סימן ע"ו-ויהי אחר הדברים

There — in the above discourse — "and therefore the renewal of the mochin is needed each day — and so on." In my humble opinion it seems: the meaning is: for when one's service is in the aspect of boundary and time — then each time he is in the aspect of the renewal of the mochin. Which is itself the aspect of: "sometimes the nullification of Torah is its fulfillment." For through this the mochin are renewed — which is the aspect of the renewal of the mochin through sleep each day. This being the aspect of: "they are new every morning." And as elaborated above in the discourse Ashray Zarku, Siman 35. But when one's service of Hashem is without boundary and time — only in the aspect of thirst — then he has no renewal of the mochin. And then his mochin are in the aspect of small mochin [mochin d'katnus]. Which is the aspect of achar haDevarim [after the matters] — as brought in the discourse. There: "and this is the interpretation of the verse: [Psalms 42] 'tzam'ah nafshi' — and I shall see the face of Elokim." This means: for tzaddikim anpei Sh'chinah [the righteous are the face of the Shechinah].

📋 Translator's Summary — Siman 76 (Vayehi Achar HaDevarim) And through drawing close to the Tzaddikim one merits that one's service will be in the aspect of sight [re'iyah] — in the aspect of boundary and time. And further one can say: for Elokim is the aspect of judgments and small mochin — from which comes the aspect of the thirst of the soul. And the pnei Elokim [faces of Elokim] is the aspect of the holy Name Akdatem — which is the Name of trust — in the secret of: [Isaiah 26] "trust in Haveye'ah forever." As is known. And the looking and trusting is the aspect of the service which is in the aspect of boundary and time. And through this one merits to renewal of the mochin each time. This being the aspect of what is itself also the aspect of Shabbas: that through the aspect of Shabbas the letters of speech are completed — as above in Siman 66. There — in the above discourse — "and therefore the renewal of the mochin is needed each day — and so on." In my humble opinion it seems: the meaning is: for when one's service is in the aspect of boundary and time — then each time he is in the aspect of the renewal of the mochin.

The discourse Vayiten Oz L'Malko, Siman 78 — was said in Zlatipoli on Rosh Hashonoh 5561 — which fell on Shabbas Kodesh and the first day. There: "but through looking with trust — he draws upon the flow — boundary and time — that it should come in its proper moment." This means: for through looking intently with proper aim upon the flow that one wants to receive [for example: regarding sustenance — or clothing — or housing — and similar matters] — and this looking is the aspect of the straight light [or yashar]. And the sight and trust reaches and strikes — as it were — the aspect of this flow. And then the sight returns to him as the returning light [or chozer]. And through this he also draws with him the above flow — in its proper time and at the proper moment. And further one can say the opposite: for the aspect of the light of the flow in His supervision — may He be blessed — is the aspect of the straight light. But it is still in the aspect of above boundary and time. Through this: that the person who receives the flow looks and awaits Hashem with strong trust to receive the flow — which is the aspect of the returning light from the side of the receiver — the aspect of the feminine [nukva] — as is known. And through this a vessel is made to receive the flow in boundary and time. Which is itself the aspect of: [Menachos 99] "sometimes the nullification of Torah is its fulfillment." For through this the mochin are renewed — which is the aspect of the renewal of the mochin through sleep each day. This being the aspect of: [Eicha 3] "they are new every morning." And as elaborated above in the discourse Ashray Zarku, Siman 35. But when one's service of Hashem is without boundary and time — only in the aspect of thirst — then he has no renewal of the mochin. And then his mochin are in the aspect of small mochin [mochin d'katnus]. Which is the aspect of achar haDevarim [after the matters] — as brought in the discourse. There: "but through looking with trust — he draws upon the flow — boundary and time — that it should come in its proper moment." This means: for through looking intently with proper aim upon the flow that one wants to receive [for example: regarding sustenance — or clothing — or housing — and similar matters] — and this looking is the aspect of the straight light [or yashar]. And the sight and trust reaches and strikes — as it were — the aspect of this flow. And then the sight returns to him as the returning light [or chozer]. And through this he also draws with him the above flow — in its proper time and at the proper moment. And further one can say the opposite: for the aspect of the light of the flow in His supervision — may He be blessed — is the aspect of the straight light. But it is still in the aspect of above boundary and time. Through this: that the person who receives the flow looks and awaits Hashem with strong trust to receive the flow — which is the aspect of the returning light from the side of the receiver — the aspect of the feminine [nukva] — as is known. And through this a vessel is made to receive the flow in boundary and time.