shall come in joy bearing his sheaves" — and l'fum tza'ara agra [according to the suffering is the reward]. Therefore he will greatly rejoice then. But even within this there are two gradations: one whose joy comes only from what his soul knows greatly — that he will receive World to Come reward for the mitzvah — this is the aspect of the non-illuminating mirror [aspaklarya she'ayno me'irah]. And one who merits to rejoice in the performance of the mitzvah itself — this is the aspect of the illuminating mirror [aspaklarya hame'irah], the aspect of a prophet in the aspect of "zeh hadavar". For this perception and illumination is certainly impossible to attain in this world through human intellect alone — only through a holy flash and illumination that is the aspect of literal prophecy, in the aspect of "zeh hadavar." And it is impossible to fully explain this in writing. Section 4 of the discourse: "And this — 'If there is no wisdom there is no awe; if there is no awe there is no wisdom'…" Although this is understood simply — that one must guard both, so that wisdom and awe be in perfection in order to produce ra'amim [thunder/awe] — nonetheless it is not appropriate to say about this "if there is no wisdom… if there is no awe there is no wisdom." And likewise what is written afterwards: "Gavriel descended… the aspect of external awe remains — the voice is fixed in the blocking of the intellect" — what is the connection between the blocking of intellect and external awe? For the essential blocking of the intellect comes from external wisdoms and desires, as explained above. And also to understand what is written afterwards: "rebuke the beast of the reeds… and made from the letters of chametz [leavened bread] — matzah [unleavened bread]…" and: "this language of 'rebuke' is a language of strife — that the Tzaddikim perform their mitzva [i.e., strife-for-holiness] against the Other Sides so they not approach the sanctuary of holiness." To understand how through the controversy among Tzaddikim they expel the Other Sides. And also what is said afterwards regarding: "an ear that hears rebuke of life — in the midst of the wise it shall lodge…"

This is the aspect of yavo b'rinah nosaiy alumosov — whose initial letters spell navi [prophet] — for every Jew has within him the aspect of prophecy: he sees in prophecy a flash and illumination from the future receipt of reward for the mitzvos. And this is specifically the initial letters — for even though the words are not explicitly clear, one who knows how to read even in initial letters — the matter is as explicit to him. And yet it is written only in initial letters. Similarly: the enjoyment and joy one receives now, already, from the future receipt of reward — is the aspect of the initial letters of the receipt of reward, and it is in the aspect of prophecy. For this perception and illumination in this world is in the aspect of prophecy. But the matter is explained based on what is written in the discourse Ashray Zarko, Siman 35: "Gavriel descended and drove a reed into the sea — meaning that even above the chain of derivation of the gevuros [judgments/strengths] — this being the aspect of 'Gavriel descended' — there was produced a sospita d'dahava [golden thorn], the aspect of kelippos which are external wisdoms — also called 'reed' — and he drove it into the sea of wisdom." It follows that from the chain of derivation of the gevuros explained in our discourse — from which external awe is produced — external wisdoms are also produced, through which the intellect is blocked. Only that sometimes the damage begins to manifest through external awe, and sometimes through external wisdoms — and all flows from the aspect of the chain of derivation of the gevuros. And through this is explained what is written here: "if there is no wisdom there is no awe; if there is no awe there is no wisdom" — for they depend upon each other. And when through the chain of derivation of the gevuros a damage is drawn to the awe, thereby the wisdom is also damaged. And through this is also explained what is written — that through external awe the voice remains fixed in the blocking of the intellect — for from this also external wisdoms are drawn, as above.

