סימן רט"ו

Siman Two Hundred and Fifteenסימן רטו Know that there are 24 kinds of redemptions [pidyonos] — and so on.

It was heard from Rabbainu — that he said: he knew about this even before he traveled to Eretz Yisrael.

There — in the above discourse: "and also in his death he was buried opposite Beis Peor — in order to sweeten the nations so that they should become converts." And so on. "For all of Moshe's service in his lifetime — and also now after his death — is only to make converts as above." The author says: were I not afraid [i lav d'mistafina] — I would say: that through this Rabbainu alluded to the matter of his passing in Uman. For he had in this — of blessed memory — very wondrous secrets. And as elaborated elsewhere. [Chayyay Moharan — his journey to and residence in Uman — see there.] And a little of the little that was heard from him regarding this matter is: because there was much sanctification of the Name [kidush Hashem] there — through the holy ones who were slain there — very many thousands of souls of Israel — for the sanctification of Hashem. [In the decree of annihilation — G-d spare us. And their souls rose in acceptance before Hashem — as is known.] And Rabbainu said regarding the light-minded persons [kalei olam] who were then common in his time in Uman: that they are of the aspect of [see Zohar Vol. 2, p. 236b] sospisa d'dahava [the dross of gold]. And therefore they are heretics [apikorsim] — and so on. But even there some good still remains. And therefore he had some engagement with them. And they too were drawn after Rabbainu with very great love. And some of them said explicitly: had Rabbainu not passed away so quickly after the beginning of his residence in Uman — certainly they too would have become truly sincere returnees in repentance. And see in Zohar Terumah, p. 157 — where it deals with the holiness of Eretz Yisrael — which is the sacred point of the entire settlement of the world. And the Holy of Holies is the inner point of the holiness of Yerushalayim and Eretz Yisrael. And likewise on the contrary: the desert through which Israel traveled — the Other Side had dominion in it. And were Israel to have found merit in those forty years — that Other Side would have been removed from the world. But since they provoked the Holy One — the Other Side strengthened — and all of them fell there under its dominion. And were you to say: but Moshe — who was above the entire world — how did he fall there? Not so — for Moshe the faithful one was not under its dominion. And so on — see there. "And in order to make known to all future generations: that these dead of the desert — their shepherd will lodge among them — so that all of them will rise in the arousal of eternal existence in the World to Come." And so on. And see also in Zohar portion Tetzeh, p. 280 — on the secret of the burial of Moshe outside of Eretz Yisrael — in an arid and weary land without water — and so on : "for you have immense benefit for Israel in your burial — had you not been buried outside of Eretz Yisrael — Israel would not have gone out from the exile. And on your account it is said: 'and he was pierced for our transgressions' — he was profaned [mechulal] because of the sins and transgressions of Israel in his burial. And this is: 'and through his bruise we were healed' — through the attachment that was attached with us in the exile — we were healed." And so on. [And through this you will understand somewhat what we wrote above in the name of Rabbainu — that he said he wanted to travel to Eretz Yisrael to pass away there. But: "I wish to remain among you" [ich vil blaibin tzvishin eich] — and you shall come to my grave. And so on — as elaborated above in what we elaborated on the discourse Chadi Rabbi Shimon, Siman 61. See there. This corresponds precisely to what is expounded here: "and through his bruise we were healed."] And see in Pri Etz Chaim — in the intentions of Nefillas Apayim [the Falling of the Face] — on the matter of how the Tzaddikim after their death descend to Gehinnom and raise from there the souls of the wicked. Which is the secret of the clarification of holy sparks from the depths of the kelippos — which is called death literally. And the Tzaddikim descend there and raise from there the holy sparks. And so on. Which is the secret of: "the righteous in their death are called living." And they cause through this a great unification — and draw much bounty. And so on. And see there further on the matter of the great unification made through literally giving one's life for the sanctification of the Name. And so on. And he wrote there: "and behold — even though one who gives himself over to death unifies Tiferes and Malchus — and so on. And likewise one who gives