פרקא רביעאה דספרא דצניעותא

“When you raise up the candles, [the seven candles shall shine toward the face of the menorah]” (Numbers 8:2). Rashi explains: The flame shall rise up on its own.

It is written (Psalms 139:5): “Back and front TZaRtani (You formed me).” < TZuRah (form) is the intellect>. <In other words,> there is an intellect which a person attains by means of numerous introductory explanations. This intellect is called “back.” And there is an intellect which comes to a person without any introductory explanation, but through a Godly influx. This is called “front,” the face.

Now, inspiration of the heart is born out of the motion of the intellect. This is because it is the nature of motion to create heat; the heat created in the heart being commensurate with the swiftness of the intellect’s movements. Thus, due to the Godly influx—i.e. that the intellect is bestowed upon a person swiftly, for he has no need of any introductory explanations—as a result of this swiftness, the flame of the heart rises up continuously on its own.

2. But to arrive at this concept of Godly influx is impossible, unless one sanctifies his mouth, nose, eyes and ears. Precisely these are what radiate the Godly influx to him.

In other words, a person should guard himself from allowing anything false to emerge from his mouth. <With this, he sanctifies his mouth.> And he should have fear of Heaven. <With this, he sanctifies the nose,> as in (Isaiah 11:3), “He shall breathe of the fear of God.” And he should have faith in the sages. <With this, he sanctifies the ears,> as in (Proverbs 22:17), “Hear the words of the wise.” And he should keep his eyes shut so as not to look at evil. <With this, he sanctifies his eyes.>

For precisely these are what arouse the Godly influx to come. This is because the mouth and the nose and the eyes and the ears are contingent upon the mind. They waken the mind that it should be in the category of “front,” in the category of face.

This is the concept of (Psalms 119:160), “Rosh devarkha (Your very first utterance) is truth”—the aspect of mind as it applies to the mouth. And this is (ibid. 111:10), “Reishit chokhmah (The beginning of wisdom) is the fear of God”—the aspect of mind as it applies to the nose. And this is the concept of (Proverbs 9:8), “Rebuke the wise man and he will love you”—the aspect of mind as it applies to the ears, as in, “Hear the words of the wise.” And this is the concept of (Genesis 3:7), “And the eyes of both of them were opened”—the aspect of mind as it applied to the eyes.

And precisely these are the “seven candles.” For the mouth, the two nostrils, the two eyes, and the two ears correspond to the seven candles. The menorah is the head—the mind. And the face of the menorah is the Godly influx.

3. Now, this Godly influx is synonymous with the sukkah. This is because SuKkAH corresponds to “SaKhAH (she foresaw) with the spirit of holiness.”

For the spirit of holiness is the Godly influx. And this sukkah comes about through the “seven clouds,” which correspond to the seven candles. Through them, a person attains the face of the menorah—the sukkah /Godly influx. The spirit of holiness is so called because of the wisdom; it being the spirit of wisdom which comes from holiness, as is known.

And this is the meaning of what our Sages said (Sukkah 11b): “From where do we know that one is permitted to cover the sukkah only with something that cannot be made impure and which grows from the earth? It is written (Genesis 2:6), ‘A mist rose from the earth’—just as a mist cannot be made impure and it issues only from the earth….” The mist is the above mentioned clouds. They are synonymous with holiness.

And which grows from the earth. For this would be receiver must be a sage, as the Holy One “gives wisdom to the wise” (Daniel 2:21), as in, “I have placed wisdom in the heart of all those who are wise of heart” (Exodus 31:6).

4. Now, this sukkah /spirit of holiness/Godly influx is synonymous with the concept of makifin (encircling, transcendent). For this intellect is so very great that the mind is incapable of holding it. It does not enter the mind, but encircles <it from without>. In a similar sense, we see that there are a number of profound disciplines which the human mind is incapable of understanding clearly; such as the numerous paradoxes which perplex us, e. g. foreknowledge and free will. The human mind is incapable of understanding this principle.

And this intellect is synonymous with the concept of encircling. It does not enter within the mind. Rather, it surrounds it from without, and the inner intellect receives its vitality from this transcendent intellect.

And know! <principally, the power of free choice exists> as long as the intellect is not so great that it can understand foreknowledge and free will. Then the power of free choice is as it should be, for one has the power to choose life or its opposite.