Section 8 — Letter ח — [on Section 4 of the discourse] See also the discourse Tzaddik k'Tamar Yifrach, Siman 277 — that through the controversy of Tzaddikim, the judgments are sweetened at their root, and the tamar [palm/date] of the Sitra Achra is sweetened and nullified. Only: one can err and think it is outright controversy of hatred, G-d forbid. Therefore Dovid HaMelech prayed: when there is controversy of Tzaddikim over him, that he should hear from the controversy only the good they are doing for him — which is the sweetening of the judgments — and should not err, G-d forbid, that it is outright controversy, so as not to give the Sitra Achra a foothold in that controversy. See there. And through this you will understand the entire matter of "rebuke the beast of the reeds" explained here — for when external wisdoms and alien thoughts of desires come to enter the brain of an Israelite — which is the sanctuary of holiness, for within his vessels of the brain dwells the holy wisdom which is the aspect of the divine portion from above that every Jew possesses, as is explained in the discourse Ashray Zarko above — then he must know that these external wisdoms are the aspect of the kelippos, the sospita d'dahava produced from the chain of derivation of the gevuros. They are in the aspect of the controversy of the Sitra Achra, coming to dispute and accuse the holiness of his Judaism. Therefore he must sweeten the judgments at their root and make from the aspect of the chain of derivation of the above gevuros a holy controversy and strife — and argue with the evil inclination and the external wisdoms and desires and rebuke them. This is the aspect of what the Sages taught: "A person should always incite the good inclination against the evil inclination" [Brachos 5] — "incite" specifically, as above. And one must pray to Hashem that He sweeten the judgments at their root and argue our cause for us — this is the aspect of "rebuke the beast of the reeds" — "rebuke" specifically.

And also to understand what is written afterwards: "rebuke the beast of the reeds… and made from the letters of chametz [leavened bread] — matzah [unleavened bread]…" and: "this language of 'rebuke' is a language of strife — that the Tzaddikim perform their mitzva [i.e., strife-for-holiness] against the Other Sides so they not approach the sanctuary of holiness." To understand how through the controversy among Tzaddikim they expel the Other Sides. And also what is said afterwards regarding: "an ear that hears rebuke of life — in the midst of the wise it shall lodge…" And through this, from the letters of chametz [חמץ] one makes matzah [מצה] — from the very aspect of chametz that is the external wisdoms coming from the chain of derivation of the gevuros, one is aroused to holy strife — which is the aspect of matzah — which is the sweetening of the judgments at their root. Now since not every person merits this, the Tzaddikim engage in this collectively — "that the Tzaddikim perform strife against the Other Sides so they not approach the sanctuary of holiness." And how do they expel the Other Sides? Through the controversies and strifes among the Tzaddikim — for their intent therein is for the good, in order to sweeten the judgments at their root and nullify all forms of Other Sides so they have no hold on the minds and hearts of Israel. Therefore one must be very careful to know and believe that the controversy among them is only for the benefit of Israel — for if one imagines it to be outright controversy of hatred, G-d forbid, one thereby gives the Sitra Achra an even greater hold — it being the aspect of controversy — as explained in the discourse Tzaddik k'Tamar Yifrach above. And this is the meaning of what is written in our above discourse: "an ear that hears — when you hear strifes among the Tzaddikim" — and that is: when it appears to you that it is outright controversy, G-d forbid — "know that this is telling you a rebuke regarding what you damaged in the drops of your brain… and the strife is only on your account." For had you merited to sweeten within yourself the chain of derivation of the gevuros — by making matzah and strife yourself against the Other Sides — then the Tzaddikim of the generation would not need, on your account, to make controversy among themselves in order to expel the Other Sides. Since you yourself expel them, the controversy among them would have no relevance to you whatsoever, and you would not hear it at all — for you would hear and understand well that it is no controversy at all, only that they are doing this for the purpose of sweetening the judgments at their root and nullifying the Sitra Achra. But since you damaged the drops of your brain and you are cleaved to the side of death — the aspect of chametz, the aspect of "Gavriel descended", i.e., the chain of derivation of the gevuros — therefore you hear the controversy also at its surface, as if it too is the aspect of judgments coming from the chain of derivation of the gevuros. And through this you give the Sitra Achra an even greater hold, G-d forbid. And this is the meaning of what is written: "and know that he drove a reed — meaning: when you hear the controversy at its surface — know that a reed was driven into the sea of your wisdom, meaning your brain has already been damaged, and the strife is only on your account." And in the end — not only do you receive no rectification and benefit from the strife expelling the Other Sides from you — but on the contrary: when it appears to you as literal strife, you give them even more power to take hold in your brain, G-d forbid, as above.

