אמרו לה, אית לן בירא בדברא

[Rashi: פָּארֵי – parai is bran. Make for me a rope from bran. And if you do not fulfill my request, I too will not fulfill your request.]

Charity corresponds to the GaLgaLim (wheels, bands). As in the teaching of our Sages: “for b’GLaL (because of) this thing…” (Deuteronomy 15:10) —the wheel-of-fortune is what turns round in the world (Shabbat 151b).

This is why [charity] contains six blessings and eleven blessings. {As our Sages teach (Bava Batra 9b): One who gives a penny to a pauper is blessed with six blessings, and one who consoles him with words is blessed with eleven blessings.} These parallel the seven planets and the twelve constellations.

For charity guides all the celestial bands, as in (Proverbs 30:19), “the path of the eagle in the heavens.” The eagle connotes compassion, namely charity.

And this is what Shmuel said: The pathways of the heavens are as clear to me as the streets of NaHaRDEA (Berakhot 58b) —i.e., as the pathways of NeHoRei DEAh (illumined knowledge). This corresponds to charity/compassion, as compassion is primarily a result of knowledge.

2. Now, [it is necessary to explain] what is missing from the blessings. For there should have been seven blessings and twelve blessings, but according to the Talmudic passage, between the giver and the consoler there are only seventeen blessings.

Know! the primary perfection of the galgalim, the perfection of charity, is only on Shabbat. This is the meaning of: Sun on Shabbat is charity to the poor (Taanit 8b). In other words, the charity only has a perfected light through Shabbat; as a result of Shabbat, it illuminates like the sun, as in (Malachi 3:20), “sun of charity.”

Thus, the Tanna juxtaposes “the [laws of] carrying an object on Shabbat are two which are four” with “the pauper put his hand” (Shabbat 2a). This is because the greatest shining of charity’s light and its perfection takes place only on Shabbat. For the essence of charity is faith, as in (Genesis 15:6), “He had faith in God [and He counted it as charity].” Shabbat is faith—he has faith in the renewal of the world and in His oneness.

And faith is the source of the blessings. This is as in (Proverbs 28:20), “A man of faith, many are [his] blessings,” and as in (Genesis 2:3), “God blessed the seventh day.” But the blessings are only complete when he receives it from the source of blessings. Because of this, it is written that there are only six blessings and eleven: to show that they lack perfection.

This is as our Sages taught: King David came and based it on eleven, Yeshayahu came and based it on six, Chabakkuk came and based it on faith (Makkot 24a). This is to show that perfection of knowledge, which is the Torah, and the perfection of galgalim, is only through faith.

In addition, that which we find that the direction in which the galgalim move is primarily from west to east but the diurnal band restrains them from east to west, this is also found in connection with charity. East corresponds to the one giving charity, as in (Isaiah 43:5), “From the east I will bring your seed,” and (Hoshea 10:12), “Sow seeds for yourselves for charity.” And west is the one gathering the charity, the pauper, as in (Isaiah, ibid.), “and from the west I will gather you in.”

And this is the meaning of: More than what the master of the house does for the pauper, the pauper does for the master of the house (Ruth Rabbah 5:9). This is because the primary movement is from west to east. That is, the essence of “doing” is that which the pauper does for the master of the house.

3 . And know! faith is only lasting because of the concept of brit (the Covenant), as in (Psalms 89:29), “My covenant shall remain faithful to him.”

And thus Covenant is associated with Shabbat, as is written (Exodus 31:16,17), “an eternal covenant, between Me and the children of Israel [that… on Shabbat He ceased working and He rested].” And this is (Jeremiah 33:25), “Were it not for My covenant with day and night, the ordinances of heaven and earth I would not have appointed.” For the ordinances of heaven and earth—i.e., the galgalim —are dependent upon the Covenant.

4. And know! the difficulties that a person encounters when travelling are caused by the celestial bands. For there is nothing below that does not have a corresponding star Above (Bereishit Rabbah 10:6). There are stars that cause certain grasses to grow in those places on which they shine; others that necessitate there be roads in the places on which they shine; others that necessitate there be a desert; and others that necessitate there be settlements in the places on which they shine. And in line with the way the stars shine on a place, such is the nature of that place.

This is the meaning of, “The ways of Zion are in mourning, with none coming at the appointed time” (Lamentations 1:4). “Appointed time” corresponds to the celestial bands through which time is calculated.

And this is, “The way of the wicked is as darkness” (Proverbs 4:19). The stars and constellations do not shine for them, and so they stumble. It all depends on the Covenant, as in, “Were it not for My covenant with day and night….”

