סימן ו-קרא את יהושע

Section 1 — Letter א — [on Section 1 of the discourse] Section 1 of the discourse: "But one who flees from honor — who diminishes his own honor and increases the honor of the Omnipresent — namely: one who hears his own shame and disgrace and remains silent, in order to merit repentance through this — then he merits to Divine honor." As is explained in Section 2 — that this is the aspect of slaughtering one's evil inclination [zeviyas hayetzer], about which it is said: "One who sacrifices a thanksgiving offering honors Me" [Psalms 50]. And when he honors the Holy One Blessed be He, Hashem honors him too — in the aspect of "Those who honor Me I will honor" — and then his honor is in the aspect of: "The honor of G-d is to conceal a matter" [Proverbs 25].

Section 2 — Letter ב — [on Section 4 of the discourse] Section 4 of the discourse: "And honor Him by refraining from your own ways…" — for Shabbas is the aspect of repentance [teshuvah], which is the aspect of the honor of Hashem — this being the aspect of the honor of Shabbas.

Section 3 — Letter ג — [on Section 5 of the discourse] Section 5 of the discourse: "And through this a human being [adam] is made to sit upon the Throne…" — This means: Israel are called adam [human being], and the Holy One Blessed be He and Israel are entirely one, as is explained below. And "when Israel complete their deeds, as it were, the Holy Name is completed" — as is explained in Zohar Vayikra p. 4 — and likewise in many places in the teachings of the Sages, for all the supernal rectifications correspond to the rectification of the deeds of the Israelite person. Therefore when Israel merit all the rectifications explained in this discourse — through which the form of the letter Alef [א] is completed — and they are in the aspect of adam — then above as well, all the above aspects are completed, until the rectifications reach higher and higher — as it were — to the Throne and the human form seated upon the Throne, as is explained in the discourse.

And this is also explained below — regarding the cutting off of the seed of Amalek — that this is the aspect of the rectification of the lower point. Therefore the war against Amalek depends upon Yehoshua. And it is a well-known teaching of the Sages : as it were, the Name is not complete and the Throne is not complete until the seed of Amalek is blotted out. For just as individually, when a person merits repentance and to honor Hashem — his own honor also becomes the aspect of Divine honor — so too collectively: all the nations bow beneath Israel, in the aspect of: "He subdues peoples beneath us" — this is the aspect of the chirik [vowel dot], the lower point. That is: just as Israel merit to rectify the lower point — which is the aspect of "and beneath His feet" — through silence and stillness — so too collectively they merit that the nations are subjugated beneath their feet, and the remembrance of Amalek — the full force of the evil filth of the Sitra Achra — is blotted out. Then the Name is complete and the Throne is complete above as well. And this is also explained below — regarding the cutting off of the seed of Amalek — that this is the aspect of the rectification of the lower point. Therefore the war against Amalek depends upon Yehoshua. And it is a well-known teaching of the Sages [Midrash Tanchuma, end of Tetzeh]: as it were, the Name is not complete and the Throne is not complete until the seed of Amalek is blotted out. For just as individually, when a person merits repentance and to honor Hashem — his own honor also becomes the aspect of Divine honor — so too collectively: all the nations bow beneath Israel, in the aspect of: "He subdues peoples beneath us" [Psalms 47] — this is the aspect of the chirik [vowel dot], the lower point. That is: just as Israel merit to rectify the lower point — which is the aspect of "and beneath His feet" — through silence and stillness — so too collectively they merit that the nations are subjugated beneath their feet, and the remembrance of Amalek — the full force of the evil filth of the Sitra Achra — is blotted out. Then the Name is complete and the Throne is complete above as well.

There — in Section 3 of the discourse — "But the Holy One Blessed be He — His silence toward a person… is only so that they receive their punishment in the World to Come, where His deeds are set before him…" — It appears this alludes to the fact that were He to punish him in this world, it is possible the person would not take it to heart at all that the punishment is coming because of his sins — and would become even more infuriated, G-d forbid. For in this world it is impossible to reveal the absolute truth to a person from above, so as not to nullify free will. But in the future, when free will is nullified, his deeds will be set before the person's eyes and he will be reproached to his face: "I will rebuke you and lay it before your eyes" . [See Siman 98 regarding the heap of bones — which is itself also a great punishment and pain when a person sees what he damaged.] It follows that even the Holy One's silence toward the wicked is not for the purpose of vengeance, G-d forbid — but also for his good and for the preservation of free choice, as above. There — in Section 3 of the discourse — "But the Holy One Blessed be He — His silence toward a person… is only so that they receive their punishment in the World to Come, where His deeds are set before him…" — It appears this alludes to the fact that were He to punish him in this world, it is possible the person would not take it to heart at all that the punishment is coming because of his sins — and would become even more infuriated, G-d forbid. For in this world it is impossible to reveal the absolute truth to a person from above, so as not to nullify free will. But in the future, when free will is nullified, his deeds will be set before the person's eyes and he will be reproached to his face: "I will rebuke you and lay it before your eyes" [Psalms 50]. [See Siman 98 regarding the heap of bones — which is itself also a great punishment and pain when a person sees what he damaged.] It follows that even the Holy One's silence toward the wicked is not for the purpose of vengeance, G-d forbid — but also for his good and for the preservation of free choice, as above.

There — at the end of Section 5 of the discourse — "'The pride of Yaakov' — this is the aspect of the vav within the Alef… and this is the aspect of the mitzvah to appoint a king over them…" — This means: a king is the aspect of tiferes [beauty/harmony], and tiferes is the aspect of the vav mentioned above. Yet at first glance the matter is entirely unclear — why did he allude to the shame that changes a person's face through many colors [which is the aspect of the vav] specifically in the mitzvah of appointing a king? There — at the end of Section 5 of the discourse — "'The pride of Yaakov' — this is the aspect of the vav within the Alef… and this is the aspect of the mitzvah to appoint a king over them…" — This means: a king is the aspect of tiferes [beauty/harmony], and tiferes is the aspect of the vav mentioned above. Yet at first glance the matter is entirely unclear — why did he allude to the shame that changes a person's face through many colors [which is the aspect of the vav] specifically in the mitzvah of appointing a king?