And through this is explained what is written here: "if there is no wisdom there is no awe; if there is no awe there is no wisdom" — for they depend upon each other. And when through the chain of derivation of the gevuros a damage is drawn to the awe, thereby the wisdom is also damaged. And through this is also explained what is written — that through external awe the voice remains fixed in the blocking of the intellect — for from this also external wisdoms are drawn, as above. And just as the upright person, when aroused by the chametz to matzah — meaning: as soon as he sees that the alien thoughts are inciting him, he is immediately aroused to sweeten the matter at its root by making strife and argument against them — so too one who has not merited this and the Tzaddikim must make strife on his behalf: he must believe that the strife is only so that the Other Sides be expelled, and be aroused thereby — when he hears the strife among them — to return from death to life, from chametz to matzah, from Ches [ח] to Hay [ה]. For although these three aspects are one, this alludes to the fact that not all fallings are equal: sometimes the falling is in the aspect of death itself; sometimes it is only in the aspect of chametz — which is the side of death; and sometimes the falling is more subtle, and the difference between him and holiness is only like the difference between Ches and Hay — where there is only a hairbreadth between them. [The letters ח and ה are nearly identical in form — the only difference being that the ches is closed at the top while the hay has a small opening.] And from all the above aspects one must return and merit the ultimate perfection of the service of Hashem — to merit to good awe, to a good voice, to good wisdom, and so on.

And through this you will understand the entire matter of "rebuke the beast of the reeds" explained here — for when external wisdoms and alien thoughts of desires come to enter the brain of an Israelite — which is the sanctuary of holiness, for within his vessels of the brain dwells the holy wisdom which is the aspect of the divine portion from above that every Jew possesses, as is explained in the discourse Ashray Zarko above — then he must know that these external wisdoms are the aspect of the kelippos, the sospita d'dahava produced from the chain of derivation of the gevuros. They are in the aspect of the controversy of the Sitra Achra, coming to dispute and accuse the holiness of his Judaism. Therefore he must sweeten the judgments at their root and make from the aspect of the chain of derivation of the above gevuros a holy controversy and strife — and argue with the evil inclination and the external wisdoms and desires and rebuke them. This is the aspect of what the Sages taught: "A person should always incite the good inclination against the evil inclination" — "incite" specifically, as above. And one must pray to Hashem that He sweeten the judgments at their root and argue our cause for us — this is the aspect of "rebuke the beast of the reeds" — "rebuke" specifically. See Likutay Aytsos, Tzaddik, Section 8, which explains this simply: one must know and believe that the controversy is only for a trial — so that those who are to be distanced will distance themselves. For one whose brain has been damaged is worthy of being distanced, since of him it says: "None who go to her return, and they do not attain the paths of life" [Proverbs 2]. And had his brain not been damaged, he would not hear the strifes among the Tzaddikim at all. And since he hears the strife, let him know that the strife is only on his account — to rouse him to remember where he stands in the world: that he has damaged the drops of his brain so severely that they wish to expel him from true life through the controversies among the Tzaddikim. One who is a fool and does not understand this is truly distanced through it. But one who genuinely wishes to have mercy on himself — is roused specifically through this to return from death to life, from chametz to matzah. And he does not look at the controversies among the Tzaddikim at all — for he knows that this is only his trial. And if he stands firm in his trial and does not look at the controversy and distance himself from the Tzaddikim, G-d forbid — but on the contrary is roused to repentance — through this very act he merits to draw close to them and receive from them the paths of life.

