Iggros (Letters) of the Ramchal

Iggros — The Letters

Editorial Introduction — Page 293 This third part of the Otzros Ramchal contains Torah teachings that the Ramchal wrote within his letters. These letters were published under the title Ramchal U-Vnei Doro — Iggros ve-Taydos (Ginzburg, Tel Aviv, 5697), and reprinted in Yirim Moshe by Rabbi Pinchas David Voberman (Jerusalem, 5722). The Torah teachings were originally printed with numerous errors — in some places almost impossible to understand. Here they are corrected according to the Ramchal's own handwriting in manuscript New York Seminary 1599 (photograph 29827). Only the Torah content of the letters is presented here — not their openings and closings. The passages have been divided into sections and given headings to aid the student. Special importance attaches to these teachings, as the Ramchal revealed things here only for the honor of his teacher — as he emphasizes in several places.

Part One — Letters Alef through Dales

א Question: How to Reconcile Three Traditions Concerning Ze'ir Anpin Padova, Sunday night, 3rd Cheshvan [5490] To the elder kabbalist R. Binyamin Cohen, son-in-law of his teacher R. Yeshayahu Bassan

Please grace me — and open my eyes in what we find in the writings of the Ari, of blessed memory. For in one place he says that ChaGa"T of Ze'ir Anpin rose and became ChaBa"D, and NeHi" came to him in the dimension of addition, and are therefore called "outside the body." And in another place he says that the mochin (mental lights) come to him in the dimension of addition, and during nursing he is [only] six extremities. And in yet another place he says that two thirds rose to ChaBa"D, and the NeHi" of Ima complete his vessels.

And another question: Can we have in mind in every Blessing of the Patriarchs (Avos) — meaning the Shacharis, Mussaf, and Mincha of Shabbos and Yom Tov — the same intention as Shacharis of a weekday, concentrating only on the mochin and the added lights in Koneh HaKol ("Creator of all") — which is the culmination of the entry of the mochin into him — and similarly in the Name of the second standing? I beseech his face: let him guide me in righteousness and illuminate my darkness, for surely he alone gathers the wonders of Wisdom in its clarity.

ב The Ramchal Resolves the Three Traditions Regarding Ze'ir Anpin's Growth

Reconciling the Three Traditions

Concerning what he asked me regarding Ze'ir Anpin — that the mochin come to him in the dimension of addition, and also the NeHi", and his growth through them: I already reflected on this and asked my teacher the Ramaz (R. Moshe Zacuto, his teacher's teacher) about the variation in the language of R. Chaim Vital on these matters. And he replied to me: The general distinction is: what is spoken of regarding the division of the thirds of Chesed and Netzach to make Chachma, and so in the rest — and then the three sections of NeHi" of Ima coming to join them — that is for the enlargement of Ze'ir Anpin himself. And afterward, at the time of building the Nukva, whose entire building is from his NeHi" — then new NeHi" must come to him since the first ones are given to the Nukva. And this is what is written in the Likhutim: the NeHi" of Ze'ir are all made from Bina — in the secret of "and from Bina come the prophets." And with this the sources do not contradict each other, and all fits beautifully — end of his words. See also in Adam Yashar, in the drush beginning "There is supernal Da'as in Ze'ir Anpin" — at its end there is a passage beginning: "Understand in Nasso page 123b" — where there is a great matter here.

Regarding Concentrating the Mochin in the Various Amidah Prayers

Concerning the intention of the Blessing of the Patriarchs in the Mussaf prayers, etc. — on this too I opened my eyes when I was delighting in the garden of Eden of my teacher the Ramaz. And what is written with me in my book of Kavanos in the matter of the general need for prayers: I asked my teacher the Ramaz — may his light shine — whether one should concentrate in the Avos of Mussaf Rosh Chodesh with the intention of Shacharis, and he replied to me: I will answer you — for in all my days my heart has not filled itself to concentrate that intention except in the silent Shacharis. For even in the repetition I concentrate only in a general way in the first blessing — to draw illumination from Chesed, and in Gevuros to draw it from Gevura — as written explicitly in the book of Kavanos. And excluding one who concentrates in all his prayers the intention of Shacharis, etc. And certainly in Mincha, in the union of Yisrael and Leah, one should not even come close to the Shacharis intention at all. And in Ma'ariv it is written explicitly in the book of Kavanos that there is a different intention in the Avos of Ma'ariv, but we have not merited it. In short: only in the silent Shacharis do I concentrate the kavanos transmitted to us by our master the Ari, and in the other prayers I concentrate in a general way — end of his words.

And another time he wrote to me: However, in Mussaf of Rosh Chodesh this is my practice — to concentrate in general on the place of the ascent of Yaakov and the Nukva in the silent prayer and the repetition, and on the place of their receiving light from behind Keter of Yissuos. And afterward in his face. And similarly I concentrate on the intention of the Name Rosh Chodesh, and on the dimension of that month — whether it is from the six attributes of Ze'ir or from those of the Nukva — and with the combination of that הוי"ה and אהי"ה that rules in that month, as it is known in the books. And in detail — the three heads for ChaBa"D of Ze'ir, and in the four final blessings for ChaBa"D of Yaakov and Rachel. And I also concentrate in every prayer — whether weekday or Rosh Chodesh or Shabbos and Yom Tov — in the final blessing on the union of יהו"ה and אלקים interlaced, as the Ari warned us. And know that this is the straight path a person should choose for himself — and from it he should not deviate — end of his words.

Apart from this I found at the beginning of the Kavana of Rosh Hashana the following: R. Yitzchak Tzemach saw in the prayerbook of R. Chaim Vital that the kavanos were marked there in brief — and were identical for all prayers whether Maariv, Shacharis, or Mincha. And this is clear proof that all the prayers' kavanos are identical — end of this passage. Perhaps this applies only on Rosh Hashana, when all the kavanos are in Gevura, as mentioned there — and therefore there is no difference. Which is not so on other days. Let these words be as frontlets between the eyes of the enlightened, and let them illuminate in them. And yet more vigilance is required — as the Zohar says in many places: lo shama'na ve-lo ima — "we have not heard and cannot say" — until the Teacher of Righteousness comes, may it be speedily.

ג Explanation of the Principle of the Tzimtzum Padova, Sunday, beginning of Elul 5489 To his teacher, with a diagram of the holy Tree of the Sefiros

The first clarification is the matter of the Tzimtzum — which I have already disclosed to my honored teacher — about which others have erred, and which is well explained in the formulation: "For the Emanator does not act in His created beings with all His power simultaneously." And indeed it is impossible to speak of occupied space in the Sefiros — since they are the action of the Emanator, and there is no power in one part of the Maker greater than another part. For the entire Maker acts with all His actions. Rather, the Tzimtzum is the first boundary that was set for the actions — and it is not an absence, but an existence. For the scintillation is the root of Din (Judgment) that reveals itself, and it places a boundary on action for its governance. And all the other levels likewise descend one from another in a gradation of powers — power after power — whether in creation or in governance. And everything depends on the intention of creation — which is that there be a human being with free choice. For all are needed, and if they were lacking or excessive — the human being would not be as he is. And in truth all these principles are very deep. And if I were able to elaborate on their clarification — I would show him wondrous things.

Three Traditions: How Abba and Ima Receive Their Mochin from Arich Anpin

Yet another of the things that stand highest in name is the matter of the "Extension of the Sefiros" — to know the matter of the Point (nekuda), the Face (partzuf), and the 613 Lights — which are the roots of all things. For since we have form and space — it is very difficult to understand these matters. And the matter of governance is well explained — to know the connection of the levels, how they connect one to another. And all goes to one place, and it is a very, very deep matter. If I were able to send him now an Idra that I composed last Shabbos — he would find great satisfaction in it, for in it were explained all the divisions of levels, even the thirteen tikkunei dikna (configurations of the beard). What the action of each tikkun is — and other very great matters. And a great matter will be found in the "Extension of the Sefiros" — where it says: "partial powers from the upper one will act more in bringing out the lower one" etc. And it is a great explanation for understanding the matter truly — so that the many [apparently contradictory] passages of the holy Ari should not contradict each other. For in one place he says the mochin of Abba and Ima are from ChaGa"T of Arich Anpin — first face, second face, third face. In another place he says the mochin of Abba and Ima are from the arms — this from the right and this from the left. And in another place — the mochin of Abba and Ima from the three-faces of the arms, and the rest of the body from Tiferes. And the truth of the matter: all these illuminations are precisely needed to establish Abba and Ima in their configuration — not less and not more. For all of this is only the composition of the lights with one another — to establish the action within its boundary. For all this is the matter of the Primordial Kings — their breaking and their rectification — the joining of lights with one another in various ways.

The Universal Union and the Annual Union

And since I am speaking of these things — let me tell him a great secret that is not in the Klalim (Principles). But it is a great premise for settling the many difficulties that arise in the kavanos. One must know: the governance depends upon the secret of the six thousand years — for these are 6,000 lights already created to govern the world, each in its time, until they are complete. And each light is a year — and requires extension in three festivals, twelve months, whose secret is the twelve combinations of הוי"ה, and the illumination of Ima in ChaGa"T. And every year one of these lights is revealed in Malchus to govern. And thus there is a union above in Zu"N for the needs of the Sefiros — which is one union. And there is another union for the needs of the year — and in it stand the rectifications of the year. Therefore, if contradictions are found many times in the kavanos — it is because one is in the universal union and one is in the annual union. And in the nesira this thing is also found throughout the Ten Days of Repentance — for there are particular mochin according to the days, and mochin according to the totality of the year. And this is a great, great secret.

The Perfection of the World to Come According to the Deeds of the Lower Beings

And let me tell him yet another secret — regarding the renewal of the world — which is a wondrous thing: to know how in the future world there shall be found no defect whatsoever in any level — yet a sinner shall not profit, for there will be a distinction between the wicked and the righteous. One might therefore ask: there will be roots that do not pour out all that belongs to them — and this is difficult. But the truth is: the eternity of the mitzvos works thus — in the first state the roots were created, and according to them the branches. But in the future world — the original structure will change, and the levels will come according to the branches: the great for the great, and the small for the small.

ד The Dimming and the Line — Root of Receiver and Giver Padova, Friday, Parshas Vayishlach [5490]

The verse says: "And it came to pass in Yeshurun — a king" [Deuteronomy 33:5]. One must know: how is it that the sole intention of Creation was to bring forth the human being who would have free will — as stated in the Klalim. And therefore all of Creation followed in what was needed for this matter. And it emerges that the beginning of Creation was the Tzimtzum of the Ein Sof, Blessed is He, and the extension of the Kav (Line). The Tzimtzum is the root of the receivers — and the Kav is the dimension of the giver that extends to act. And this very matter is the matter of Chesed and Din. And the Sages said the world was created with Din — for it is the essential, being the root of the receivers. And the Chesed is only a partnership — for He partnered with it the Attribute of Mercy — for it is the matter of bounded influence. And this very thing is the matter of inner and outer dimension. And in the descent of levels — which is the descent of the light in its power — every lower being emerges from the outer dimension of the upper one — until at the end of levels the complete outer dimension emerged — which is the physical. And it emerges from this that the secret of inner and outer, right and left, male and female — is all one matter. For when the inner and outer dimensions join and are encompassed one within the other — they joined in various ways and made all these things. And the root of all — giver and receiver — for this is the entire intention.

The Clothing of the Upper Within the Lower — as Root-and-Branch and as Governance

And behold — one will understand through this a matter that is very difficult in the words of the Ari. For he says that NHY of Atik are the mochin for Arich Anpin, and likewise NHY of Keter are the mochin for Chachma and Bina — as written in the matter of the Shevirah (Breaking). But this is not so according to the simple meaning of the clothing. Yet the depth of the matter is the secret of the composition of the lights — which compose themselves in various ways. And in truth this is a great principle in the Wisdom — and many did not know it — and therefore many matters were hidden from them. For the secret of the mochin is the inner dimension of the branch — whose root becomes a soul within it. And in truth: the root of Arich Anpin is from NHY of Atik — which is his outer dimension — and the root of Abba and Ima from NHY of Arich Anpin. But the clothing is through a different path — for it is a different composition — known in the secret of governance. I am unable to explain much now — for the matter would become very lengthy. And the words of the Ari are exceedingly obscure.

The Shechina — Root of Israel; the Two Messiahs

And behold — Arich Anpin and Ze'ir Anpin are the secret of the two governances — Chesed and Din. And Nukva is the vessel of all of them — in the secret of the Agreement. And the three heads of Atik are the root of all — in the secret of ChaDa"R. For the "unknowing head" (reisha de-lo ityada) is the root of Malchus. And this is the rectification of all things — for her to have two dimensions joined: the face of the receiver toward the giver, and the face of the giver toward the receiver. And this is the secret of the union (zivug) — which is specifically the agreement of right and left. And first there is the union of kisses — which is twofold — for it is specifically the joining of right and left in the dimension of the inner. And then the influence emerges in agreement in the dimension of giver-to-receiver. And this is the union of the foundations — which is not twofold. And all these things are chapter-headings — all of them need to elaborate the verse I began, and I am condensing and concluding lest I go on too long.

And behold — all the matters in the root need to be revealed below in the branches — which are Israel — for for their sake was the creation. And the Shechina Herself is the root of Israel. And She has two dimensions — which are themselves the secret of inner and outer — which are Leah and Rachel. And the secret: heh-heh — for Bilhah and Zilpah are only the "backs" of Rachel and Leah. And from there emerge the tribes — whose secret is vav-vav — the twelve combinations — six to the right and six to the left.

And the secret of this matter is the matter of the two Messiahs — for they are the completion of the rectification — a very great secret. For all of Israel are the branches of the Shechina — but the King is the revelation of the root itself. And since the root is thus in its matters — the Messiahs too must be thus. And the rectification — as the secret of "and bring them one to another" — for this rectification stood to be accomplished many times — and did not succeed except at the end of the matter in the days of the Messiah. And thus the King is the revelation of the root itself — and therefore he encompasses all the branches. And this is: "and it came to pass in Yeshurun — a king when the heads of the people gathered" — for he gathers them.

The Division of Kingship and Its Future Unification

The matter: for Yosef — the Kingship rightfully belongs to him from the side of Rachel, and Yehuda from the side of Leah. And the truth is — the rectification is the joining of these two dimensions. And now let me explain who joins them: for Binyamin is the right one who joins them — for Yosef is from Yesod and Yehuda from Malchus — but Binyamin is the secret of rucha de-shavak beih ba'alah ("the spirit the husband left within her") — and he is the link between the male and the female. And therefore the primary rectifications are the Zohar — and I will explain this more particularly. For the Zohar is specifically the dimension of the drop issuing from Yesod. And therefore it is called "the brightness of the firmament" (zohar ha-rakia). And it is already known that all governance is through the union — and it is all encompassed in the influence of the drop. And when there is merit — that this drop's dimension shall reach all the way down to the lower world — all things shall be rectified through it with great rectification — for through it everything is done on all sides. And R. Shimon bar Yochai merited to be the intermediate vessel to draw this rectification — and he made the Zohar.

Part Two — Letters Vav through Tes

ו Subduing the Three Outer Klippos — Through the Prayer of the Ra'aya Mehemna and the Prayer of Metatron

And I have chosen to send him two awe-inspiring prayers — said: one from the Ra'aya Mehemna (the Faithful Shepherd — Moshe Rabbeinu) and one from Metatron the great Prince — so that he may see all in holiness and there is no Sitra Achra there, praise G-d.

The Prayer of the Ra'aya Mehemna

Meanwhile the Ra'aya Mehemna came. He opened and said: Rabbi, Rabbi — praiseworthy is your portion, for you have aroused the supernal love as is befitting. He opened and said: May this prayer be acceptable before You — G-d of gods — highest above all — to arouse love in all the holy levels. And all the heavens of the Ofan-angels shall be bound in desire, these in those, to cleave upward. And the Sitra Achra shall be separated from them — by the power of Your holy Name יאקדונק"י — proclaim to that impure side to be removed from the world. And may all be completed in the secret of the angel Sandalfon. And all shall draw near to the faithful servant Metatron, master of the battalions. And the branches of the Tree shall be bound, these in these, by the power of the twelve holy combinations of the הוי"ה. And the Sitra Achra shall be separated from them — to be rectified in the secret of a new spirit — and to ascend above toward that supernal Kesser Yah Tzvaos — who encompasses the throne of His might. And His holy sanctuaries shall be bound in unified desire, these in these, by the power of the one Name that shines within them — which is יקו"ק vowelized with the vowels of אלקים — issuing from Bina — to strengthen in His mighty deeds — to subdue all the impure. And all shall ascend to be bound above — to that supernal rose — so that these five mighty deeds of His shall stand firmly beneath her, to guard her. And she shall ascend to join the holy King — and from there shall awaken what shall awaken — in supernal love within that hidden thought — to illuminate through the channel of the holy letters יק. And the love shall be drawn downward — for the limbs to cleave together — to fulfill the verse: "I love those who love me" [Proverbs 8:17]. For since the desire of love is bound from below to above — it will return and cleave from above to below — level by level — until it reaches the one who caused this below — and it will be said of him: "the seed of Avraham my lover" [Isaiah 41:8] — that he is bound to him to illuminate from the right — "the seed of Avraham my lover" truly. And toward both sides this "my lover" ascends — to Avraham, and to this seed — to be the beloved of the King and precious to Him. Praiseworthy is his portion.

