19-PrayerofHabakkuk
SifraDiTzniusa[BookofConcealment/Modesty]:PrayerofHabakkuktheProphetonShig'yonos(-errors)etc. (Habakkuk3) It is in the SifraDiTzniusa, first chapter (ZoharTrumah176b): As long as there was no maskela (-balance/scale), they did not gaze face to face.
1. Because it is difficult for the world: Why is there a need to travel to the tzadik (-righteous person) to hear from his mouth? Is it not possible to study words of mussar (-ethical teachings) in the books? But in truth, it is a great benefit, because there is a great difference between the one who hears from the mouth of the true tzadik himself and the one who hears from the mouth of another who says in his name, all the more so when one hears from the mouth of one who heard from the mouth of the hearer, because it descends each time from level to level, (becoming) distant from the mouth of the tzadik. And so, between the one who hears from the mouth of the tzadik and the one who studies in the book, it is a difference far greater.
2. Because one needs to purify the face so that every person can see their face in his face, like in a mirror, until, without rebuke and without mussar, his friend immediately regrets his deeds only from what he sees in his faces. Because (the friend) by looking in his faces, he (the friend) sees himself like in a mirror, how his face is sunk in choshech (-darkness).
3. Because great is the precious value of LushonHaKodesh (-Holy Tongue, original Hebrew) [because] in it the world was created, as our Sages say (BeraishisRabbah,Parasha18,citedinRashi): "Forthisshallbecalledeesha(woman),becausefromeesh(man)wastakenthis" (Genesis 2:23). [Rashi says:] lushon (language) falling on lushon (language) [the language of eesha from eesh. From here [we learn] that the world was created in Lushon HaKodesh (Hebrew) [end of Rashi quote].And this is the aspect of Chava (-Eve, who was named that on account of being the mother of all chai - Chava, and in Hebrew, Chava also means to speak), the aspect of: "Andnighttonightyechaveh(-declares/speaks)" (Psalms19:3), which is the aspect of the speech of Lushon HaKodesh in which the world was created. And this is the aspect of: "Lizoas(Forthis)(Chava)shallbecalledeesha(woman)", which is the speech, like: "Vizoas(andthis)iswhathespoketothem" (Genesis49:28). And by Lushon HaKodesh (The Holy Tongue - Hebrew), we are exalted above all the leshonos (-tongues/languages) [of the nations], for all the leshonos of the nations fall by Lushon HaKodesh. That is, an evil that a lushon (-tongue/language) of a nation is grasped in, is nullified and falls by Lushon HaKodesh, and it has no dominion over Israel. And this is the aspect of: lushon falling on lushon [TN the simple meaning refers to words that share the same etymology. Rabbainu revealed a deeper intention].
And the RaHaKoalel (-all-encompassing root evil), in which all the evils of the seventy leshonos are included, that is, the burning of the bonfire of the desire of licentiousness (-degenerate sexual thought and activity, from Hebrew ni’uf), in which all the seventy leshonos are sunk and included, falls and is nullified, and it has no dominion by Lushon HaKodesh. And this is the aspect of the bonfire of seventy stars mentioned in the holy Zohar (Va'yakhel203a), that is, the all-encompassing evil, which is the blazing conflagration of the lust of licentiousness, in which all the seventy nations are included.
And this is the aspect of chashmal (-From the context in the beginning of Ezekiel, it is a brilliant shining entity often associated with fire and Divine Glory and also a protective layer. Here Rabbainu explains it as Divine speech, from chash, silence, and mal, speech, indicating a balance of silence and speech in holiness), [The Talmud says the the word Chashmal is a condensation/shorthand for:] chayos esh memalelos (-angels of the category "chayos" (literally - living creatures, same word as the Hebrew word for beast) of fire speaking, Ezekiel 1:4) (Chagigah13b). Chayos esh (angel type "chayos" of fire) is the aspect of Chava, woman, which is the aspect of Lushon HaKodesh as above, by which it mis’malel (-speaks, root: malal) and mishaber (-breaks, root: shavar) the fire of the bonfire of seventy stars. And this is the aspect of mal from chashmal, which is the aspect of the bonfire of seventy stars that is nitmalel (-spoken against, nullified, root: malal) and nullified by Lushon HaKodesh. Because it is called Lushon HaKodesh for this reason: every place where you find a fence against ervah (-nakedness/immorality), you find kedusha (-holiness) (MidrashRabbahKedoshim,Parasha24,Bereishis).