And this is what is said of Shlomo: "And Shlomo sat upon the throne of Hashem" — for his kingship was in the aspect of the above vav: the aspect of the light that the upper point — the aspect of Divine honor, the hidden matter, the aspect of the concealed Throne — shines down to the lower point which is the aspect of Malchus. Until through this adam is made to sit upon the Throne — in the aspect of: "Israel who are called adam are destined to render judgment, sitting upon the Throne and rendering verdict for all who come into the world." And Mashiach will merit the aspect of Malchus in its complete perfection specifically through the shames that Israel have suffered — in the aspect of: "Because they shamed the footsteps of Your anointed" . And through Israel bearing all the shames for the sake of maintaining the holiness of Hashem's Name and His holy Torah, through this the aspect of the heavenly firmament — the vav within the Alef — will be produced, and they will receive from the light of the upper point — especially through King Mashiach, about whom it is said: "A star shall shoot forth from Yaakov" . And he will subdue all the Other Sides beneath the feet of holiness, blot out the remembrance of Amalek entirely, and build for us the Chosen House. This is the aspect of what the Sages expounded : the mitzvah of appointing a king precedes the cutting off of the seed of Amalek. For the Sages derived this from the verse: "For a hand is upon the throne of Yah — and then: war for Hashem against Amalek" — meaning: first the throne must be established, and only then the war against Amalek. And they expounded: "a throne is none other than a king" — as it says: "And Shlomo sat upon the throne of Hashem to reign" — as above. See there further and you will understand. It seems one can bring this closer to understanding as follows: just as the vav is the intermediary between the upper point and the lower point — and when one merits to be still and silent, through which the aspect of the lower point is formed, then from the shame itself is produced the aspect of the vav, receiving through this the light of the upper point which is the aspect of Divine honor — and when one does not remain silent over one's humiliation, the shame, G-d forbid, is in the aspect of "those who despise Me shall be demeaned" — so too in the aspect of royal honor: when one pursues honor, everyone investigates one's honor, in the aspect of: "The honor of kings is to investigate a matter" [Proverbs 25], and they dispute him. But when one flees from honor and desires no royal glory whatsoever — only that all of Israel compel him to accept the kingship, and Heaven likewise compels him — then his honor is in the aspect of Divine honor, concerning which it is forbidden to investigate at all. This is the aspect of the mitzvah of royal honor — as the Sages said specifically of the kings of Israel: "You shall appoint over yourself a king" — that his awe should be upon you [Kesubos 17] — and a king who waives his honor: his honor is not waived. And this is what is said of Shlomo: "And Shlomo sat upon the throne of Hashem" [Chronicles I, 29] — for his kingship was in the aspect of the above vav: the aspect of the light that the upper point — the aspect of Divine honor, the hidden matter, the aspect of the concealed Throne — shines down to the lower point which is the aspect of Malchus. Until through this adam is made to sit upon the Throne — in the aspect of: "Israel who are called adam are destined to render judgment, sitting upon the Throne and rendering verdict for all who come into the world." And Mashiach will merit the aspect of Malchus in its complete perfection specifically through the shames that Israel have suffered — in the aspect of: "Because they shamed the footsteps of Your anointed" [Psalms 89]. And through Israel bearing all the shames for the sake of maintaining the holiness of Hashem's Name and His holy Torah, through this the aspect of the heavenly firmament — the vav within the Alef — will be produced, and they will receive from the light of the upper point — especially through King Mashiach, about whom it is said: "A star shall shoot forth from Yaakov" [Numbers 24]. And he will subdue all the Other Sides beneath the feet of holiness, blot out the remembrance of Amalek entirely, and build for us the Chosen House. This is the aspect of what the Sages expounded [Sanhedrin 20b]: the mitzvah of appointing a king precedes the cutting off of the seed of Amalek. For the Sages derived this from the verse: "For a hand is upon the throne of Yah — and then: war for Hashem against Amalek" [Exodus 17:16] — meaning: first the throne must be established, and only then the war against Amalek. And they expounded: "a throne is none other than a king" — as it says: "And Shlomo sat upon the throne of Hashem to reign" — as above. See there further and you will understand.

It follows: even though it is necessary to receive shames and humiliations in order to merit repentance, nonetheless one must be careful and pray to Hashem that the humiliations that come upon one be only those that diminish one's own honor — but not the honor of the Omnipresent, G-d forbid. [Unless it is a case where rectification is impossible — such as the shames that all of Israel suffer from the nations, and all similar cases — as is understood from the above: that even the Holy One Blessed be He, as it were, is silent and does not punish the wicked immediately, since He knows the person will not take it to heart but will become even more infuriated, as above.] More precisely and with somewhat more elaboration: the essential requirement to diminish one's own honor is in order to increase the honor of the Omnipresent. But regarding what pertains to the honor of the Omnipresent, one is forbidden to diminish it, G-d forbid. And similarly one may not remain silent over a diminishment of His honor, G-d forbid. This is the aspect of what Rabbainu alluded: "These things you did and I was silent — you thought I was like you…" [Psalms 50] — for this is not applicable to the Holy One Blessed be He.

And this is why the king was strongly warned not to raise his heart above his brothers — not to pursue his own honor, G-d forbid — and to know that his honor exists only for the sake of the honor of the Omnipresent, as above. He is the aspect of the intermediary that must draw illumination from the upper point — the aspect of Divine honor — to the aspect of Malchus, which is the lower point, the aspect of the totality of the holiness of Israel. And he must subdue all the oppressors who wish to diminish the honor of the Omnipresent, G-d forbid — only seeking to increase the honor of the Omnipresent. [And therefore the Sages truly said : "Who are kings? The Rabbis" — for the true Tzaddikim also merit this aspect of honor.] It follows: even though it is necessary to receive shames and humiliations in order to merit repentance, nonetheless one must be careful and pray to Hashem that the humiliations that come upon one be only those that diminish one's own honor — but not the honor of the Omnipresent, G-d forbid. [Unless it is a case where rectification is impossible — such as the shames that all of Israel suffer from the nations, and all similar cases — as is understood from the above: that even the Holy One Blessed be He, as it were, is silent and does not punish the wicked immediately, since He knows the person will not take it to heart but will become even more infuriated, as above.]