May it be Your will to arouse love toward Your Shechina — to redeem Her with the right hand — to rescue Mashiach ben Yosef from death — that all be bound with the right hand — and that the trees be equal — all encompassed right and left — and be unified in your hand — to be in the secret of One. Love truly — the binding of right and left — Yam: thus and thus — fifty words of unity to join the levels. "And they shall be one in your hand" [Ezekiel 37:17] — all in the secret of One — "Hashem shall be One and His Name shall be One". Blessed is He forever and ever.

The Prayer of Metatron — On the Exile and Suffering of the Shechina

Meanwhile Metatron the great Prince came. He opened and said: Rabbi, Rabbi — truly the love has been aroused as is befitting. He opened and said: Supernal King — sweet One of all lights — the joy of all — behold Your servant waits for Your right hand — do not withhold from them — behold, the stone awaits light — for when You shall cleave to Your beloved with an inseparable cleaving — holy King — how long shall Your beloved suffer in the flames of exile? And Your holy nation that You have chosen for Yourself — they who cleave to You and are not separated — and bear for Your sake so many types of death and decrees and forced conversions — how long shall they be given into the hand of servants who rebel against You? Arouse, arouse — holy King — for the sake of the three pillars of the world. And if You will not do it for their sake — do it for the sake of the love of Your Shechina — whom You love as Your own soul — and do not abandon Her. G-d of the mighty — G-d of Avraham — G-d of Yitzchak — G-d of Yaakov — arise in Your might and redeem them. Master of all worlds — raise the Shechina! Raise the Shechina! Build Her a building for eternity — crown Her with shining crowns such as She has not been crowned since the day the worlds were created — bind Her to Yourself with an inseparable bond — and let it be known in all worlds that You alone exist and there is none beside You. Blessed is Your Name forever and ever.

ז Sufferings of Love and Sufferings of Atonement

Concerning what he asked about the words of reproof with which Hashem has reproved my honored teacher in His love — let me first say that the question about this reproving: whether it is in the category of sufferings of love or sufferings of atonement — is not a simple matter at all. For the difference between them: sufferings of atonement are given to one according to the sins he has committed, and they come to atone for the damage he has caused. But sufferings of love — even if a person has no sin — they come to him. And all of this depends upon the root of the soul. For there are souls that are given sufferings of love for their own elevation — and there are souls given sufferings of love in order to atone for and elevate the generation. And there are souls given sufferings that come from Gevuros (stern judgments) — whether for atonement or from the darkness of the Sitra Achra which rules over them at certain times.

And know that all suffering requires great examination — for just as the physician who sees symptoms of illness will not immediately say this is a certain disease — for he must examine the patient from all sides and understand what the root of the illness is — so too with suffering. One who knows the matter of souls will understand from what root each suffering comes — and will know how to respond to it. But this is not always for human beings to know in detail.

And the general rule: every righteous person who does one particular mitzva at his level — his rectification shall come upon the entire chain of souls connected to him. For the soul is a great matter — and its root is above. And through the mitzva it raises itself with its root — and from there illumination descends to all the branches that are connected to it. And therefore every tzaddik is responsible for his generation — not merely through his actions — but through the inner dimension of his soul's action which encompasses the many.

ח The Matter of the Three Worlds in the First Tikkun of the Dikna

And these are the secrets of the first tikkun of the Dikna (beard configuration of Arich Anpin): for the Zohar in the Tikkunim speaks of three alefs (Arichos Anpin, Abba, and Ima) and how they stand in the first tikkun. And understand the secret: the three alefs are the secret of the three roots of governance — Chesed, Din, and Rachamim — that stand in this first configuration. And the essence of the matter: there is one root of the giver — and opposite it — the reisha de-lo ityada ("head that is not known") — which is the root of Malchus. And in all three heads of Atik there are three הוי"הs and one that encompasses them all. And this matter extends through all levels — and in every head there are three that correspond to them. And this is the matter of the giver — and afterward there is the root of the receiver — and the reisha de-lo ityada — known to be the "head of nothingness" (reisha de-Ayin). And opposite these there are in each head three הוי"הs and one that encompasses.

ט The Blessing of the High Priest — The Secret of "Bless Me"

In the tractate of Berachos it is taught: "From where do we know that the Holy One Blessed is He prays? For R. Yishmael the Kohen Gadol said: I entered the innermost sanctuary to burn incense, and I saw the crown of the Throne (Achariel), and He said to me: Yishmael My son — bless Me."

And the secret: for the blessing of the common person (birchas hedyot) — why is it not fitting to say a blessing as a common person? Rather — one who has in his mind and heart to reach the level of Arich Anpin — such as R. Yishmael did — he chose not to bless with a lower blessing standing only in Nukva. But he reached all the way to Arich Anpin — and therefore said: "May it be Your will that Your mercy overcome Your anger" etc. — which is specifically the secret of the rectification of the Giver as stated above. And regarding this blessing order he nodded his head to him. And from this we derive: "do not treat lightly the blessing of a common person" — for in the constant order of blessing we are not common persons — for we are obligated in it. Only regarding this order is one called "common" — for it is higher than all our powers. And even regarding this — he nodded his head.

The Soul-Root of the Addressee — from R. Akiva — and His Rectification

And regarding what my honored teacher desires that I write to him about his personal matters — let me say briefly: for I have already made known to my honored teacher how his root is from R. Akiva ben Yosef — and he underwent gilgul (transmigration) on account of the transgression of carrying from one domain to another on Shabbos — and through his efforts he rectified in his [time] the rectification of the Eruv here in the city of Padova. And this is true. For regarding the root of R. Akiva it was said "thus it arose in thought" — for in his being in the dimension of Gevuros — the Sitra Achra darkens him greatly. And there are still great secrets in this. And face to face he will hear ancient things — please G-d. And the secret of the rectification is in the matter of: "upon every thorn and point — mountains upon mountains of laws" — for his matter is from the secret of the hairs of Ze'ir Anpin. And the primary rectification is to engage in written legal rulings through pilpul (analytical debate) — and therefore it would be good for him to compose specifically works in law with much pilpul. And I will speak more with him about all these matters — please G-d.

Regarding what he asked about the letters found in Adam Kadmon — truly this is a great and very deep secret. And I will explain now as I am able. The Kav that enters into the void — as the Ari said — penetrates from one side. And this is a deep matter to understand in its true meaning. And my honored teacher will see: for in one place he says the letters are in Malchus — in another place in Za"T — and in another place in all the Partzufim. But the truth of the matter: for all the worlds are entirely created in the secret of Malchus — and this is the secret of "an eshet chayil is the crown of her husband" — she ascends until the Ein Sof and descends to no final limit. And this is the one side through which the Kav pierced — and it is the governance that proceeds in this way. And Nature stands by these laws. And if it had been from another side — it would have been in another way — and Nature in another way. And now everything stands always in the secret of Malchus — and this is the matter that all the Partzufim are letters — only there are letters that are cantillation-marks, letters that are vowels, and letters that are crowns, and letters as they are — as the Ari says in one place. Yet even with all this — the dimension of the letters is only known in its place — which is below — for its place is in Malchus. Yet in Ze'ir Anpin itself they are revealed too — and there it is called shaglemu osvan ("the letters were completed") — not so above — for even in Bina they are not revealed, for they are only emerging — meaning: emerging in the dimension of their raw material. But above in Adam Kadmon all is in the dimension of root — for the secret of Adam Kadmon is only the general root. And it emerges that all the Ta"NTa therein are only in the dimension of the cantillation-marks of the totality of the worlds.

Part Three — Letters Yod-Alef through Yod-Tes

יא The Gilgulim and the Foundation of Mashiach ben Yosef Padova, night of Shabbos Kodesh, 9th Adar 5490

It is written: "Fortunate is the man whom You, G-d, afflict — and from Your Torah You teach him" [Psalms 94:12]. For this verse is said about Mashiach ben Yosef. And in truth — in the book of the Zohar, R. Shimon bar Yochai says that Mashiach ben Yosef undergoes gilgulim many times in order to be saved from Armilos. And this is a wondrous matter — for it was already said that in every generation there are the two Messiahs. If so — what is different about Mashiach ben Yosef from Mashiach ben David in this?

And further: when we understand the matter of the two Messiahs — it becomes even harder. For one cannot say that there is only one soul that undergoes transmigration many times. For it transmigrates for the needs of the generations. And if so — in each time it is rectified — and in the end all the bodies preceding the final one are found to be lost?

But the truth: the two Messiahs are souls prepared to be the Messiah — and they must come from one particular root prepared for this — but they can be various sparks — all from that particular root. And the last will redeem Israel. But now it becomes even harder regarding gilgul — for what suffering is there that can save from Armilos? Are they not separate souls — and not even gilgul can be called this?

But the truth of the matter is: everything we speak of regarding the Messiah is all about the Yechida (the highest level of the soul) — which is the Messiah specifically — through which he can redeem. But it divides into two parts — a part for Mashiach ben David and a part for Mashiach ben Yosef. And the part that reaches Mashiach ben David sits constantly at the gates of Rome — and this is made to subdue that klippa and to extract from there the sparks of holiness. But Mashiach ben Yosef — the part that reaches him — is clothed in all those souls worthy of being Mashiach ben Yosef with complete clothing — only it cannot operate at all, and it lacks power. And in this it suffers all those deaths. Not so Mashiach ben David. And the primary suffering is the deficiency of power — for in that person all the levels are found — but in great concealment — and all power is lacking from him.

And regarding this many things are said in the book of the Zohar about the Messiah standing among the erev rav, and that he has no power to act, and that Torah is not revealed to him. All of it is said about this dimension of the Yechida in Mashiach ben Yosef — standing in great sealing. But Mashiach ben David also suffers illnesses — but in a different way — for he is not in this world, but above. And Mashiach ben Yosef — he should have received the light of Torah in great abundance — but when he is in sealing — only a little light comes to him. And thus it says of him "and from Your Torah You teach him" — and not "and in Your Torah" — for only a part of all that belongs to him is given to him. And let my honored teacher know that because of this matter — many of the pursuers of the deer (i.e. followers of Shabbtai Tzvi) erred — not knowing this secret said about this soul. And since this secret is great and wondrous — I chose to present it to him as my honored teacher commanded me.

יב The Ascent of the Worlds, Their Encompassing, and the Descent of Influence — The Two Great Prayers Padova, night of Shabbos Kodesh, 22nd Adar 5490

I have chosen to send him the two awe-inspiring prayers — one from the Ra'aya Mehemna, and one from Metatron the great Prince — so that he may see all in holiness and there is nothing from the Sitra Achra there. [The full text of these prayers was given above in Letter Vav — they are presented here in their original sequence as addressed to this recipient.]

יג A Sin That Requires Rectification of Thought in Addition to Rectification of Deed Padova, night of Shabbos Kodesh, 8th Nissan 5490

R. Shimon bar Yochai said to Eliyahu: "There is one to whom you are destined to be revealed at the end of days — face to face. And there is one to whom you are destined to be revealed in concealment, hidden from his intellect." And one must explain why there will be these two levels — for nothing is by chance — and in everything a secret of truth and faithfulness will surely be found. And know — my honored teacher — that one difficulty is found here. And it is formidable: since we know that everything the Holy One does for Israel is only for their benefit — how can we conceive that it would be good for Israel for the nations of the world to prevent them from studying Torah — as in places where the inquisition has banned the Talmud? — Such a thing is not a rectification — but an abandonment of rectification.

Yet one must know: for it is written "in order to take the house of Israel by their heart" [Ezekiel 14:5]. And this refers to the sin of impure thought through which Israel sinned — and it requires a particular rectification beyond the deed. For the Holy One links it to the deed. And therefore there must be two types of judgment: one for the rectification of the deed, and one for the rectification of the thought. And in truth for the rectification of this inner dimension it is written for the future: "and the chiefs of Yehuda shall say in their hearts: may the inhabitants of Jerusalem be my strength" — for they will be unable to pray aloud — only in their hearts shall they cry out to G-d.

Two Paths of Rectification: Breaking the Sin from Without — Tearing it from Within

And I will now explain the entire matter clearly. Behold — the Holy One surely measures measure for measure — through which a rectification parallel to every corruption will be found. And when souls are in exile under the klippos — two paths will be found for them to rectify the general root: either they will prevail in their choosing — strengthening in the light that reaches them — and breaking the klippos and illuminating to many. Or — from beneath the klippos themselves — like a person who stands within the belly of a lion and tears it from within — so they are in the rectifications that they increase inwardly — multiplying light and rectification — until the time when it will be said: "then your light shall break forth like the dawn" [Isaiah 58:8] — for it will literally burst open and emerge. And this is truly a great secret and a fundamental premise for those who know the ways of Hashem.

Behold — according to this second path — it is the rectification that Moshe and his companions — the bearers of illness on behalf of Israel — accomplish. Of whom the Zohar says: the light does not reach them and the Torah is not revealed. And it appears that this is not a rectification — for one would expect that through the sufferings they would strengthen in the light of holiness. But the truth is that all these need to rectify according to the second path mentioned.

And let my honored teacher know: as the ways of Hashem are straight and the righteous walk in them while the wicked stumble — so in truth this was a place of hiding for the perverse-hearted — the pursuers of the deer and their companions. For taking the matter according to the perversity of their evil hearts — they said to permit every gathering. But they do not know evil. For it was said here — G-d forbid — to breach any fence — not even a minor point of the words of Torah. And let my honored teacher know my secrets — for I am not revealing to others things that are the hidden matters of the world.

יד A. The Killing of the Egyptian with a Name / B. The Transmission of Torah Secrets to the External Forces Padova, Tuesday 13th Nissan 5490

Concerning the apparent contradiction in the words of the Ari — I will answer briefly: the matter of the punishment that the Sages would administer by "giving his eye upon him" — is through the Name whose secret is in the eyes — in the dimension of "his eye did not dim". And it is the matter of intensifying the Judgments with great force, in the dimension of this type of sight. And the matter is lengthy. But let me speak its beginning — for time does not permit. Suffice it to say: it is a Name of Gevura that by its nature operates in this matter. And my honored teacher will see — that they did not say Moshe killed him with his eyes as in "he gave his eye upon him." Rather — with the sword in his mouth. And the matter: for two things were needed there — one: the intensification of Judgment upon the Egyptian — and one: a particular matter for that particular Egyptian, as is known — and for his rectification there was needed the Name of 42 — for the elevation of the sparks from him — but in the dimension of Gevura, for it was in Gevura that the action was drawn. And through those particular points. For thus was it transmitted above in the Written Torah at this verse — the action.

The Exile of the Torah — Its Secrets Given to the External Forces

But the exile of the Torah — which is that its secrets went out to the impure external forces from the side of total evil — and from then they took to found tottering buildings on a foundation of truth that they stole. But two things were found here: for when the sacred was mixed with the profane within them — no holy good fruit emerged from them — for they begin with union and end in separation — from sacred to profane they always went out. This is what happened to all the mockers of falsehood and fabricators of lies who have confused our people, to our great sorrow.

And second: not all the Torah was given into their hands, G-d forbid — only particular portions of it. And truly — following the luminaries — the matters follow. For only branches of the holy Shechina were exiled. And therefore it is impossible to think that they could explain every secret in every place — G-d forbid — for then the world would already have been destroyed. And one who is wise of heart understands — for certainly it is impossible that they dominated all the Torah — G-d forbid. And also the holy Maggid (divine voice) which Hashem graced me with — informed me: that not every secret is under his hand. Only — that through the power of the Yichud he ascends and receives — according to his dimension — and no more. And this is not evil at all — for thus was decreed for him by his nature.

And I have already told my honored teacher — how, praise G-d, I was given permission to ask and know in any matter of our holy Torah — no man was absent — and this without doubt cannot be from the Sitra Achra. And the passages of the Zohar belonging to R. Shimon bar Yochai that are obscure — praise G-d — I will ask and know their explanation as I desire — for the kindness of Hashem is very great — and I am silently praising. And in general I say to my honored teacher: one who thinks I am lying in my words — I cannot overcome him to make him believe. But one who believes me — yet fears that perhaps I err — let him know truly: for the matters are clear to me in a dimension where the Sitra Achra is unable to reach. And I cannot put everything in writing — for it is mouth to mouth — as he will desire.

טו The Difference Between the Work of the Prophets and the Work of the Men of the Great Assembly Padova, Sunday 14th Iyar 5490

The matter of the Men of the Great Assembly who restored the crown to its ancient state — what was their matter? For why didn't the earlier ones say it and they said it? The secret of the matter: for truly — for every time — and all is done fittingly in its time. And let me first offer a solution to one difficulty in the words of the Ari. For he wrote that through Adam's sin many corruptions were made in the matter of the Nukvas — and many other matters — reversing the order of the composition of the holy Tree. And Adam's sin has not yet been rectified — and if so these corruptions still exist. And if so — how can the kavanos of the prayers and mitzvos still apply — which are based only on the correct order — and not the corrupted one — as is clearly evident? But the secret of the matter: Adam's sin happened when the worlds were at a higher level — and through his sin they descended from their level — and then returned to be as they were at first. But this return — relative to the higher level — is only a corruption. For if they were to ascend to that higher level — they would be according to the corruption and not according to the rectification.