And this is the meaning of what is written in our above discourse: "an ear that hears — when you hear strifes among the Tzaddikim" — and that is: when it appears to you that it is outright controversy, G-d forbid — "know that this is telling you a rebuke regarding what you damaged in the drops of your brain… and the strife is only on your account." For had you merited to sweeten within yourself the chain of derivation of the gevuros — by making matzah and strife yourself against the Other Sides — then the Tzaddikim of the generation would not need, on your account, to make controversy among themselves in order to expel the Other Sides. Since you yourself expel them, the controversy among them would have no relevance to you whatsoever, and you would not hear it at all — for you would hear and understand well that it is no controversy at all, only that they are doing this for the purpose of sweetening the judgments at their root and nullifying the Sitra Achra. But since you damaged the drops of your brain and you are cleaved to the side of death — the aspect of chametz, the aspect of "Gavriel descended", i.e., the chain of derivation of the gevuros — therefore you hear the controversy also at its surface, as if it too is the aspect of judgments coming from the chain of derivation of the gevuros. And through this you give the Sitra Achra an even greater hold, G-d forbid. [And according to this one can also explain literally: "the Tzaddikim perform strife against the Other Sides so they not approach the sanctuary of holiness" — meaning: they make controversy among themselves so that those who are attached to the Other Sides and the side of death, through having damaged the drops of their brain — which is the aspect of chametz, the side of death — of whom it says "none who go to her return and do not attain the paths of life" — will distance themselves. Therefore one who has not damaged the drops of his brain will certainly not hear the controversy at all, nor will it confuse him. And one who hears the controversy should know the strife is only on his account — as above. And he must be roused specifically through this to return from death to life. And one who stands firm in his trial and does not let the controversy confuse him — is specifically thereby drawn close to them and receives the paths of life.] See Likutay Halachos, Laws of Tefillin, Halacha 4, Sections 4–5, where this matter is elaborated further and our above words are also alluded to there. And in truth both of the above interpretations are consistent with one another — for one who has not merited to argue himself against the alien thoughts and prevent them from entering his brain must stand firm in this trial of the controversy among the Tzaddikim — and specifically through this he merits to draw close and repent until he merits the aspect of ra'amim [thunder]. And this is what is written there: "I answered you in the hiding place of thunder; I tested you at the waters of strife, Selah" [Psalms 81]. "The waters of strife" — this is the aspect of matzah, the aspect of intellect [mochin] — meaning: one is tested first whether he has merited the perfection of the intellect through himself making strife against the alien thoughts; or at minimum whether he stood firm in this trial of the controversy among the Tzaddikim — not to distance himself, G-d forbid — but on the contrary, as above. And this is the interpretation of: "Rabbah bar bar Chanah said: Once we were traveling in a ship…" — "the ship" — this is the aspect of gevurah [strength/judgment], awe. That he traveled so much in the attribute of awe and saw the greatness of the power of awe — to the extent that one can discern through it whether it is before or after the verdict. And this is the aspect of: "and the ship sailed between the fins of the fish." Then he explains how one can discern — namely: through the mitzvos, and specifically when they are performed with joy, as is explained in the discourse. And this is: "and if you say: does not the ship travel greatly?" — meaning: since the essential knowledge of whether it is before or after the verdict comes through the mitzvos performed with joy — what then did the power of awe accomplish in this matter? For then Rav Dimi came and said — meaning he explained that one cannot merit to perform the mitzvos with perfect joy until one removes the crookedness from one's heart. And for this, ra'amim [thunder] are needed. And ra'amim come from the gevuros — the aspect of awe. Only: for this one also needs the rectification of the intellect [mochin]. And this is: "like a boiling kettle of water traveling sixty parsangs" — when one rectifies the intellect which is the aspect of the kettle of water, then the voice issuing from the gevuros strikes them and produces ra'amim. And "he shot an arrow" — the essential overpowering is through the chasadim [kindnesses] that join with the gevuros.