And this is the meaning of, All roads are considered dangerous (Jerusalem Talmud, Berakhot 4:4). This corresponds to, “Have I ever endangered you?” (Numbers 22:30). That is, travel requires guarding the brit. Because of this, a man is obligated to be with his wife before setting out on the way (Yevamot 62b) ; so that he should not be in the category of “all flesh had perverted its way” (Genesis 6:12). In other words, by guarding the brit he will not experience any distress on the road.

5. Now, there are two levels of Covenant: the aspect of Avraham and the aspect of Eliezer.

Avraham is the upper Covenant, the heaven that separates between the upper waters and the lower waters. He is the aspect of a ben ChoRiN (a free man), as in (Ecclesiastes 10:17), “Happy are you, O land, when your king is a free man.” And he produces offspring, as in (Genesis 12:5), “the souls which they made in ChaRaN.” This is because freedom is dependent upon the Covenant, as in (Zechariah 9:11), “Because of the blood of your brit I set free your prisoners from the pit.”

And Eliezer is the lower Covenant. This is as in (Exodus 23:21), “for My name is in him”—his name is the same as his Master’s. He is ChaNoKh, Metat, corresponding to: “he called out his ChaNiKhav (trained servants)” (Genesis 14:14) ; “ChaNoKh (educate) the youth” (Proverbs 22:6) ; “Woe to you, O land, when your king is a youth” (Ecclesiastes 10:16). He is under the upper Covenant, as in (Genesis 24:2), “Please place your hand under my thigh.” And he is the heaven which separates between clear waters and sullied waters, between forbidden and permitted, between kosher and unkosher, and between impure and pure. This is the meaning of, “Educate the youth al pi (in line with) his way.” Specifically “AL Pi”—i.e., Torah sh’b’AL Peh (the Oral Law).

And, the upper Covenant is guarding the brit, while the lower Covenant is keeping [the laws of] forbidden and permitted, etc. A person has to possess both these levels of Covenant, that is, he has to be both a tzaddik and a scholar. For an unlearned person cannot be a saint (Avot 2:5). He is called a tzaddik through guarding the holy brit, and a scholar through the forbidden and permitted.

And this is the meaning of: “If the teacher is like an angel of the God of Tzevaot (Hosts), [seek Torah from his mouth]” (Chagigah 15b). He must be a tzaddik and a scholar. “Angel” alludes to scholar, the concept of Metat, as above; “TZeVAOT”—he is an OT (sign) in His TZaVA (army)—alludes to the tzaddik, the sign of the Covenant.

And wherever tzaddik is mentioned, the lower Covenant is also included in him. This is because the lower is encompassed in the upper, as in, “your hand under my thigh.”

6. Because of the one who is in the aspect of Covenant, chesed (lovingkindness) is revealed at the mouth of the male organ, as in (Psalms 89:29), “I will forever preserve My lovingkindness for him, and My covenant shall remain faithful to him.” This is why the trait of lovingkindness was given to Avraham. For he was the first to have faith and the first to be circumcised.

When the lovingkindness—i.e., the love and yearning, as in (Song of Songs 2:5), “I am lovesick”—is revealed, he then makes souls, as in, “the souls which they made.” In other words, he makes vowel points for the letters of the Torah. For letters without vowel points are like a body without a soul; lacking a soul, they have absolutely no movement or function. The same applies to the combining and uniting of the letters in the Two Hundred Thirty-One Gates. The power they have to carry out some function is only in proportion to the vowel points. { “We will make for you torei (necklaces) of gold with points of kesef (silver)” (Song of Songs 1:11). }

The vowel points are the love and the KiSuFin (yearning), as in, “points of KeSeF (silver).” And the kisufin are the soul, as in (Psalms 84:3), “My soul niKhSeFa and pines.” Commensurate with the yearning are the vowel points. If one yearns for evil, evil vowel points are created, and then the letters come together and unite to do evil deeds. But if one yearns to return in repentance, good points—good souls—are created, and the letters move and unite to do good deeds.

This is the meaning of, “We will make for you necklaces of gold.” As is brought in the Zohar (I, 186b), “the arousal for union comes from the north,” and “gold comes out from the north” (Job 37:22). This is, “We will make for you TORei zahav (necklaces of gold)”: the arousal to union and the combining of the TORah’s letters to accomplish some act is only through the points of kesef. They have no movement except by means of the points that are made through the kisufin.

And this is the meaning of, “If the teacher is like an angel of the God of Hosts,” as above. Then lovingkindness and love certainly reveal themselves. The longings, which are the vowel points, are revealed. Then, “seek Torah from his mouth.” The letters of the Torah themselves then plead with him to speak them, so that they will have vowel points and souls.

7. And know! it is not enough for a person to just long in [his] heart. He has to express his yearnings orally. To this end, the prayers were established.