And this is what Rashi interpreted: "Thereforeshallamanleavehisfatherandhismotherandcleavetohiswife" (Genesis2:24), from here that arayos (-forbidden sexual relations) are forbidden to them. Ruach HaKodesh (-Holy Spirit) says thus, Ruach HaKodesh, which is Lushon HaKodesh (see Zohar Achray 61a), like: "Andbytheruach(-spirit)ofHismouthalltheirhost" (Psalms33:6). That by Lushon HaKodesh, the desire of the desire of licentiousness, which is the bonfire of seventy stars, is forbidden and bound, so that it has no dominion over Israel by Lushon HaKodesh, in the aspect of lushon falling on lushon as above. That the ruach shtus (-spirit of folly) (Sotah3a) is nullified by Ruach HaKodesh.
And this is the aspect of tikunhabris (-rectification of the covenant, referring to sexual purity through circumcision), which is the aspect of Ruach HaKodesh, in the aspect of: "Andnolongerarosearuachinman" (as expounded by our Rabbis of blessed memory, Zevachim 116a). And this: "AndHeclosedfleshunderit" is not needed except for the place of the cut [chatuch] (Berachos 61a), which is the cutting [cheetuch] of the speech.
And this (there): "AndHebuilt" made her like a storehouse, that the main making and tikun (-rectification) of Lushon HaKodesh depends on: "FearofG-d,sheisHisstorehouse" (Isaiah33:6), like that which is written: "Theendofthematter,allisheard,fearG-d" (Ecclesiastes12:13). And this: like a storehouse of wheat, that is, the fear, it is the storehouse in which depends the making and tikun of wheat (cheeta has numerical value of 22), the twenty-two letters of Lushon HaKodesh (Tikkun16). And this is the aspect of: "G-dspokeinHisholiness" (Psalms60:8), that the speech of holiness depends on: "FearG-d".
And Yosef, by having perfection of Lushon HaKodesh, as it is written: "Becausemymouththespeakingtoyou" (Genesis45:12) in Lushon HaKodesh, therefore it is written of him: "IstherefoundlikethismaninwhomistheruachofG-d?" (Genesis41:38). Ruach of G-d, that is, tikkunhabris, in the aspect of: "Andnolongerarosearuachinman". Because in Lushon HaKodesh depends tikunhabris, in the aspect of: "From here that arayos are forbidden to them." Because this without that is impossible to be, that is, tikkunhabris and perfection of Lushon HaKodesh depend on each other.
And this is: "Andashepherdofzonos(-harlots)willlosehon(wealth)" (Proverbs29:3). Do not read mehoncha (-your wealth) but migroncha (-from your throat) (see Proverbs 3, gloss in Rashi, and cited in Be’er Haitev, Orach Chaim, siman 53, in the name of the Pesikta; however [in the Pesikta itself, it says: from what He graced you, if He gave you a sweet voice, etc.]). That is the aspect of Lushon HaKodesh, because one who damages the bris loses Lushon HaKodesh.
And this: "HonorG-dfromyourhon(wealth)" (Proverbs3:9), kabbed (-honor) precisely, because in it depends the aspect of kavod (-honor). Because opposite kavod are charafos (-disgraces) and bizyonos (-humiliations), and they depend on the place of arayin (-nakedness/immorality), as brought in the Tikunim (Tikun58): "Andtheyshallnotbeashamed", there is no shame except in the place of arayin, arayin being the blemish of the bris, in the aspect of orlah (-foreskin), in the aspect of: "Becauseitisacherpah(-disgrace)tous" (Genesis34:14). And this: kavod, which is the opposite of charafos and bizyonos, depends on honcha, which is groncha (-your throat), which is the perfection of Lushon HaKodesh as above. And the name Yosef is on the name of the perfection of Lushon HaKodesh, which is tikkunhabris, in the aspect of: "G-dhasgatheredmycherpah(-disgrace)" (Genesis30:23), because in it depends kavod. Because there is no shame except in the place of arayin as above.
