סימן רנ"א

"Know that through wars." And so on. Also in this discourse he alludes a wondrous matter regarding the dispute that was against him — and so on — and it will be elaborated elsewhere. Also in this discourse he alludes a wondrous matter regarding the dispute that was against him — and so on — and it will be elaborated elsewhere.

"Know that through wars." And so on. There: "for charity [tzedakah] is the aspect of truth." And see Zohar Emor, p. 89: "charity — truth — righteousness [tzedakah emes kashut]." And so on.

There — in the discourse: "you are propitious for the sea [atah mesugal al hayam]." And so on. At the time Rabbainu traveled to Eretz Yisrael — at the very beginning of his journey from home — he lodged in the community of Sakileh [now called Voznisenshk]. And there is a complete account about this among the members of our community. How Rabbainu — of blessed memory — saw then with his holy spirit that this place would become a great settlement after some time. [And so it came to pass in our own days — many years after his passing.] And there he saw the holy famous Tzaddik — Mohar"r Menachem Mendel of Vitebsk — after his holy passing — who had passed away in Eretz Yisrael. And there he revealed to him: "you are propitious for the sea" — and so on — as elaborated in the discourse. And I heard from the members of our community who heard from Rabbi Shimon — of blessed memory — that the interpretation of Atah is as follows: for Atah is the acrostic [roshei teivos] of Alef-Tav-Heh. Therefore one must write five letters [kvitlech]. And on each letter write v'rav chesed — the numerical value of which is 280. And five times 280 equals Alef-Tav [= 1000 + 400 = 1400. 5 × 280 = 1400]. And the five kvitlech themselves — they are the Heh. And this is the Name Atah — propitious for the sea — Alef-Tav-Heh. And at the time of a storm wind at sea — G-d spare us — one should cast five letters into the sea — on each of which is written v'rav chesed [as above]. And this will certainly help to calm the sea from its rage — G-d spare us. And Rabbi Shimon above said: that he himself made use of this when at sea — and it helped very greatly — with Hashem's help. 📋 Translator's Summary — Siman 251 There: "when a person is dependent on other human beings — his face changes to many colors [phanav mishtanim k'krom]." According to its plain meaning: the meaning is because of shame. [And see also above in Siman 47 — V'Achaltem — and so on.] And see the Zohar there: "shame — disgrace — the removal of truth from him. One who is put to shame — because of truth — which is charity — is removed from him." And so on. And likewise regarding our matter: for when the person is dependent on human beings — he is far from truth. Namely: for it is difficult for him to perform the commandments between himself and his Creator — as he performs them before other people. [And see above in the discourse V'Yehi Na Fi Shnayim B'Ruchacha, Siman 66.] Therefore his face changes to many colors. But when he is a man of truth — namely: who is not dependent on other human beings — then he is in the aspect of truth — the aspect of charity. Which is only in one face — one force alone — and so on — as elaborated in the discourse.