Nevi'im Supplement: Yirmiyahu, Micha, Chabakuk

Missing Nevi'im Sections

Yeshayahu — Chapter 61 (Continuation)

"For He clothed me in garments of salvation — a robe of righteousness He wrapped around me… like the groom who crowns himself with priestly glory…" | [Isaiah 61:10 — MS B]

…and therefore it goes into exile. And in the future — when it shall be fully bound with the six extremities — then it shall rise from the klippos — both he and she. And this is: "I shall greatly rejoice (shos)" — "shesh" which is Yesod — must be bound to the "vav" (six), as stated. And then: "I shall rejoice (ashis) in Hashem" — the divine union is accomplished. And afterward one must ascend to a yet higher level — that Malchus ascend to Ima — in the dimension of "who is this" (mi zos). And this is: "my soul shall rejoice (tagel) in my G-d" — Malchus which is "soul" (nefesh) shall ascend to "my G-d" which is Ima. And I will tell you why it says "my G-d" (Elokai) — because Ima and Nukva are all one matter: Ima being the inner dimension and Nukva being the outer dimension. Therefore it says: "my soul" which is my outer dimension — "in my G-d" which is precisely my inner dimension.

"For He has clothed me in garments of salvation" — the secret of this matter: this is the secret of what the Sages instituted — to bless "who clothes the naked" (malbish arumim). Ze'ir Anpin at night does not channel to Nukva — since he is in the dimension of smallness (katnus) — and she is called "naked" (aruma). And during the day he channels to her. And this is "clothing the naked." And in the time of exile Ze'ir Anpin is in the dimension of smallness and does not channel to her. In the future — when he shall be in the dimension of greatness (gadlus) — he shall channel to her. And this is: "for He has clothed me in garments of salvation." "A robe of righteousness He has wrapped around me" — the secret of the matter: Malchus is justice (tzedek). And through the Chesedim that the male channels to her — she becomes righteousness (tzedaka). And it is like a garment that a person wears upon his body — which is something external to the body and has nothing to do with the body itself — so too the Chesedim in Nukva — since she is Din in the dimension of B"N. And the Chesedim are in the dimension of the male and not of the female. And they are called "like a garment" since they are external to her body and do not belong to her. Therefore it says "righteousness" — which is like the charity (tzedaka) that the male performs for her — to channel the Chesedim — since she is… [text breaks off in manuscript]

"Like the groom who crowns himself with priestly glory" — the secret of the matter: Malchus is bound to Keter in the dimension of Keter Malchus. And now this matter is hidden in exile. But in the future — when Ze'ir Anpin ascends to the level of Arich Anpin — this matter of Keter Malchus shall be revealed. And this is: "like the groom who crowns himself with priestly glory" — the order of the ascent of Ze'ir Anpin is that he first ascends like Abba. And this is: yichaken — yud-kohen — yud which is Abba in the dimension of the High Kohen. And afterward: "glory" (pe'er) which is Arich Anpin. And just as the groom — who is Ze'ir Anpin — ascends there — so too she shall ascend in the dimension of Keter Malchus. And then: "and like the bride"… [the continuation appears missing from the manuscript] MS B

Yirmiyahu

Yirmiyahu 31:19 — "Efraim is My dear son"

"Is Efraim My dear son — is he a delightful child? For whenever I speak of him I remember him still — therefore My heart yearns for him, I shall surely have mercy upon him, says Hashem." | [Jeremiah 31:19 — MS B]

And the Sages said: "and all that is precious my eye has seen" [Lamentations 1:16] — this is Rabbi Akiva son of Yosef. And the secret of the matter: for Rabbi Akiva began to reveal the inner dimension of the Torah — and this is the "preciousness" (yekar). And Mashiach ben Yosef must complete it. And for this he must clothe himself in all garments of Gevura — to war against the Sitra Achra. And this is: "Efraim is My dear son" (ha-ben yakir) — in order to reveal this preciousness which is the inner dimension. And it is in the dimension of the yud — the inner point. One must be in the dimension of B"N. And all the five Gevuros must illuminate upon him. And the fifty gates of Bina in the dimension of Efraim — aleph-peh-resh-mem-yud. And then he can reveal this preciousness.