himself over for the sanctification of the Name unifies Chuchmah and Binah. And so on. This applies for a moment. But one does not become a chariot [merkavah] for this constantly — unless one gives oneself over to death for the Torah and commandments at every moment literally — like Rabbi Akiva." And so on. And see Zohar Pekudei, p. 254 — and Mekdash Melech there. And see in Pri Etz Chaim — in the intentions of Hodu [on the verse Psalms 94: "Haveye'ah — G-d of vengeances"] — where it is written: "for our intention now through our prayers is to raise the worlds and include them up to Atzilus. And to gather all the holy sparks that have scattered among the kelippos. And however: those that have fallen into Asiyah — and so on. And there in Asiyah are very powerful kelippos — and there is no power to take out from there those sparks — except through the Ten Martyrs [Asarah Harugei Malchus]." And so on. "And through our mentioning them — they strengthen and gather souls and sparks from the kelippos of Asiyah." And so on. And see there — in the intentions of the daily Tamid sacrifice — where it is written: "that the kelippos in Asiyah are very hard — and are called idol worship [avodah zarah]." It is elaborated from all of this: that this is the secret of the death of the holy Tzaddikim — in particular those who gave their lives for the sanctification of the Name literally. Namely: to gather and clarify and raise the souls and holy sparks in the depths of the kelippos of Asiyah — which are the aspect of literal idol worship — and raise them to Atzilus. And this is the aspect of literal self-sacrifice. And so on. See there. And see in Idra Rabbah Nasso, p. 136 — where the matter of the 24 courts is elaborated — and all of them are called netzachim — and each one is called netzach. And so on. And there is a metzach [forehead] and there is a netzach. And so on. And the matter of the sweetening of the 24 courts through the forehead of Atikah — the metzach d'ra'ava d'ra'avin [the forehead of the will of wills]. And so on. And see in Kol BeRamah there. And it is somewhat understood regarding our matter as well — from all of this — to understand by allusion on one's own. And see in Likutay Tinyana, Siman 4 — on the matter of the metzach haratzon [forehead of will] — where Moshe's passing is alluded: "for there — the lawgiver's portion is hidden [ki sham chelkas mechokek safun]." And so on. And see in Megaleh Amukos, section 4 — what Moshe desired: to enter Eretz Yisrael — in order to nullify the evil inclination toward idol worship. And the Holy One answered him: "too much for you [rav lach]" — for it is necessary to be buried across the Jordan — to subdue the great adversary [rav haChovel] in the kelipah — which stands opposite the burial of Moshe — and it is wrath standing to receive Moshe's account — judgment for judgment [din b'din]. And when Israel sins — it opens its mouth to swallow them. And when it sees the burial of Moshe — it retreats backwards. And so on. See there. And according to the words of Rabbainu above this is even more elaborated as above. And see there further in the above Megaleh Amukos — on the matter of: "and charge Yehoshua" — and so on. "There is no 'tzav' [charge] other than [as a reference to] idol worship" — that upon Yehoshua was placed the responsibility of nullifying the evil inclination toward idol worship. And so on. [See Zohar Vol. 1, p. 27b.] And in truth we find in the book of Yehoshua: that he greatly warned Israel before his death — to remove the alien gods — and so on. And perhaps this is what Rabbainu alluded — in the witty saying he said on his journey to Uman — about Nachman and Nosson. And so on. As elaborated in Chayyay Moharan [his journey to and residence in Uman, Siman 1]: that he said: "are not Nachman and Nosson traveling here?" And so on. And you already know: that the evil inclination toward idol worship in these times — the essential form it takes is the strengthening and spreading of the heresy [apikorsus] and the heresy-movement [mimus] — which is the aspect of annihilation [shemed] literally — G-d spare us. And they are themselves the aspect of the idol worship and the kelipah of Peor literally — who open their mouths without law [l'bli chok] — and speak insolently against Hashem and His Torah and His anointed one. And so on. And about this Rabbainu cried out greatly in his lifetime. And also now after his passing — he engages in this: to subdue the heresies — and so on — and to bring faith into the world — and to raise what was lost through sin to acceptance [meshamed l'ratzon]. And behold: the essential sin of Peor was through the blemish of the covenant with the daughters of Moav — as it is written: "behold — they were to the children of