And just as the upright person, when aroused by the chametz to matzah — meaning: as soon as he sees that the alien thoughts are inciting him, he is immediately aroused to sweeten the matter at its root by making strife and argument against them — so too one who has not merited this and the Tzaddikim must make strife on his behalf: he must believe that the strife is only so that the Other Sides be expelled, and be aroused thereby — when he hears the strife among them — to return from death to life, from chametz to matzah, from Ches [ח] to Hay [ה]. [Only: if so, the difficulty returns to its place — if the essential completion of the rectification is through the chasadim, why did he elaborate so much on the power and importance of awe and the gevuros? Therefore he concludes:] "and it was the ship that arrived first" — meaning: nonetheless, the essential power is through awe — for awe comes first, in the aspect of: "the beginning of wisdom is the fear of Hashem" [Psalms 111]. That is: even though the essential completion of the rectification of the intellect and wisdom is through love and kindness — the aspect of "from the right side, the brain white as silver" — nonetheless the beginning of the rectification of wisdom is the fear of Hashem, and afterwards love comes automatically. It follows that the essential power and importance belongs to awe, as above. "Rav Ashi said: this is the gildana d'yama [sea creature] — meaning the fish that has two fins — it is the aspect of the gildana d'yama, the aspect of the Name of the gevuros where the root of the verdict resides." It follows that the entire above narrative revolves around the complete rectification of the gevuros and their sweetening at their root — for awe is from the aspect of the gevuros; the rectification of the intellect is to guard it from the chametz that comes from the chain of the gevuros; and through the awe — which is the aspect of the gevuros — one automatically merits love and kindness, which is the aspect of the completion of the rectification of the intellect. Then the gevuros are sweetened by the chasadim — which is the essential completion of the rectification — so that no full judgment, G-d forbid, descend from the gevuros. And the root of the verdict is also from the aspect of the gevuros — and there one can know whether it is before or after the verdict — through the joy of the mitzvah, which one merits through the ra'amim that flow from the rectification of the gevuros at their root. [See Bris Menuchah, Second Path — where that place is called "the place of awe" — and it is the Name Aleph-Gimel-Lamed-Aleph [Agla]. And see Pri Etz Chaim, Sha'ar HaAmidah, ch. 18, in the kavvanos of the blessing Atah Gibor — regarding this Name — where it is written: "and here is the Heichal Zachut [Chamber of Merit] where people are judged." And see Zohar Pekudai pp. 251, 254; Zohar Shemos p. 6; Zohar Bereishis p. 43; and the Siddur Kol Yaakov in the kavvanah of biyur chametz [burning of leavened bread] — also regarding the above holy Name — and you will understand the connection.] It is known that judgments are not sweetened except at their root — in Binah [Understanding], from which judgments are aroused in the aspect of: "And He was saddened to His heart" [Genesis 6] — and there they are sweetened at the root in the aspect of: "And He said in His heart: I will not continue" [Genesis 8]. See the discourse L'Shemesh, Siman 49. Therefore when one merits ra'amim — through which one merits the straightening of the heart, lev specifically — then one merits joy — the aspect of "and for the upright of heart, joy" — and the essence of joy is in the heart, the aspect of: "You have placed joy in my heart" [Psalms 4]. [And the heart is Binah — see Pesicha d'Eliyahu; see also the discourse Tehillah l'Dovid, Siman 12.] And through the arousal from below an arousal above is stirred, causing joy above as well, as it were [see Zohar Shemos p. 184]. And through this the judgments are sweetened at their root. Then, if it is before the verdict, one can pray and annul the judgment. And even if it is after the verdict — which is the aspect of "He was saddened to His heart" — meaning: the judgment has already been concluded in the above Heichal Zachut and made known to those appointed over judgment — then it is impossible to pray openly and annul the judgment so the angels do not accuse, as is explained in the discourse. Yet nonetheless, through the sweetening of the above joy that is from the aspect of Binah — the world of thought — one can annul the judgment or at least delay and postpone it — through clothing one's prayer in a ma'amar. For prayer must be specifically with the mouth, for known reasons. And here one cannot pray openly with the mouth for the annulment of the verdict so the angels do not accuse — since the judgment has already been concluded in the aspect of dina d'Malchusah dina [the law of the kingdom is law], and Malchus is the Mouth. And the essential sweetening now is through the world of thought — therefore one must pray for the annulment of the verdict through thought, and with the mouth clothe the prayer in a ma'amar. And there are very deep matters in this. And this is what is written at the end of the discourse: "through the joy of the heart the Tzaddikim are able to pray and clothe their prayer in a ma'amar when they understand that the decree has been issued." At first glance the language "are able" is unclear — for the essential matter explained above is that through joy one can know whether it is before or after the verdict; if it is after the verdict one must clothe the prayer in a ma'amar — so how is the expression "are able to pray and clothe" appropriate here? But according to the above it is understood: for the essential sweetening at the root comes through the joy — through which the judgments are sweetened at their root, as above. And as is