And the truth: that the corruptions according to the higher level are not corruptions according to the lower level. And the prophets would still maintain some dimension of revealed-face (gilui panim) as much as they could. But when the Men of the Great Assembly came — they agreed to no longer use at all the dimension of revealed-face — but only the dimension of hidden-face (hester panim). And then the order in all its details would be "the great, the mighty, and the awesome". And the reason for their agreement: from Moshe until them — the generation heads were drawing the influence that could come — and afterward each one received according to his dimension and served accordingly. And as the exiles descended — the lights became more sealed — until it was necessary for them to establish a general tikkun — equal for all — in the dimension of the totality and not the particulars. And therefore they could not do it according to the dimension of revealed-face — which rises and falls according to time — but in the dimension of hidden-face which is always equal — for this does not diminish.

טז Continuation: Overpowering the Sitra Achra Through the Inner and Outer Dimensions Padova, Tuesday 20th Nissan 5490 — continuation of letter of 8th Nissan

I too — although it is Chol HaMoed — will not refrain from greeting my honored teacher and giving a proper answer to his questions. And let me first explain the matter of inner and outer — about which he was troubled by what I wrote — that greater strength is needed for the outer dimension than for the inner. And the truth of the matter: the inner dimension is closer to being rectified than the outer — in which the Sitra Achra seizes more firmly. But the depth of the thing: when both inner and outer need rectification — even at the same time there can be one who rectifies the inner — and one who rectifies the outer. For this is a great principle: the rectifications of exile do not yield immediate fruit — rather they are sown in tears — to be harvested in joy in their time. And therefore the order of times neither raises nor lowers in them. And this is a great and certain principle — which straightens many crookedness and resolves not a few doubts. And one who rectifies the outer — will need to receive very powerful influence — through which he can stand against the Sitra Achra that seizes the outer — until he pierces it and it breaks before him. But not that therefore Israel will be immediately redeemed — for it is a preparation for its time. And one who rectifies the inner — does not need so strong an influence to reach him — for it comes to him through inner paths. And the Sitra Achra is not broken before it so strongly — for it has no connection to the inner being rectified. Rather — on the contrary — in a hidden way the rectifications proceed within — until they emerge in their time — and the glory of Hashem is revealed.

Supplement: On the Prohibition of Torah Study — a Rectification Through Concealment

And what I said regarding the prohibition of Torah study — the matter is: although it would appear that preventing a good deed is not a rectification — that is not so. For this is a particular path joined to its action — for the deficiency of light and the removal of the power of action in a place where the heart desires — this is a great rectification proceeding through the inner ways. And all the persecutions were of this kind. Yet it cannot be prevented that in their time great souls emerge — such as R. Akiva and his companions — who give their lives for the sanctification of Hashem. And the action of their righteousness is great — drawing down for them a great light — which is little relative to their level. And even so the exile had not yet descended all its many descents until that day.

And the matter of "they seized the Holy One Blessed is He like a person who seizes his fellow by the garment" — the thing my honored teacher said is good. And there is yet another point rising on the same stem: the matter of "and the children of Israel stripped themselves of their ornaments" etc. — for the garment of the Chashmal is what saves from the Sitra Achra. And although the Gevuros will be aroused internally — as long as this garment does not depart — they cannot operate with consuming power. And this garment was about to depart at that time — and then it would have been fulfilled, G-d forbid: "My anger shall burn against them and I shall consume them." And Moshe did not allow it to depart completely. And regarding Israel it says "and the children of Israel stripped themselves of their ornaments" — for according to their sin it befell them — and this garment departed from them. But the action of Moshe helped — that the garments did not depart completely — but from then they were entrusted in his hand — which is the matter of "and Moshe took the Tent" — because of the rectification he accomplished.

יז Repelling the Three Klippos and the Rectification of Klipas Noga — Hinted in the Act of Creation and the Binding of Yitzchak Padova, night of Sunday 3rd Iyar 5490 Letter to R. Yisrael Binyamin Bassan (son of his teacher)

This passage is in Parashas Tzav, page 28: "An eternal fire shall be kept burning on the altar — it shall not be extinguished." R. Chiya opened: "And Yitzchak said to Avraham" etc. And this is a very obscure passage — with many difficulties — but the true [reading] has been corrected well, see there. And the secret of the matter: for the action of the Binding was for that time and for all generations. And it was accomplished through two — Avraham and Yitzchak — each with his own separate action. And the secret: for there are four klippos. Three are hard — and they must be repelled in the dimension of the Left that repels — through the fire of Yitzchak. And one has good and evil (klipas noga) — and it must be brought close with the right — through the wood of Avraham — as is mentioned in the Zohar itself on the other page.

And behold — four utterances were found in the creation of the world for the purpose of preparing the world. And the rest of the utterances are the offspring of the prepared world. And the secret: for the four klippos are — Tohu, Bohu, Choshech, Tehom. And their secret corresponds to ChaBa"T. And their order: Tohu = Ze'ir of the klippa; Bohu = Chachma which is noga; Choshech = Malchus; Tehom = Bina. And the world was created with beis — which is Chachma. But in the dimension of a particular composition — the tie of beginning and end — supernal and lower Chachma. And this composition gives place to the Sitra Achra — for thus creatures need it. And the secret of the composition: beis — the yud inside = supernal Chachma. The bas outside = lower Chachma — from which the klippos take. And the ones receiving from the end are: Tohu — the tav of beis and the vav. And those receiving from the head: Bohu — the beis of beis and the vav. And when the yud in beis illuminates — the world is rectified — and this is "let there be light."

And these are two lights in the secret of the beis. And this is why two verses of Scripture are at the beginning of the Torah — the two beginning letters — for it does not extend outside to the klippa — but stands inside for the secret of rectification. And this is through the illumination of the Keter — the alef above the beis — standing for the time of the world's rectification in the future. "And they shall become one in your hand" — for this illumination does not allow the Sitra Achra. And thus would it have been had Adam not sinned. And the secret: Bereishis = rosh beis (head of the house) — for there is nothing new — and all was prepared from the beginning. And this is one — alef — the translation (Targum) — for Klipas Noga is subjugated to holiness through the illumination of the alef. And behold "let there be light" was accomplished in noga — but the rectification was not completed — for this goes to separate the fourth klippa. And when all separate — then noga enters within. Therefore: "and G-d divided" etc. — and this is the darkness that is separated. Afterward: "let there be a firmament" — the rectification of Ze'ir — and the third klippa was separated — whose secret is Ze'ir of the klippa. Afterward: "let the waters gather" — to separate the klippa of Tehom which was flooding everything. And behold the three klippos are separated — repelled in the dimension of Yitzchak. Then "let there be luminaries" — in the dimension of Avraham — the right brings close.

יח The Restoration of the Revelation of the Shechina at Mattan Torah — Damaged by the Sin of the Golden Calf Written on a Shabbos, 26th Sivan 5490

In Tractate Rosh Hashana chapter one (page 17b): "And Hashem passed before him and called" etc. And truly one must understand: what need was there for the Holy One to wrap Himself in this matter? Was it not sufficient for Him to simply tell Moshe the order for Israel to say? But the secret: for the secret of the thirteen attributes is the intensification of the governance of Arich Anpin over Ze'ir Anpin — which entirely removes the Din — and this needed to happen at that time to remove the sin of the Golden Calf.

And the secret: at Mattan Torah a revelation of the Shechina was made — to give place to the action of the lower beings in the lights. And when they sinned with the Golden Calf — they corrupted the order of Mattan Torah — and in the return of the revelation to Moshe — it was a rectification for all Israel. And there it says "and you shall see My back — but My face shall not be seen". For it was an action for the needs of Israel — not for His own need. And the prophecy of the prophets after Moshe remained in the dimension of back-face prophecy. And therefore it says "My face shall not be seen" — and not "you shall not see."

The Holy One Prepared the Action of the 13 Attributes of Mercy So That the Lower Beings Could Arouse Them

And here was given the power of the recitation of the 13 attributes — and they are said only in public prayer. But if the Holy One had not renewed this action — and done it first in the dimension of the order of the lights — what the lower beings need to do below — the matter would not have been accomplished. And therefore what the prayer leader needs to do — He did at that time. And this is the secret of the arousal from Himself within Himself — as in salak b'ra'usah ("it arose in His will") — mentioned in the Zohar — about what the Emanator did, which was fitting to do according to the arousal of the lower beings. And from then onward Israel can do so and it will succeed in their hands. And this is the matter of "all the time that Israel sins" etc.

And the secret of "Hashem, Hashem — before he sins and after he sins": before he sins — even in Ze'ir Anpin the attribute of mercy is with him. But after he sins — only in Arich Anpin is the attribute of mercy for him. Therefore "Hashem, Hashem" must be — the first Hashem in Ze'ir Anpin, the second Hashem in Arich Anpin — which join together.

The Governance of Arich Anpin — Opposite the Regular Governance of Ze'ir Anpin

And this is the matter of "and abundant in kindness and truth" — which one might question: for their interpretation is that first comes "truth" and then "abundant in kindness" — yet the verse is the reverse? But the matter: the verse is the order of the Dikna of Arich Anpin that intensifies over Ze'ir Anpin — and thus the order is from above downward. But if the verse speaks about the order which is the reverse of the regular governance of Ze'ir Anpin — we derive that the regular governance is the reverse — and therefore first "truth" and then "abundant in kindness" — for only at a time when mercy needs to be intensified is it this way. But David orders the order of governance: "righteous is Hashem" in Ze'ir Anpin — "and pious" in Arich Anpin.

יט The War to Extract the Shechina from the Klippos — Given to David Padova, Sunday 1st Tammuz 5490

It is written: "therefore it is said in the Book of the Wars of Hashem" [Numbers 21:14] etc. Behold — from the time Adam the First sinned — the Shechina has been within the klippos — and to extract Her — ultimately the Wars are needed. For the war with Amalek is an obligatory war — for there is no other way. And this was given to David — for he was the warrior. And through this power — the threshing floor of Arnan was given to him — and he began the rectification of the Temple in the secret of the Even Shesiyah (Foundation Stone). But he needed to end in peace — and so it remained for Shlomo.

And behold — when all things found below are drawn from certain particular compositions in the lights — and all through the Shechina — for there is the end of the extension for the thing to come to its action — therefore the verse says "therefore it is said" etc. — for the Shechina in this composition of the Wars is called the Book of the Wars of Hashem. And in truth it is the secret of the war of Torah — which is the essential thing for cutting off the Sitra Achra — and from there flows the outer war to shed the blood of the nations.

And this war — it says of it "es Vahev in Sufa" — and this is the secret of love in the end. For love is the secret of union — and as long as the klippos rule — division separates. And therefore the end of the war is love. And all this rightfully flows to David — drawn through Netzach and Hod which are the Chasde David HaNe'emanim (the steadfast mercies of David). And the secret of the matter: "Arnon" — for Arnon is or netz (the flash of light) — which is Chachma and Bina. And the secret: for the war is made with the Name יק — of which it says "for a hand is upon the throne of Yah — war for Hashem against Amalek" [Exodus 17:16]. And the secret of Arnon — drawn through the streams which are Netzach and Hod. And all these lights needed to shine in the secret of the soul of David. And every soul's secret is: light-water-firmament (or-mayim-rakia) — and this is yomar (he shall say) — the initials of or-mayim-rakia — which is the preparation that was destined and proceeding through all these rectifications. And behold the soul of David was within the klippa of Moav — and was destined to emerge from there.

Part Four — Letters Kaf through Kaf-Vav

כ The Custom of Kinyan (Betrothal Acquisition) and the Matter of the Individual Soul Padova, Sunday 8th Shevat 5491

Regarding the betrothal acquisition (kinyan) about which my honored teacher spoke: behold — all things between a man and his wife are themselves the holy of holies — but the foolishness of human beings turns them to the father of all impurity. In truth this is the evil matter that the wicked one dominated over the human being from the day he ate from the tree that was forbidden to him. For licentiousness ruled in a place where there was originally no shame or blemish. And therefore the custom of Gehinnom is the kinyan — indeed — just as lewdness is a sense of touch for a brutish man likened to beasts. But a man walking in the ways of Hashem — just as the act of his union is holy — so is the act of his drawing near holy. And if I merit to speak with my honored teacher face to face — I will then tell him all my heart in this. This is certainly true: that the drawing near is a thing — and to precede closeness before union is a great preparation for it. And the Sages sweetened the secret in their saying: "A man should not betroth a woman until he sees her" — though they added a simple reason — it is like straw and chaff compared to the grain of what R. Shimon bar Yochai says. And it is a great secret — yet "a sight of the eyes is better than the wandering of the soul." And I do not wish to expand this matter in writing now. But briefly let me say something regarding the matter of closeness.

The Matter of the Individual Souls

For behold — it is written: "G-d settles the solitary in a house" [Psalms 68:7] — and this is a great secret. For we know — not everyone takes his own soul-mate. And if so — certainly the souls are from different roots — how then do they join? But the secret: that beyond the root which souls have — they have a house in the dimension of "from your father's house" — as explained in the Ra'aya Mehemna, Parashas Ki Setzei, see there. And when two souls are fitting to join for the needs of one particular tikkun — He builds a new house for them — for He stands to be renewed according to the need in Malchus. And its secret is "and He made houses for them." "Hashem shall build you a house." And this thing can be renewed even not in the order already existing in the lights. And therefore the Holy One will create a new house for these souls — and in the dimension of this house there is a connection between them. And the secret of this: "G-d settles the solitary in a house" — and He called them solitary — for indeed [each is] solitary without a soul-mate. And there are others whom the Holy One wishes to join as a couple — then it says "He brings out prisoners into prosperity" — for each of them is a prisoner. And then crying and songs are needed.

כא The Order of the Supernal Chariot to Bring Blessings to the World Padova, Sunday 6th Shevat 5491

And Yaakov said to Yosef: "El Shaddai appeared to me in Luz" etc. The shining letters of "El Shaddai": Shila Moshe Ratzuf — in them: "and I — my prayer is to You, Hashem, at a time of favor". The shining letters adorn the King's crown. Fifty-fifty gates engraved extend to the four directions of the world — and they are four by four letters marked by AKIK (א-ק-י-ק) — all encompassed in the alef from above downward — all bound in the heh below. All ascends to be engraved in the secret of the holy Name in one unity — alef — Yud-Vav-Yud is marked in its letters from the side of Atik. Three yuds marked in it stand to be clothed. One to stand above — to show that supernal Atik above all. Thirty-two paths of Wisdom — twenty-two letters and ten utterances — all encompassed in the letter vav of the holy Name. Vav and twenty-six — that is thirty-two. Seven days of Creation stand to be rectified — two join as one — of whom it is said: "Wisdom calls outside" — and they bind in one additional: yud above — yud below — vav in the middle — all one. Five are marked in their strength — known above — and they are narrow (tzar) — of whom it says: "from the straits I called — Yah". When they issue blazing in their might — beneath the opening of the adonays — they issue with great tumult — of whom it is said: "from the voices of great waters". Five issue in five directions to sweeten them — and they are called "great kindness" — of whom it says: "answer me in the expanse — Yah". And all is from Yah sealed above — which makes all in complete rectification. Two join above — five after them — and they are four. Twelve shine below them — all encompassed in one — reaching Rachel. In it hang all the blessings. Four Names encompassed in the letter vav which is Yaakov — and all is Rachel the foundation of the house — his bed. "And He blessed me" — when it reaches him it descends until that olive — which is an olive of oil — from which offspring emerge. Of whom it is said: "your children are like olive shoots". And this is "me" — the letter yud — that is Yosef. The strength of Yosef is in Rachel — and he stands in his sons to bless the world: "Efraim and Menashe shall be mine" — for he joins with them in two other patriarchs. As it says "he shall bless the lads" etc. And: "and they shall multiply greatly" — fish that multiply within the waters. "And I — in my coming" etc. — and all was entrusted to Yosef. And the meaning of the entire verse — letter by letter — according to the order of the supernal chariot — to bring blessings to the world.

כב The Matter of David's Being Fitting to Be a Nefal (Stillborn) — and the Years Adam Gave David Padova, Sunday 14th Shevat 5491

My honored teacher will find a fine and acceptable thing in my commentary on Koheles — the book which my honored teacher has — beginning from the passage "sweet is the sleep of the laborer" at the beginning of the book. And let me now elaborate the matter sufficiently, for in truth this matter of the nefal is a great and deep matter. And let my honored teacher also see in Zohar Chadash — where the matter of the nine months of gestation of the Messiah is mentioned — and the matter of this nefal is mentioned there as something from which the Messiah must be protected. And the secret of the matter: for over every dead person the Sitra Achra has dominion — but over the nefal — even more. And this is the secret the Zohar says: "when she became pregnant she was sealed" — for when the clarifications are ascending to be clarified — all during their clarification a great protection is needed lest the Sitra Achra seize there. For after they have been rectified — even if it seizes — its hold will not be great because of the power of holiness. And if before they began to be rectified — it seizes only the level it seizes — for then those lights are sealed and in a small level — as is the way of all who still stand within the klippa.

But if they begin to be rectified — they receive a little more light than they had — yet this is not enough to drive away the Sitra Achra. And if, G-d forbid, the Sitra Achra seizes there — on the contrary — it receives more power from that power which the clarifications have begun to receive. And this is the matter of the haste of the Night of Watching — for it was necessary for the levels to come not in order — as is written in the words of the Ari. It emerges that during the pregnancy the great sealing and protection is needed.