Israel in the matter of Peor." And see Zohar Shemos, p. 3b: that this sin — G-d spare us — is the aspect of literal idol worship — the aspect of: "there shall not be to you other gods." And see above — in the discourse Abba Shaul, Siman 55 — where adulterers who engage in the wisdom of philosophy are greatly harmed through it — and come through this to insults and blasphemies — blaspheming upward through their wisdom. And so on. And see in Idra Nasso above — on the matter of the 24 courts — whose root is in the metzach. And so on. Through which the wicked are punished: "they spy out their sins" — the aspect of: "and you had the forehead of a harlot-woman — you refused to be ashamed." And so on. And perhaps this is the secret of the death of the 24,000 of Israel in the plague over the matter of Peor. Pinchas gave his soul literally — in his zealousness for My zealousness. And through this he sweetened the judgment from Israel. And it is said: "behold I am giving him My covenant of peace." And see Zohar Tetzeh, p. 280 above — on the matter of how the passing of Moshe is written in the portion of Pinchas. And so on. And see Sotah, p. 14: "why was Moshe buried near Beis Peor? — to atone for the act of Peor." And so on. [See Tosafos there.] And there further: "therefore I will divide for him a portion among the many — and with the mighty he shall divide spoil." And so on. "Because he poured out his soul to death" — who gave himself over to death — as it is said: "and if not — erase me now from Your book." "And with transgressors was he numbered" — that he was counted with those who died in the desert. "And he bore the sin of many" — that he atoned for the act of the [golden] calf. "And for the transgressors he shall intercede" — that he prayed for mercy for the sinners of Israel that they return in repentance. And so on. This being the aspect of raising what was lost through sin to acceptance — and making converts [gerim] and returnees in repentance. And see in Midrash Koheles, chapter 1 — on the verse: "all things are wearisome" — the account of the woman who came to Rabbi Eliezer to convert. And so on. And the Matnas Kehunah explained: to repent. And so on. And see in Likutay Torah of the Holy Ari — on the portion Va'eschanan — on the verse: "and Hashem became angry with me on your account." And so on. And there is a complete account of how also before his journey to Eretz Yisrael he spoke about this matter — that it is impossible to perform a redemption [pidyon] except when one knows all the 24 kinds of redemptions — to sweeten all 24 courts. And he said a parable: like — to make a distinction — when someone is summoned before their court in the Guberniye [provincial court] of Kiev — and he places an advocate [plupotennt] on his behalf in Kaminitz. Similarly: how is it possible to perform a redemption if one does not know in which of the 24 courts he is being judged? And he said then also: that there is a very lofty redemption — that can sweeten all 24 courts. And there were yet further conversations and matters that he related about this from earlier times. And he said: that even so — he did not then know the entire matter in its completeness as he knew afterwards. And as he also revealed to us somewhat in this above discourse. That sometimes even this redemption does not avail — because they make use of it for another matter — namely: to nullify all idol worship [avodah zarah] and to make converts [gerim]. And so on — as elaborated in the discourse. All of this he did not yet know then in its completeness. Only: afterwards he merited to attain the entire matter in its completeness. And through this you can also understand — a little and a fraction of the greatness and awe of his attainment even before he was in Eretz Yisrael. For in this discourse it is elaborated: that even among the Tzaddikim — not every one knows this redemption. And this is found only in one in a generation. And Rabbainu merited to attain and know this redemption even before he was in Eretz Yisrael. And even so: after he came from Eretz Yisrael — he merited such an awesome attainment — that he said he was ashamed of the attainments he had attained before Eretz Yisrael. And also then — after he came from Eretz Yisrael — he merited to rise at every moment to an additional level and additional degree each time further — in the matter of his awesome and wondrous attainments. And as elaborated somewhat elsewhere. [See Chayyay Moharan — his journey to Eretz Yisrael — at length.] And see in Likutay Halachos, Hil'chos Birchas HaShachar, Halacha 5 — great and many wonders according to this above discourse. And see there — Letter 65 — where it is elaborated: what at first glance is not well understood in this above discourse.