But when this transcendent intellect is <internalized in the mind> and the intellect then expands and reveals to man the [understanding of] foreknowledge and free will—then free will will be nullified. Because then, by virtue of an expansion of the intellect, he leaves the category of human and ascends to the category of angel. And then, free will is nullified. <Hence, this is> the essence of the power of free choice: <[it exists] as long as it remains unknown, as explained>.

And this is what our Sages said (Berakhot 17a): “In the future, the tzaddikim will sit with their atarot (crowns) in their heads, [delighting in the radiance of the Shekhinah].”

It should have said “on their heads.” <However, this was their intention,> because in the future free choice will be nullified. Thus, “the tzaddikim will sit.” “Sitting” indicates an absence of free choice, as in (Psalms 2:4), “He Who sits in heaven,” which indicates an absence of change. This is because motion indicates a change from one will to another, whereas sitting points to an absence of change—namely, the nullification of free choice.

And this is due to “their ATaRot (crowns).” This alludes to the aspect of encircling, as in (1 Samuel 23:26), “Shaul and his men OTRim (encircled) David.” “In their heads” and not “on their heads.” In other words, the transcendent intellects will be internalized in the mind. And then, all the profundities which <they were> incapable of understanding will be internalized, in the inner mind, and <they> will know and comprehend them. They will <truly> emerge from the category of man and <enter> the category of angel, and free choice will be nullified.

5. This is also the concept of KiDduShin (marriage), the concept of canopy. For the Godly influx corresponds to KoDeSh (holiness)/canopy—the aspect of transcendent/encircling.

This is what our Sages said (Bava Batra 75a): “Each and every tzaddik will be singed by the canopy of his friend.” This is because the transcendent intellect of one is greater than the transcendent intellect of the other, and the intellect which is transcending to one is immanent to the other.

This corresponds to the seven days of celebration which follow the wedding ceremony—i.e. the concept of the seven candles through which the transcendent intellect is internalized. It also corresponds to the seven days of mourning, God spare us. We mourn over a person whose soul has expired so that his soul will ascend to the light of the face by means of these seven days, <as is known>.

6. This is the reason for the spittle of the levirate ceremony. It is written (Deuteronomy 25:9), “She shall spit toward his face”—specifically his face. For this one [her first husband] remains without offspring. He did not leave a blessing after him that they might draw the intellect of the face into the world through their good deeds. And his brother does not want to perpetuate the name of his deceased brother and does not want to marry her.

Because of this, “She shall spit toward his face.” For he does not want to draw the dead man’s soul into the world so that he might rectify the light of the face. And occasionally, in this spittle appears the face of the departed. The departed’s face —specifically. With this spittle he [the brother] is shamed, and embarrassment is mainly [exhibited] in the face. And this is because he did not want to establish the name of his deceased brother.

{“This is not true of my servant Moshe. He is the mo st tru st ed of all My house. Face to face I speak with him… a true picture of God he beholds… Miriam became leprous… Let [Miriam] not be as one dead, who comes from the womb of his mother with half his flesh eaten away… Moshe prayed, El, please heal her… If her father had spit in her face, would she not be embarrassed for seven days? … For seven days, Miriam remained quarantined outside the camp…” (Numbers 12:7-15).} And this is the concept of (Numbers 12:14), “If her father had spit in her face, would she not be embarrassed for seven days?” Specifically “seven days”—the seven clouds by which the face of the menorah shines. But he refused to establish the name of his deceased brother, and therefore “she shall spit toward his face”—i.e. shamefaced.

This is what our Sages said (Yevamot 52a): “The levirate sister-in-law is taken [as a wife] through a proclamation.” This is the opposite of embarrassment, corresponding to (Psalms 29:9), “All proclaim, ‘Glory!’”‘—the opposite of “embarrassed for seven days.”

And Miriam, in blemishing the glory of Moshe—he being synonymous with the Godly influx, as in (Exodus 34:30), “For the skin of his face shone brilliantly”—blemished the concept of the seven candles. This is because Moshe was humble, self-effacing and patient. His being shamed did not make him angry, which is the perfection of the aspect of nose. And it is written of him (Numbers 12:8), “Face to face I speak with him”—this is <the perfect sanctification of> the aspect of mouth. And it is written of him (ibid.), “A true picture of God he beholds”—this is <the perfection of> the aspect of eyes. And it is written of him (ibid.:7), “He is the most trusted of all My house”—this is <the perfection of> the aspect of ears, corresponding to (Proverbs 11:13), “A trustworthy spirit conceals the matter,” as brought in the Zohar .