The essence of our words: It is known that an intermediary must partake of both extremes. So too shame — which is the intermediary between the upper point and the lower point — contains aspects of both. When one does not receive it properly, one falls through it into utter degradation, G-d forbid — becoming truly despised and lowly as dust, in the aspect of: "Those who despise Me shall be demeaned" . But when one fulfills: "Be still before Hashem" — then "He will cast down the slain [challalim] before you" — which is the aspect of: "and my heart is challal [slain/hollow] within me" — and through this one slaughters one's evil inclination [which is the essential enemy from whom all the shames and humiliations come]. This is the aspect of cutting off the seed of Amalek. And in the shame that comes upon him, the light of the upper point shines — the aspect of the supernal honor, Divine honor. Then the shame is in the aspect of appointing a king. And this is the aspect of the mitzvah of appointing a king — which precedes the cutting off of the seed of Amalek. For even though one must suffer shames and humiliations — this is in order to diminish one's own honor so that the honor of the Omnipresent increases. For specifically through this one subdues all the Other Sides and cuts off the seed of Amalek — who wish to diminish the honor of the Omnipresent, G-d forbid. Therefore one must first appoint a king — to know that the intention is not to diminish Israel's honor entirely, G-d forbid, certainly not when the matter touches upon the honor of the Omnipresent. Rather, the ultimate purpose of the humiliations is that from them themselves the aspect of the vav within the Alef be produced — connecting the lower point, which is the aspect of "and the earth is the footstool of His feet," to the upper point, which is the aspect of Divine honor — the hidden matter — about which it is forbidden to investigate at all, so that His honor not be diminished, G-d forbid. This is the aspect of the mitzvah of appointing a king: to know that there is such a person to whom the Holy One has allocated His honor — and his honor is as the honor of the Omnipresent, as it were — and one must hold his awe upon oneself and be very careful of his honor. Only through this can one cut off the seed of Amalek that wishes to diminish the honor of the Omnipresent, G-d forbid. And this is what the Sages expounded [Sanhedrin 20b] — that one must first appoint a king, as it says: "For the hand is upon the Throne of Yah — and then: war for Hashem against Amalek" — and "a throne is none other than a king" — as it says: "And Shlomo sat upon the throne of Hashem to reign." See there for more and you will understand.

And this is realized both individually and collectively: from the aspect of silence and stillness — the aspect of the lower point — the cutting off of the seed of Amalek is drawn collectively. And from the aspect of the humiliations themselves — the appointing of a king for Israel is drawn collectively. And from the aspect of the rectification of the upper point — the building of the Chosen House [Beis HaBechira] is drawn collectively. And this is why the king was strongly warned not to raise his heart above his brothers — not to pursue his own honor, G-d forbid — and to know that his honor exists only for the sake of the honor of the Omnipresent, as above. He is the aspect of the intermediary that must draw illumination from the upper point — the aspect of Divine honor — to the aspect of Malchus, which is the lower point, the aspect of the totality of the holiness of Israel. And he must subdue all the oppressors who wish to diminish the honor of the Omnipresent, G-d forbid — only seeking to increase the honor of the Omnipresent. [And therefore the Sages truly said [Gittin 62]: "Who are kings? The Rabbis" — for the true Tzaddikim also merit this aspect of honor.]

There — in the Elul kavvanot [mystical intentions for the month of Elul that are interwoven into the discourse]: "And through this you will understand the linkage of the Torah well… for one who is expert in ratzo [running/advancing] — meaning: not to be content with one's current level, but always to seek a yet higher level — this is the aspect of what is written in Section 3: that one must always hold to the attribute of repentance, for one must do repentance upon repentance." This is the aspect of the Name Eheyeh in its full spelling — whose numerical value is 161 — the aspect of "If I ascend to the heavens — there You are" — the letters of which also equal 161. For the Name Eheyeh is the aspect of repentance, and the essential completion and fullness of repentance is to always hold to the attribute of repentance — this being the aspect of "if I ascend to the heavens" — the aspect of one expert in ratzo. And repentance is the aspect of the upper point, which is the aspect of segol [the vowel sign] — this being the sun [chamah]. Therefore one must have in mind the above holy Name with the vowel segol. And this is what the Sages said [Yoma 22b]: "Why was the kingship of Shaul not sustained? Because there was no blemish in him…" and "One does not appoint a leader over the community unless there is a basket of creeping things hanging behind him — so that if his mind becomes too proud, one says to him: turn around." It follows from his words that the essential establishment of the king and the continuation of his kingship is through shames and humiliations, so that he not pursue his own honor. And they also said there: "Why was Shaul punished? Because he waived his honor" — for on the contrary: specifically when he does not take the kingship for himself and is not eager for his own honor, and accepts his kingship only for the sake of His honor — then it is forbidden to waive his honor, so that the honor of the Omnipresent not be diminished, G-d forbid. See there further, p. 23 — regarding a Torah scholar: even though he is among those who are shamed and do not shame others in return, nonetheless he must be "vengeful and unforgiving as a serpent" and hold it in his heart. For from his own perspective he is certainly right to be silent — since Hashem said to him "let him curse" — [meaning: it was Divinely decreed that he be cursed, as in the case of Shim'i ben Gera who cursed Dovid — and Dovid accepted it, saying "Hashem told him to curse"] — and presumably the humiliations come to him for his good: either to atone for a sin by which he damaged the honor of the Omnipresent, G-d forbid, or in order that he reach a far greater level, as will be explained below. Yet nonetheless, since he already has a share in the honor of the Omnipresent — it is therefore forbidden to him to entirely waive his honor — only to hold it in his heart and not give full expression to his grievance. [See Rashi there and Chiddushei Aggados there.] Thus in this discourse all our above words are explained.