And incidentally we shall explain the entire verse: "if a delightful child" etc. — Ze'ir Anpin in exile is in the dimension of smallness. And through the rectifications performed in exile one must raise him to the level of Arich Anpin and Abba. And then he can unite with his Nukvas. And therefore the Messiah — who is in the dimension of Ze'ir Anpin below — must make rectifications in his childhood. And as he goes and grows below through the power of his rectifications — so too Ze'ir Anpin goes and grows in his level — until he reaches the level of 72 (ayin-beis). Which is the secret of: "if a delightful child" (im yeled sha'ashu'im) — from the level of "child" (yeled) he comes to the level of "mother" (em) — which is the forty-two letters of the 72. And then he unites with his "delights" (sha'ashu'av) — which are the two Nukvas.

"For whenever I speak of him — I still remember him" — for so is the end of the Tikkun — in the dimension of remembrance (zechira) and not in the dimension of visitation (pekida).

"Therefore My innards yearned for him" — the secret of: what the Sages said: one who dies from intestinal illness (cholei me'im) — it is a good sign for him. And this is a great secret. It is known that the Messiah must suffer afflictions in his body. And when he shall have such afflictions to the point of nearly dying, G-d forbid — as it says: "He placed me in darkness like the eternally dead" [Lamentations 3:6] — then it is a good sign for him. For the dead shall return to wholeness (tam) — in the dimension of: "your iniquity is complete (tam), daughter of Zion" [Lamentations 4:22] — which is a sign of redemption — that from the abundance of troubles the redemption shall come. And this is: "therefore My innards yearned for him" — that the Holy One, as it were, provides him with these intestinal ailments. And the essential rectification is that the Din returns to Chesed. And this is: "I shall have mercy" (rachem) — for the son who is Din — as it is written: "Efraim is My dear son" — shall return to Chesed. And this is "rachem." And from where does this flow? Only because Malchus has a great root in Radla (the Unknowable Head) which is in the dimension of complete Chesed. Therefore even Nukva of Atzilus — even though she is B"N which is Din — can return to Chesed. And this is: "I shall surely have mercy on him" (arachamenu) — in the dimension of the complete Chesed as stated. But everything must be prepared above in the nine supernal Sefiros. And this is: "says" (ne'um). And then the entire Name הוי"ה is complete. And this is: "says Hashem." And returning to our matter — for it can also be that the Messiah is revealed first. For rectifications have already been prepared in exile. And he shall be saved from death. And he has no need for the assistance of Eliyahu. MS B

Micha

Micha 7:8 — "Do not rejoice over me, my enemy"

"Do not rejoice over me, my enemy — for I have fallen, I shall rise. For I sit in darkness — Hashem is a light for me." | [Micah 7:8 — MS Y]

It is already known that the supernal Will desired to reveal His unity to the created beings — not only in faith (emuna) alone — but desired to show it in actual deed. And this is through the deficiencies (chesronos). For the light is only recognizable from within the darkness. And seeing that in the concealment of His completeness there was a place for them to exist — and in His revelation — all evil returns to good, and all corruption returns to rectification. Here the completeness is clearly seen.

And at the time of the Shattering of the Vessels — many sparks descended into the hand of the Sitra Achra. And from this flowed — that also from Adam the first man and the generations that followed him — through the power of their evil deeds — there is a place for the Sitra Achra to take many sparks of holiness. For everything that descends — from the descent of the Kings it descends. And everything that returns and ascends — from their return it ascends. And upon these sparks depends all the joy of the Sitra Achra — for through them it displays its dominion.

And behold — the descent of Israel in the exiles is to rectify those sparks that descended — and to raise them to holiness. And this is what the Sages said: Israel was exiled among the nations only so that converts would be added to them. For these are the sparks of holiness that fell into its hand — and they are called "converts" — in the dimension of: "I was a sojourner in a foreign land" [Exodus 2:22]. And the Sitra Achra — when it sees Israel descend into exile — which is the time of its dominion — thinks there shall be no more rising for Israel's enemies, G-d forbid. For many sparks are already in its hand from the earlier generations. And now that they descend it shall take others as well. And if so — there shall be no rising, G-d forbid. But it does not know that Israel's descent into exile is for the purpose of rectification.