David and the Messiah — Fitting to Be Stillborn

And behold — since the Messiah King stands always sealed in a tight seal — therefore sometimes when he rises to be clarified and be "born" in the dimension of "I have begotten you this day" — then sometimes because of Israel's sins the Sitra Achra refuses to separate from sealing over him — and then he must, G-d forbid, return and fall back to what it was before — and the klippos also strengthen further. And let my honored teacher understand — for this is a great and very deep secret that I have disclosed to him. And know that from here were born the majority of the decrees, G-d forbid, that came upon Israel throughout the generations at times of [messianic] ends — for there was the gestation and afterward the falling. And I cannot elaborate much — and also the matters are ancient — and one should not expand the speech too much. And my honored teacher whose eyes are as those of a wise man in his head — will be able to understand from this many passages of the Zohar — and particularly the matter of bowing the head between the knees mentioned in many places — whose secret is hidden deeply.

The Years Adam Gave David — the Years That Came From the Patriarchs

And the truth of the matter: the Holy One did not wish, G-d forbid, that David remain a nefal. Rather — on the contrary — according to the order of governance it was necessary that David's life come to him from Adam the First — and this was a rectification for this one and for that one. And therefore He left it so — that a person would come and give him the life. And let my honored teacher understand how this was one of the great rectifications belonging to Adam — in the secret of "which G-d created to do." For the Holy One began the rectification — and left its completion in the hand of the human being. For the Emanator blessed is He rectified the Primordial Kings by the Name mah — but did not complete the rectification — in order to leave the completion of the clarification to the human being. And this is his rectification. And if the Emanator had not made that measure of rectification — it would have been impossible for the human being to accomplish any rectification. And if He had completed it — there would be no service and no reward.

The Garments of Adam the First — Nimrod and Esav

And regarding the second question about the garments of Adam — see the language of that passage in Parashas Bo. For it is garbled and not understood. And let me now explain their matter briefly — and he will see a thing true in its truth. When the Holy One wished to bring Adam the First out of the Garden of Eden — He gave him the garments He gave him. And there it says they are like the garments of above — and the secret of this is what it says afterward: "since he was clothed in what he was clothed — he did what he did" — to inform us that the Holy One acts nothing without being clothed in garments. And this secret is very great — and I am unable to elaborate now. But the essence: the ministers depend upon the garments — and therefore according to the action he changes his garments. And behold — Hod and Hadar are called "precious garments" — as stated in the Idra. And these are the precious garments translated by the Targum as "garments of skin" — and these are called the garments of the primal Adam. And Nimrod also took from this dimension. And it is a lengthy matter to understand: what connection does he have with this? But the truth: he took from this dimension — and had actual garments of silk and gold — made for the secret of this dimension — to draw what he had to draw. And these were what Esav took.

כג The Meaning of the Title "HaKadosh Baruch Hu" — and "Baruch Hu" Written Friday 28th Shevat 5491

From the letter of my honored teacher I rejoiced — that the things were pleasing to him. I will now elaborate on the matter of the garments of Adam the First further. And first I will answer what he asked me about this appellation — "HaKadosh Baruch Hu" — what its intention is. For it is a fundamental matter in truth — and lengthy — and therefore I will preface it and according to the space and time I will elaborate or abbreviate the answers to the remaining questions — please G-d.

The Emanations Are Illuminations in a Known and Graspable Way — and Are the Beginning of Existents

And let me first explain the matter of "holiness" (Kodesh). And the rule is: Kodesh — in the mochin. But one must understand the matter well — for it is a great foundation for the constructions of Wisdom. The Emanator — may He be blessed — is distant from the level of His creatures with a distance that has no measure whatsoever. And in His all-encompassing capability He could already have brought into existence all existents in a way we would not know what it is — and the opposites He could bring into existence by one way — for there is no law or limit to His capability. And if it were so — we would not speak of His creation or His governance even one word. And the Sefiros would not exist — for His existence is the one who brings into existence — and nothing else. And since He did not wish this — but to act in a way that He makes known to us — a way close to our existence — then the Sefiros were brought into existence. They are His illuminations in a known and graspable way. As He — in the simplicity of His existence — is not as a prior cause for the consequence that follows. For there is no comparison between His existence and the existent from Him whatsoever. Therefore we do not call Him "beginning." So too these illuminations of His — they are truly the beginning of existents — for from Chesed the waters are necessitated — and from Gevura — the fire. And Chesed does not produce fire — nor Gevura — water. And thus different beginnings are found for opposites — each of which He alone could have produced.

The Levels of Holiness Are Measured by Distance from the Lower Beings

And since existence began to proceed in this way — proceeding toward us — to bring into existence the lower beings in progression — we can evaluate the levels: we say this level produces in progression one coarse and thick outcome — and a level above it — if it produces that outcome — will not produce it as coarse — but thinner. And this is the difference between the roots of the spiritual beings and the physical — and between their own roots one with another. When we begin to understand the levels from below upward — we find the lower one is closer to us — for it produces us. And the higher we ascend — the more distant they are found from this proximity. And then we distinguish the holy (kadashim) from the holiest (kodshei kodashim) — for the more proximate ones are called "holy" — and those that are more distant from it are called "holiest of holies." And let my honored teacher see — all existence is "kodesh." For the difference is enormous between the Sefiros themselves — which are the essentiality of the Emanator — and their offspring which are created beings and not Divinity. And therefore the created waters — in being created — are immediately profane. But Chesed is holy — for it is only the illumination of the Emanator who wishes to bring out through that path only water and nothing else.

Ze'ir Anpin — When It Receives the Mochin — Is Called "Holy"

Let us return to the matter: all existence is "kodesh." And according to its distance from the closeness it has with the lower beings — its level of holiness is elevated. And this is why they called Atik Yomin in the Idra "holiest of holies of the holies" — for kudshaya are Ze'ir and Nukva — and the kudshei kudshaya are Abba and Ima — and the kodesh kodashim de-kudshaya is Arich Anpin — for thus the levels are elevated one from another. And it emerges that Ze'ir and Nukva are closest to us — of whom it says "the revealed things belong to us and to our children" — for they are accounted as the seven lower (Za"T) — for they produce the matters of the world in progression. And the mochin — Abba and Ima in Atzilus or ChaBa"D in Ze'ir — are distant from this closeness — therefore they are called "kodesh." And Ze'ir — when it receives the mochin — is called "Kadosh" — meaning: the Kodesh is in him.

The Meaning of "HaKadosh Baruch Hu"

And now we have understood the matter of "kodesh" and "kadosh." But this matter ascends very, very far above — and it is a great and sublime secret that was not permitted to be revealed so much — but for the honor of my honored teacher whose honor it is my obligation to clarify now what I can in this matter. For the thread of the Ein Sof — may He be blessed — is the Operator of all the operations encompassed in the ten Sefiros. And when the Emanator placed a boundary on His light — He left the reshimu (impression) — which is what remains from this boundary. For the boundary did not remove all His illumination — but only diminished it. And what remains in this diminishment is the reshimu. And this is the dimension of Malchus. For when the Sefiros are found — and we evaluate all things by the accounting of these ten Sefiros — the reshimu is found in the value of Malchus. And the thread that enters within the reshimu — is an illumination greater and a stronger light — which the first boundary did not leave — and which later increased upon it by the will of the Emanator. And the thread and the reshimu are found in the value of the vav-heh of the Name — which is Za"T. And the Ein Sof is elevated above this — meaning: completely distant from the production of any lower existent in sequence — even as a cause of causes. And yet He did not distance Himself completely — for He faces this production — and without His facing and His cleaving — no illumination would have existence — for His illuminations are all the lights.

The thread — which is the totality of all the Sefiros — is in the dimension of Ze'ir Anpin. And it is "holy" (kadosh) — for the cleaving of the Ein Sof sanctified it. And we speak of what is closer to us — not of what is completely distant from us — and to this thread is truly called "HaKadosh Baruch Hu" (K"BH). And when we speak in particulars — even though all the Sefiros and Partzufim are only parts of the thread — nevertheless Arich Anpin and Abba and Ima are in the likeness of the cleaving of the Ein Sof in the parts of the thread. And Ze'ir Anpin is literally in the likeness of the thread — and is specifically called K"BH. And truly it is called by this Name in its being the one that encompasses and binds within it the Kodesh. And this is the meaning of K"BH putting on Tefillin — and its explanation is in the Zohar Vayetzei. And thus we know truly that the governance is in Ze'ir Anpin — for he is the governor according to what he encompasses of the rest. And he is Yaakov the chosen of the Patriarchs. And therefore even the action of the other higher Sefiros is attributed to him — for he is the one who acts according to what he uses from them.

Ze'ir Anpin Is Blessed from Itself — Malchus Requires Blessing

And there still remains to explain the matter of "Baruch Hu" — and it too is a great principle. And let me now say what I can of it. The Emanator did not make the real root for the lower beings — where their service would reach in particular — except Malchus. And since this is the first rule — we distinguish in particular the branches of the Tree — in everything that is from the dimension of Malchus. For all particulars need to be evaluated in the order of the ten Sefiros — then we will distinguish them and know them well. Therefore: everything that is from the dimension of Malchus: the Sefiros themselves are the vessel of Malchus in Atzilus; the vessels — in the building of the Sefiros; the reshimu — in the root in the Tzimtzum — and this place in particular shall be the vessel of the Malchus of Atzilus. And all that precedes — preparation and root for it. But in truth this level was set for service — to be diminished, G-d forbid, and to be filled according to the deeds of the lower beings. And what is above this — it is said: "I am Hashem — I have not changed." And therefore Malchus requires blessing — in the multiplication of blessings — when all its lights are complete in their power. But what is in the dimension of Ze'ir Anpin — it is blessed from itself always without change.

And this is the matter of "Yisbarach" which is in the Kaddish — where it is forbidden to interrupt between le-alma and yisbarach — for "blessed to the worlds and worlds of worlds" is in the vessels that stand to be blessed. And "Yisbarach" — this is in the thread that blesses itself. And this one is in the thread — and that one is in Ze'ir Anpin. And it is impossible to elaborate further now. And in another letter I will complete this — please G-d — and also disclose to him a great secret — why in the Aramaic language they say Kudsha Brich Hu and not Kadisha. And I will answer the remaining questions.

כד The Difference Between States of Katnus and Gadlus in the Supernal Adam and the Lower Adam Mantova, Thursday 29th Iyar 5491

Let me tell him a novelty that was renewed for me here — praise G-d. And it is the answer to a question that R. Aviad Sar Shalom asked me: for the Ari explained that there are mochin in the state of gestation (ibur) and also in nursing (yenika) and also in greatness (gadlus). And the mochin of gestation and nursing become the skull-membrane and bones for the mochin of gadlus. Yet regarding the human being below this does not appear to be so — and it should have been so — for from our flesh we perceive the Divine. And below — all is equal at all times. And I answered him: for this is the secret of the verse "a person is born for toil" (Adam le-amal yulad [Job 5:7]). And the matter: the gadlus of Ze'ir Anpin is only the preparation of the lights — that their entire power shall extend in them — until they arrive at a state fitting to produce offspring — for this is all that is desired of them. And this time is the time of gadlus — when the union happens — and not beforehand. For in gestation and nursing there is no union. And then they produce in their likeness and in their image — and from there the human being emerges with 613 complete organs in the exact likeness of gadlus itself. And the secret: "the creations of Bereishis were created in their full stature." And so it should have been always — for offspring should only come from gadlus — and the offspring should be like the producer. But Adam's sin caused this not to be — and that there be a time of gestation and nursing — and gadlus comes little by little. And the secret: for there is nothing new under the sun — and the form that was created — was created. Rather the rule is: even the offspring of a great light can descend below its root — and receive from a smaller light. And therefore — even though the human being came from gadlus — it was decreed for him that at first he receives only from katnus — and seasons will pass over him — and he will go receiving level after level — until he reaches his true level. And therefore his existence will not change — but the change will be in contraction and expansion — for in receiving from katnus — his existence contracts to appear in a small form. And afterward it expands little by little — according to what he receives from above.

And the secret of all this: Tiferes and Yesod — for Tiferes is the large vav — and in this dimension the human being originally emerged. And afterward he returned to descend to the dimension of Yesod — the small vav. And then his form — as it was — was diminished and contracted. And what was a human being became a small child in Yesod. And this literally is the matter of the Tree of Life and the Tree of Knowledge — which are in Tiferes and Yesod. And the reason for the descent: for the Holy One wished to prepare him to be able to receive his punishment in the dominion of the brain and of sufferings over him — which could not have been when he was always rooted in Tiferes as at first. And the secret of this: "and now — lest he reach out his hand and take also from the Tree of Life" — and therefore He brought him down to the dimension of a child. And literally: "a person is born for toil" — for what was a human being became a child — for the need of toil. But the Torah in Tiferes can return him to his root even in his smallness. And this is "and the children of Reshef shall soar in flight" [Job 5:7] — and to save him from the toil that rules in Yesod.

כה The Secret of the Decree Against Torah Books — and the Rectification Through Uninterrupted Torah Study Padova, Sunday 20th Sivan 5491

Regarding what he asked me about the decree against the books in the lands of the priests — my honored teacher already knows that I have withdrawn from speaking about these matters to others. But if so with others — I will not be so with my honored teacher as much as I can — especially since this is not a small matter but very great. And let me first tell the matter of these decrees against Torah — which came, to our great sorrow, from where they came — for nothing lacks a root. And the secret of this: "This is the statute of the Torah" [Numbers 19:2] — and its Aramaic translation is "this is the decree of Torah" — and it is known that this matter is alluded to here. And the secret of the matter is literally the matter of the Red Heifer — for the Shechina delivers Herself to the burning of harsh Din to save Israel — and She is the one given for the purification of the impure who have no purification except Her. These are those defiled with the most powerful impurity — the impurity of death. Therefore their only rectification is this one. And it itself is the impurity of exile — in the secret of "He placed me in dark places like the eternally dead." And therefore "she is the one that shall be upon the burning fire all the night" etc. But arousal for this must come from below — and therefore as long as the Temple stood — there was the ash of the Heifer.

And since the Temple was destroyed and there is no Heifer — the Torah itself needed to be submitted thus to burning among the congregation of Israel — for this also rectifies the exile of the Torah. And just as when one Heifer was exhausted another had to be made — so one rectification endures until its time. But when the accusations intensify — G-d forbid — another rectification is needed. And the truth: the fence for this is that Israel should give their lives for Torah study. And therefore it says: "this is the Torah — a person who dies in a tent" — as the Sages expounded it. And therefore this verse was set to be expounded thus in this portion — and not in another portion.

Uninterrupted Torah Study — the Solution for All Harsh Decrees

And this I know I will tell — for certainly the accusation had already increased — until it could reach, G-d forbid, a great place. And we — praise G-d — acted in advance. And may G-d be willing — there shall be healing for all Israel for the wound. For these five months approximately — we already saw what was coming — and began a great rectification. As I shall now tell my honored teacher. And this advice is counseled for all the holy congregations of Italian Jewry — may their Rock protect them — to be saved from this trap their enemies set for them. And they should certainly attend to this. And it is not right for them to desist — for the matter is great and exceedingly powerful.

This is the order we established in our house of study: for we already know what R. Shimon bar Yochai says in the book of the Zohar, Parashas Vayetzei, page 151a: "as long as this voice is not silent — the speech rules and prevails — and therefore the Torah must not cease." And there a little above: "all the time that the wise men rejoice in Torah — the Sama'el cannot prevail over them." And therefore we set ourselves to establish Torah study that shall have no interruption whatsoever.

This is its law: we chose seven who volunteered for this — to obligate themselves to be collectively always studying from morning until evening — all days — they shall not be silent. And they made a condition among themselves — that this study shall be only for the rectification of all Israel. And therefore all shall be counted as one person — and none shall act for himself alone — but for all Israel. And in this order they will begin: immediately after the morning prayer — one shall sit in the place prepared for this — and there he shall learn his allotted time until the second comes — and takes the very book from him — and from where he finishes he begins — until the third comes and takes from him. And so they shall rotate and proceed until the emergence of the stars — each day accordingly. And each one in his time of study — his law is like one who prays the Eighteen Blessings — he may not interrupt in any kind of interruption in the world. And he shall not finish his study until the second begins — so that not even one moment shall the voice of Torah be interrupted. And the study is the book of the Zohar — the Tikkunim — and the Zohar Chadash. And we are found studying all of this every week. And we know that G-d has chosen this to nullify all harsh decrees — and in particular to be a wall against the harsh decree — G-d forbid.

And now — let the wise men of Israel not cast this thing behind their backs. For I — were my strength adequate — I would establish this thing in every place. But let my honored teacher take this advice and let it be to my credit — for there is nothing like it for the good of all Israel. And every one in his place can do this — for it is not a difficult thing at all. And we are succeeding in this — praise G-d — and there are yet many excellent and wonderful aspects for us in this matter of study.

כו General Service and Service for the Rectification of the Shechina — Rooted in Leah and Rachel Padova, Sunday Chol HaMoed Pesach 5492

Now let me come to the orders of the house of study. And truly I say — for after I thought and reconsidered and weighed three times to establish for myself a firm practice to conduct myself properly — this I saw and took to heart: for truly a person's way can only be proper when it is established and standing — to do what is pleasing to his Creator. Is this not so: to rectify the holy Shechina and to build Her — as transmitted to the children of Israel — His intimate nation — for which it was said: "it is time to act for Hashem"; "mighty ones doing His word"; "only in this shall the boaster boast"; "this has been mine"; "and the fool does not understand this" — as mentioned in the Ra'aya Mehemna and the Tikkunim.