As a result of the longing in the heart, a soul and vowel points are made in potential. Then, when he expresses his yearning orally, the soul is actualized. For the soul comes forth primarily from his mouth, as in (Song of Songs 5:6), “My soul came forth when he spoke.” And because of this, “seek Torah from his mouth.” Specifically from “his mouth.”

In addition, “The man became a living soul” (Genesis 2:7) is translated into Aramaic as “a speaking spirit.” This is because the soul is essentially from speech.

8. And this is the meaning of: “There is hevel (a vanity) done upon the earth, [that there are tzaddikim to whom it happens according to the deeds of the wicked; and there are wicked men to whom it happens according to the deeds of the tzaddikim]” (Ecclesiastes 8:14).

This is the concept of gilgul (reincarnation) of souls. When a person longs for something and afterwards expresses his longing with the hevel (breath) of his mouth, then the soul is created. This soul, the “speaking spirit,” travels in the air and reaches another person. It arouses longing in this other person, and commensurate with the longing/the soul/the “speaking spirit,” the person awakens.

If the longing comes from a tzaddik to a wicked man, then the wicked man is aroused with thoughts of repentance, as in, “there are wicked men to whom it happens according to the deeds of the tzaddikim.” But if it is the opposite, then the reverse happens. It all depends on the breath of his mouth, which is the soul.

For this is universally known: The essence of speech is that the articulators strike against the air, and that air strikes against the air next to it, and so on, until it reaches his fellow man. His fellow hears the letters. And when he accepts his words, he accepts his soul, and becomes aroused for that thing.

9. Now, [when] someone attains the level of Avraham, namely, a master of the soul, then certainly all his eating and meals are in the category of bread of the panim (showbread). This is as in (Genesis 17:1), “Go before Me [and be whole].” “Go” alludes to the feet, corresponding to his livelihood, as in (Deuteronomy 11:6), “and all the possessions that were at their feet.” {As our Sages expounded: This refers to a person’s money which puts him on his feet (Sanhedrin 110a).} “Go l’PhaNaI (before Me)”: they are made into the aspect of PaNIm.

This is the meaning of (1 Samuel 21:7), “Hot bread, on the day it was removed.” In other words, the panim bread is hot bread, the level of Avraham who is the aspect of “in the heat of the day” (Genesis 18:1). Then, all the gentiles, and all the stars and constellations which they are under, all toil for this person. This is as in (Psalms 110:1), “Sit at My right”—the aspect of Avraham—“until I make your enemies your footstool”—they will work for your livelihood.

This corresponds to (Numbers 14:9), “They are bread for us, their shade has left them.” For “the likeness of the chamah (sunlit spot) is deeper than the shade” (Shavuot 6b). “ChaMah” alludes to the “ChoM of the day,” the aspect of the ChaM bread. But, when “their shade has left them,” then “the likeness of the sunlit spot—the level of Avraham—ascends and is seen. And they are subdued under him, as in, “until I make your enemies your footstool.”

And this is the meaning of, “Go before Me and be whole.” It corresponds to (Deuteronomy 18:13), “You shall be whole with God your Lord”—You will not have to investigate the stars and constellations (Pesachim 113b). For you will be above them.

And this is (Deuteronomy 16:16), “He shall not appear before the countenance of God empty-handed” on the Festivals, when the countenance of God—the aspect of panim —is revealed. With this that each person brings a pilgrimage-offering from the fruits of his labor for which he worked throughout the year, he thereby rectifies and elevates all his food and livelihood in the aspect of the panim bread.

This is what the Holy One answered Moshe (Exodus 33:14), “My panim (countenance) will go and lead you.” For Moshe had pleaded for forgiveness, and He answered him: “My panim will go.” They were to rectify the aspect of the feet, corresponding to the panim. Then they would be forgiven. For a table parallels the altar, which brings forgiveness (Chagigah 27a). This is (ibid.): He began with the altar and concluded “this is the table which is liphnei (before) God” (Ezekiel 41:22). Specifically liPhNeI; it should specifically be in the aspect of PaNIm and then it will bring forgiveness.

In the future there will be a fulfillment of (Isaiah 30:20), “Your Master will not yekanef (conceal Himself) anymore, and your eyes will see your Master.” Then the aspect of panim will be revealed. For now, the countenance of God is masked by nature, by the influence of the constellations, as in (Deuteronomy 31:17), “I shall hide My panim from them, and they will be food [for their enemies].”

Presently, “the likeness of the sunlit spot is deeper” than their shade. This corresponds to (Isaiah 18:1) “tziltzal knafayim (shaded by wings)”—the KNaFayim and hiddenness [connotes] that His guidance is KaNeF (concealed) and hidden in them. And thus the tzel (shade) hides the light of the sun. And this is only because the light of the sun does not shine completely. It is only the sun’s likeness; specifically a likeness. { “For you who fear My name, the sun of charity shall shine for you with healing in its knafayim (wings)” (Malachi 3:20). }

But in the future, “the sun… shall shine for you” will be fulfilled. The sun will be revealed in its full strength, as in, “The Holy One will in the future remove the sun from its sheath” (Nedarim 8b). Then, “healing in its knafayim”—i.e., “Your Master will not yekanef anymore”—will be fulfilled.

