סימן קע"ז

📋 Translator's Summary — Siman 175 This was said at the beginning of the winter of 5565 — on Shabbas — the portion of Noach — Rosh Chodesh Cheshvan.

"And Haveye'ah said: I have forgiven — according to your words" [Numbers 14]. And at this Shabbas was the farshpil [engagement celebration] of his daughter Miriam — of blessed memory. And at that time Rabbi Nosson stopped reciting Kaddish for his mother. And this too was included in this above discourse. And at this Shabbas there were many wondrous and awesome accounts — and a portion of them is elaborated elsewhere. [See Chayyay Moharan — his birthplace, Siman 11.] There — in the above discourse: "the humble one is mute" [ha'alum alum] — and so on — "and G-d became Elokim" — for Yud-Hay are the aspect of the mochin — and so on.

There — in the above discourse: "the humble one is mute" [ha'alum alum] — and so on — "and G-d became Elokim" — for Yud-Hay are the aspect of the mochin — and so on. It alludes to what is written in the kavvanot of Kaddish: Yisgadal v'Yiskadash Sh'may — the letters of the Name Yud-Hay — and so on. See there. And there it is also elaborated: Yiskadash — the letters Tav-Kuf-Shin-Daled — alludes to the aspect of Yesod Abba — and so on. And perhaps this is alluded in his words here: that he wrote: "and this depends on the guarding of the covenant [shmirat habris]." Namely: for the covenant is called Yesod — and there the essential holiness is — as the Sages said. And the Name Shaddai in its fullness = numerically Yiskadash — as elaborated there in the kavvanot. And this is as above. It alludes to what is written in the kavvanot of Kaddish: Yisgadal v'Yiskadash Sh'may — the letters of the Name Yud-Hay — and so on.

Siman One Hundred and Eighty-One — Keshe'miskashr'im B'Kesherסימן קפא — כשמתקשרים בקשר And likewise it is known — what is elaborated in the books of the G-d-fearing on the verse: "the will of those who fear Him He will fulfill" — and so on. For those who truly fear Him have no desire at all for any physical thing — since they are always attached to the G-dliness. But Hashem Himself — as it were — causes them to want some thing — so that they will pray for it. And then: "and their cry He will hear — and will save them." And the Name of Heaven is magnified through this. And there are yet many further details in this — which cannot all be elaborated. It follows: that those who truly fear Him — who truly have no desire other than the will of Hashem. Then on the contrary: when some desire for some thing comes to their mind — then one knows: that certainly Hashem's will is also so. And He sent this desire to his mind in order that he pray before Him for this — and fulfill His will. And through this great and wondrous rectifications will be accomplished — in the spiritual and the physical — according to the obligation of His wisdom and will — as is known. And also according to the plain meaning one can say as well: for the plain and simple will of Hashem — certainly — is to bestow good upon all His creatures — in particular upon His people Israel. Only: the sins of the person compel Him — as it were — to afflict him and withhold His goodness from him. Which is contrary to His simple will. And even this is for the person's benefit — as is known. And therefore: certainly one is permitted to pray that He forgive him. And then He will automatically bestow good upon him — according to His simple will — as above. See there. And there it is also elaborated: Yiskadash — the letters Tav-Kuf-Shin-Daled — alludes to the aspect of Yesod Abba — and so on. And perhaps this is alluded in his words here: that he wrote: "and this depends on the guarding of the covenant [shmirat habris]." Namely: for the covenant is called Yesod — and there the essential holiness is — as the Sages said. And the Name Shaddai in its fullness = numerically Yiskadash — as elaborated there in the kavvanot. And this is as above. There: "for the person must completely nullify his will before the will of Hashem — and not wish any desire other than as Hashem wishes — whether it be children or money or not — G-d forbid." In my humble opinion it seems: the meaning is — even though a person must certainly pray for all his needs. But he should not intend through this to have Hashem fill the person's own desire. Rather: his intention in prayer should be so that through this very thing he also fulfills the will of Hashem. For the Sages already revealed to us: that Hashem very much wishes that a person pray before Him for all his needs. And some say that the commandment of prayer is from the Torah [d'oraysa]. Therefore he is obligated to do his part — and pray before Him for all his needs that are lacking — even for physical matters needed by him. For who knows — perhaps His will is to fill his lack. And what is lacking to him is so that he will pray before Him. In the manner of what the Sages said: [Yevamos 64] "why were our Patriarchs barren? — in order that they pray before Him for children. For the Holy One longs for the prayer of the righteous." It follows: the person is obligated to do his part and to pray for everything that is lacking to him. Only: he should intend the essential purpose — to fulfill through this very prayer also His will as above. And it is already known in truth from the books of the G-d-fearing: that the essential prayer must be for the sake of the Shechinah — as it were. Which is itself the aspect of Malchus — the aspect of Honor — the aspect of will — as elaborated in this discourse. For certainly His will is to bestow all good to each of Israel. And therefore: when something is lacking to a person — he should know: that certainly this comes because there is also above — spiritually — as it were — some aspect of a blemish and deficiency like this. And therefore one must pray to fill the deficiency spiritually. And then automatically the physical will also be rectified. And as elaborated in Siman 14 — in the discourse: "to draw peace." And likewise it is known — what is elaborated in the books of the G-d-fearing on the verse: [Psalms 145] "the will of those who fear Him He will fulfill" — and so on. For those who truly fear Him have no desire at all for any physical thing — since they are always attached to the G-dliness. But Hashem Himself — as it were — causes them to want some thing — so that they will pray for it. And then: "and their cry He will hear — and will save them." And the Name of Heaven is magnified through this. And there are yet many further details in this — which cannot all be elaborated. It follows: that those who truly fear Him — who truly have no desire other than the will of Hashem. Then on the contrary: when some desire for some thing comes to their mind — then one knows: that certainly Hashem's will is also so. And He sent this desire to his mind in order that he pray before Him for this — and fulfill His will. And through this great and wondrous rectifications will be accomplished — in the spiritual and the physical — according to the obligation of His wisdom and will — as is known. And also according to the plain meaning one can say as well: for the plain and simple will of Hashem — certainly — is to bestow good upon all His creatures — in particular upon His people Israel. Only: the sins of the person compel Him — as it were — to afflict him and withhold His goodness from him. Which is contrary to His simple will. And even this is for the person's benefit — as is known. And therefore: certainly one is permitted to pray that He forgive him. And then He will automatically bestow good upon him — according to His simple will — as above.