📋 Translator's Summary — Siman 215 For the man who is in trouble and suffering — G-d spare us — and brings money to the Tzaddik to perform a redemption.

Siman Two Hundred and Twenty-One — Al Yedei She'nosnin Ma'aserסימן רכא — על ידי שנותנין מעשר And this Tzaddik performs this great redemption that sweetens all the 24 courts. Which certainly — this man who brought this redemption should have received through this a complete salvation. And even so — sometimes this redemption too does not avail — because above they are very eager for such a redemption. And therefore they make use of it for another matter — namely: to sweeten the wrath that comes through idol worship — and to make converts [gerim]. And since they wish to make use of this redemption for another matter — should this man who brought the money for the redemption therefore not accomplish through it his salvation in full — and remain in suffering and torment G-d forbid — even though the Tzaddik performed this redemption and the sweetening for the benefit of the above man? And it is explained there: that certainly through the above sweetening there will also be great benefit for this man who brought the redemption. Only: had they not made use of it above for the above other matter — this man who brought the redemption would have received his salvation immediately. But since the above other matter for the benefit of the community [klal] — namely: to sweeten all kinds of wrath G-d forbid — and to nullify all idol worships — and to make converts and returnees in repentance [ba'alei teshuvah] — needs to be accomplished through this redemption. Because of this — the sweetening of the redemption does not avail him to receive his salvation immediately. Rather: he needs to be yet further sweetened and wait somewhat more for the salvation of Hashem. And in truth: this above sweetening — which is made use of for the benefit of the community — is also for the benefit of this above man who brought the redemption. For even though he brought the redemption only in order to receive through it salvation from his trouble and suffering — as for example: if there is an ill person in his home G-d forbid — or other suffering similar to this. But in truth: he also still needs many more such salvations in every particular — each one according to his aspect. And the essential salvation is to merit to be saved from sins and to return to Hashem with all one's heart truly. And this one merits only through the inclusive redemption of the above great Tzaddik. Through which he sweetens all kinds of wrath and raises what was lost through sin to acceptance [meshamed l'ratzon]. This being the aspect of the nullification through this of all idol worship and heresies — G-d forbid — and the making of converts and returnees in repentance. And within this great above sweetening — automatically included there are also all kinds of salvations in the world — in the physical and the spiritual. And automatically: certainly also this man who brought the redemption will receive his salvation in its completeness — only with some delay in time as above. And this is: [Psalms 130] "Israel — hope in Haveye'ah — for with Haveye'ah is lovingkindness." For certainly He will perform kindness. "But with Him is abundant redemption." Meaning: that with Him there are many redemptions and salvations that He needs to save the person and redeem him from many many kinds of troubles — in the physical and the spiritual. Therefore: it is impossible to fill his lack immediately — and one must only hope and wait for the salvation of Hashem — the aspect of: [ibid.] "I hoped for Haveye'ah — my soul hoped — and for His word I waited." And so on. For He multiplies redemptions for the person — and must wait until He redeems him from the greater trouble. And afterwards will save him in this as well. For: [Niddah 31] "the one who benefits from a miracle does not recognize his miracle." And the essential thing: what He — may He be blessed — redeems Israel through the above supernal redemption — from all their sins. And this is: "and He will redeem Israel from all its sins." This being the aspect of making converts — which comes through the above redemption. And therefore one must wait — the aspect of: [Eicha 3] "it is good and one should hope silently