10. This is the explanation of what the Wise Men of Athens asked:

We have a beira (a well) in the desert. Bring it to town — BeiRa alludes to BaR (grain) and food. These are on the outside and behind holiness, as in, “I shall hide My panim from them, [and they will be food for their enemies].”

Bring it to town — To the panim so that it will be in the aspect of panim bread, as explained.

He brought parei (bran) and threw it to them. Then he said to them: Twist ropes for me — PaRei is Shabbat, faith. As Rashi explains the verse (Deuteronomy 26:17,18), “You declared to God… and God declared to you…”: this connotes Pe’eR (glorification) and praise. We glorify the Holy One and have faith in Him, and say, “God is One.”

and ShaDeI (he threw it) to them — This alludes to the Covenant, the aspect of ShaDaI.

ropes — This corresponds to “loving kindness” (Micah 6:8) which is revealed at the mouth of the male organ, as above. As is written (Hoshea 11:4), “With the ropes of man I drew them, with strings of love….”

In other words, through Shabbat and the Covenant, love is revealed, as explained. And through love, one comes to the aspect of panim bread.

{This lesson was given on the words (Exodus 13:18), “vayaSeB (the people were made to take a roundabout path by) God.” As we find in the Midrash: haSeBa connotes a meal (cf. Shemot Rabbah 20:18). This alludes to livelihood, the aspect of BaR (grain) and food, which corresponds to BeiRa (a well), as explained. But we did not merit to receive the full explanation of this verse based on the concepts taught in the lesson.

The importance of holy yearnings, which is mentioned in the lesson, I originally heard more clearly explained from the Rebbe’s holy lips. There were additional insights which are not mentioned here at all. The same is true of faith and other topics discussed here. I first heard from him a point-by-point explanation which took a somewhat different approach. It went as follows:}

11. The unification and combination of letters is achieved through the vowel points. This is because the vowel points are what give life and movement to the letters. Without the vowel points, the letters are golem-like and motionless. Thus, the vowel points correspond to the soul; just as the soul is a person’s vitality and every movement a man makes is through the soul, without which he is like a golem, so the vowel points are the vitality and soul of the letters, without which they are golem-like and have no movement or life. Only through the vowel points do they move, and through the vowel points the letters unite and combine.

Now the soul comes into being primarily through the longing and yearning which a Jew has for God—each person commensurate with his level, that he yearns, longs and craves to reach the next level. Through these yearnings a soul is created, as is written, “My soul yearns and pines.” In other words, that which I yearn and pine for God, from this itself “my soul” is created.

This is what our Sages taught (Beitza 16a): “[but on Shabbat He ceased working] vayenafash (and He rested)”—as soon as He ceased working, vay avdah nefesh (woe! the soul has departed). In other words, at the onset of Shabbat, when we must receive the extra soul, we recall the departure of the soul during the week. We say, “vayenafash —woe! the soul has departed,” and we start to long for it. And by virtue of this itself that we long for the soul, from this itself the extra soul comes into being.

12. This is the concept of “points of KeSeF (silver).” That is, as a result of the KiSuFin (yearning), vowel points, which correspond to the soul, are made. In other words, through this that he yearns and longs <for the thing>—whether for good, or, God forbid, for evil—then, commensurate with the yearning, vowel points are made and the letters within the thing he yearns for <combine>.

For all things have letters, but the letters on their own are golem-like and have no animation without the vowel points. However, commensurate with the person’s yearning and longing, the letters become animated through the vowel points, which are the aspect of soul received as a result of the yearning.

In other words, if one yearns for something good, a holy soul is created from the kisufin and the vowel points become points of kesef. Then, the letters which were golem-like become animated and become vessels with which to receive good. The same is true of the reverse, God forbid. If one yearns for evil, souls, which are the aspect of vowel points, are created from the yearning. Then, the letters become animated and become vessels with which to receive evil, God forbid.

For “From the mouth of the Most High come neither the evils nor the good” (Lamentations 3:38). Rather, each person [is given] commensurate with the vessel he designs and creates to receive good or evil, through his yearning and longing. <For> through this the soul becomes an aspect of vowel points, and through the vowel points the letters move and become animated for good or the reverse, God forbid.