Section 11 — Letter יא — [end of the discourse] The essence of our words: It is known that an intermediary must partake of both extremes. So too shame — which is the intermediary between the upper point and the lower point — contains aspects of both. When one does not receive it properly, one falls through it into utter degradation, G-d forbid — becoming truly despised and lowly as dust, in the aspect of: "Those who despise Me shall be demeaned" [Samuel I, 2]. But when one fulfills: "Be still before Hashem" [Psalms 37] — then "He will cast down the slain [challalim] before you" — which is the aspect of: "and my heart is challal [slain/hollow] within me" [Psalms 109:22] — and through this one slaughters one's evil inclination [which is the essential enemy from whom all the shames and humiliations come]. This is the aspect of cutting off the seed of Amalek. And in the shame that comes upon him, the light of the upper point shines — the aspect of the supernal honor, Divine honor. Then the shame is in the aspect of appointing a king.

At first glance one must examine this: for above it is explained that one must be silent for the sake of repentance for one's sins — since the blood in the left chamber is still powerful and strong, and for this reason the humiliations and bloodsheds come upon him. This implies that he believes the humiliations genuinely deserve to come to him. But here it explains that he judges them favorably — that it only appears to them that it is proper to disgrace him — implying that in truth they do not deserve to disgrace him, only it seems so to them. The principle: it is impossible to merit Divine honor except through repentance — which is the aspect of the the letter Kaf [כ] of Kovod [honor] — the kaf shel kovod — meaning: it is specifically through this path of humility and silence that the "K" of kavod [honor] is attained. And the essential repentance is: when one hears one's humiliation, to be still and silent. For before the repentance, the aspect of Eheyeh [I Will Be] is still in concealment of the face from him — and the numerical value of hastoras penay Eheyeh [the concealment of the face of Eheyeh] is dam [blood — numerical value 44]. Then bloodsheds and humiliations come upon him. And if he does not receive them properly, he falls through this into even greater degradation and humiliation — and the humiliations are then in the aspect of "those who despise Me shall be demeaned." But when one merits to fulfill "be still before Hashem" — one merits through this to the slaughter of one's evil inclination and to complete repentance, until one merits the aspect of Divine honor. And the humiliations are the aspect of the ohel [tent] through which the union of Moshe and Yehoshua is made — the aspect of the light that the upper point shines to the lower point.

Only: there is cause for concern here — for since he has already merited complete repentance to the point that his honor is in the aspect of Divine honor — when they dispute him and disgrace him, Israel is as it were damaging the honor of G-d [and indeed the Sages said that the Holy One was more insistent about the Tzaddik's honor than about His own honor, as it were] — especially in light of what we explained above: that one must be careful that the humiliations not diminish the honor of the Omnipresent, G-d forbid. But the Tzaddik judges all who dispute him favorably — for in their mind and reasoning it appears to them that it is proper to disgrace him. And if they knew that he had already merited complete repentance — the aspect of Divine honor — they too would honor him. Through this he is silent and receives the humiliations with love, and merits through this the highest repentance — the aspect of the supreme crown. And this is realized both individually and collectively: from the aspect of silence and stillness — the aspect of the lower point — the cutting off of the seed of Amalek is drawn collectively. And from the aspect of the humiliations themselves — the appointing of a king for Israel is drawn collectively. And from the aspect of the rectification of the upper point — the building of the Chosen House [Beis HaBechira] is drawn collectively.

Section 12 — Letter יב — [from the Elul kavvanot] There — in the Elul kavvanot [mystical intentions for the month of Elul that are interwoven into the discourse]: "And through this you will understand the linkage of the Torah well… for one who is expert in ratzo [running/advancing] — meaning: not to be content with one's current level, but always to seek a yet higher level — this is the aspect of what is written in Section 3: that one must always hold to the attribute of repentance, for one must do repentance upon repentance." This is the aspect of the Name Eheyeh in its full spelling — whose numerical value is 161 — the aspect of "If I ascend to the heavens — there You are" — the letters of which also equal 161. For the Name Eheyeh is the aspect of repentance, and the essential completion and fullness of repentance is to always hold to the attribute of repentance — this being the aspect of "if I ascend to the heavens" — the aspect of one expert in ratzo. And repentance is the aspect of the upper point, which is the aspect of segol [the vowel sign] — this being the sun [chamah]. Therefore one must have in mind the above holy Name with the vowel segol.