for the salvation of Hashem." And the more one strengthens oneself to hope in Hashem — and not to allow the time to pass by — one's salvation will draw closer. For through the hope and trust itself one's salvation will sprout soon. And so on. And see there further. There — in the above discourse: "and also in his death he was buried opposite Beis Peor — in order to sweeten the nations so that they should become converts." And so on. "For all of Moshe's service in his lifetime — and also now after his death — is only to make converts as above." The author says: were I not afraid [i lav d'mistafina] — I would say: that through this Rabbainu alluded to the matter of his passing in Uman. For he had in this — of blessed memory — very wondrous secrets. And as elaborated elsewhere. [Chayyay Moharan — his journey to and residence in Uman — see there.] And a little of the little that was heard from him regarding this matter is: because there was much sanctification of the Name [kidush Hashem] there — through the holy ones who were slain there — very many thousands of souls of Israel — for the sanctification of Hashem. [In the decree of annihilation — G-d spare us. And their souls rose in acceptance before Hashem — as is known.] And Rabbainu said regarding the light-minded persons [kalei olam] who were then common in his time in Uman: that they are of the aspect of [see Zohar Vol. 2, p. 236b] sospisa d'dahava [the dross of gold]. And therefore they are heretics [apikorsim] — and so on. But even there some good still remains. And therefore he had some engagement with them. And they too were drawn after Rabbainu with very great love. And some of them said explicitly: had Rabbainu not passed away so quickly after the beginning of his residence in Uman — certainly they too would have become truly sincere returnees in repentance. And see in Zohar Terumah, p. 157 — where it deals with the holiness of Eretz Yisrael — which is the sacred point of the entire settlement of the world. And the Holy of Holies is the inner point of the holiness of Yerushalayim and Eretz Yisrael. And likewise on the contrary: the desert through which Israel traveled — the Other Side had dominion in it. And were Israel to have found merit in those forty years — that Other Side would have been removed from the world. But since they provoked the Holy One — the Other Side strengthened — and all of them fell there under its dominion. And were you to say: but Moshe — who was above the entire world — how did he fall there? Not so — for Moshe the faithful one was not under its dominion. And so on — see there. "And in order to make known to all future generations: that these dead of the desert — their shepherd will lodge among them — so that all of them will rise in the arousal of eternal existence in the World to Come." And so on. And see also in Zohar portion Tetzeh, p. 280 — on the secret of the burial of Moshe outside of Eretz Yisrael — in an arid and weary land without water — and so on [Psalms 63]: "for you have immense benefit for Israel in your burial — had you not been buried outside of Eretz Yisrael — Israel would not have gone out from the exile. And on your account it is said: [Isaiah 53] 'and he was pierced for our transgressions' — he was profaned [mechulal] because of the sins and transgressions of Israel in his burial. And this is: 'and through his bruise we were healed' — through the attachment that was attached with us in the exile — we were healed." And so on. [And through this you will understand somewhat what we wrote above in the name of Rabbainu — that he said he wanted to travel to Eretz Yisrael to pass away there. But: "I wish to remain among you" [ich vil blaibin tzvishin eich] — and you shall come to my grave. And so on — as elaborated above in what we elaborated on the discourse Chadi Rabbi Shimon, Siman 61. See there. This corresponds precisely to what is expounded here: "and through his bruise we were healed."] And see in Pri Etz Chaim — in the intentions of Nefillas Apayim [the Falling of the Face] — on the matter of how the Tzaddikim after their death descend to Gehinnom and raise from there the souls of the wicked. Which is the secret of the clarification of holy sparks from the depths of the kelippos — which is called death literally. And the Tzaddikim