Yet, <as a result of the abovementioned yearnings, the soul is still only in potential, and> in order to have it go from potential to actual it is necessary to articulate the yearnings and longings which he yearns and longs. As is written, “My soul came forth when he spoke”—through speech the soul comes forth from potential to actual. By means of longing the soul comes to exist in potential. And by means of the words with which he expresses his longing with his mouth, the soul is completed and goes from potential to actual.

This is as our Sages taught: “If the teacher is like an angel of the God of Hosts, seek Torah from his mouth.” This is because the letters of the Torah are “workers,” for they are the vitality of each thing. As is written (Daily Liturgy), “In His good He forever renews each day the works of Creation.” And “good” is nothing other than Torah (Berakhot 5a), because <the Torah is the vitality of each thing>. [And the letters] are what guide the entire world. Yet the letters themselves are golem-like, without any movement or vitality, and they have no animation whatsoever.

Because of this, the Torah has two powers: If one is worthy, it becomes an elixir of life… (Yoma 72b). For each person, commensurate with his yearning, accordingly designs and explains the letters of the Torah. The Torah contains a predilection for good and evil, and “the tzaddikim go in them while the wicked stumble in them” (Hoshea 14:10). That is, each person, commensurate with his yearnings from which souls are made, makes vowel points for the letters of the Torah. The letters become animated and are explained for good or the opposite, God forbid. And in line with the way they are animated, that is how they work in the world. This is why the letters of the Torah seek to be animated by the mouth of the tzaddik. For he articulates his holy yearnings, and through this the letters receive vowel points and become animated for good.

And this is: “If the teacher is like an angel of the God of Hosts.” For the teacher must also have the two powers which the Torah has: an elixir of life and a potion [of death]. This is so that the one who draws close to him can receive as he desires; “the tzaddikim go… the wicked stumble.” If he <truly> longs to serve the Holy One, he will be able to receive from the teacher an upright path through which to serve God. But if not, and he has a grievance in his heart, he can also find in the teacher a means to “cut the plantings” and heretically deny everything, God forbid.

13. This is the meaning of: Four entered the Orchard. Rabbi Akiva entered in peace and exited in peace; Ben Azai gazed and <died>; Ben Zoma gazed and <was stricken>; Acher cut the plantings (Chagigah 14b). These four aspects correspond to the righteous and the wicked, the one who serves God and the one who does not serve Him. These appear in the verse (Malachi 3:18), “Then you will return and see the difference between the righteous….”

Now these four aspects can be found among all human beings who want to enter into the service of God and draw close to the tzaddik and teacher of the generation. For there is the one who enters and draws close to the tzaddik, and he receives from him an upright path to serve God in line with his level and stature. He corresponds to “the righteous,” to Rabbi Akiva who “entered and exited in peace.”

And there is one who corresponds to “gazed and died, gazed and was stricken.” That is, his heart becomes very excited due to the great light and enthusiasm which the tzaddik illuminates into him with great intensity, beyond his level. As a result of this, it is possible for him to die—the aspects of “he gazed and died,” and of “one who serves God.” And there is one who goes out of his mind, because he ascends higher than his level—the aspects of “he gazed and was stricken,” and of “one who does not serve Him.” Be that as it may, even the “gazed and died, gazed and was stricken” both correspond to the tzaddik. Of them it is also said, “The tzaddikim go in them.” It is only that they did not “enter and exit in peace” like Rabbi Akiva.

And there is one who draws close to the tzaddik and “cuts plantings” and heretically denies everything, God forbid. He is called wicked, corresponding to Acher, and certainly had a grievance in his heart, as our Sages taught about Acher (ibid. 15a). Therefore, perforce he finds that which belongs to him by the tzaddik—he finds something with which to “cut plantings.” Of him it is said, “the wicked stumble in them.” For the teacher must have both these qualities, as explained.

And this is the concept of “an angel of the God of Hosts.” As our Sages said there about Acher: What did he see? He saw Metat sitting…. And he said, <“It is possible that there are two Authorities.”> Rabbi Akiva expounded: “The God of TZeVAOT is His name”—he is an OT (sign) in His TZaVA (army).

Therefore, the teacher must have both these qualities: the aspect of “angel”/Metat, and the aspect of “the God of Hosts.” This is the meaning of, “like an angel of the God of Hosts.” And then, it is possible for the one who enters and draws closer to him to “cut plantings” because of the aspect of “angel.” This is what happened to Acher who “cut plantings” when he saw Metat, who was an angel, sitting. As a result of this he erred, saying that he was an independent Authority, God forbid. Or, it is possible to “enter and exit in peace” because of the aspect of “the God of Hosts,” like Rabbi Akiva.

For every tzaddik has to be a scholar in Torah and a saint by virtue of good deeds. For if he is not a scholar, our Sages taught: An unlearned person cannot be a saint. And to be only a scholar is certainly worthless, for it is possible to be <an outstanding> scholar and completely wicked—“and if he is not worthy, it becomes a potion of death.”