explicitly stated in the Zohar, B'ha'aloscha, p. 151 — see there and in Mikdash Melech. Then, when the matter is sweetened at its root, one can annul the decree even after it has been issued — by praying in one's thought for the annulment of the judgment, and also clothing the prayer with the mouth in a ma'amar. See also Likutay Halachos, Laws of Sefiras HaOmer and Shavuos, Halacha 2. The discourse Tik'u Emunah was said on Rosh Hashonoh 5570 which fell then on Monday and Tuesday. And there are many wondrous accounts connected to this matter of the discourse — and a portion of them will be elaborated below. There — Letter Alef: "and each one must search himself and strengthen himself in faith." And so on. The meaning is: for sometimes — if a person searches himself on the matter of faith and sees that he is doubting some matter — it seems to him that this doubt stems from the deficiency of his faith. But in truth: it is possible that this doubt itself is a great test from Heaven — to see whether he will strengthen himself in faith in spite of all the doubts and questions. And so on — as elaborated in the discourse. There — Letter Gimmel: "and to draw out and reveal these waters." And so on. In my humble opinion the meaning is: that the repair of the aspect of: [Eicha 2] "tzaak libam el Haveye'ah [they cried their heart to Haveye'ah]" — mentioned in Letter Beis — is through the aspect of: faith in the aspect of the water mentioned in Letter Gimmel. And so on — as elaborated in the discourse. There: "for through drawing the spirituality of G-dliness into contractions — meaning: into bodies — through this his livelihood is doubled and multiplied." And so on. Even though the matters stand at a very great height — and all of this is also a great Kabbalistic secret. Even so: one can bring this somewhat closer to the plain intellect. For were it not for the bestowal of G-dliness and His Providence into the world — nothing would exist at all — even on the natural level. And so on — as elaborated in the discourse. And therefore: in truth — the Sages said: [see Zohar Vol. 1, p. 5] that Tzaddikim create new worlds through their Torah words. And as is brought in the words of Rabbainu — of blessed memory — many times: for life is the aspect of the Torah — and through their Torah they create new life. And so on — as elaborated in the discourse. And in this regard one can say with a witty allusion [b'derech tzachut] regarding what the Sages said: [Genesis 43] "and may El Shaddai grant you compassion." "'He who said to His world: enough [dai] — may He say: enough to my troubles.'" [As brought in Rashi there.] For according to the above: Hashem's saying dai [enough] — meaning: the contraction of His infinite light into the world — which is the aspect of the contraction [tzimtzum] — through this the world can exist and sustain itself. And therefore through this very dai of the contraction — He says dai to our troubles — and saves us. And so on — as elaborated in the discourse. There — Letter Vov: "for through the sword of the holy pride [cherev hagadlus d'kedushah] one overcomes the desire for immorality." And so on. The meaning is: for when bad thoughts of immorality — G-d forbid — strengthen against a person — and he wishes to fight and repel them — he must make the effort to strengthen himself with the holy pride. Namely: to meditate on the loftiness and greatness of the soul he possesses — and how far removed he is from such matters — and so on. And thereby repel and banish those thoughts. And so on — as elaborated in the discourse. There — Letter Zayin: "and this is the aspect of: [Exodus 3] 'and Moshe was shepherding' — and so on — the aspect of the intellect-filled tefillin — he is the shepherd of holiness — the opposite of the shepherd of harlotry." The meaning is: for the leader of Israel — who draws them close to their Father in Heaven — is the aspect of the shepherd of holiness. And so on. And he nurtures and sustains the flock of Israel — in the manner of a shepherd who grazes and nurtures his flock. And so on — as elaborated in the discourse. There: "the aspect of the concentration of the intellect — that each one must concentrate his intellect — so as not to go beyond the boundary that exists for him." And so on. Meaning: just as one must guard the moisture and the fat of the tefillin — so that the leather does not dry out and crack. And so on — likewise: one must concentrate and contract one's intellect — so that the intellect does not dissipate and scatter outward. And so on — as elaborated in the discourse. There — Letter Yud-Daled: "for Rosh Hashonoh is the aspect of the repair of faith — in the aspect of: [Psalms 89] 'af emunascha b'kahal kedoshim [and also Your faithfulness in the assembly of the holy ones].'" And so on. And this is what is written: "and the heavens shall praise Your wonders, Haveye'ah." And so on — as elaborated in the discourse. There — Letter Tes-Zayin: "the opposite of 'eretz lo zeruah' [a land not sown] — [Jeremiah 2] — which is the aspect of the blemish of faith." The meaning is: for faith — this is the order of Zeraim [seeds/agriculture] as above in Letter Alef. And this is what he wrote in Letter Tes-Vov: faith = the order of Zeraim. And the opposite of this is: "a land not sown" — which is the aspect of the blemish of faith — as elaborated in the discourse. There: "the sleep of the laborer is sweet [metukah shenas ha'oved]" — [Ecclesiastes 5]. The meaning is: that he sets aside all his wisdom — and does servant-like work literally — for the sake of His love — as elaborated below. This is the aspect of: "the wisdom gives life" — but the ultimate of it is: "the sleep of the laborer is sweet". And so on — as elaborated in the discourse. There: "for then he merits to attain even what Moshe in his lifetime did not attain." And so on. In my humble opinion the meaning is: for in each and every person — there is some aspect — pertaining to his soul and its root — that is loftier than what he can attain through intellectual effort — no matter how great his intellect. And so on — as elaborated in the discourse. [And see at the end of the discourse on the matter of: [Psalms 36] "Your judgments are a great deep [mishpatecha tehom rabbah]." And through the simple services that one serves Hashem in simplicity and plainness — which is the aspect of concealment [hashta'ah]. And so on — as elaborated in the discourse.] It follows: that each and every Tzaddik — according to the aspect of his attainment — has aspects of such attainments that are — in proportion to his level — what Moshe in his lifetime did not attain. Meaning: what the aspect of Moshe — in its proportion — at the level of that Tzaddik — did not attain. And so on — as elaborated in the discourse. And see there at the end of the discourse on the matter of: when the water-libation is made on the Festival — the deep calls to its companion: "open your springs to me." And the Sages concluded there: [Taanis 25b] "the voice of two companions." And so on — as elaborated in the discourse. The printed conversation — at the end of Sipurei Ma'asiyos — Siman 24: on the merit of one who merits to give money to true Tzaddikim. And so on. And there it is elaborated: that the Tzaddik merits through his livelihood and eating to — and so on — as elaborated in the discourse. See there. And in my humble opinion — he alludes in these words very lofty and hidden matters — on the matter of how the essential remaining impression of the holiness of Rabbainu — of blessed memory — was through Rabbi Nosson — of blessed memory. And it is alluded in the words of Rabbainu there in the story of Rachel who went to hear Torah — and so on — as elaborated somewhat below. And also on the above Rosh Hashonoh — before he said the above discourse — Rabbainu went to say tashlikh — and fell in the mud. And so on. And afterwards this matter too was included in the above discourse — in a hidden allusion. And so on — as elaborated below. And behold: in truth the great Tzaddik merits even in his own lifetime — to be in the aspect of a son — and to search in the treasuries of the King. And as elaborated in Likutay HaRishon [Likutay Moharan], Siman 275. And even then he is — and so on — as elaborated in the discourse. And through this you will understand somewhat what is elaborated elsewhere — see Chayyay Moharan, his journey to and residence in Uman, Simanim 7 and 8 — where he said close to his passing: "how much sanctification of Hashem's Name were there." And so on — as elaborated in the discourse. And the general summary of these matters is: that in Letter Tes-Zayin Rabbainu engages in elaborating on the great rectifications made through the true rabbi with his students. And on the matter of — and so on — as elaborated in the discourse. And according to the plain meaning: he means — that these rectifications are accomplished through the gathering of the students to the Yeshiva of the true rabbi in his own lifetime — in particular on Rosh Hashonoh — when then — and so on — as elaborated in the discourse. And perhaps this is the aspect of: "dwell in the land and tend faith [shkon eretz u're'eh emunah]." For the great Tzaddik — after he dwells in the earth and the dust — which alludes to the attribute of faith — the aspect of: [Tikkunei Zohar 120b] "dust" — and so on. As elaborated in the discourse. For now — certainly — there is no counsel and no wisdom and no understanding — except to cry out to Hashem from the depths of the heart — in the aspect of: [Eicha 2] "tzaak libam el Haveye'ah" — as elaborated there [in the discourse]. And so on — as elaborated in the discourse. And likewise: the repair of the five senses that are in the brain is also accomplished now. For the sense of smell — which is repaired through the toils and efforts that each person has. And the sense of touch — which is repaired — and so on — as elaborated in the discourse. And from this it is automatically understood: that on the contrary — precisely now — when we do not merit to see our teacher with human eyes — and likewise to hear reproof from his holy mouth — and to taste the sweetness of his holy words. And so on — as elaborated in the discourse. And behold: Rabbainu — in the year 5569 — close to Pesach — and I do not know whether before or after — revealed the awesome matter of the Ten Chapters of Psalms in particularity — which are the rectification [tikkun haklali]. And so on — as elaborated in the discourse. See there. And behold: after the above Rosh Hashonoh — between Rosh Hashonoh and Yom Kippur [bein kisse la'asor] — Rabbainu told about a dream he had regarding a certain man — and so on — who had passed away — and he asked him: why had he not been with him [Rabbainu] on Rosh Hashonoh. And so on — as elaborated in the discourse. See there.