And I will also tell him one thing from what I explained yesterday on the verse: "these bones are all the house of Israel". For there are two types of love: the love of the Holy One Blessed is He — and the love of the Shechina. The love of the Holy One is found in all the pious of Israel who keep the charge of their G-d in truth — and tremble at every matter of mitzva — turning from evil and doing good. But the love of the Shechina is the desire and longing to rectify the Shechina with an actual rectification — according to her orders and the levels of her building. And this is the most chosen thing for Hashem of all deeds — for through this the praise of all the mighty ones of the world is expressed — and the difference between the earlier and later ones. And the root of all — is in the Sefiros. And the two services are rooted in the two Nukvas — Leah and Rachel.

And the matter: for the bond of the King to the Shechina is always. But there is the inner dimension of the Nukva — in which there is no ascent and descent — but stands in equanimity to complete Ze'ir Anpin at all times. And this is the secret of "bone of my bone" — which does not change. But Rachel is the foundation of the house — she is the flesh — which is sometimes fat and sometimes becomes thin. And this is the matter of corruptions and rectifications found in her. And truly I should elaborate these words more — but I do not wish to depart from my subject. The rule of things: those who serve the general service — are rooted in Leah — the secret of the bone. And those who serve in the path of rectification of the Shechina — are rooted in the flesh which is Rachel. And at the end of exile — the matters have already reached: "she has none to guide her of all the sons she bore" [Lamentations 1:2]. And all Israel have been found as dry bones literally.

End of the Letters — Colophon May Hashem remember for good the holy souls mentioned here — by whose merit the printing of this book was enabled. And these shall stand for blessing: the sons of the community of holy Italy — all of them guarded by the Master of all — to take this counsel and let it be to my credit — for there is nothing like it for the good of all Israel. And each one in his place can do this — for it is not a difficult thing at all. And we are succeeding in this — praise G-d. In the merit of Na Nach Nachma Nachman MayUman זיע״א.

Otzros Ramchal — 800 — Iggros (Letters) Otzros Ramchal · Volume VIII · Pages 293–344 Iggros — The Letters Torah Teachings Embedded in the Letters of the Ramchal · 26 Letters Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman Editorial Introduction — Page 293 This third part of the Otzros Ramchal contains Torah teachings that the Ramchal wrote within his letters. These letters were published under the title Ramchal U-Vnei Doro — Iggros ve-Taydos (Ginzburg, Tel Aviv, 5697), and reprinted in

by Rabbi Pinchas David Voberman (Jerusalem, 5722). The Torah teachings were originally printed with numerous errors — in some places almost impossible to understand. Here they are corrected according to the Ramchal's own handwriting in manuscript New York Seminary 1599 (photograph 29827). Only the Torah content of the letters is presented here — not their openings and closings. The passages have been divided into sections and given headings to aid the student. Special importance attaches to these teachings, as the Ramchal revealed things here only for the honor of his teacher — as he emphasizes in several places.

Part One — Letters Alef through Dales Question: How to Reconcile Three Traditions Concerning Ze'ir Anpin Padova, Sunday night, 3rd Cheshvan [5490] To the elder kabbalist R. Binyamin Cohen, son-in-law of his teacher R. Yeshayahu Bassan Please grace me — and open my eyes in what we find in the writings of the Ari, of blessed memory. For in one place he says that came to him in the dimension of addition, and are therefore called "outside the body." And in another place he says that the

(mental lights) come to him in the dimension of addition, and during nursing he is [only] six extremities. And in yet another place he says that two thirds rose to complete his vessels. And another question: Can we have in mind in every Blessing of the Patriarchs ( ) — meaning the Shacharis, Mussaf, and Mincha of Shabbos and Yom Tov — the same intention as Shacharis of a weekday, concentrating only on the and the added lights in ("Creator of all") — which is the culmination of the entry of the

into him — and similarly in the Name of the second standing? I beseech his face: let him guide me in righteousness and illuminate my darkness, for surely he alone gathers the wonders of Wisdom in its clarity. The Ramchal Resolves the Three Traditions Regarding Ze'ir Anpin's Growth Reconciling the Three Traditions Concerning what he asked me regarding come to him in the dimension of addition, and also the , and his growth through them: I already reflected on this and asked my teacher the Ramaz (

R. Moshe Zacuto, his teacher's teacher ) about the variation in the language of R. Chaim Vital on these matters. And he replied to me: The general distinction is: what is spoken of regarding the division of the thirds of , and so in the rest — and then the three sections of coming to join them — that is for the enlargement of himself. And afterward, at the time of building the , whose entire building is from his must come to him since the first ones are given to the . And this is what is written in the

of Ze'ir are all made from — in the secret of "and from come the prophets." And with this the sources do not contradict each other, and all fits beautifully — end of his words. See also in , in the drush beginning "There is supernal Da'as in Ze'ir Anpin" — at its end there is a passage beginning: "Understand in Nasso page 123b" — where there is a great matter here. Regarding Concentrating the Mochin in the Various Amidah Prayers

Concerning the intention of the Blessing of the Patriarchs in the Mussaf prayers, etc. — on this too I opened my eyes when I was delighting in the garden of Eden of my teacher the Ramaz. And what is written with me in my book of Kavanos in the matter of the general need for prayers: I asked my teacher the Ramaz — may his light shine — whether one should concentrate in the Avos of Mussaf Rosh Chodesh with the intention of Shacharis, and he replied to me: I will answer you — for in all my days my heart has not filled itself to concentrate that intention except in the silent Shacharis. For even in the repetition I concentrate only in a general way in the first blessing — to draw illumination from

, and in Gevuros to draw it from

— as written explicitly in the book of Kavanos. And excluding one who concentrates in all his prayers the intention of Shacharis, etc. And certainly in Mincha, in the union of Yisrael and Leah, one should not even come close to the Shacharis intention at all. And in Ma'ariv it is written explicitly in the book of Kavanos that there is a different intention in the Avos of Ma'ariv, but we have not merited it. In short: only in the silent Shacharis do I concentrate the kavanos transmitted to us by our master the Ari, and in the other prayers I concentrate in a general way — end of his words.

And another time he wrote to me: However, in Mussaf of Rosh Chodesh this is my practice — to concentrate in general on the place of the ascent of Yaakov and the in the silent prayer and the repetition, and on the place of their receiving light from behind Keter of Yissuos. And afterward in his face. And similarly I concentrate on the intention of the Name Rosh Chodesh, and on the dimension of that month — whether it is from the six attributes of Ze'ir or from those of the

— and with the combination of that that rules in that month, as it is known in the books. And in detail — the three heads for of Ze'ir, and in the four final blessings for of Yaakov and Rachel. And I also concentrate in every prayer — whether weekday or Rosh Chodesh or Shabbos and Yom Tov — in the final blessing on the union of interlaced, as the Ari warned us. And know that this is the straight path a person should choose for himself — and from it he should not deviate — end of his words.

Apart from this I found at the beginning of the Kavana of Rosh Hashana the following: R. Yitzchak Tzemach saw in the prayerbook of R. Chaim Vital that the kavanos were marked there in brief — and were identical for all prayers whether Maariv, Shacharis, or Mincha. And this is clear proof that all the prayers' kavanos are identical — end of this passage. Perhaps this applies only on Rosh Hashana, when all the kavanos are in

, as mentioned there — and therefore there is no difference. Which is not so on other days. Let these words be as frontlets between the eyes of the enlightened, and let them illuminate in them. And yet more vigilance is required — as the Zohar says in many places: lo shama'na ve-lo ima — "we have not heard and cannot say" — until the Teacher of Righteousness comes, may it be speedily. Explanation of the Principle of the Tzimtzum Padova, Sunday, beginning of Elul 5489

To his teacher, with a diagram of the holy Tree of the Sefiros The first clarification is the matter of the — which I have already disclosed to my honored teacher — about which others have erred, and which is well explained in the formulation: "For the Emanator does not act in His created beings with all His power simultaneously." And indeed it is impossible to speak of occupied space in the

— since they are the action of the Emanator, and there is no power in one part of the Maker greater than another part. For the entire Maker acts with all His actions. Rather, the is the first boundary that was set for the actions — and it is not an absence, but an existence. For the scintillation is the root of Din (

) that reveals itself, and it places a boundary on action for its governance. And all the other levels likewise descend one from another in a gradation of powers — power after power — whether in creation or in governance. And everything depends on the intention of creation — which is that there be a human being with free choice. For all are needed, and if they were lacking or excessive — the human being would not be as he is. And in truth all these principles are very deep. And if I were able to elaborate on their clarification — I would show him wondrous things.

Three Traditions: How Abba and Ima Receive Their Mochin from Arich Anpin Yet another of the things that stand highest in name is the matter of the "Extension of the " — to know the matter of the Point (

), and the 613 Lights — which are the roots of all things. For since we have form and space — it is very difficult to understand these matters. And the matter of governance is well explained — to know the connection of the levels, how they connect one to another. And all goes to one place, and it is a very, very deep matter. If I were able to send him now an

that I composed last Shabbos — he would find great satisfaction in it, for in it were explained all the divisions of levels, even the thirteen

(configurations of the beard). What the action of each tikkun is — and other very great matters. And a great matter will be found in the "Extension of the Sefiros" — where it says: "partial powers from the upper one will act more in bringing out the lower one" etc. And it is a great explanation for understanding the matter truly — so that the many [apparently contradictory] passages of the holy Ari should not contradict each other. For in one place he says the

— first face, second face, third face. In another place he says the are from the arms — this from the right and this from the left. And in another place — the from the three-faces of the arms, and the rest of the body from . And the truth of the matter: all these illuminations are precisely needed to establish

in their configuration — not less and not more. For all of this is only the composition of the lights with one another — to establish the action within its boundary. For all this is the matter of the Primordial Kings — their breaking and their rectification — the joining of lights with one another in various ways. The Universal Union and the Annual Union

And since I am speaking of these things — let me tell him a great secret that is not in the Klalim (Principles). But it is a great premise for settling the many difficulties that arise in the

. One must know: the governance depends upon the secret of the six thousand years — for these are 6,000 lights already created to govern the world, each in its time, until they are complete. And each light is a year — and requires extension in three festivals, twelve months, whose secret is the twelve combinations of , and the illumination of . And every year one of these lights is revealed in to govern. And thus there is a union above in for the needs of the

— which is one union. And there is another union for the needs of the year — and in it stand the rectifications of the year. Therefore, if contradictions are found many times in the kavanos — it is because one is in the universal union and one is in the annual union. And in the this thing is also found throughout the Ten Days of Repentance — for there are particular according to the days, and according to the totality of the year. And this is a great, great secret.

The Perfection of the World to Come According to the Deeds of the Lower Beings

And let me tell him yet another secret — regarding the renewal of the world — which is a wondrous thing: to know how in the future world there shall be found no defect whatsoever in any level — yet a sinner shall not profit, for there will be a distinction between the wicked and the righteous. One might therefore ask: there will be roots that do not pour out all that belongs to them — and this is difficult. But the truth is: the eternity of the mitzvos works thus — in the first state the roots were created, and according to them the branches. But in the future world — the original structure will change, and the levels will come according to the branches: the great for the great, and the small for the small.

The Dimming and the Line — Root of Receiver and Giver Padova, Friday, Parshas Vayishlach [5490] "And it came to pass in Yeshurun — a king" [Deuteronomy 33:5] . One must know: how is it that the sole intention of Creation was to bring forth the human being who would have free will — as stated in the Klalim. And therefore all of Creation followed in what was needed for this matter. And it emerges that the beginning of Creation was the

, Blessed is He, and the extension of the Kav (Line). The Tzimtzum is the root of the receivers — and the Kav is the dimension of the giver that extends to act. And this very matter is the matter of

. And the Sages said the world was created with Din — for it is the essential, being the root of the receivers. And the Chesed is only a partnership — for He partnered with it the Attribute of Mercy — for it is the matter of bounded influence. And this very thing is the matter of inner and outer dimension. And in the descent of levels — which is the descent of the light in its power — every lower being emerges from the outer dimension of the upper one — until at the end of levels the complete outer dimension emerged — which is the physical. And it emerges from this that the secret of inner and outer, right and left, male and female — is all one matter. For when the inner and outer dimensions join and are encompassed one within the other — they joined in various ways and made all these things. And the root of all — giver and receiver — for this is the entire intention.

The Clothing of the Upper Within the Lower — as Root-and-Branch and as Governance And behold — one will understand through this a matter that is very difficult in the words of the Ari. For he says that of Keter are the

— as written in the matter of the Shevirah (Breaking). But this is not so according to the simple meaning of the clothing. Yet the depth of the matter is the secret of the composition of the lights — which compose themselves in various ways. And in truth this is a great principle in the Wisdom — and many did not know it — and therefore many matters were hidden from them. For the secret of the is the inner dimension of the branch — whose root becomes a soul within it. And in truth: the root of

— which is his outer dimension — and the root of . But the clothing is through a different path — for it is a different composition — known in the secret of governance. I am unable to explain much now — for the matter would become very lengthy. And the words of the Ari are exceedingly obscure. The Shechina — Root of Israel; the Two Messiahs are the secret of the two governances — is the vessel of all of them — in the secret of the Agreement. And the three heads of

are the root of all — in the secret of . For the "unknowing head" ( reisha de-lo ityada ) is the root of . And this is the rectification of all things — for her to have two dimensions joined: the face of the receiver toward the giver, and the face of the giver toward the receiver. And this is the secret of the union (

) — which is specifically the agreement of right and left. And first there is the union of kisses — which is twofold — for it is specifically the joining of right and left in the dimension of the inner. And then the influence emerges in agreement in the dimension of giver-to-receiver. And this is the union of the foundations — which is not twofold. And all these things are chapter-headings — all of them need to elaborate the verse I began, and I am condensing and concluding lest I go on too long.

And behold — all the matters in the root need to be revealed below in the branches — which are Israel — for for their sake was the creation. And the Herself is the root of Israel. And She has two dimensions — which are themselves the secret of inner and outer — which are Leah and Rachel. And the secret: — for Bilhah and Zilpah are only the "backs" of Rachel and Leah. And from there emerge the tribes — whose secret is — the twelve combinations — six to the right and six to the left.

And the secret of this matter is the matter of the two Messiahs — for they are the completion of the rectification — a very great secret. For all of Israel are the branches of the — but the King is the revelation of the root itself. And since the root is thus in its matters — the Messiahs too must be thus. And the rectification — as the secret of "and bring them one to another"

— for this rectification stood to be accomplished many times — and did not succeed except at the end of the matter in the days of the Messiah. And thus the King is the revelation of the root itself — and therefore he encompasses all the branches. And this is: "and it came to pass in Yeshurun — a king when the heads of the people gathered" — for he gathers them. The Division of Kingship and Its Future Unification

The matter: for Yosef — the Kingship rightfully belongs to him from the side of Rachel, and Yehuda from the side of Leah. And the truth is — the rectification is the joining of these two dimensions. And now let me explain who joins them: for Binyamin is the right one who joins them — for Yosef is from — but Binyamin is the secret of rucha de-shavak beih ba'alah

("the spirit the husband left within her") — and he is the link between the male and the female. And therefore the primary rectifications are the Zohar — and I will explain this more particularly. For the Zohar is specifically the dimension of the drop issuing from . And therefore it is called "the brightness of the firmament" (

). And it is already known that all governance is through the union — and it is all encompassed in the influence of the drop. And when there is merit — that this drop's dimension shall reach all the way down to the lower world — all things shall be rectified through it with great rectification — for through it everything is done on all sides. And R. Shimon bar Yochai merited to be the intermediate vessel to draw this rectification — and he made the Zohar. Part Two — Letters Vav through Tes

Subduing the Three Outer Klippos — Through the Prayer of the Ra'aya Mehemna and the Prayer of Metatron And I have chosen to send him two awe-inspiring prayers — said: one from the Ra'aya Mehemna (the Faithful Shepherd — Moshe Rabbeinu) and one from Metatron the great Prince — so that he may see all in holiness and there is no there, praise G-d. The Prayer of the Ra'aya Mehemna

Meanwhile the Ra'aya Mehemna came. He opened and said: Rabbi, Rabbi — praiseworthy is your portion, for you have aroused the supernal love as is befitting. He opened and said: May this prayer be acceptable before You — G-d of gods — highest above all — to arouse love in all the holy levels. And all the heavens of the Ofan-angels shall be bound in desire, these in those, to cleave upward. And the shall be separated from them — by the power of Your holy Name

— proclaim to that impure side to be removed from the world. And may all be completed in the secret of the angel . And all shall draw near to the faithful servant Metatron, master of the battalions. And the branches of the Tree shall be bound, these in these, by the power of the twelve holy combinations of the shall be separated from them — to be rectified in the secret of a new spirit — and to ascend above toward that supernal Kesser Yah Tzvaos

— who encompasses the throne of His might. And His holy sanctuaries shall be bound in unified desire, these in these, by the power of the one Name that shines within them — which is vowelized with the vowels of

— to strengthen in His mighty deeds — to subdue all the impure. And all shall ascend to be bound above — to that supernal rose — so that these five mighty deeds of His shall stand firmly beneath her, to guard her. And she shall ascend to join the holy King — and from there shall awaken what shall awaken — in supernal love within that hidden thought — to illuminate through the channel of the holy letters

. And the love shall be drawn downward — for the limbs to cleave together — to fulfill the verse: "I love those who love me" . For since the desire of love is bound from below to above — it will return and cleave from above to below — level by level — until it reaches the one who caused this below — and it will be said of him: "the seed of Avraham my lover"