He therefore has to be a scholar and a saint. These two qualities are the aspects of “an angel of the God of Hosts.” This that he is a scholar corresponds to the aspect of “angel,” which is Metat. As is written, “God said, ‘Let there be a firmament… to divide between water and water’” (Genesis 1:6) —this is Metat. He corresponds to the Mishnah, which separates between clear waters and sullied waters, between impure and pure, between forbidden and permitted, etc. (Tikkuney Zohar 30, p.83a). And he has to resemble his Maker, being a saint through his good deeds; the aspect of “the God of Hosts.”

But one who mistakenly supposes that the aspect of scholar-only is the main thing, corresponds to Acher who “cut plantings” because he thought that the angel Metat was himself an Authority, God forbid. For the truth is that Metat himself, without the Holy One, is nothing and has no authority. So, too, the Torah without good deeds is nothing. On the contrary, “if he is not worthy, [it becomes a potion of death].”

And because of these two qualities, that the tzaddik has to be a scholar and a saint, the aspects of “an angel of the God of Hosts,” the tzaddik has the two powers of the Torah: an elixir of life and a potion of death. And it is possible for the one who draws close to him to find in him the means to either “cut plantings” or “enter and exit in peace.”

This is the meaning of: “If the teacher is like an angel of the God of Hosts.” That is, he is a Torah scholar and serves God, and through this he animates the letters of the Torah for good. Then, “seek Torah from his mouth.” The letters of the Torah seek to receive vowel points and to be animated by his mouth. This is because his mouth will articulate his holy longings and yearnings—through which the souls are completed and come forth—and thus make vowel points for the letters so that they are animated and become vessels to receive good. For, as explained, it is through the vowel points that the letters unite and combine.

14. This is what is written, “We will make for you necklaces of gold with points of silver.” For gold corresponds to union, as is written, “gold comes from the north,” and the arousal for union is from the left side, which is north.

Thus, “We will make for you necklaces of gold.” The letters of the Torah unite and combine through the points of kesef (silver). This is because the union and combination of the letters are by means of the vowel points that are made from the kisufin and longings through which souls—the aspect of vowel points—come into being. A union is made through the yearnings, because as a result of this that he yearns for the thing, a soul is created. And through this that he yearns for the thing, the thing has a reciprocal yearning for him. From this, too, a soul comes into being, and the souls unite. Later on, they come into the aspects of pregnancy and birth.

This is the meaning of what is written in the Holy Zohar (I, 85b): The desire of the woman produces the soul of a female, the desire of the man produces the soul of a male. This that he yearns, this corresponds to the desire of the woman and it produces a female soul. And this that the object reciprocates with a yearning for him, this corresponds to the desire of the man and produces a male soul. Afterwards, they enter into the aspects of pregnancy and birth, as is recorded there in the Zohar.

And this is the concept of reincarnation of the souls. For speech, from which souls come forth, is made through the articulation of the letters in the air. The <five articulations of the mouth> strike against each other and articulate letters in the air. Then the [particles of] air strike against each other until they reach the ear of the listener. And through the articulation of the letters in the air, speech, from which the souls come forth, is made. This is because the air is the life-force of all things, and without air it is impossible to live. This corresponds to the soul, and the souls come forth and are reincarnated.

15. In sum: The yearnings and longings for a holy thing are very precious <and pleasant>. Through them a soul comes into being. It is then completed by means of speech, as explained, and comes forth and is reincarnated. And there are times when a holy soul is reincarnated and comes into a wicked person. Thoughts of repentance occur to him, and [the holy soul] can bring him back to the right way.

The reverse is also true. How much evil is caused by the yearning for an evil thing, God forbid. For the soul which comes into being as a result of evil yearnings is occasionally reincarnated within the tzaddik and can cause him to sin, God forbid.

This corresponds to, “There is hevel (a vanity) done upon the earth, [that there are tzaddikim to whom it happens according to the deeds of the wicked; and there are wicked men to whom it happens according to the deeds of the tzaddikim].”

“Hevel” alludes to the hevel (breath) of the mouth from which the souls come forth. As a result of this, “there are tzaddikim to whom it happens according to the deeds of the wicked,” because a soul from evil desires has been reincarnated in them. “And there are wicked men to whom it happens according to the deeds of the tzaddikim,” because a soul from good yearnings has been reincarnated in them.

Occasionally, the tzaddik rectifies the soul that is reincarnated in him; and similarly, the wicked man corrupts the holy soul that is reincarnated in him. But of the beginning, when the soul arrives, the verse states, “there are tzaddikim….” For when an evil soul from evil yearnings first reaches him, thoughts of sinning certainly occur to him. But afterwards, it is possible that they will cause him to sin, and it is possible that he will rectify the soul. Similarly, “there are wicked men….” When a holy soul from holy yearnings first reaches him, thoughts of repenting certainly occur to him. But afterwards, it is possible that he will corrupt the holy soul, or that it will bring him back to the right way.