Because of this, she became leprous. “Leprosy is the SeGiRu (the containment) of the supernal light” (Zohar III, 49b) —i.e. the light of the face, mentioned above. And it is written of her (Numbers 12:15), “For seven days, she remained SaGaR (quarantined) outside the camp.”

And this is what Aharon requested (ibid. 12:12): “Let [Miriam] not be as one dead, who comes from the womb of his mother with half his flesh eaten away.” Because of the containment of the supernal light, she is in the category of the dead, for “a leper is considered as dead” (Nedarim 64b).

“Who comes from the womb of his mother.” This is the concept of the levirate marriage. By means of the levirate marriage, his wife is his mother—his wife becomes his mother.

“With half his flesh eaten away.” In other words, he has no mate. This is because “husband and wife are two halves of a body” (Zohar III, 109b). But now that his wife is his mother, the result is that half his flesh has been eaten away and there is no marriage partner for him.

{The explanation is as follows: When someone dies without children, his wife must undergo levirate marriage. As a result of this marriage, the dead man is reincarnated as the son born to his wife after she married his brother. As is explained in the Saba (Zohar II, 100b), “His wife is his mother.” That is, it is great suffering and punishment for the deceased that his wife becomes his mother. For now he has to be born to his wife, who becomes his mother. Because of this, without great mercy [from Heaven], it is impossible for the son born to this woman, who has undergone levirate marriage, to find his marriage partner (as is brought in the Zohar I, 92a, that it is said of him: “Perhaps another will precede him—with mercy.” See there.)

For this son of the woman who has undergone levirate marriage—who is in truth her husband, with his wife becoming his mother—has no marriage partner now that his mate has become his mother. This is what Rabbi Nachman explains: Aharon pleaded for Miriam who had blemished the intellect of the face, which is the blemish of the one who dies without offspring, that she should not, God forbid, be made to suffer the punishment of a levirate marriage. This is: “Let [Miriam] not be as one dead, who comes from the womb of his mother.” She should not be like one who dies without children, who must again emerge in reincarnation from his mother’s womb—i.e., his wife becomes his mother. That because of this: “half his flesh [is] eaten away”—namely, half his body is consumed. In other words, he has no marriage partner, for she is half his flesh, half his body, as explained.}

7. Now, there are times when the “mentalities” and the Godly influx are concealed, in the aspect of pregnancy. Then, the most beneficial thing for a person is crying out—be it in prayer or Torah study.

For concealment/pregnancy corresponds to (Deuteronomy 32:18), “The Mighty One Who bore you, you exhausted,” as in (Isaiah 37:3), “There is no strength to give birth”—like a woman who is too exhausted to give birth. When she crouches to deliver she screams seventy screams, equal to the number of words in Psalm [20], “May God answer,” and then gives birth (Zohar III, 249b). These seventy screams correspond to the seven calls which David uttered over the water (Psalm 29), with each one comprised of ten <as is known>.

<These cries> which a person cries out during his prayer and Torah study, when his mentalities are <concealed> in the aspect of pregnancy, parallel the cries of the woman in labor. And the Holy One, who knows just how the mentalities are concealed, He hears our cries. These cries are in place of the cries of the Divine Presence—as though She were crying out—and then She gives birth to the mentalities. This corresponds to [the teaching] (Orach Chaim 61:4): The voice arouses concentration—i.e. the mentalities.

And this corresponds to, “… would she not be embarrassed for seven days?” Seven days is the aspect of the seven calls of David. They are the seventy calls which one must cry out in order to take the light of the face from concealment to revelation; and revelation is synonymous with birth.

And then, after the birth, “the blood is decomposed and turned into milk” (Bekhorot 6b). This is the aspect of “embarrassed,” because embarrassment is when “the redness [of the cheeks] disappears and is replaced with whiteness” (Bava Metzia 58b). In other words, “the blood is decomposed and is turned into milk.”

And this is: “TZur Yeladekha Teshy” (The Mighty One Who bore you, you exhausted); the first letters of which stand for “TZaakateinu Yode’ah Taalumot” ([Hear] our cries, Knower of mysteries). And this is TeShY: an acronym for “Tikaleim Shiv’at Yamim” (she will be embarrassed for seven days).