— that he is bound to him to illuminate from the right — "the seed of Avraham my lover" truly. And toward both sides this "my lover" ascends — to Avraham, and to this seed — to be the beloved of the King and precious to Him. Praiseworthy is his portion. May it be Your will to arouse love toward Your — to redeem Her with the right hand — to rescue Mashiach ben Yosef

from death — that all be bound with the right hand — and that the trees be equal — all encompassed right and left — and be unified in your hand — to be in the secret of One. Love truly — the binding of right and left — Yam: thus and thus — fifty words of unity to join the levels. "And they shall be one in your hand" — all in the secret of One — "Hashem shall be One and His Name shall be One" . Blessed is He forever and ever. The Prayer of Metatron — On the Exile and Suffering of the Shechina

Meanwhile Metatron the great Prince came. He opened and said: Rabbi, Rabbi — truly the love has been aroused as is befitting. He opened and said: Supernal King — sweet One of all lights — the joy of all — behold Your servant waits for Your right hand — do not withhold from them — behold, the stone awaits light — for when You shall cleave to Your beloved with an inseparable cleaving — holy King — how long shall Your beloved suffer in the flames of exile? And Your holy nation that You have chosen for Yourself — they who cleave to You and are not separated — and bear for Your sake so many types of death and decrees and forced conversions — how long shall they be given into the hand of servants who rebel against You? Arouse, arouse — holy King — for the sake of the three pillars of the world. And if You will not do it for their sake — do it for the sake of the love of Your

— whom You love as Your own soul — and do not abandon Her. G-d of the mighty — G-d of Avraham — G-d of Yitzchak — G-d of Yaakov — arise in Your might and redeem them. Master of all worlds — raise the

! Build Her a building for eternity — crown Her with shining crowns such as She has not been crowned since the day the worlds were created — bind Her to Yourself with an inseparable bond — and let it be known in all worlds that You alone exist and there is none beside You. Blessed is Your Name forever and ever. Sufferings of Love and Sufferings of Atonement

Concerning what he asked about the words of reproof with which Hashem has reproved my honored teacher in His love — let me first say that the question about this reproving: whether it is in the category of sufferings of love or sufferings of atonement — is not a simple matter at all. For the difference between them: sufferings of atonement are given to one according to the sins he has committed, and they come to atone for the damage he has caused. But sufferings of love — even if a person has no sin — they come to him. And all of this depends upon the root of the soul. For there are souls that are given sufferings of love for their own elevation — and there are souls given sufferings of love in order to atone for and elevate the generation. And there are souls given sufferings that come from Gevuros (

) — whether for atonement or from the darkness of the which rules over them at certain times.

And know that all suffering requires great examination — for just as the physician who sees symptoms of illness will not immediately say this is a certain disease — for he must examine the patient from all sides and understand what the root of the illness is — so too with suffering. One who knows the matter of souls will understand from what root each suffering comes — and will know how to respond to it. But this is not always for human beings to know in detail.

And the general rule: every righteous person who does one particular mitzva at his level — his rectification shall come upon the entire chain of souls connected to him. For the soul is a great matter — and its root is above. And through the mitzva it raises itself with its root — and from there illumination descends to all the branches that are connected to it. And therefore every tzaddik is responsible for his generation — not merely through his actions — but through the inner dimension of his soul's action which encompasses the many.

The Matter of the Three Worlds in the First Tikkun of the Dikna "The first Tikkun — three [Zohar, Tikkunim] And these are the secrets of the first (beard configuration of ): for the Zohar in the Tikkunim speaks of three ) and how they stand in the first tikkun. And understand the secret: the three s are the secret of the three roots of governance — Chesed, Din, and Rachamim — that stand in this first configuration. And the essence of the matter: there is one root of the giver — and opposite it — the

reisha de-lo ityada ("head that is not known") — which is the root of Malchus. And in all three heads of s and one that encompasses them all. And this matter extends through all levels — and in every head there are three that correspond to them. And this is the matter of the giver — and afterward there is the root of the receiver — and the reisha de-lo ityada — known to be the "head of nothingness" ( ). And opposite these there are in each head three s and one that encompasses.

The Blessing of the High Priest — The Secret of "Bless Me" In the tractate of Berachos it is taught: "From where do we know that the Holy One Blessed is He prays? For R. Yishmael the Kohen Gadol said: I entered the innermost sanctuary to burn incense, and I saw the crown of the Throne ( ), and He said to me: Yishmael My son — bless Me." And the secret: for the blessing of the common person (

) — why is it not fitting to say a blessing as a common person? Rather — one who has in his mind and heart to reach the level of — such as R. Yishmael did — he chose not to bless with a lower blessing standing only in . But he reached all the way to — and therefore said: "May it be Your will that Your mercy overcome Your anger"

etc. — which is specifically the secret of the rectification of the Giver as stated above. And regarding this blessing order he nodded his head to him. And from this we derive: "do not treat lightly the blessing of a common person" — for in the constant order of blessing we are not common persons — for we are obligated in it. Only regarding this order is one called "common" — for it is higher than all our powers. And even regarding this — he nodded his head.

The Soul-Root of the Addressee — from R. Akiva — and His Rectification And regarding what my honored teacher desires that I write to him about his personal matters — let me say briefly: for I have already made known to my honored teacher how his root is from R. Akiva ben Yosef — and he underwent gilgul (transmigration) on account of the transgression of carrying from one domain to another on Shabbos — and through his efforts he rectified in his [time] the rectification of the

here in the city of Padova. And this is true. For regarding the root of R. Akiva it was said "thus it arose in thought" — for in his being in the dimension of Gevuros — the

darkens him greatly. And there are still great secrets in this. And face to face he will hear ancient things — please G-d. And the secret of the rectification is in the matter of: "upon every thorn and point — mountains upon mountains of laws" — for his matter is from the secret of the hairs of Ze'ir Anpin. And the primary rectification is to engage in written legal rulings through

(analytical debate) — and therefore it would be good for him to compose specifically works in law with much pilpul. And I will speak more with him about all these matters — please G-d.

Regarding what he asked about the letters found in Adam Kadmon — truly this is a great and very deep secret. And I will explain now as I am able. The Kav that enters into the void — as the Ari said — penetrates from one side. And this is a deep matter to understand in its true meaning. And my honored teacher will see: for in one place he says the letters are in Malchus — in another place in

— and in another place in all the Partzufim. But the truth of the matter: for all the worlds are entirely created in the secret of Malchus — and this is the secret of "an eshet chayil is the crown of her husband" — she ascends until the

and descends to no final limit. And this is the one side through which the Kav pierced — and it is the governance that proceeds in this way. And Nature stands by these laws. And if it had been from another side — it would have been in another way — and Nature in another way. And now everything stands always in the secret of Malchus — and this is the matter that all the Partzufim are letters — only there are letters that are cantillation-marks, letters that are vowels, and letters that are crowns, and letters as they are — as the Ari says in one place. Yet even with all this — the dimension of the letters is only known in its place — which is below — for its place is in Malchus. Yet in Ze'ir Anpin itself they are revealed too — and there it is called

("the letters were completed") — not so above — for even in Bina they are not revealed, for they are only emerging — meaning: emerging in the dimension of their raw material. But above in Adam Kadmon all is in the dimension of root — for the secret of Adam Kadmon is only the general root. And it emerges that all the therein are only in the dimension of the cantillation-marks of the totality of the worlds. Part Three — Letters Yod-Alef through Yod-Tes

The Gilgulim and the Foundation of Mashiach ben Yosef Padova, night of Shabbos Kodesh, 9th Adar 5490 "Fortunate is the man whom You, G-d, afflict — and from Your Torah You teach him" . For this verse is said about Mashiach ben Yosef

. And in truth — in the book of the Zohar, R. Shimon bar Yochai says that Mashiach ben Yosef undergoes gilgulim many times in order to be saved from Armilos. And this is a wondrous matter — for it was already said that in every generation there are the two Messiahs. If so — what is different about Mashiach ben Yosef from Mashiach ben David in this?

And further: when we understand the matter of the two Messiahs — it becomes even harder. For one cannot say that there is only one soul that undergoes transmigration many times. For it transmigrates for the needs of the generations. And if so — in each time it is rectified — and in the end all the bodies preceding the final one are found to be lost?

But the truth: the two Messiahs are souls prepared to be the Messiah — and they must come from one particular root prepared for this — but they can be various sparks — all from that particular root. And the last will redeem Israel. But now it becomes even harder regarding gilgul — for what suffering is there that can save from Armilos? Are they not separate souls — and not even gilgul can be called this? But the truth of the matter is: everything we speak of regarding the Messiah is all about the

(the highest level of the soul) — which is the Messiah specifically — through which he can redeem. But it divides into two parts — a part for Mashiach ben David and a part for Mashiach ben Yosef. And the part that reaches Mashiach ben David sits constantly at the gates of Rome — and this is made to subdue that klippa and to extract from there the sparks of holiness. But Mashiach ben Yosef — the part that reaches him — is clothed in all those souls worthy of being Mashiach ben Yosef with complete clothing — only it cannot operate at all, and it lacks power. And in this it suffers all those deaths. Not so Mashiach ben David. And the primary suffering is the deficiency of power — for in that person all the levels are found — but in great concealment — and all power is lacking from him.

And regarding this many things are said in the book of the Zohar about the Messiah standing among the , and that he has no power to act, and that Torah is not revealed to him. All of it is said about this dimension of the

in Mashiach ben Yosef — standing in great sealing. But Mashiach ben David also suffers illnesses — but in a different way — for he is not in this world, but above. And Mashiach ben Yosef — he should have received the light of Torah in great abundance — but when he is in sealing — only a little light comes to him. And thus it says of him "and from Your Torah You teach him" "and in Your Torah"

— for only a part of all that belongs to him is given to him. And let my honored teacher know that because of this matter — many of the pursuers of the deer ( i.e. followers of Shabbtai Tzvi ) erred — not knowing this secret said about this soul. And since this secret is great and wondrous — I chose to present it to him as my honored teacher commanded me. The Ascent of the Worlds, Their Encompassing, and the Descent of Influence — The Two Great Prayers Padova, night of Shabbos Kodesh, 22nd Adar 5490

I have chosen to send him the two awe-inspiring prayers — one from the Ra'aya Mehemna, and one from Metatron the great Prince — so that he may see all in holiness and there is nothing from the [The full text of these prayers was given above in Letter Vav — they are presented here in their original sequence as addressed to this recipient.] A Sin That Requires Rectification of Thought in Addition to Rectification of Deed Padova, night of Shabbos Kodesh, 8th Nissan 5490

R. Shimon bar Yochai said to Eliyahu: "There is one to whom you are destined to be revealed at the end of days — face to face. And there is one to whom you are destined to be revealed in concealment, hidden from his intellect." And one must explain why there will be these two levels — for nothing is by chance — and in everything a secret of truth and faithfulness will surely be found. And know — my honored teacher — that one difficulty is found here. And it is formidable: since we know that everything the Holy One does for Israel is only for their benefit — how can we conceive that it would be good for Israel for the nations of the world to prevent them from studying Torah — as in places where the inquisition has banned the Talmud? — Such a thing is not a rectification — but an abandonment of rectification.

Yet one must know: for it is written "in order to take the house of Israel by their heart" . And this refers to the sin of impure thought through which Israel sinned — and it requires a particular rectification beyond the deed. For the Holy One links it to the deed. And therefore there must be two types of judgment: one for the rectification of the deed, and one for the rectification of the thought. And in truth for the rectification of this inner dimension it is written for the future:

"and the chiefs of Yehuda shall say in their hearts: may the inhabitants of Jerusalem be my strength" — for they will be unable to pray aloud — only in their hearts shall they cry out to G-d. Two Paths of Rectification: Breaking the Sin from Without — Tearing it from Within

And I will now explain the entire matter clearly. Behold — the Holy One surely measures measure for measure — through which a rectification parallel to every corruption will be found. And when souls are in exile under the klippos — two paths will be found for them to rectify the general root: either they will prevail in their choosing — strengthening in the light that reaches them — and breaking the klippos and illuminating to many. Or — from beneath the klippos themselves — like a person who stands within the belly of a lion and tears it from within — so they are in the rectifications that they increase inwardly — multiplying light and rectification — until the time when it will be said:

"then your light shall break forth like the dawn" — for it will literally burst open and emerge. And this is truly a great secret and a fundamental premise for those who know the ways of Hashem.

Behold — according to this second path — it is the rectification that Moshe and his companions — the bearers of illness on behalf of Israel — accomplish. Of whom the Zohar says: the light does not reach them and the Torah is not revealed. And it appears that this is not a rectification — for one would expect that through the sufferings they would strengthen in the light of holiness. But the truth is that all these need to rectify according to the second path mentioned.

And let my honored teacher know: as the ways of Hashem are straight and the righteous walk in them while the wicked stumble — so in truth this was a place of hiding for the perverse-hearted — the pursuers of the deer and their companions. For taking the matter according to the perversity of their evil hearts — they said to permit every gathering. But they do not know evil. For it was said here — G-d forbid — to breach any fence — not even a minor point of the words of Torah. And let my honored teacher know my secrets — for I am not revealing to others things that are the hidden matters of the world.

A. The Killing of the Egyptian with a Name / B. The Transmission of Torah Secrets to the External Forces Padova, Tuesday 13th Nissan 5490 Concerning the apparent contradiction in the words of the Ari — I will answer briefly: the matter of the punishment that the Sages would administer by "giving his eye upon him" — is through the Name whose secret is in the eyes — in the dimension of "his eye did not dim"

. And it is the matter of intensifying the Judgments with great force, in the dimension of this type of sight. And the matter is lengthy. But let me speak its beginning — for time does not permit. Suffice it to say: it is a Name of Gevura that by its nature operates in this matter. And my honored teacher will see — that they did not say Moshe killed him with his eyes as in "he gave his eye upon him." Rather — with the sword in his mouth. And the matter: for two things were needed there — one: the intensification of Judgment upon the Egyptian — and one: a particular matter for that particular Egyptian, as is known — and for his rectification there was needed the Name of 42 — for the elevation of the sparks from him — but in the dimension of Gevura, for it was in Gevura that the action was drawn. And through those particular points. For thus was it transmitted above in the Written Torah at this verse — the action.

The Exile of the Torah — Its Secrets Given to the External Forces

But the exile of the Torah — which is that its secrets went out to the impure external forces from the side of total evil — and from then they took to found tottering buildings on a foundation of truth that they stole. But two things were found here: for when the sacred was mixed with the profane within them — no holy good fruit emerged from them — for they begin with union and end in separation — from sacred to profane they always went out. This is what happened to all the mockers of falsehood and fabricators of lies who have confused our people, to our great sorrow.

And second: not all the Torah was given into their hands, G-d forbid — only particular portions of it. And truly — following the luminaries — the matters follow. For only branches of the holy

were exiled. And therefore it is impossible to think that they could explain every secret in every place — G-d forbid — for then the world would already have been destroyed. And one who is wise of heart understands — for certainly it is impossible that they dominated all the Torah — G-d forbid. And also the holy Maggid (divine voice) which Hashem graced me with — informed me: that not every secret is under his hand. Only — that through the power of the

he ascends and receives — according to his dimension — and no more. And this is not evil at all — for thus was decreed for him by his nature. And I have already told my honored teacher — how, praise G-d, I was given permission to ask and know in any matter of our holy Torah — no man was absent — and this without doubt cannot be from the

. And the passages of the Zohar belonging to R. Shimon bar Yochai that are obscure — praise G-d — I will ask and know their explanation as I desire — for the kindness of Hashem is very great — and I am silently praising. And in general I say to my honored teacher: one who thinks I am lying in my words — I cannot overcome him to make him believe. But one who believes me — yet fears that perhaps I err — let him know truly: for the matters are clear to me in a dimension where the

is unable to reach. And I cannot put everything in writing — for it is mouth to mouth — as he will desire. The Difference Between the Work of the Prophets and the Work of the Men of the Great Assembly Padova, Sunday 14th Iyar 5490

The matter of the Men of the Great Assembly who restored the crown to its ancient state — what was their matter? For why didn't the earlier ones say it and they said it? The secret of the matter: for truly — for every time — and all is done fittingly in its time. And let me first offer a solution to one difficulty in the words of the Ari. For he wrote that through Adam's sin many corruptions were made in the matter of the Nukvas — and many other matters — reversing the order of the composition of the holy Tree. And Adam's sin has not yet been rectified — and if so these corruptions still exist. And if so — how can the kavanos of the prayers and mitzvos still apply — which are based only on the correct order — and not the corrupted one — as is clearly evident? But the secret of the matter: Adam's sin happened when the worlds were at a higher level — and through his sin they descended from their level — and then returned to be as they were at first. But this return — relative to the higher level — is only a corruption. For if they were to ascend to that higher level — they would be according to the corruption and not according to the rectification.

And the truth: that the corruptions according to the higher level are not corruptions according to the lower level. And the prophets would still maintain some dimension of revealed-face ( ) as much as they could. But when the Men of the Great Assembly came — they agreed to no longer use at all the dimension of revealed-face — but only the dimension of hidden-face ( ). And then the order in all its details would be "the great, the mighty, and the awesome"

. And the reason for their agreement: from Moshe until them — the generation heads were drawing the influence that could come — and afterward each one received according to his dimension and served accordingly. And as the exiles descended — the lights became more sealed — until it was necessary for them to establish a general tikkun — equal for all — in the dimension of the totality and not the particulars. And therefore they could not do it according to the dimension of revealed-face — which rises and falls according to time — but in the dimension of hidden-face which is always equal — for this does not diminish.