This is the inner meaning of “falling on one’s face” [as part of the Tachanun prayer], the deeper intention of which is to elevate the soul in the aspect of feminine waters and create a union <of the Holy One and His Divine Presence>. For by means of the yearning and longing—the aspect of elevating feminine waters, as is known—from this itself a soul is created. It ascends and makes a joining and a union, as mentioned above: “through yearnings, souls—the aspect of vowel points—are created… and the souls unite.” This corresponds to the uniting and combining of the vowel points, the aspect of uniting the souls, and through the vowel points the letters unite and combine—analogous to the union of bodies.

This is as is written (Numbers 23:21), “He does not look at aven (wickedness) in Yaakov,” [which can be understood] based on the way our Sages expounded: The Holy One does not attach an evil thought to a deed (Kiddushin 40a). This is the meaning of, “He does not look at AVeN”—the first letters of which stand for Vay Avdah Nefesh (woe! the soul has departed). This corresponds to longing and yearning, as above. That is, the evil longing and yearning the Holy One does not attach <to a deed>—“He does not look at aven in Yaakov.”

And this is what is written (Psalms 145:19), “The will of those who fear Him He will do; and their screams He will hear, and save them.” That is, both aspects are necessary: will and speech. For will, which is the yearnings, acts so that the soul is created in potential. And, by means of speech, the soul comes forth from potential to actual. Then his request is done, as a result of his animating the letters for good, as explained.

This is, “The will of those who fear Him yaaseh.” For through the will, i.e., the yearnings, the soul is created in potential. <For YAaSeH has the same letters as ASiYaH (action), and the World of Asiyah corresponds to soul, as is known.> And then his request and will are done in potential, as in, “The will of those who fear Him He will do.” Then afterwards, because of “their screams”—they express <their yearnings in a loud voice>—“He will hear, and save them.” As a result of speech, the soul is completed and comes forth from potential to actual.

And then, the letters <combine> and become a vessel with which to receive good. His request is fulfilled in action, as above. For commensurate with the soul that he creates in potential or actual, the vowel points are made for the letters, and accordingly the letters are animated, and accordingly they actualize and do his request and will, as explained. <Understand well all [these concepts], for they are deep and contain amazing secrets.>

16. The following relates to what is written above that to be only a scholar is certainly worthless … but one who mistakenly supposes, God forbid, that the quality of scholar-only is the main thing, corresponds to Acher who cut plantings… for it is possible to be a scholar and completely wicked. This has been explained above. And so, because it occasionally happens that even the tzaddik falls from his level—as is known, it is impossible to always stand firm on one level—he may try to strengthen himself by virtue of the level of scholar that he has left. This is not good. Rather, he must strengthen himself with whatever fear of Heaven he has left from the impression that remains [of his previous level].

Study the Tikkuney Zohar #69 (p.102a): He said to him, “It is written (Genesis 2:17), ‘For on the day that you shall eat from it.’” He said, “On that day he gazed and died.” Rabbi Shimon said, “Because of this it is written, ‘There is a hevel done upon the earth, that there are tzaddikim….’” Study there and understand.

17. The perfection of all things is faith. Without faith, all things are lacking. As our Sages taught: Concerning charity, one who gives a penny to a pauper is blessed with six, and one who consoles him [with words] is blessed with eleven. And, whether he gives charity or consoles the pauper, one [blessing] is missing. For it should have been seven and twelve, paralleling the seven planets and the twelve constellations, because charity corresponds to the GaLgaLim (wheels, bands). As our Sages taught: “for b’GLaL (because of) this thing He will bless you”—the wheel-of-fortune is what turns round in the world.

And, just as the galgalim have two movements—one, the natural movement from west to east; and one, the restraining movement from east to west in which the diurnal band turns round and rotates from east to west and restrains the other galgalim —the same is true charity. Our Sages taught: More than what the master of the house does for the pauper, the pauper does for the master of the house. This corresponds to the two movements, from west to east and from east to west; i.e., from the pauper to the master of the house and from the master of the house to the pauper {as is explained above}.

For all bounty and blessing come by means of the galgalim, because through them the Holy One guides the world, as is known. Therefore, it would have been fitting for the blessings connected with charity to have been seven and twelve, paralleling the galgalim. But with this our Sages, of blessed memory, instructed us that charity is lacking and is without perfection. It is still missing one; both by the giver and by the consoler. In other words, faith is missing. Without it, charity is still lacking. But through faith, the aspect of charity is perfected and shines. Thus it is written, “He had faith in God, and He counted it as charity”—that through faith it was counted as charity. For without faith, it is lacking.