This discourse was said in the above-mentioned year [5]563 on Shabbas Teshuvah, the sixth of Tishrei [the Shabbas between Rosh Hashonoh and Yom Kippur]. At that time Rabbainu mentioned at the beginning of the Torah — close to the opening — the verse: "And upon the Throne was a likeness like the appearance of a man above it, from above" . [And afterwards in his holy handwriting he did not mention the verse until close to the end of the discourse.] He then grasped the chair on which he sat with both hands and swayed with the chair, and said with awe, fear, and immense self-sacrifice these words: "When one sits on the chair — then one is an adam" — and he said it in these words: "Az meh zitzt oif der shtil, yents mohl iz men a mentsh." [See Zohar Tazria, p. 48.] And the words are exceedingly sealed and deep. Afterwards he completed this entire awesome Torah. And during the delivery of the Torah he did not speak at all of the Elul kavvanot — only afterwards, after he finished delivering the Torah, after he prayed Maariv and made Havdalah — he then returned and spoke about this Torah as was always his custom. Then he said to distinguished elderly men who were sitting with him — who were praying from the Siddur of the Holy Ari — "Tell me: how are all the kavvanot of Elul alluded to in the above Torah?" And they were silent and did not answer — for in truth it is impossible to understand on one's own how the secrets of the Elul kavvanot are alluded to in the above Torah. He commanded that the Siddur of the Holy Ari be brought before him — opened it and showed them the Elul kavvanot — and then opened his holy and awesome mouth and began to reveal wonders: how all the Elul kavvanot are alluded to there in a wondrous and awesome manner, as is elaborated in the book [Chayyay Moharan]. But it is impossible to convey in writing the measure that is in my heart — all the sweetness and wonders, the perfect mind, that I felt then at the hour when I merited to hear all this. And one expert in shuv [returning/retreating] — the aspect of "and if I make my bed in the grave [she'ol] — You are there" [Psalms 139] — this is the aspect of Samech-Gimel [63] [the spelling of the Name Havaye'ah that equals 63, associated with the dimension of Binah / Understanding]: when a person has regressed, G-d forbid, and is completely distant from holiness — nonetheless let him not despair entirely, G-d forbid. Rather let him fulfill: "and if I make my bed in the grave — You are there" — and seek Hashem even from there, and strive to merit repentance. Only at that point the aspect of Eheyeh is still in concealment of the face from him — and then shames and humiliations pass over him. He must strengthen himself and receive them with love, and be still and silent as dust — in the aspect of: "and my soul shall be as dust to all" — the aspect of "and the earth is the footstool of His feet" — and hope and yearn to merit repentance through this. And through the stillness and silence the aspect of the lower point is produced — the aspect of chirik. Therefore one must intend the above holy Name with the vowel chirik.

Afterwards, when I was at Medvedevke with him, he spoke with me after Purim about the three mitzvos that Israel were commanded upon entering the Land [which are related to this, as printed in its place], and concluded by saying that all three mitzvos are the aspect of repentance. I asked him: "How are these three mitzvos the aspect of repentance?" He answered and said: "This — you shall say yourself." And with that I departed from him. I immediately began to think about this — and immediately on the walk from his house to my inn, Hashem graced me with beautiful novel insights, and I wrote down what Hashem had graced me with in this. This was the beginning of my initiation into composing novel teachings upon his holy Torah — through which he initiated me with his mercies and his wondrous ways. The next day I brought before him what I had written, and it was pleasing in his eyes. He smiled somewhat from joy, and answered: "You will be able to learn if you are persistent" — in these words: "Diy vest kenin lernen az du vest begerin." But nonetheless, afterwards I was compelled to pause from composing novel ideas until I would first study many books of the halachic authorities [poskim], and afterwards books of Kabbalah — until afterwards he commanded me to compose novel ideas, and then commanded me to write down my innovations, as is elaborated elsewhere. There — at the end of the discourse — "through judging those who shame him favorably — that they are not so blameworthy for disgracing him, since in their mind and reasoning it appears to them that it is proper to disgrace him — and therefore he remains silent over his humiliation — through this the aspect of a crown [keser] is produced…"

The author writes: How many great and mighty teachings [halacha gevarvasah] there are to hear and understand from the above narrative! At first glance one must examine this: for above it is explained that one must be silent for the sake of repentance for one's sins — since the blood in the left chamber is still powerful and strong, and for this reason the humiliations and bloodsheds come upon him. This implies that he believes the humiliations genuinely deserve to come to him. But here it explains that he judges them favorably — that it only appears to them that it is proper to disgrace him — implying that in truth they do not deserve to disgrace him, only it seems so to them.