descend there and raise from there the holy sparks. And so on. Which is the secret of: [Brachos 18] "the righteous in their death are called living." And they cause through this a great unification — and draw much bounty. And so on. And see there further on the matter of the great unification made through literally giving one's life for the sanctification of the Name. And so on. And he wrote there: "and behold — even though one who gives himself over to death unifies Tiferes and Malchus — and so on. And likewise one who gives himself over for the sanctification of the Name unifies Chuchmah and Binah. And so on. This applies for a moment. But one does not become a chariot [merkavah] for this constantly — unless one gives oneself over to death for the Torah and commandments at every moment literally — like Rabbi Akiva." And so on. And see Zohar Pekudei, p. 254 — and Mekdash Melech there. And see in Pri Etz Chaim — in the intentions of Hodu [on the verse Psalms 94: "Haveye'ah — G-d of vengeances"] — where it is written: "for our intention now through our prayers is to raise the worlds and include them up to Atzilus. And to gather all the holy sparks that have scattered among the kelippos. And however: those that have fallen into Asiyah — and so on. And there in Asiyah are very powerful kelippos — and there is no power to take out from there those sparks — except through the Ten Martyrs [Asarah Harugei Malchus]." And so on. "And through our mentioning them — they strengthen and gather souls and sparks from the kelippos of Asiyah." And so on. And see there — in the intentions of the daily Tamid sacrifice — where it is written: "that the kelippos in Asiyah are very hard — and are called idol worship [avodah zarah]." It is elaborated from all of this: that this is the secret of the death of the holy Tzaddikim — in particular those who gave their lives for the sanctification of the Name literally. Namely: to gather and clarify and raise the souls and holy sparks in the depths of the kelippos of Asiyah — which are the aspect of literal idol worship — and raise them to Atzilus. And this is the aspect of literal self-sacrifice. And so on. See there. And see in Idra Rabbah Nasso, p. 136 — where the matter of the 24 courts is elaborated — and all of them are called netzachim — and each one is called netzach. And so on. And there is a metzach [forehead] and there is a netzach. And so on. And the matter of the sweetening of the 24 courts through the forehead of Atikah — the metzach d'ra'ava d'ra'avin [the forehead of the will of wills]. And so on. And see in Kol BeRamah there. And it is somewhat understood regarding our matter as well — from all of this — to understand by allusion on one's own. And see in Likutay Tinyana, Siman 4 — on the matter of the metzach haratzon [forehead of will] — where Moshe's passing is alluded: [Deuteronomy 33] "for there — the lawgiver's portion is hidden [ki sham chelkas mechokek safun]." And so on. And see in Megaleh Amukos, section 4 — what Moshe desired: to enter Eretz Yisrael — in order to nullify the evil inclination toward idol worship. And the Holy One answered him: "too much for you [rav lach]" — for it is necessary to be buried across the Jordan — to subdue the great adversary [rav haChovel] in the kelipah — which stands opposite the burial of Moshe — and it is wrath standing to receive Moshe's account — judgment for judgment [din b'din]. And when Israel sins — it opens its mouth to swallow them. And when it sees the burial of Moshe — it retreats backwards. And so on. See there. And according to the words of Rabbainu above this is even more elaborated as above. And see there further in the above Megaleh Amukos — on the matter of: [Deuteronomy 3] "and charge Yehoshua" — and so on. "There is no 'tzav' [charge] other than [as a reference to] idol worship" — that upon Yehoshua was placed the responsibility of nullifying the evil inclination toward idol worship. And so on. [See Zohar Vol. 1, p. 27b.] And in truth we find in the book of Yehoshua: [Joshua 24] that he greatly warned Israel before his death — to remove the alien gods — and so on. And perhaps this is what Rabbainu alluded — in the witty saying he said on his journey to Uman — about Nachman and Nosson. And so on. As elaborated in Chayyay Moharan [his