Continuation: Overpowering the Sitra Achra Through the Inner and Outer Dimensions Padova, Tuesday 20th Nissan 5490 — continuation of letter of 8th Nissan

I too — although it is Chol HaMoed — will not refrain from greeting my honored teacher and giving a proper answer to his questions. And let me first explain the matter of inner and outer — about which he was troubled by what I wrote — that greater strength is needed for the outer dimension than for the inner. And the truth of the matter: the inner dimension is closer to being rectified than the outer — in which the

seizes more firmly. But the depth of the thing: when both inner and outer need rectification — even at the same time there can be one who rectifies the inner — and one who rectifies the outer. For this is a great principle: the rectifications of exile do not yield immediate fruit — rather they are sown in tears — to be harvested in joy in their time. And therefore the order of times neither raises nor lowers in them. And this is a great and certain principle — which straightens many crookedness and resolves not a few doubts. And one who rectifies the outer — will need to receive very powerful influence — through which he can stand against the

that seizes the outer — until he pierces it and it breaks before him. But not that therefore Israel will be immediately redeemed — for it is a preparation for its time. And one who rectifies the inner — does not need so strong an influence to reach him — for it comes to him through inner paths. And the

is not broken before it so strongly — for it has no connection to the inner being rectified. Rather — on the contrary — in a hidden way the rectifications proceed within — until they emerge in their time — and the glory of Hashem is revealed. Supplement: On the Prohibition of Torah Study — a Rectification Through Concealment

And what I said regarding the prohibition of Torah study — the matter is: although it would appear that preventing a good deed is not a rectification — that is not so. For this is a particular path joined to its action — for the deficiency of light and the removal of the power of action in a place where the heart desires — this is a great rectification proceeding through the inner ways. And all the persecutions were of this kind. Yet it cannot be prevented that in their time great souls emerge — such as R. Akiva and his companions — who give their lives for the sanctification of Hashem. And the action of their righteousness is great — drawing down for them a great light — which is little relative to their level. And even so the exile had not yet descended all its many descents until that day.

And the matter of "they seized the Holy One Blessed is He like a person who seizes his fellow by the garment" — the thing my honored teacher said is good. And there is yet another point rising on the same stem: the matter of "and the children of Israel stripped themselves of their ornaments" etc. — for the garment of the Chashmal is what saves from the

. And although the Gevuros will be aroused internally — as long as this garment does not depart — they cannot operate with consuming power. And this garment was about to depart at that time — and then it would have been fulfilled, G-d forbid: "My anger shall burn against them and I shall consume them." And Moshe did not allow it to depart completely. And regarding Israel it says "and the children of Israel stripped themselves of their ornaments" — for according to their sin it befell them — and this garment departed from them. But the action of Moshe helped — that the garments did not depart completely — but from then they were entrusted in his hand — which is the matter of "and Moshe took the Tent" — because of the rectification he accomplished.

Repelling the Three Klippos and the Rectification of Klipas Noga — Hinted in the Act of Creation and the Binding of Yitzchak Padova, night of Sunday 3rd Iyar 5490 Letter to R. Yisrael Binyamin Bassan (son of his teacher)

This passage is in Parashas Tzav, page 28: "An eternal fire shall be kept burning on the altar — it shall not be extinguished." R. Chiya opened: "And Yitzchak said to Avraham" etc. And this is a very obscure passage — with many difficulties — but the true [reading] has been corrected well, see there. And the secret of the matter: for the action of the Binding was for that time and for all generations. And it was accomplished through two — Avraham and Yitzchak — each with his own separate action. And the secret: for there are four klippos. Three are hard — and they must be repelled in the dimension of the Left that repels — through the fire of Yitzchak. And one has good and evil (

) — and it must be brought close with the right — through the wood of Avraham — as is mentioned in the Zohar itself on the other page. And behold — four utterances were found in the creation of the world for the purpose of preparing the world. And the rest of the utterances are the offspring of the prepared world. And the secret: for the four klippos are — . And their secret corresponds to . And their order: = Ze'ir of the klippa; = Chachma which is noga; = Bina. And the world was created with

— which is Chachma. But in the dimension of a particular composition — the tie of beginning and end — supernal and lower Chachma. And this composition gives place to the inside = supernal Chachma. The outside = lower Chachma — from which the klippos take. And the ones receiving from the end are: . And those receiving from the head: illuminates — the world is rectified — and this is "let there be light." And these are two lights in the secret of the

. And this is why two verses of Scripture are at the beginning of the Torah — the two beginning letters — for it does not extend outside to the klippa — but stands inside for the secret of rectification. And this is through the illumination of the Keter — the — standing for the time of the world's rectification in the future. "And they shall become one in your hand" — for this illumination does not allow the . And thus would it have been had Adam not sinned. And the secret:

(head of the house) — for there is nothing new — and all was prepared from the beginning. And this is one — — the translation ( ) — for Klipas Noga is subjugated to holiness through the illumination of the

. And behold "let there be light" was accomplished in noga — but the rectification was not completed — for this goes to separate the fourth klippa. And when all separate — then noga enters within. Therefore: "and G-d divided" etc. — and this is the darkness that is separated. Afterward: "let there be a firmament" — the rectification of Ze'ir — and the third klippa was separated — whose secret is Ze'ir of the klippa. Afterward: "let the waters gather" — to separate the klippa of Tehom which was flooding everything. And behold the three klippos are separated — repelled in the dimension of Yitzchak. Then "let there be luminaries" — in the dimension of Avraham — the right brings close.

The Restoration of the Revelation of the Shechina at Mattan Torah — Damaged by the Sin of the Golden Calf Written on a Shabbos, 26th Sivan 5490 In Tractate Rosh Hashana chapter one (page 17b): "And Hashem passed before him and called"

etc. And truly one must understand: what need was there for the Holy One to wrap Himself in this matter? Was it not sufficient for Him to simply tell Moshe the order for Israel to say? But the secret: for the secret of the thirteen attributes is the intensification of the governance of — which entirely removes the Din — and this needed to happen at that time to remove the sin of the Golden Calf. And the secret: at Mattan Torah a revelation of the

was made — to give place to the action of the lower beings in the lights. And when they sinned with the Golden Calf — they corrupted the order of Mattan Torah — and in the return of the revelation to Moshe — it was a rectification for all Israel. And there it says "and you shall see My back — but My face shall not be seen"

. For it was an action for the needs of Israel — not for His own need. And the prophecy of the prophets after Moshe remained in the dimension of back-face prophecy. And therefore it says "My face shall not be seen" — and not "you shall not see." The Holy One Prepared the Action of the 13 Attributes of Mercy So That the Lower Beings Could Arouse Them

And here was given the power of the recitation of the 13 attributes — and they are said only in public prayer. But if the Holy One had not renewed this action — and done it first in the dimension of the order of the lights — what the lower beings need to do below — the matter would not have been accomplished. And therefore what the prayer leader needs to do — He did at that time. And this is the secret of the arousal from Himself within Himself — as in

("it arose in His will") — mentioned in the Zohar — about what the Emanator did, which was fitting to do according to the arousal of the lower beings. And from then onward Israel can do so and it will succeed in their hands. And this is the matter of "all the time that Israel sins" etc.

And the secret of "Hashem, Hashem — before he sins and after he sins": before he sins — even in Ze'ir Anpin the attribute of mercy is with him. But after he sins — only in Arich Anpin is the attribute of mercy for him. Therefore "Hashem, Hashem" must be — the first in Ze'ir Anpin, the second in Arich Anpin — which join together. The Governance of Arich Anpin — Opposite the Regular Governance of Ze'ir Anpin

And this is the matter of "and abundant in kindness and truth" — which one might question: for their interpretation is that first comes "truth" and then "abundant in kindness" — yet the verse is the reverse? But the matter: the verse is the order of the

that intensifies over Ze'ir Anpin — and thus the order is from above downward. But if the verse speaks about the order which is the reverse of the regular governance of Ze'ir Anpin — we derive that the regular governance is the reverse — and therefore first "truth" and then "abundant in kindness" — for only at a time when mercy needs to be intensified is it this way. But David orders the order of governance: "righteous is Hashem" in Ze'ir Anpin —

The War to Extract the Shechina from the Klippos — Given to David Padova, Sunday 1st Tammuz 5490 "therefore it is said in the Book of the Wars of Hashem" etc. Behold — from the time Adam the First sinned — the

has been within the klippos — and to extract Her — ultimately the Wars are needed. For the war with Amalek is an obligatory war — for there is no other way. And this was given to David — for he was the warrior. And through this power — the threshing floor of Arnan was given to him — and he began the rectification of the Temple in the secret of the Even Shesiyah (Foundation Stone). But he needed to end in peace — and so it remained for Shlomo.

And behold — when all things found below are drawn from certain particular compositions in the lights — and all through the — for there is the end of the extension for the thing to come to its action — therefore the verse says "therefore it is said" etc. — for the in this composition of the Wars is called the Book of the Wars of Hashem. And in truth it is the secret of the war of Torah — which is the essential thing for cutting off the

— and from there flows the outer war to shed the blood of the nations. And this war — it says of it "es Vahev in Sufa" — and this is the secret of love in the end. For love is the secret of union — and as long as the klippos rule — division separates. And therefore the end of the war is love. And all this rightfully flows to David — drawn through Chasde David HaNe'emanim (the steadfast mercies of David). And the secret of the matter: "Arnon" — for Arnon is (the flash of light) — which is

. And the secret: for the war is made with the Name — of which it says "for a hand is upon the throne of Yah — war for Hashem against Amalek" [Exodus 17:16]. And the secret of Arnon — drawn through the streams which are Netzach and Hod. And all these lights needed to shine in the secret of the soul of David. And every soul's secret is: light-water-firmament ( (he shall say) — the initials of

— which is the preparation that was destined and proceeding through all these rectifications. And behold the soul of David was within the klippa of Moav — and was destined to emerge from there. Part Four — Letters Kaf through Kaf-Vav The Custom of Kinyan (Betrothal Acquisition) and the Matter of the Individual Soul Padova, Sunday 8th Shevat 5491 Regarding the betrothal acquisition (

) about which my honored teacher spoke: behold — all things between a man and his wife are themselves the holy of holies — but the foolishness of human beings turns them to the father of all impurity. In truth this is the evil matter that the wicked one dominated over the human being from the day he ate from the tree that was forbidden to him. For licentiousness ruled in a place where there was originally no shame or blemish. And therefore the custom of Gehinnom is the kinyan — indeed — just as lewdness is a sense of touch for a brutish man likened to beasts. But a man walking in the ways of Hashem — just as the act of his union is holy — so is the act of his drawing near holy. And if I merit to speak with my honored teacher face to face — I will then tell him all my heart in this. This is certainly true: that the drawing near is a thing — and to precede closeness before union is a great preparation for it. And the Sages sweetened the secret in their saying: "A man should not betroth a woman until he sees her" — though they added a simple reason — it is like straw and chaff compared to the grain of what R. Shimon bar Yochai says. And it is a great secret — yet "a sight of the eyes is better than the wandering of the soul." And I do not wish to expand this matter in writing now. But briefly let me say something regarding the matter of closeness.

The Matter of the Individual Souls For behold — it is written: "G-d settles the solitary in a house"

— and this is a great secret. For we know — not everyone takes his own soul-mate. And if so — certainly the souls are from different roots — how then do they join? But the secret: that beyond the root which souls have — they have a house in the dimension of "from your father's house" — as explained in the Ra'aya Mehemna, Parashas Ki Setzei, see there. And when two souls are fitting to join for the needs of one particular tikkun — He builds a new house for them — for He stands to be renewed according to the need in Malchus. And its secret is "and He made houses for them." "Hashem shall build you a house." And this thing can be renewed even not in the order already existing in the lights. And therefore the Holy One will create a new house for these souls — and in the dimension of this house there is a connection between them. And the secret of this: "G-d settles the solitary in a house" — and He called them solitary — for indeed [each is] solitary without a soul-mate. And there are others whom the Holy One wishes to join as a couple — then it says "He brings out prisoners into prosperity" — for each of them is a prisoner. And then crying and songs are needed.

The Order of the Supernal Chariot to Bring Blessings to the World Padova, Sunday 6th Shevat 5491 And Yaakov said to Yosef: "El Shaddai appeared to me in Luz" etc. The shining letters of "El Shaddai": Shila Moshe Ratzuf "and I — my prayer is to You, Hashem, at a time of favor" . The shining letters adorn the King's crown. Fifty-fifty gates engraved extend to the four directions of the world — and they are four by four letters marked by ) — all encompassed in the from above downward — all bound in the

below. All ascends to be engraved in the secret of the holy Name in one unity — is marked in its letters from the side of s marked in it stand to be clothed. One to stand above — to show that supernal above all. Thirty-two paths of Wisdom — twenty-two letters and ten utterances — all encompassed in the letter of the holy Name. and twenty-six — that is thirty-two. Seven days of Creation stand to be rectified — two join as one — of whom it is said: "Wisdom calls outside"

— and they bind in one additional: in the middle — all one. Five are marked in their strength — known above — and they are narrow ( ) — of whom it says: "from the straits I called — Yah" . When they issue blazing in their might — beneath the opening of the s — they issue with great tumult — of whom it is said: "from the voices of great waters" . Five issue in five directions to sweeten them — and they are called "great kindness" — of whom it says: "answer me in the expanse — Yah" . And all is from

sealed above — which makes all in complete rectification. Two join above — five after them — and they are four. Twelve shine below them — all encompassed in one — reaching Rachel. In it hang all the blessings. Four Names encompassed in the letter which is Yaakov — and all is Rachel the foundation of the house — his bed. "And He blessed me" — when it reaches him it descends until that olive — which is an olive of oil — from which offspring emerge. Of whom it is said:

"your children are like olive shoots" . And this is "me" — the letter — that is Yosef. The strength of Yosef is in Rachel — and he stands in his sons to bless the world: "Efraim and Menashe shall be mine" — for he joins with them in two other patriarchs. As it says "he shall bless the lads" etc. And: "and they shall multiply greatly"

— fish that multiply within the waters. "And I — in my coming" etc. — and all was entrusted to Yosef. And the meaning of the entire verse — letter by letter — according to the order of the supernal chariot — to bring blessings to the world. The Matter of David's Being Fitting to Be a (Stillborn) — and the Years Adam Gave David Padova, Sunday 14th Shevat 5491

My honored teacher will find a fine and acceptable thing in my commentary on Koheles — the book which my honored teacher has — beginning from the passage "sweet is the sleep of the laborer" at the beginning of the book. And let me now elaborate the matter sufficiently, for in truth this matter of the is a great and deep matter. And let my honored teacher also see in Zohar Chadash — where the matter of the nine months of gestation of the Messiah is mentioned — and the matter of this

is mentioned there as something from which the Messiah must be protected. And the secret of the matter: for over every dead person the has dominion — but over the — even more. And this is the secret the Zohar says: "when she became pregnant she was sealed" — for when the clarifications are ascending to be clarified — all during their clarification a great protection is needed lest the

seize there. For after they have been rectified — even if it seizes — its hold will not be great because of the power of holiness. And if before they began to be rectified — it seizes only the level it seizes — for then those lights are sealed and in a small level — as is the way of all who still stand within the klippa. But if they begin to be rectified — they receive a little more light than they had — yet this is not enough to drive away the . And if, G-d forbid, the

seizes there — on the contrary — it receives more power from that power which the clarifications have begun to receive. And this is the matter of the haste of the Night of Watching — for it was necessary for the levels to come not in order — as is written in the words of the Ari. It emerges that during the pregnancy the great sealing and protection is needed. David and the Messiah — Fitting to Be Stillborn

And behold — since the Messiah King stands always sealed in a tight seal — therefore sometimes when he rises to be clarified and be "born" in the dimension of "I have begotten you this day" — then sometimes because of Israel's sins the

refuses to separate from sealing over him — and then he must, G-d forbid, return and fall back to what it was before — and the klippos also strengthen further. And let my honored teacher understand — for this is a great and very deep secret that I have disclosed to him. And know that from here were born the majority of the decrees, G-d forbid, that came upon Israel throughout the generations at times of [messianic] ends — for there was the gestation and afterward the falling. And I cannot elaborate much — and also the matters are ancient — and one should not expand the speech too much. And my honored teacher whose eyes are as those of a wise man in his head — will be able to understand from this many passages of the Zohar — and particularly the matter of bowing the head between the knees mentioned in many places — whose secret is hidden deeply.