Second: What he said to Reb Nosson — that wherever a Rebbe and disciple gather together, the aspect of Moshe and Yehoshua and the Tent of Meeting is produced. In our humble opinion there are very high and exalted matters here — for he alluded thereby the secret of the bond between himself and his holy disciple Reb Nosson, for this discourse was said very close to his [Reb Nosson's] first drawing close to him. And one who is somewhat familiar with the holy books of Reb Nosson, and knew him in his lifetime and heard his holy words and conversations, and is somewhat familiar with his affairs and the causes that passed over him — will understand in his heart and see with his mind's eye that he was indeed from this above-mentioned aspect. For the bulk of his words concerns strengthening oneself in the service of Hashem — that no person of Israel should despair of himself: only that each one from his place should seek and request Hashem. This is the aspect of one expert in shuv explained in the above discourse — the aspect of the lower point — the aspect of Yehoshua. But the matter is explained based on what is written above — regarding the need to always hold to the attribute of repentance: even when one has merited complete repentance, which is the aspect of Divine honor, one must nonetheless do further repentance upon that first attainment — and so at every moment forever. Now repentance is in the aspect of the Name Eheyeh — and every higher repentance one merits is the aspect of a yet higher Name Eheyeh. And one who has already merited complete repentance — the aspect of Eheyeh — and wishes to ascend to the higher aspect of Eheyeh: at that point this higher Eheyeh is still in concealment of the face from him. And the numerical value of hastoras penay Eheyeh is dam [blood] — and bloodsheds and humiliations come upon him. He converts blood to blood and remains silent over his humiliation — through this he merits the higher repentance, the yet higher Eheyeh. Only: there is cause for concern here — for since he has already merited complete repentance to the point that his honor is in the aspect of Divine honor — when they dispute him and disgrace him, Israel is as it were damaging the honor of G-d [and indeed the Sages said [Pesikta d'Rav Kahana 2:4] that the Holy One was more insistent about the Tzaddik's honor than about His own honor, as it were] — especially in light of what we explained above: that one must be careful that the humiliations not diminish the honor of the Omnipresent, G-d forbid. But the Tzaddik judges all who dispute him favorably — for in their mind and reasoning it appears to them that it is proper to disgrace him. And if they knew that he had already merited complete repentance — the aspect of Divine honor — they too would honor him. Through this he is silent and receives the humiliations with love, and merits through this the highest repentance — the aspect of the supreme crown. And the honor of G-d is also not diminished through the humiliations — on the contrary, the honor of the Omnipresent is increased through his judging them favorably: that they disgrace him because it appears to them that this is for the sake of His honor. And from this you will understand the brilliant saying that Rabbainu said regarding the controversy that was directed against him: "Against me there is no dispute at all — for if I were doing all that they say of me, it would indeed be proper to dispute me. But since the matter is not so — on the contrary, the complete opposite of everything the disputants say of me — it follows that even they are only disputing one who acts so, but their complaint is not against me, since I have not the slightest trace of this." As is explained elsewhere — and this aligns with our above words. There — above — in the Elul kavvanot: "Yamin [right] in its full spelling equals 'derech' [way/path]." And one can say in a witty vein that this is the meaning of what the Sages said: "All directions you turn — let it only be to the right" — meaning: the aspect of derech above — which is the aspect of the right. This discourse was said in the above-mentioned year [5]563 on Shabbas Teshuvah, the sixth of Tishrei [the Shabbas between Rosh Hashonoh and Yom Kippur]. At that time Rabbainu mentioned at the beginning of the Torah — close to the opening — the verse: "And upon the Throne was a likeness like the appearance of a man above it, from above" [Ezekiel 1]. [And afterwards in his holy handwriting he did not mention the verse until close to the end of the discourse.] He then grasped the chair on which he sat with both hands and swayed with the chair, and said with awe, fear, and immense self-sacrifice these words: "When one sits on the chair — then one is an adam" — and he said it in these words: "Az meh zitzt oif der shtil, yents mohl iz men a mentsh." [See Zohar Tazria, p. 48.] And the words are exceedingly sealed and deep. Afterwards he completed this entire awesome Torah. And during the delivery of the Torah he did not speak at all of the Elul kavvanot — only afterwards, after he finished delivering the Torah, after he prayed Maariv and made Havdalah — he then returned and spoke about this Torah as was always his custom. Then he said to distinguished elderly men who were sitting with him — who were praying from the Siddur of the Holy Ari — "Tell me: how are all the kavvanot of Elul alluded to in the above Torah?" And they were silent and did not answer — for in truth it is impossible to understand on one's own how the secrets of the Elul kavvanot are alluded to in the above Torah. He commanded that the Siddur of the Holy Ari be brought before him — opened it and showed them the Elul kavvanot — and then opened his holy and awesome mouth and began to reveal wonders: how all the Elul kavvanot are alluded to there in a wondrous and awesome manner, as is elaborated in the book [Chayyay Moharan]. But it is impossible to convey in writing the measure that is in my heart — all the sweetness and wonders, the perfect mind, that I felt then at the hour when I merited to hear all this. He also spoke after that Shabbas about the Torah — which speaks of Moshe and Yehoshua and the Ohel Mo'ed [Tent of Meeting], which are the aspects of the upper point, the lower point, and the vav in the middle of the Alef — and then said to me in these words: "In every place where a Rebbe and disciple gather together, this aspect is produced — the aspect of Moshe and Yehoshua and the Tent of Meeting." Afterwards, when I was at Medvedevke with him, he spoke with me after Purim about the three mitzvos that Israel were commanded upon entering the Land [which are related to this, as printed in its place], and concluded by saying that all three mitzvos are the aspect of repentance. I asked him: "How are these three mitzvos the aspect of repentance?" He answered and said: "This — you shall say yourself." And with that I departed from him. I immediately began to think about this — and immediately on the walk from his house to my inn, Hashem graced me with beautiful novel insights, and I wrote down what Hashem had graced me with in this. This was the beginning of my initiation into composing novel teachings upon his holy Torah — through which he initiated me with his mercies and his wondrous ways. The next day I brought before him what I had written, and it was pleasing in his eyes. He smiled somewhat from joy, and answered: "You will be able to learn if you are persistent" — in these words: "Diy vest kenin lernen az du vest begerin." But nonetheless, afterwards I was compelled to pause from composing novel ideas until I would first study many books of the halachic authorities [poskim], and afterwards books of Kabbalah — until afterwards he commanded me to compose novel ideas, and then commanded me to write down my innovations, as is elaborated elsewhere. [All of this I copied from the book Chayyay Moharan, which is written in the language of Reb Nosson himself. And all that is described here as being said to him, or commanded to him, or asked of him — all refers to Reb Nosson himself.] The author writes: How many great and mighty teachings [halacha