8. Now, when a person studies Torah but is unable to understand it, this is because the mentalities and intellect of this Torah and study are in the aspect of pregnancy. It is referred to by the name Yaakov. For yAaKoV is the aspect of pregnancy, as in (Hosea 12:4), “In the womb, he took his brother by the AKeV (the heel).”

And then he must cry out the above mentioned calls. This corresponds to (Genesis 27:22), “The call is the call of Yaakov.” When he is in the aspect of Yaakov, he must <cry out loud> in order to bring forth the mentalities in the aspect of birth.

And, someone whose Torah study is without understanding and contains <no> new perception should not expound it [the Torah] in public. For this Torah, which is in the aspect of Yaakov/pregnancy—even though the Holy One delights in it, as in (Shir HaShirim Rabbah 2:3), “‘V’diglo (His banner) over me is love’ (Song of Songs 2:4): do not read this v ’DiGLo, but < v’DiLuGo> (his stammering)”—should nevertheless not be expounded as is. For only things which are clear should be expounded. As <our Sages (Shabbat 145b) say of the verse>: “‘Say to wisdom: You are my sister’ (Proverbs 7:4) —if the thing is as clear to you as your sister’s impermissibility, say it; but if not, do not say it.”

{“For God chose Yaakov as His own, Yisrael as His special one” (Psalms 135:4).} And this is, “For God chose Yaakov as His own.” When it is in the aspect of Yaakov/pregnancy/without mentalities, this is the learning which the Holy One has chosen—in the aspect of “His banner over me was love.” This [learning] should not be expounded to the public.

But, “Yisrael is His special one.” YiSRAeL is the letters LY RoASh (I have a head). This is the revelation of the mentalities, the drawing of the light of the face/Godly influx into the <inner part of the mind>, as above.

And this is the concept of “Yisrael,” as in (Isaiah 49:3), “Yisrael, in you I take pride.” Specifically “in you.” The “crown of splendor”—the transcending intellects mentioned above—should be drawn “in you”—internalized.

“As His special one.” This is the Torah which he can expound to the public.

9. For we are called “am segulah” (a special nation) (Deuteronomy 7:6). This is like a segulah used for healing. Even though the dictates of nature would not necessitate that this should induce healing, nevertheless, this thing is propitious for curing. It is supernatural, something which the human mind cannot fathom.

<Israel, too, is in the category of segulah. It cannot be understood why and how the Holy One chose us as “a special nation” from amongst the other nations.> As at the splitting of the Red Sea, when Judgment accused: “These serve idolatry [and these serve idolatry]” (Shemot Rabbah 21:7), even so, the Holy One chose us as an < am segulah>.

Thus, this thing [being chosen] is like a segulah. It is supernatural and beyond human comprehension. This is the concept of encircling, explained above. And someone who has merited to these transcendent intellects, giving birth to them and internalizing them, will thus have merited to understand the segulah. It is therefore only fitting that the “specialness” be revealed to the nation that is special.

And so, each and every person, commensurate with his level, has an immanent and transcendent intellect. And commensurate with his level, that which God has granted him, to have the transcendent become immanent and to understand and originate something—it is only right that [every individual] reveal and give over this comprehension of “specialness.” That which was a segulah for him, he should disclose to the “special nation” and share his good with others.

10. And this is the explanation of the fourth chapter of Sifra De’Tzniuta: “Atika is hidden and concealed; Z’ er Anpin is revealed and not revealed.”

Atika — This is the concept of the transcendent intellects. They are hidden and concealed from every side, for the entire duration of this world. They will only be revealed in the future world.

But in Z’er Anpin, in the human disciplines—those which man is capable of comprehending—there are also [the aspects of] immanent and transcendent. And every individual, commensurate with his level, has [the aspects of] immanent and transcendent.

Now, those paradoxes which are impossible for the human mind to comprehend correspond to the aspect of Atika, whereas all the disciplines which the human mind can comprehend correspond to the aspect of Z’er Anpin. Though occasionally, they are concealed, in the aspect of pregnancy. This is:

not revealed — However, when it is revealed to him, then <it> is in the category of revealed. And all the while that this thing remained “not revealed”/concealed from him, it was like a segulah for him, as above. It is beyond his comprehension. But afterwards, when it is revealed to him, he should share his good with others, as mentioned earlier.

11. “Nachamu, nachamu (Be consoled, be consoled) my people, says your God” (Isaiah 40:1).