The Years Adam Gave David — the Years That Came From the Patriarchs

And the truth of the matter: the Holy One did not wish, G-d forbid, that David remain a nefal. Rather — on the contrary — according to the order of governance it was necessary that David's life come to him from Adam the First — and this was a rectification for this one and for that one. And therefore He left it so — that a person would come and give him the life. And let my honored teacher understand how this was one of the great rectifications belonging to Adam — in the secret of "which G-d created to do." For the Holy One began the rectification — and left its completion in the hand of the human being. For the Emanator blessed is He rectified the Primordial Kings by the Name

— but did not complete the rectification — in order to leave the completion of the clarification to the human being. And this is his rectification. And if the Emanator had not made that measure of rectification — it would have been impossible for the human being to accomplish any rectification. And if He had completed it — there would be no service and no reward. The Garments of Adam the First — Nimrod and Esav

And regarding the second question about the garments of Adam — see the language of that passage in Parashas Bo. For it is garbled and not understood. And let me now explain their matter briefly — and he will see a thing true in its truth. When the Holy One wished to bring Adam the First out of the Garden of Eden — He gave him the garments He gave him. And there it says they are like the garments of above — and the secret of this is what it says afterward: "since he was clothed in what he was clothed — he did what he did" — to inform us that the Holy One acts nothing without being clothed in garments. And this secret is very great — and I am unable to elaborate now. But the essence: the ministers depend upon the garments — and therefore according to the action he changes his garments. And behold — Hod and Hadar are called "precious garments" — as stated in the Idra. And these are the precious garments translated by the Targum as "garments of skin" — and these are called the garments of the primal Adam. And Nimrod also took from this dimension. And it is a lengthy matter to understand: what connection does he have with this? But the truth: he took from this dimension — and had actual garments of silk and gold — made for the secret of this dimension — to draw what he had to draw. And these were what Esav took.

The Meaning of the Title "HaKadosh Baruch Hu" — and "Baruch Hu" Written Friday 28th Shevat 5491

From the letter of my honored teacher I rejoiced — that the things were pleasing to him. I will now elaborate on the matter of the garments of Adam the First further. And first I will answer what he asked me about this appellation — "HaKadosh Baruch Hu" — what its intention is. For it is a fundamental matter in truth — and lengthy — and therefore I will preface it and according to the space and time I will elaborate or abbreviate the answers to the remaining questions — please G-d.

The Emanations Are Illuminations in a Known and Graspable Way — and Are the Beginning of Existents And let me first explain the matter of "holiness" ( ). And the rule is:

— in the mochin. But one must understand the matter well — for it is a great foundation for the constructions of Wisdom. The Emanator — may He be blessed — is distant from the level of His creatures with a distance that has no measure whatsoever. And in His all-encompassing capability He could already have brought into existence all existents in a way we would not know what it is — and the opposites He could bring into existence by one way — for there is no law or limit to His capability. And if it were so — we would not speak of His creation or His governance even one word. And the

would not exist — for His existence is the one who brings into existence — and nothing else. And since He did not wish this — but to act in a way that He makes known to us — a way close to our existence — then the

were brought into existence. They are His illuminations in a known and graspable way. As He — in the simplicity of His existence — is not as a prior cause for the consequence that follows. For there is no comparison between His existence and the existent from Him whatsoever. Therefore we do not call Him "beginning." So too these illuminations of His — they are truly the beginning of existents — for from Chesed the waters are necessitated — and from Gevura — the fire. And Chesed does not produce fire — nor Gevura — water. And thus different beginnings are found for opposites — each of which He alone could have produced.

The Levels of Holiness Are Measured by Distance from the Lower Beings

And since existence began to proceed in this way — proceeding toward us — to bring into existence the lower beings in progression — we can evaluate the levels: we say this level produces in progression one coarse and thick outcome — and a level above it — if it produces that outcome — will not produce it as coarse — but thinner. And this is the difference between the roots of the spiritual beings and the physical — and between their own roots one with another. When we begin to understand the levels from below upward — we find the lower one is closer to us — for it produces us. And the higher we ascend — the more distant they are found from this proximity. And then we distinguish the holy (

) from the holiest ( kodshei kodashim ) — for the more proximate ones are called "holy" — and those that are more distant from it are called "holiest of holies." And let my honored teacher see — all existence is "kodesh." For the difference is enormous between the

themselves — which are the essentiality of the Emanator — and their offspring which are created beings and not Divinity. And therefore the created waters — in being created — are immediately profane. But Chesed is holy — for it is only the illumination of the Emanator who wishes to bring out through that path only water and nothing else. Ze'ir Anpin — When It Receives the Mochin — Is Called "Holy"

Let us return to the matter: all existence is "kodesh." And according to its distance from the closeness it has with the lower beings — its level of holiness is elevated. And this is why they called in the Idra "holiest of holies of the holies" — for are Ze'ir and Nukva — and the kudshei kudshaya are Abba and Ima — and the kodesh kodashim de-kudshaya

is Arich Anpin — for thus the levels are elevated one from another. And it emerges that Ze'ir and Nukva are closest to us — of whom it says "the revealed things belong to us and to our children" — for they are accounted as the seven lower (Za"T) — for they produce the matters of the world in progression. And the mochin — Abba and Ima in Atzilus or ChaBa"D in Ze'ir — are distant from this closeness — therefore they are called "kodesh." And Ze'ir — when it receives the mochin — is called "Kadosh" — meaning: the Kodesh is in him.

The Meaning of "HaKadosh Baruch Hu" And now we have understood the matter of "kodesh" and "kadosh." But this matter ascends very, very far above — and it is a great and sublime secret that was not permitted to be revealed so much — but for the honor of my honored teacher whose honor it is my obligation to clarify now what I can in this matter. For the thread of the — may He be blessed — is the Operator of all the operations encompassed in the ten

. And when the Emanator placed a boundary on His light — He left the reshimu ( ) — which is what remains from this boundary. For the boundary did not remove all His illumination — but only diminished it. And what remains in this diminishment is the reshimu. And this is the dimension of Malchus. For when the are found — and we evaluate all things by the accounting of these ten

— the reshimu is found in the value of Malchus. And the thread that enters within the reshimu — is an illumination greater and a stronger light — which the first boundary did not leave — and which later increased upon it by the will of the Emanator. And the thread and the reshimu are found in the value of the of the Name — which is Za"T. And the

is elevated above this — meaning: completely distant from the production of any lower existent in sequence — even as a cause of causes. And yet He did not distance Himself completely — for He faces this production — and without His facing and His cleaving — no illumination would have existence — for His illuminations are all the lights. The thread — which is the totality of all the — is in the dimension of Ze'ir Anpin. And it is "holy" ( ) — for the cleaving of the

sanctified it. And we speak of what is closer to us — not of what is completely distant from us — and to this thread is truly called "HaKadosh Baruch Hu" ( ). And when we speak in particulars — even though all the are only parts of the thread — nevertheless Arich Anpin and Abba and Ima are in the likeness of the cleaving of the

in the parts of the thread. And Ze'ir Anpin is literally in the likeness of the thread — and is specifically called K"BH. And truly it is called by this Name in its being the one that encompasses and binds within it the Kodesh. And this is the meaning of K"BH putting on

— and its explanation is in the Zohar Vayetzei. And thus we know truly that the governance is in Ze'ir Anpin — for he is the governor according to what he encompasses of the rest. And he is Yaakov the chosen of the Patriarchs. And therefore even the action of the other higher is attributed to him — for he is the one who acts according to what he uses from them. Ze'ir Anpin Is Blessed from Itself — Malchus Requires Blessing

And there still remains to explain the matter of "Baruch Hu" — and it too is a great principle. And let me now say what I can of it. The Emanator did not make the real root for the lower beings — where their service would reach in particular — except Malchus. And since this is the first rule — we distinguish in particular the branches of the Tree — in everything that is from the dimension of Malchus. For all particulars need to be evaluated in the order of the ten

— then we will distinguish them and know them well. Therefore: everything that is from the dimension of Malchus: the themselves are the vessel of Malchus in ; the vessels — in the building of the

; the reshimu — in the root in the Tzimtzum — and this place in particular shall be the vessel of the Malchus of Atzilus. And all that precedes — preparation and root for it. But in truth this level was set for service — to be diminished, G-d forbid, and to be filled according to the deeds of the lower beings. And what is above this — it is said: "I am Hashem — I have not changed." And therefore Malchus requires blessing — in the multiplication of blessings — when all its lights are complete in their power. But what is in the dimension of Ze'ir Anpin — it is blessed from itself always without change.

And this is the matter of "Yisbarach" which is in the Kaddish — where it is forbidden to interrupt between

— for "blessed to the worlds and worlds of worlds" is in the vessels that stand to be blessed. And "Yisbarach" — this is in the thread that blesses itself. And this one is in the thread — and that one is in Ze'ir Anpin. And it is impossible to elaborate further now. And in another letter I will complete this — please G-d — and also disclose to him a great secret — why in the Aramaic language they say . And I will answer the remaining questions.

The Difference Between States of Katnus and Gadlus in the Supernal Adam and the Lower Adam Mantova, Thursday 29th Iyar 5491 Let me tell him a novelty that was renewed for me here — praise G-d. And it is the answer to a question that R. Aviad Sar Shalom asked me: for the Ari explained that there are mochin in the state of gestation ( ) and also in nursing ( ) and also in greatness (

). And the mochin of gestation and nursing become the skull-membrane and bones for the mochin of gadlus. Yet regarding the human being below this does not appear to be so — and it should have been so — for from our flesh we perceive the Divine. And below — all is equal at all times. And I answered him: for this is the secret of the verse "a person is born for toil" ( Adam le-amal yulad

[Job 5:7]). And the matter: the gadlus of Ze'ir Anpin is only the preparation of the lights — that their entire power shall extend in them — until they arrive at a state fitting to produce offspring — for this is all that is desired of them. And this time is the time of gadlus — when the union happens — and not beforehand. For in gestation and nursing there is no union. And then they produce in their likeness and in their image — and from there the human being emerges with 613 complete organs in the exact likeness of gadlus itself. And the secret: "the creations of Bereishis were created in their full stature." And so it should have been always — for offspring should only come from gadlus — and the offspring should be like the producer. But Adam's sin caused this not to be — and that there be a time of gestation and nursing — and gadlus comes little by little. And the secret: for there is nothing new under the sun — and the form that was created — was created. Rather the rule is: even the offspring of a great light can descend below its root — and receive from a smaller light. And therefore — even though the human being came from gadlus — it was decreed for him that at first he receives only from katnus — and seasons will pass over him — and he will go receiving level after level — until he reaches his true level. And therefore his existence will not change — but the change will be in contraction and expansion — for in receiving from katnus — his existence contracts to appear in a small form. And afterward it expands little by little — according to what he receives from above.

And the secret of all this: — and in this dimension the human being originally emerged. And afterward he returned to descend to the dimension of

. And then his form — as it was — was diminished and contracted. And what was a human being became a small child in Yesod. And this literally is the matter of the Tree of Life and the Tree of Knowledge — which are in Tiferes and Yesod. And the reason for the descent: for the Holy One wished to prepare him to be able to receive his punishment in the dominion of the brain and of sufferings over him — which could not have been when he was always rooted in Tiferes as at first. And the secret of this: "and now — lest he reach out his hand and take also from the Tree of Life" — and therefore He brought him down to the dimension of a child. And literally: "a person is born for toil" — for what was a human being became a child — for the need of toil. But the Torah in Tiferes can return him to his root even in his smallness. And this is "and the children of Reshef shall soar in flight" [Job 5:7] — and to save him from the toil that rules in Yesod.

The Secret of the Decree Against Torah Books — and the Rectification Through Uninterrupted Torah Study Padova, Sunday 20th Sivan 5491

Regarding what he asked me about the decree against the books in the lands of the priests — my honored teacher already knows that I have withdrawn from speaking about these matters to others. But if so with others — I will not be so with my honored teacher as much as I can — especially since this is not a small matter but very great. And let me first tell the matter of these decrees against Torah — which came, to our great sorrow, from where they came — for nothing lacks a root. And the secret of this:

"This is the statute of the Torah" — and its Aramaic translation is "this is the decree of Torah" — and it is known that this matter is alluded to here. And the secret of the matter is literally the matter of the Red Heifer — for the

delivers Herself to the burning of harsh Din to save Israel — and She is the one given for the purification of the impure who have no purification except Her. These are those defiled with the most powerful impurity — the impurity of death. Therefore their only rectification is this one. And it itself is the impurity of exile — in the secret of "He placed me in dark places like the eternally dead." "she is the one that shall be upon the burning fire all the night"

etc. But arousal for this must come from below — and therefore as long as the Temple stood — there was the ash of the Heifer.

And since the Temple was destroyed and there is no Heifer — the Torah itself needed to be submitted thus to burning among the congregation of Israel — for this also rectifies the exile of the Torah. And just as when one Heifer was exhausted another had to be made — so one rectification endures until its time. But when the accusations intensify — G-d forbid — another rectification is needed. And the truth: the fence for this is that Israel should give their lives for Torah study. And therefore it says:

"this is the Torah — a person who dies in a tent" — as the Sages expounded it. And therefore this verse was set to be expounded thus in this portion — and not in another portion. Uninterrupted Torah Study — the Solution for All Harsh Decrees

And this I know I will tell — for certainly the accusation had already increased — until it could reach, G-d forbid, a great place. And we — praise G-d — acted in advance. And may G-d be willing — there shall be healing for all Israel for the wound. For these five months approximately — we already saw what was coming — and began a great rectification. As I shall now tell my honored teacher. And this advice is counseled for all the holy congregations of Italian Jewry — may their Rock protect them — to be saved from this trap their enemies set for them. And they should certainly attend to this. And it is not right for them to desist — for the matter is great and exceedingly powerful.

This is the order we established in our house of study: for we already know what R. Shimon bar Yochai says in the book of the Zohar, Parashas Vayetzei, page 151a: "as long as this voice is not silent — the speech rules and prevails — and therefore the Torah must not cease." And there a little above: "all the time that the wise men rejoice in Torah — the cannot prevail over them." And therefore we set ourselves to establish Torah study that shall have no interruption whatsoever.

This is its law: we chose seven who volunteered for this — to obligate themselves to be collectively always studying from morning until evening — all days — they shall not be silent. And they made a condition among themselves — that this study shall be only for the rectification of all Israel. And therefore all shall be counted as one person — and none shall act for himself alone — but for all Israel. And in this order they will begin: immediately after the morning prayer — one shall sit in the place prepared for this — and there he shall learn his allotted time until the second comes — and takes the very book from him — and from where he finishes he begins — until the third comes and takes from him. And so they shall rotate and proceed until the emergence of the stars — each day accordingly. And each one in his time of study — his law is like one who prays the Eighteen Blessings — he may not interrupt in any kind of interruption in the world. And he shall not finish his study until the second begins — so that not even one moment shall the voice of Torah be interrupted. And the study is the book of the Zohar — the Tikkunim — and the Zohar Chadash. And we are found studying all of this every week. And we know that G-d has chosen this to nullify all harsh decrees — and in particular to be a wall against the harsh decree — G-d forbid.

And now — let the wise men of Israel not cast this thing behind their backs. For I — were my strength adequate — I would establish this thing in every place. But let my honored teacher take this advice and let it be to my credit — for there is nothing like it for the good of all Israel. And every one in his place can do this — for it is not a difficult thing at all. And we are succeeding in this — praise G-d — and there are yet many excellent and wonderful aspects for us in this matter of study.

General Service and Service for the Rectification of the Shechina — Rooted in Leah and Rachel Padova, Sunday Chol HaMoed Pesach 5492

Now let me come to the orders of the house of study. And truly I say — for after I thought and reconsidered and weighed three times to establish for myself a firm practice to conduct myself properly — this I saw and took to heart: for truly a person's way can only be proper when it is established and standing — to do what is pleasing to his Creator. Is this not so: to rectify the holy and to build Her — as transmitted to the children of Israel — His intimate nation — for which it was said:

"it is time to act for Hashem" "mighty ones doing His word" "only in this shall the boaster boast" "this has been mine" "and the fool does not understand this" — as mentioned in the Ra'aya Mehemna and the Tikkunim. And I will also tell him one thing from what I explained yesterday on the verse: "these bones are all the house of Israel" . For there are two types of love: the love of the Holy One Blessed is He — and the love of the

. The love of the Holy One is found in all the pious of Israel who keep the charge of their G-d in truth — and tremble at every matter of mitzva — turning from evil and doing good. But the love of the is the desire and longing to rectify the

with an actual rectification — according to her orders and the levels of her building. And this is the most chosen thing for Hashem of all deeds — for through this the praise of all the mighty ones of the world is expressed — and the difference between the earlier and later ones. And the root of all — is in the . And the two services are rooted in the two Nukvas — Leah and Rachel. And the matter: for the bond of the King to the

is always. But there is the inner dimension of the Nukva — in which there is no ascent and descent — but stands in equanimity to complete Ze'ir Anpin at all times. And this is the secret of "bone of my bone" — which does not change. But Rachel is the foundation of the house — she is the flesh — which is sometimes fat and sometimes becomes thin. And this is the matter of corruptions and rectifications found in her. And truly I should elaborate these words more — but I do not wish to depart from my subject. The rule of things: those who serve the general service — are rooted in Leah — the secret of the bone. And those who serve in the path of rectification of the

— are rooted in the flesh which is Rachel. And at the end of exile — the matters have already reached: "she has none to guide her of all the sons she bore" [Lamentations 1:2] . And all Israel have been found as dry bones literally. End of the Letters — Colophon

May Hashem remember for good the holy souls mentioned here — by whose merit the printing of this book was enabled. And these shall stand for blessing: the sons of the community of holy Italy — all of them guarded by the Master of all — to take this counsel and let it be to my credit — for there is nothing like it for the good of all Israel. And each one in his place can do this — for it is not a difficult thing at all. And we are succeeding in this — praise G-d. In the merit of Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman

Otzros Ramchal · Volume VIII · Pages 293–344 · Complete Iggros — Twenty-Six Letters on Torah Topics Rabbi Moshe Chaim Luzzatto Na Nach Nachma Nachman MayUman