gevarvasah] there are to hear and understand from the above narrative! First: How great and exalted is the level of the holy Tzaddik — to the point that his sitting on the chair [to illuminate his holy disciples and reveal to them the wonders of his holy Torah and teach them the way of Hashem] is the aspect of: "And upon the Throne was a likeness like the appearance of a man above it, from above." See Zohar Tazria p. 48 mentioned above: "It is taught: in how many grades is the completion above called by the name of perfection? When the Holy One Blessed be He sits upon His throne — and until the Holy One does not sit upon His throne there is no perfection — as it is written: 'And upon the Throne was a likeness like the appearance of a man above it.' It is taught: on the sixth day Adam was created, at the hour when the throne was completed… and therefore Adam was created on the sixth day, as he is worthy to sit upon the throne." See also Midrash HaNe'elam, Chayyay Sarah, p. 126: "The light of the soul for the World to Come is greater than the light of the throne." See there. Second: What he said to Reb Nosson — that wherever a Rebbe and disciple gather together, the aspect of Moshe and Yehoshua and the Tent of Meeting is produced. In our humble opinion there are very high and exalted matters here — for he alluded thereby the secret of the bond between himself and his holy disciple Reb Nosson, for this discourse was said very close to his [Reb Nosson's] first drawing close to him. And one who is somewhat familiar with the holy books of Reb Nosson, and knew him in his lifetime and heard his holy words and conversations, and is somewhat familiar with his affairs and the causes that passed over him — will understand in his heart and see with his mind's eye that he was indeed from this above-mentioned aspect. For the bulk of his words concerns strengthening oneself in the service of Hashem — that no person of Israel should despair of himself: only that each one from his place should seek and request Hashem. This is the aspect of one expert in shuv explained in the above discourse — the aspect of the lower point — the aspect of Yehoshua. See also Likutay Tinyana, the discourse Ki M'rachamam Yenaghaym, Siman 7, which also speaks of the two aspects explained here, calling them by the names daray ma'alah [those who dwell above] and daray matah [those who dwell below], son and disciple. And it is explained there that the aspect of the disciple is the aspect of Yehoshua — whose initial letters spell Yakumu Hakeytzu v'Yanannu Shochnay Afar [Let them arise, let them be awake and sing, those who dwell in the dust] — meaning: the need to strengthen those who dwell below, the dwellers in dust, who are at the very lowest level of attainment — that they should not despair and not retreat entirely, G-d forbid — only know that Hashem is also with them and among them. See there for great and awesome encouragement. And the discourse Ki M'rachamam above was said on Shabbas Chanukah of the year [5]570 — which was the last year of the holy life of Rabbainu. And there is mentioned the matter of "And Yehoshua the son of Nun was filled with the spirit of wisdom, for Moshe had laid his hands upon him." And I heard from my father of blessed memory, who heard from the elderly holy disciples of Rabbainu, that they understood from Rabbainu's holy allusions in that discourse that in it he gave semichah [ordination] to his holy disciple Reb Nosson. And indeed, the bulk of Reb Nosson's holy conversations was on this very matter — to strengthen every single Jew with extraordinary, wondrous, and awesome encouragement: that no one should despair of himself entirely, G-d forbid — only, wherever one is, to arouse and strengthen oneself from now on in any case to the service of Hashem from wherever one stands. As is elaborated on this with many wonders in his holy books. This is the aspect of what we find: that Hashem Himself said to Yehoshua after the passing of Moshe — three times: "be strong and courageous." And it is explained in Likutay Torah in the name of the Holy Ari that three times "be strong" equals the numerical value of Moshe — for through this he illuminated for Yehoshua the three aspects that were in Moshe. [And one may allude that they correspond to the three aspects within the letter Alef — the upper point, the lower point, and the middle — and it is known that every aspect contains all aspects within it.] And Israel themselves also said to Yehoshua: "Only be strong and courageous." And see Likutay Halachos, Laws of Shabbas, Halacha 7 — which was composed on Rosh Hashonoh of the year [5]605, which was the last Rosh Hashonoh of the holy life of Reb Nosson — where much of the above matter is alluded to for one who understands somewhat by allusion. And there is still much to say about this. And what he alluded to regarding "Call Yehoshua" — "and I myself will command him" specifically — that close to his actual passing he did not give him ordination explicitly, yet he had already alluded to his ordination close to his [Reb Nosson's] first drawing close to him. And also: that the beginning of Reb Nosson's initiation into novel Torah compositions was through this discourse; and that it is visibly apparent that virtually the entire remaining trace [reshimas] of Rabbainu's holy legacy is only through Reb Nosson. And in all the above there are many wondrous matters, impossible to explain in writing — or even orally. Yet nonetheless I noted this in brief allusion so that a later generation may know. From what is explained above — that wherever a Rebbe and disciple gather together, the aspect of Moshe, Yehoshua, and the Tent of Meeting is produced — it follows automatically that just as it is explained in the above discourse that one cannot merit complete repentance — the aspect of the supernal honor, the secret of the upper point — except through humiliations and bloodsheds coming upon him, and he is silent and still — and the humiliations are the aspect of the vav within the Alef connecting the upper point with the lower point — and it is explained there that through this the union of Moshe and Yehoshua is made: therefore it follows automatically that the disciple cannot truly draw close to his Rebbe except through many obstacles, controversies, humiliations, and bloodsheds passing over him. And specifically through these he merits to draw close to his Rebbe — who is the aspect of the upper point. And from this one can understand somewhat the matter of the controversies that arose against virtually all the great Tzaddikim who engaged in bringing people close to the service of Hashem — such as the holy Baal Shem Tov and his holy disciples — and likewise the great controversy that was against Rabbainu. For beyond what is understood from what I wrote above — that the great Tzaddik who ascends from level to level at every moment is the aspect of the true penitent, for his repentance is only in the aspect of the repentance of the World to Come explained in that discourse: that he merits at every moment a higher attainment and does repentance upon repentance upon his first attainment — and each time he attains a higher level, this is the aspect of attaining a yet higher Name Eheyeh — and he is therefore compelled at every moment to pass through controversy and persecution. Only: he judges those who dispute him favorably, as above in Section 6. Beyond this, the controversies and persecutions are even more necessary for the drawing close of the disciples who are close to him, as above. And the disciples themselves accept the shames with love for the sake of repentance from their sins. Only: so that the controversy not cause any damage to the honor of Heaven — since their Rebbe's honor is already in the aspect of the honor of Heaven — they must therefore judge those who dispute him favorably, as above. [And this also resolves more fully what we examined above in Section 6.] For the Tzaddik himself could perhaps have reached each higher level every time by simply striving upward — and it is known that there must be a descent before an ascent [see Siman 22, the discourse