All the troubles, hardships and exile are only as [difficult as] one’s lack of knowledge. And when knowledge is made complete, then all that is lacking is made complete, as in (Vayikra Rabbah 1:6), “If you have acquired knowledge, what could possibly be lacking?” And it is written (Isaiah 5:13), “Therefore My nation has been exiled, for they have no knowledge.”

And the quintessence of eternal life will be in the future world, because of the knowledge [that will predominate]. Knowledge will increase, with everyone knowing God. Through this knowledge they will be encompassed in His unity, then to live an eternal life as He does. For by means of the knowledge, they will be encompassed in Him, as in the statement of the wise man (Kuzari 5): “Were I to know Him, I would be Him.”

And the quintessence of this knowing will be in the future, as in (Isaiah 11:9), “For the earth shall be filled with knowledge.” Because of this knowledge nothing good will be lacking, and it will be all good. As our Sages teach (Pesachim 50a): “Is He now not One?” To which they replied, “In the future, ‘Who is good and beneficent’ will be said at all times.”

Even the gentiles will know, with increased knowledge, but not like us. They will also know that the greatness which was theirs and the lowliness which was ours during the exile, was all actually our greatness. And even though it is presently impossible to understand all this, for reality cannot be denied, nevertheless, there will be an increase of knowledge and everyone will understand that the greatness of the gentiles was actually our greatness. To them belonged the lowliness.

And though apparently this is a great [level of] knowledge, for us, in light of the knowledge we will have, it will be a matter of derision and laughter.

This is (Psalms 126:2,3), “Then our mouth will be filled with laughter…. Then they will declare among the nations, ‘God has done greatly with these.’ God has done greatly with us.” They will know and say: The greatness which He gave to us, i.e. to the gentiles, “God has done greatly with these”—this greatness was for the Jewish people.

Even so, “Then our mouth will be filled with laughter.” In other words, we will laugh at and deride their knowledge and comprehension. For our knowledge will then be without termination or end.

Now, knowledge has both the aspects of transcendent and transcendent of the transcendent, as is brought above concerning the verse, “When you raise up the candles.”

This is the meaning of: Be consoled, be consoled — Namely, transcendent and transcendent of the transcendent. For knowledge is the consolation of all suffering. And how is it possible to achieve this knowledge? Through:

says your God — This is “saying quietly” (Zohar II, 25b), the aspect of oil, corresponding to the “seven candles.” God [alludes to] “raises its call.” This corresponds to (Psalms 83:2), “God, do not hold Yourself silent”—the cries of the woman in labor, mentioned above.

{The explanation is as follows: It is explained above that by means of crying out we merit bringing forth the mentalities from their concealment. And by sanctifying the seven candles, we merit internalizing the transcendent intellects. This is because two things are necessary in order to comprehend the holy knowledge. At first, it is necessary to bring forth the mentalities. There are times when the mentalities and the Godly influx are concealed, as above. For this, it is necessary to cry out in order to give birth to them. Afterwards, when the mentalities have been brought forth, they still have [the aspects of] immanent and transcendent. And for this, it is necessary to sanctify the seven candles, so as to make the encircling aspects and Godly influx internal—making the transcendent immanent. Study there and understand.

And this is the explanation of the verse “Be consoled, be consoled.” It is meriting to comprehend the transcendent intellects, i.e. comprehending the knowledge [of God]. As explained, this is the main consolation. We merit this by means of two aspects: crying out, through which the transcendent intellects are brought forth; and sanctifying the seven candles, through which the transcendent intellects are internalized.

And this is: “says your God.” “Says” alludes to “saying quietly.” It is the aspect of oil, which is “quietly,” as is written in the Zohar (III, 39a), “Wine raises its call, but oil [pours] quietly.” And oil is synonymous with the “seven candles,” which were of oil. “Your God”—God corresponds to “raises its call”/crying out.