And this is what our Sages taught: Sun on Shabbat is charity to the poor. Shabbat corresponds to faith, for Shabbat testifies to His oneness and to the renewal of the world, as is explained in the holy books. And through faith, which corresponds to Shabbat, charity illuminates. This is the meaning of: The sun on Shabbat is charity. Sun connotes light. In other words, as explained, on Shabbat, which corresponds to faith, charity illuminates.

The Torah, too, is lacking without faith. Therefore, our Sages taught: King David came and based it on eleven, Yeshayahu came and based it on six. Thus there is also missing one from the count, exactly matching what they said about charity: six and eleven. This is because without faith, the Torah is lacking. And this is what they said: Until Chabakkuk came and based it on one: “The tzaddik lives by his faith” (Habakkuk 2:4). For through faith, the Torah is made perfect.

And this is the intention of the Tanna who began the Mishnah: “The [laws of] carrying an object on Shabbat are two which are four. How? The pauper…. The pauper put his hand inside.” The start of [tractate] Shabbat immediately begins with the mitzvah of charity. This is to imply that on Shabbat charity is perfected and illuminates, as explained: Sun on Shabbat is charity to the poor. For through Shabbat, which corresponds to faith, charity is perfected and illuminates.

And through them, the blessings that were missing are added, because faith is the source of blessings, as is written, “A man of faith, many are [his] blessings.” Likewise, it is said of Shabbat that “she is the source of blessing” (Lekha Dodi).

This is also what is written (Psalms 85:14), “Charity will go before him [and set his footsteps on the way].” For there are wide roads which are major thoroughfares, and there are paths; one road and path leading this way, another going that way. Paralleling each road and path there is a road and path in the celestial bands. And, just as here [on earth] grasses grow between the roads, so, too, there are stars which parallel each and every grass, from whose strength the grasses grow. This is as our Sages taught: There is not a blade of grass below which does not have a star….

Now, occasionally, when a person encounters some adversity or misfortune on the road, it is because paralleling that place there is interference to the star, preventing it from shining fully. The solution, therefore, is to give charity before setting out on the journey, as is written, “Charity will go before him, and set his footsteps on the way.” This is because through charity, the star will shine. For, as explained, by means of charity the celestial bands illuminate. Therefore, as a result of the charity that he gives, he will eliminate the interference he has on the road which stems from the interference in the galgalim and the stars.

This is what our Sages taught: There is one star which confuses the ships (Horayot 10a). That is, when a ship comes under that star, then the [captain of the] ship loses his way because the star does not shine fully.

18. The sun corresponds to the Covenant, so that when there is a blemish of the brit, we do not have the light of the sun but its likeness. The gentiles are called “shade,” as is written, “O [inhabitants of the] land shaded by wings.” They block out the light of the sun. This is the meaning of, “shaded by KNaFayim,” similar to “Your Master will not yeKaNeF (conceal Himself) anymore.”

And this is the meaning of, “The likeness of the sunlit spot is deeper than the shade.” Although the Jewish people are the most important thing, nevertheless, the gentiles overshadow them as if the whole world belonged to them. And they cover the world in the natural order. For the truth is that the Holy One guides the world, but they cover over the Holy One’s guidance, as if, God forbid, it was guided by the stars and constellations themselves. However, in the Ultimate Future they will be removed, and then, “their shade has left them” will be fulfilled.

Then the light of the sun will be revealed, as in, “For you who fear My name, the sun [of charity] shall shine….” That is, the light of the sun will be revealed. And this is “… with healing in its KaNaF,” as in, “Your Master will not yeKaNeF (conceal Himself) anymore.” And then, “until I make your enemies your footstool” will be fulfilled. That is, they will be below; not as they were before [when] “the likeness of the sunlit spot is deeper.”

Of Avraham it is said, “in the heat of the day,” for he is the aspect of the sun by virtue of his having circumcised and revealed the Covenant. Prayer is called the aspect of foot.

{We first heard this without any explanation or connection. However, the concepts have all been clearly explained in the above lesson, “We Have a Well.”

We did not merit to hear lessons on “Someone Who Lent Money” and “A Broken Millstone,” but from the gist of his [Rebbe Nachman’s] words I understood that he wanted to reveal teachings on all the passages there [in Bekhorot]. He also disclosed his intention to reveal a lesson on the entire story of the Wise Men of Athens, from beginning to end; about how Rabbi Yehoshua ben Chananiah dealt with them, how he came to them and how he conducted himself with them afterwards. He spoke to me a bit about the story which is recorded there in the Talmud, and I understood that he had original insights on this. But because of our many sins, the sun set at midday and we did not merit hearing any more than what has been printed. “Praise to the Living God.”}