Chosum B'soch Chosum]. Now the very act of striving upward at every moment is the aspect of one expert in ratzo — the aspect of the upper point — the aspect of segol of 161. And in the midst of this he descends somewhat from his first level — and it would be possible for him to be pushed back entirely, G-d forbid, and to entertain doubts about the ways of G-d, G-d forbid — as if they were distancing him intentionally. And the yetzer hara [adversarial force] lies in ambush very closely for precisely this — to weaken the Tzaddik's mind at the moment he descends somewhat from his level. On the contrary: precisely then the weakness of mind presses upon the Tzaddik even more intensely — as is understood from Rabbainu's words in the story of the Tzaddik who fell into sadness [one of the famous Sipuray Maasiyos — Tales of Rabbi Nachman]. But the Tzaddik overpowers through the greatness of the holiness of his righteousness — and does not entertain any doubts about His ways — only feels tremendous shame before Hashem for having fallen somewhat from his level. Yet nonetheless he accepts even this state of withdrawal with love, and believes that the ways of Hashem are straight, and hopes and yearns to Hashem to return to his level — and not only that: that he merit a yet higher and more elevated level. Through this he truly merits that this descent is the ultimate ascent — for through being greatly ashamed of his descent, he strengthens and overpowers himself with all his might to rise from his descent, until through this he ascends to a far higher level. And through this you will understand more deeply the matter of Ratzo v'Shuv [running and returning] explained in the above discourse: at first it is ratzo and he merits ascending to a very high level, striving to ascend yet higher — and in the midst of this he withdraws and retreats somewhat, G-d forbid — only he strengthens himself even then not to retreat entirely. And then even this partial withdrawal is to him a shame and embarrassment greater than all the shames of the world — and it seems to him literally as if he were expelled from the palace of the King to the outside, G-d forbid. Yet he does not entertain any doubts about His ways — only accepts it with love, waits for salvation, and fulfills: "Be still before Hashem" — greatly humbling himself beneath the Holiness as literal dust — in the aspect of: "and my soul shall be as dust to all" — the aspect of "and the earth is the footstool of His feet" — this is the chirik — the aspect of the chirik of Samech-Gimel [63] explained there. Then through this very shame the aspect of vav is produced — and through this he merits to connect with the upper point, the aspect of the high level he strove to reach. [And through this we explained the teaching of the Sages [Bava Basra 75]: "Every Tzaddik is scorched by the canopy of his fellow — woe for that shame…" "The face of Moshe was like the face of the sun; the face of Yehoshua was like the face of the moon — the elders of the generation said: woe for that shame…" [See Rashi there: that in such a short time the honor diminished so greatly — the aspect of the above supernal honor.] In this teaching one must examine: (1) the proximity of the two statements to each other; (2) the matter of "every Tzaddik is scorched by his fellow's canopy — woe for that shame" — if so, will it be the pleasure of the World to Come that every person is ashamed before his fellow? But one can explain the matter according to the above pattern: for in this world the Tzaddik can ascend to a high level specifically through the descent — for through it he overpowers to ascend even further, until he ascends to a yet higher level. But in the World to Come there is no descent whatsoever. Rather: through "every Tzaddik is scorched by his fellow's canopy" and through this he is greatly ashamed — for "woe for that shame" — through this itself he will ascend and connect also to the higher level. Similarly regarding "the face of Moshe was like the face of the sun; the face of Yehoshua was like the face of the moon" — the elders of the generation who sought and yearned to receive the light of the upper point itself — the aspect of the face of the sun — therefore said: "woe for that shame" — through this itself they merited to receive the light of the upper point, as above.] It follows that the Tzaddik himself could perhaps have ascended to higher levels every time even without controversy — only that through the controversy he perhaps merits to ascend each time without so much of a prior descent. And this is more pleasing to him. And also because the controversy is for the sake of the drawing close of his holy disciples, as above. And sometimes the Tzaddik himself acts as if he is distancing his disciples and does not wish to bring them close — and the disciple must accept even this with love, and believe that certainly the Tzaddik's ways are straight, and be greatly ashamed over this. Yet nonetheless not distance himself through this, G-d forbid — on the contrary: through this he should overpower himself even more to strive after the closeness. And then he will merit through this itself to draw close to the Tzaddik in true closeness and receive his holy illumination. And sometimes this trial is even greater than the trial of the humiliations from those who dispute the Tzaddik. See Likutay Halachos, Laws of Blessings over Fruit, Halacha 1 — where you will see many wonders regarding this discourse Kra Es Yehoshua and all that we have elaborated upon it here. And also Laws of Shabbas, Halacha 7 above. And also many other halachos that discuss this discourse. Omitted, regarding what is explained in the discourse in Section 1 — that the firmament of Heaven is the aspect of shame… and above the firmament is a likeness of a throne…: See Shabbas 104: "Aleph-Beis: learn wisdom; Gimel-Dalet: bestow kindness upon the poor; Kaf-Feh: the palm-mouth; Shin-Kuv: the false-lie — your soul shall be bound under His throne, and duk the heavens," meaning as above — for shame is the aspect of the firmament of Heaven above which is the Throne. Therefore the word used is v'duk shamayim — on account of the expression in the verse: "He who stretches out the heavens like a gossamer curtain [kaDok], and spreads them like a tent to dwell in" [Isaiah 40] — the aspect of the Tent [ohel] explained in the discourse. And see there earlier: "The Holy One said: if he repents, I will bind him a crown" — this is relevant to our matter, for through repentance one merits the aspect of a crown, as above. And the discourse Ki M'rachamam above was said on Shabbas Chanukah of the year [5]570 — which was the last year of the holy life of Rabbainu. And there is mentioned the matter of "And Yehoshua the son of Nun was filled with the spirit of wisdom, for Moshe had laid his hands upon him." And I heard from my father of blessed memory, who heard from the elderly holy disciples of Rabbainu, that they understood from Rabbainu's holy allusions in that discourse that in it he gave semichah [ordination] to his holy disciple Reb Nosson. And indeed, the bulk of Reb Nosson's holy conversations was on this very matter — to strengthen every single Jew with extraordinary, wondrous, and awesome encouragement: that no one should despair of himself entirely, G-d forbid — only, wherever one is, to arouse and strengthen oneself from now on in any case to the service of Hashem from wherever one stands. As is elaborated on this with many wonders in his holy books. This is the aspect of what we find: that Hashem Himself said to Yehoshua after the passing of Moshe — three times: "be strong and courageous." And it is explained in Likutay Torah in the name of the Holy Ari that three times "be strong" equals the numerical value of Moshe — for through this he illuminated for Yehoshua the three aspects that were in Moshe. [And one may allude that they correspond to the three aspects within the letter Alef — the upper point, the lower point, and the middle — and it is known that every aspect contains all aspects within it.] And Israel themselves also said to Yehoshua: "Only be strong and courageous."