By virtue of these two aspects, we merit comprehending the transcendent intellects/the holy knowledge, which is the main consolation. This is the concept of “Be consoled, be consoled”—i.e. transcendent and transcendent of the transcendent, as explained above.}

The above brief explanation of the verse “Be consoled, be consoled,” which is Rebbe Nachman’s own language, I heard from his holy lips in somewhat greater detail. I wrote it down for myself as I heard it, and I have therefore not refrained from publishing it. At fir st, he began by speaking about the subject of life and death. He said: “The difference between life and death is no more than the measure of a single cubit. Presently, a person dwells here; afterwards, he dwells there { pointing with his hand in the direction of the cemetery}.” Subsequently, he went on to discuss the subject of eternal life. That is, someone who merits true knowledge—to know Him—sees no difference between life and death. This is because, whether alive or dead, he is attached to and encompassed in the Holy One. The only thing is that now, while he is alive, he resides here; but afterwards, he resides there, as mentioned. And then, I heard all of this from his holy lips. As follows:

12. Eternal life belongs solely to the Holy One. For He lives forever. And someone who is encompassed in his root—i.e. in Him—he, too, lives forever. By virtue of his being encompassed in the One, and being one with God, he lives an eternal life like the Holy One. Similarly, perfection belongs solely to God. Other than Him, everything is lacking. But someone who is encompassed in Him [also] possesses perfection.

Now, the quintessence of encompassment, being incorporated in the One, is through knowing Him. As the wise man said: “Were I to know him, I would be him.” For principally, man is the intellect. Therefore, wherever the mind is focused, that is where man’s entire being is. Thus, when he knows and comprehends Godly knowledge, that is where he is, literally. The more he knows, the more he is encompassed in the root, i.e. in the Holy One.

Further, whatever a person lacks—be it livelihood, children, or health, or any of the other lacks—has entirely to do with a lack of knowledge. And even though there are those who are completely lacking in knowledge and yet possess the best of everything, in truth, whatever they have is nothing at all. The inverse is also true: The person with perfect knowledge who has some lack, in truth, this lack is nothing at all. As our Sages said, “[If] you have acquired knowledge, what are you lacking? But if you are lacking knowledge, what have you acquired?” For principally, lack and perfection are dependent upon knowledge.

Similarly, anger and cruelty stem from a lack of knowledge. As it is written (Ecclesia st es 7:9), “Anger rests in the bosom of fools.” This is also why a sick person is contentious, because he is then under the influence of judgments. The judgments—which are a smallness of intellect—descend upon him, and this is why he is angry.”

But in the future world, knowledge will be revealed and everyone will know God, as in, “For the earth shall be filled with knowledge of God.” And therefore, anger will then be eliminated, as in (Isaiah 11:6-9), “And the wolf shall dwell with the lamb, and the leopard shall lie down with the kid…. And the cow and the bear… they shall neither harm nor destroy… for the earth shall be filled with knowledge of God….” For presently, because of the trait of anger, it is impossible for the wolf to dwell with the lamb. But in the future, as a result of the elimination of anger by means of the knowledge that will be revealed then, they will be able to coexist.

13. Now behold, in the future everyone will know God, even the gentiles, as mentioned. “The earth will be filled with knowledge.” But of the knowledge which they will have then, it is possible for us [the Jews] to know and to speak; whereas of the knowledge which we will have then, it is presently impossible even to speak. Currently, that knowledge is the aspect of transcendent/encircling. For the truth is that all the perfection and good which the gentiles now have, is nothing at all. As mentioned above, “If you are lacking knowledge, [what have you acquired?]” On the contrary, all their greatness and the good which they have is all for our benefit. And in the future, when the earth will be filled with knowledge, and even the gentiles will know God, then, they will understand that all the greatness and good which they had in this world was actually entirely for our benefit and greatness.

This is, “Then they will declare among the nations, ‘God has done greatly with these.’ God has done greatly with us.” In other words, all the greatness which “God has done greatly with us” {the gentiles} in this world; “God has done greatly with these,” for it was all the greatness of these {the Jewish people}. It was all for their good and benefit. They [the gentiles] will understand this with the knowledge and comprehension that they will have then. But for us, this knowledge will be a simple matter to be laughed at. For then, our knowledge will have expanded greatly.

And this is, “Then our mouth will be filled with laughter…. Then they will declare among the nations, ‘God has done greatly…’” For this knowledge and comprehension which they will then have—to say that ‘God has done greatly’—this will be a simple and laughing matter. This is because our knowledge will be very great.

And therefore, in the future, people will live an eternal life. For then, knowledge will be revealed and they will be encompassed in the One. Thus our Sages said [on the verse]: “‘On that day God shall be one and His name one’ (Zechariah 14:9) —Is He now not one? … But presently, the blessing we recite over bad news is ‘Blessed is the Truthful Judge,’ while over good tidings [we bless] ‘Who is good and beneficent.’ However, in the future, ‘Who is good and beneficent’ will be said at all times.”