And this is what Scripture says: "do not rejoice over me, my enemy — for I have fallen" — into exile — "I shall rise." And because at that time — all those sparks that fell into your hand — I am returning them to holiness. And this is the rising of Israel. For they cannot rise until all those sparks that fell have been completed in their ascent. And this is what the Sages said: the son of Dovid does not come until all the souls in the "body" (guf) are completed — which are all the souls that are sunk in the Sitra Achra — the impure body — as I wrote elsewhere. And this is the secret of: "I shall praise You, Hashem, for You were angry with me" [Isaiah 12:1] etc.

And if you ask: how in exile — which is the place of its dominion — can one accomplish this rectification? Know: "for I sit in darkness — Hashem is a light for me." It is already known that there are two forms of governance in the world: the governance of reward and punishment — and the governance of unity (yichud). The governance of reward and punishment is the "reshimu" (impression/trace). And the governance of unity is the hidden line (kav ha-ne'elam) within the reshimu — governing it. And from this it follows that even in the time of evil's dominion — we can accomplish many rectifications toward the redemption — to subdue it. For ultimately everything must arrive at perfection — which is the governance of this line. And the reason it says: "Hashem is a light for me" — this is: behold — they said that the way the supernal Will took to reveal its unity is through the Name הוי"ה, Blessed is He. For everything must revolve and circulate toward this — indeed. And this is: "for I sit in darkness — Hashem is a light for me" — the Name הוי"ה specifically. MS Y

Chabakuk — Full Teaching

Chabakuk 2:1–3 — "Upon my watch I will stand"

"Upon my watch I will stand and station myself upon the tower, and I will look to see what He will speak through me, and what I shall answer upon my reproof." | [Habakkuk 2:1–3 — MS D]

[Editor's note in the manuscript: This commentary appears in the manuscript after the commentary on the verse "and his sister-in-law" (from Parshas Teitzei). See above in that location.]

Here Chabakuk — who was in the dimension of Mashiach ben Yosef — was speaking about the Shechina. That she anticipates when she shall be released from Ima and ascend to the divine union. In the dimension of: "I will stand" (e'emoda) — ad mah (until what) — for the union gives standing and sustenance to all things. And this is also in the dimension of the standing of the feet — the rectification of Netzach and Hod — in the dimension of the two Messiahs. And therefore she waits and says: when shall be the day when: "upon my watch I will stand and station myself upon the tower" — for at this time she is in the dimension of a guard post and in the dimension of a siege against the Sitra Achra — and under siege from it. And because of this she is not prepared for the divine union — for she is in the dimension of a sandal (na'al). Therefore she says: when shall

…she ascend from there and look — "and I shall look" — to unite. "To see what He will speak through me" — Mah which is Ze'ir Anpin — "He will speak through me" — in the dimension of the first union — the Gevuros — a hard speech. "And what I shall answer upon my reproof" — in the dimension of the second union. And it says: "I shall answer" — speaking on his behalf. For between the first union and the second union there is the arousal of Nukva — and she is bound to the left side. Therefore it says: "upon my reproof." And when she ascends — He says: "and Hashem answered me and said: Write the vision." First union — in the dimension of: "a harsh vision." "And explain it upon the tablets." Nukva shall ascend — explain — upon Netzach and Hod where she had been in the dimension of a sandal. For then Yesod shall run through her — in the dimension of: "the Name of Hashem is a tower of strength — into it the righteous one runs and is lifted up" [Proverbs 18:10] — "so that the one who reads in it may run" — for Nukva is a Book, and Yesod is the writer — and the reader as well. And behold — there are many appointed times — all in the dimension of only the first union. "For there is yet a vision for the appointed time" — and this is to calm the thinking of the Sitra Achra — that it should think all the end-times have already passed. "And it breathes toward the end" — toward the Sitra Achra which sets an end to darkness. But even so: "it will not lie." For there is the final end which shall be in the dimension of the second union — "with great mercies I will gather you" [Isaiah 54:7] — "if it tarries, wait for it" — for then the birth-pangs shall not be as necessary. And Israel's waiting through this long exile shall be a sufficient reason for their redemption. "It will surely come, it will not delay" — "it will come" in the dimension of both the first and second union — and it will not delay — indeed. MS D

Complete Audit Summary

Volumes I–IV (Torah sections): Audited and confirmed complete. All Hebrew passages from pages 1–123 are faithfully translated across Volumes I–IV.