journey to and residence in Uman, Siman 1]: that he said: "are not Nachman and Nosson traveling here?" And so on. And you already know: that the evil inclination toward idol worship in these times — the essential form it takes is the strengthening and spreading of the heresy [apikorsus] and the heresy-movement [mimus] — which is the aspect of annihilation [shemed] literally — G-d spare us. And they are themselves the aspect of the idol worship and the kelipah of Peor literally — who open their mouths without law [l'bli chok] — and speak insolently against Hashem and His Torah and His anointed one. And so on. And about this Rabbainu cried out greatly in his lifetime. And also now after his passing — he engages in this: to subdue the heresies — and so on — and to bring faith into the world — and to raise what was lost through sin to acceptance [meshamed l'ratzon]. And behold: the essential sin of Peor was through the blemish of the covenant with the daughters of Moav — as it is written: [Numbers 31] "behold — they were to the children of Israel in the matter of Peor." And see Zohar Shemos, p. 3b: that this sin — G-d spare us — is the aspect of literal idol worship — the aspect of: [Exodus 20] "there shall not be to you other gods." And see above — in the discourse Abba Shaul, Siman 55 — where adulterers who engage in the wisdom of philosophy are greatly harmed through it — and come through this to insults and blasphemies — blaspheming upward through their wisdom. And so on. And see in Idra Nasso above — on the matter of the 24 courts — whose root is in the metzach. And so on. Through which the wicked are punished: "they spy out their sins" — the aspect of: [Jeremiah 3] "and you had the forehead of a harlot-woman — you refused to be ashamed." And so on. And perhaps this is the secret of the death of the 24,000 of Israel in the plague over the matter of Peor. Pinchas gave his soul literally — in his zealousness for My zealousness. And through this he sweetened the judgment from Israel. And it is said: [Numbers 25] "behold I am giving him My covenant of peace." And see Zohar Tetzeh, p. 280 above — on the matter of how the passing of Moshe is written in the portion of Pinchas. And so on. And see Sotah, p. 14: "why was Moshe buried near Beis Peor? — to atone for the act of Peor." And so on. [See Tosafos there.] And there further: [Isaiah 53] "therefore I will divide for him a portion among the many — and with the mighty he shall divide spoil." And so on. "Because he poured out his soul to death" — who gave himself over to death — as it is said: [Exodus 32] "and if not — erase me now from Your book." "And with transgressors was he numbered" [Isaiah 53] — that he was counted with those who died in the desert. "And he bore the sin of many" — that he atoned for the act of the [golden] calf. "And for the transgressors he shall intercede" — that he prayed for mercy for the sinners of Israel that they return in repentance. And so on. This being the aspect of raising what was lost through sin to acceptance — and making converts [gerim] and returnees in repentance. And see in Midrash Koheles, chapter 1 — on the verse: "all things are wearisome" [Ecclesiastes 1] — the account of the woman who came to Rabbi Eliezer to convert. And so on. And the Matnas Kehunah explained: to repent. And so on. And see in Likutay Torah of the Holy Ari — on the portion Va'eschanan — on the verse: "and Hashem became angry with me on your account." And so on. And see in the book Vikahel Moshe, Chapter 16 — in the section on Moshe's veil [masve Moshe] — on the wondrous rectifications and clarification of the many holy sparks accomplished through the passing of Tzaddikim — in particular through the Ten Martyrs — and similar ones. And see there also near the end of the composition — p. 57 — what he brings there in the name of the Holy Ari regarding this matter. Siman Two Hundred and Thirty-Four — Sipurei Ma'asiyos MiTzaddikimסימן רלד — סיפורי מעשיות מצדיקים "Know that there is a Name" — and so on — "and the Name is 145." See in the kavvanot of HaOcheiz BeYad — and so on — HaMemaleich Melachim — and so on. HaMemaleich = the numerical value of HaKem — and so on. And this corresponds to our matter. And this Name is one of the 72 Names. And see in the book Vikahel Moshe, chapter 1.