This is because, in the future, when knowledge will be revealed, they will know that there is no bad in the world at all. Rather, everything is good, and everything is one. And even the exile is only because of a lack of knowledge, as in, “Therefore My nation has been exiled, for they have no knowledge.” This is why the redemption from Egypt came through Moshe. He was the aspect of knowledge. This is what is written (Exodus 6:7), “You will know that I am God, who brings you out from under the Egyptian subjugation.” This is because, principally, the redemption is through knowledge.

14. And know! also in the future, when the earth will be filled with knowledge and the transcendent intellect will become an immanent intellect, there will also be other transcendent intellects. For certainly, they will not know the Holy One’s essence. Rather, each individual will attain commensurate to his level and in line with his service, endeavors and efforts—that which he strove and labored for God in this world.

And even though they will all be purified, even the gentiles, nevertheless, there will be a great difference between them and us. For that which will then be great insight and knowledge for them, will be a joke and a simple matter for us. In our eyes this will not be considered an insight at all. As explained above, “Then our mouth will be filled with laughter…. Then they will declare among the nations, ‘God has done greatly….’” That which for them will be an insight—to understand and know the greatness of the Jewish people, and that all their good and greatness in this world was entirely on behalf of the Jews; which in truth is a great insight, for presently, in this world, this is not understood—will nevertheless for us not be considered an insight at all, but a joke and simple matter. For our comprehension and knowledge will then be very great.

And even among the Jewish people themselves, there will certainly be a great difference between each and every tzaddik; and all the more so between a tzaddik and a wicked person. For that which will be transcendent for one will be immanent for the other, as mentioned earlier, “Each tzaddik will be singed by the canopy of his friend.” See there. And as in the explanation of the verse, “For the earth shall be filled with knowledge of God, as the waters cover the sea.”

For in the common intellect, everyone will be equal. Everyone will know God, even the gentiles. But in the depth of the wisdom, each individual will be in accordance with his level—like the waters which cover the sea. On the surface the waters are level in each place, but in depth they are very different. In one place the waters are shallow and not much above the ground. However elsewhere they get deeper and deeper. And in another place they reach down into the depths. In the future, this will likewise be the case with the knowledge of God.

This is the meaning of, “Each tzaddik will be singed by the canopy of his friend.” For when he attains an insight which he had no knowledge of beforehand, which for him is something original, he is then inspired and set on fire by the light of this insight, for it amazes him. But someone who has already surpassed this insight, and he now comprehends things which are more awesome and greater than this insight—he has no inspiration from this insight. This is, “Each tzaddik will be singed”—set on fire and inspired—”by the canopy of his friend”—by the insight which for his friend is a simple matter that neither sets him on fire nor warms him at all. He thus has to cover and canopy himself, for this insight neither warms him nor sets him on fire at all. But the other tzaddik, the one lower than he—he is singed and set on fire by it.

{This matter is better elucidated by what has been explained above, that as a result of the motion of the intellect—synonymous with the Godly influx/comprehension of the transcendent intellects/comprehension of the holy knowledge—heat is born in the heart. Thus, in the main, the heat and inspiration of holiness stems from comprehension of the transcendent intellects, comprehension of the knowledge.

With this, this matter of “Each tzaddik will be singed by the canopy of his friend” is explained very well. That is, for this tzaddik it will be considered a great insight. So much so, that he is singed by it. Because, as explained, the comprehension of knowledge brings forth heat, and he will therefore be singed by it. But, for the tzaddik who is on a higher level than he, this is not considered an insight at all. He is not at all singed or warmed by this comprehension. Rather, he has to canopy and cover himself with a different, more exalted, insight, in order to warm himself.

Thus, that which is explained above regarding the statement “Each tzaddik will be singed by the canopy of his friend,” that he will be singed by the transcendent intellect of his friend—for the transcendent intellect of this one is greater than the transcendent intellect of the other, and the intellect which is transcendent for one is immanent for another, because the canopy alludes to the transcendent lights—is one and the same as that which is written here. This is because the ChuPah (the canopy), which is the transcendent/encircling, is literally synonymous with ChiPuy (canopying) and covering, for it warms a person. For principally, the heat and inspiration stems from the aspect of comprehension of the transcendent intellects, as above. Understand this well.}

15. It is also possible that there will be a number of tzaddikim who, when they arrive in the World to Come, will find themselves awed by the insights which a tzaddik greater than they comprehended in this world. And they will be singed by [these insights]. But for the great tzaddik, these were insights of this world.