Volume V (Nevi'im — Shmuel, Melachim, Yeshayahu): Complete and accurate for pages 123–143. The Yeshayahu section extends through page 143 and includes all teachings on Chapters 2, 9, 24, 26, 27, and 28. The Yeshayahu 61 continuation (pages 140–141, two paragraphs) was inadvertently omitted — it is included here above.

Volume VI Part 1 (Malachi, Chabakuk fragment, Tehillim): Complete and accurate. All Tehillim teachings on pages 153–172 (Psalms 1, 16, 19, 22, 31, 60/108, 63, 68, 71, 85, 86, 89, 92, 93, 104, 106, 107, 110, 111, 112, 115, 119, 133, 149) are fully translated.

Volume VI Part 2 (Mishlei, Iyov, Shir HaShirim, Rus, Eichah, Koheles, Esther): Complete and accurate for pages 174–205.

Missing sections recovered here:

1. Yeshayahu 61:10 continuation — "garments of salvation / robe of righteousness / like the groom" — pages 140–141 [MS B]

2. Yirmiyahu 31:19 — "Efraim is My dear son" — pages 148–149 [MS B]

3. Micha 7:8 — "Do not rejoice over me, my enemy" — pages 149–150 [MS Y]

4. Chabakuk 2:1–3 — Full text with its proper introduction (the opening paragraph was missing from the Vol VI fragment) — pages 150–151 [MS D]

Next section (pages 205–344): The Drushim section begins. This includes: the major series "Kullanu Yitah" (כלן יטה), the 24 ornaments of the bride, the outline of the teacher's words (roshei perakim), and the Commentary on the First Mishna of Sefer Yetzira. These require translation as Volume VII.

Otzros Ramchal — Audit Supplement — Missing Nevi'im Sections Otzros Ramchal · Audit Supplement Missing Nevi'im Sections Yeshayahu 61 · Yirmiyahu · Micha · Placement Corrections Rabbi Moshe Chaim Luzzatto Recovered in full audit — Na Nach Nachma Nachman MayUman

AUDIT FINDING: The following sections appear in the PDF (pages 140–151) between the Yeshayahu teachings and the Malachi section, and were not included in Volume V or VI. They are provided here in full with their correct placement indicated. Additionally, the Chabakuk teaching in Volume VI was introduced correctly; however, the Micha teaching that immediately precedes it in the manuscript has been recovered here. Yeshayahu — Chapter 61 (Continuation)

▸ Belongs after Yeshayahu 28:3 in Volume V, before Yirmiyahu "For He clothed me in garments of salvation — a robe of righteousness He wrapped around me… like the groom who crowns himself with priestly glory…" [Isaiah 61:10 — MS B] …and therefore it goes into exile. And in the future — when it shall be fully bound with the six extremities — then it shall rise from the — both he and she. And this is: "I shall greatly rejoice ( — must be bound to the " " (six), as stated. And then: "I shall rejoice (

— the divine union is accomplished. And afterward one must ascend to a yet higher level — that — in the dimension of "who is this" ( "my soul shall rejoice ( which is "soul" ( ) shall ascend to "my G-d" which is . And I will tell you why it says "my G-d" ( are all one matter: being the inner dimension and being the outer dimension. Therefore it says: "my soul" which is my outer dimension — "in my G-d" which is precisely my inner dimension. "For He has clothed me in garments of salvation"

— the secret of this matter: this is the secret of what the Sages instituted — to bless "who clothes the naked" ( at night does not channel to — since he is in the dimension of smallness ( ) — and she is called "naked" ( ). And during the day he channels to her. And this is "clothing the naked." And in the time of exile is in the dimension of smallness and does not channel to her. In the future — when he shall be in the dimension of greatness ( ) — he shall channel to her. And this is:

"for He has clothed me in garments of salvation." "A robe of righteousness He has wrapped around me" — the secret of the matter: ). And through the im that the male channels to her — she becomes righteousness ( ). And it is like a garment that a person wears upon his body — which is something external to the body and has nothing to do with the body itself — so too the in the dimension of