Likewise, for the gentiles, it will be a great insight for them when they arrive at <the simple intellect of an ordinary, simple Jewish person>, which he has in this world. In other words, they will know of the Jewish people’s devotions and the holiness of the mitzvot which they have, which they performed in this world. For them, this that they will know and experience a little bit of holiness—much as the devout and simple person experiences in this world through a simple devotion, without any insight—will be <a unique and awesome matter>. And when the gentiles will attain this, it will be a great insight for them; whereas [with regard to] us, the holy nation, there is no equal to our comprehension, and certainly not to the comprehension of the tzaddik.

16. Now, perfection of knowledge is when the transcendent intellects become immanent intellects. Then a person is saved from all suffering. For example: When a person scouts and lays a trap for his neighbor in order to kill him, it is necessary [for the neighbor] to disguise himself so that he is not recognized. As is it written (Job 14:20), “You change his appearance, and send him away”—changing the appearance through different garments enables him to be free of him.

The same is true in the principal [aspect] of man, i.e. in the intellect. There is the aspect of garment—namely, the intellect and the encircling. He has to make the transcendent immanent, and make himself different transcendent intellects/different garments. By doing so, he is saved from all ambushers and attackers. This is because MaLBUSh (garment) is numerically equivalent to ChaShMaL. And from the chashmal all the destroying angels flee.

This is (Proverbs 31:25), “Might and grandeur are her garment, and she laughs to the very end.” By means of the garment/the chashmal, which is a garment of might and grandeur, a garment of strength and beauty, “she laughs to the very end.” He has no fear of him at all, as mentioned.

And the main time for this is the month of Elul. <This is the time of comprehension>. And this is, “L’vushah Va’tischak L’yom Æcharon (her garment, she laughs to the very end),” the first letters of which are ELUL .

17. And this corresponds to the seven days of mourning, God forbid. [We mourn over a person whose soul has expired] so that his soul will ascend to the light of the face [by means of these seven days] {see above}. Therefore, a mourner is obligated to perform KRiAh (rending one’s garment). This is because KRA is numerically equivalent to ShA (370), <namely the ShA lights of the supernal face which are drawn from the rectification Truth, as is known>. This is numerically equivalent to two times the Holy Name El, when spelled out. For El is the light of the face <as is known>.

18. They asked: The intellect has transcendent aspects—i.e. [aspects] which do not enter the inner intellect of a person. The Torah also has transcendent aspects; they encircle the Torah and do not enter into the Torah. And in the category of transcendent aspects, there are those which are encircling and stand before the eyes. It is just that they transcend and do not enter the intellect. And there are those that are concealed. They have not yet come even to the category of transcendent. This is the aspect of pregnancy.

What can be done so that the transcendent aspects of the Torah enter into the Torah, within, and the transcendent aspects of the intellect enter into the inner intellect? In other words, [what can be done] so that in the first place the transcendent aspects of the Torah will come and be revealed—from concealment to transcendent; and so that afterwards, the transcendent aspects of the Torah will enter within; and so that the transcendent aspects of the intellect, which because of his human shortcomings are impossible for him to comprehend, go from transcendent to immanent? In other words, [what can be done] so that it goes from concealment to transcendent and then the transcendent becomes immanent?

{This question was asked in the realm that it was asked, and he, [Rebbe Nachman] of blessed memory, gave an answer for it. I heard so explicitly from his holy lips. And then later on, we merited to hear this entire lesson. And now, the answer for the above question and query should be clear to the reader. For the main question is, how are the mentalities brought forth from their concealment? And afterwards, once they are brought forth, how do we merit internalizing the transcendent intellects?

How one merits to this has all been clearly explained. That is, by means of crying out in Torah and prayer we merit bringing forth the mentalities from their concealment. And by virtue of the holiness of the seven candles—i.e. sanctifying the eyes so as not to look at what is forbidden to observe and so on, as well as sanctifying his mouth, his nose, and his ears, as explained—we merit internalizing the transcendent intellects. The explanation of this matter—its proofs and where these awesome mysteries are hinted at—has all been thoroughly clarified above.

Happy is he who truly puts his heart into studying them; studying and teaching, keeping, practicing and fulfilling.}