And the nachash (-serpent), which is the all-encompassing evil above (rahakoalel), when there is no perfection in Lushon HaKodesh, then it goes and rules over Lushon HaKodesh, in the aspect of: nachashshultanusehalbisra (-serpent has dominion over flesh) (as brought in the holy Zohar, see Zohar Noach 65a, Pekuday 269a), which is the aspect of Chava above, who is "flesh from his flesh" (Genesis2:23), in the aspects of "holy flesh" (Haggai2:12). And this is the aspect of the nachash that tempted Chava and injected in her zuhama (-impurity) (Shabbos146a), which is the ruach se’arah (-stormy spirit) (Ezekiel1:4), the ruach shtus (spirit of folly), aishesskeseelus (-woman of folly) (Proverbs9:13). And it goes and tempts the Ruach HaKodesh, which is Lushon HaKodesh, ishahchachamah (-wise woman) (IISamuel14:2), in the aspect of "chachmosnashim" (-wisdom of women) (Proverbs14:1), and injects in her zuhama (putrid toxicity). And this is the aspect of: "Attheopening,sincrouches" (Genesis4:7), at the opening, that is, the openings of your mouth (Micah7:5) of Lushon HaKodesh, that this sin crouches to suck from it.
4. And know that this esheskesilus (-woman of folly), which is the collective evil of the seventy leshonos, cannot suck from the ishahchachamah (-wise woman), from Lushon HaKodesh above, except by the aspect of etzhada’astovvara (-tree of knowledge of good and evil), by which it tempts Lushon HaKodesh and injects in her zuhama. And the etzhada’astovvara, which has two powers, which are good and evil, is the intermediary between Lushon HaKodesh, which is the ishahchachamah that is entirely good, and the lushon of the seventy nations that is entirely evil.
And the etzhada’astovvara (tree of knowledge of good and evil), this is lushontargum (-language of translation, Aramaic), which is the intermediary between Lushon HaKodesh and the lushon of the seventy nations. And the lushon of the nations, when they want to suck from Lushon HaKodesh, cannot suck from it except by lushon targum. Lushon targum is the aspect of "ishahmaskeles" (-intelligent woman) (Proverbs19:14), the aspect of maskil (-instructing) by the turgeman (-translator) (Pesachim117a). Because lushon targum has good and evil: sometimes it is the aspect of maskil (-instructing), and sometimes it is the aspect of meshakel (-causing to stumble). And this esheskesilus tempts the ishahchachamah by the ishahmaskeles. Because the main strengthening of the klipah (-husk/evil force) is only by lushon targum, in the aspect of: "AnAramidestroyedmyfather" (Deuteronomy26:5), and in the aspect of: "FromAram,Balakledme" (Numbers23:7), which is lushon targum, which is the lushon of Aramaic, by which they awaken to suck from the kedusha (-holiness).
And the main building and perfection of Lushon HaKodesh is only by causing the evil of the targum (Aramaic translation) to fall and raising the good that is in the targum to Lushon HaKodesh, by which Lushon HaKodesh is completed.
And Lavan the Arami, who is the "Arami destroyed my father" above, wanted to suck from the kedusha by the targum, and therefore called it "yegarsahadusa" (Genesis31:47). And Yaakov was raising the targum to Lushon HaKodesh, and therefore called it "galed" in Lushon HaKodesh.
And this is: "Va'yapailHashemElokim(G-dputdown-fall-into)atardaimah(-deepsleep)[=649]" (Genesis2:21), the numerical value of targum [=649] (Aramaic translation) (as brought, see Likutay Torah of the Ari z"l, Parashas VaEschanan), because by the targum, the main building of Lushon HaKodesh [occurs]. And by raising the good that is in the targum to Lushon HaKodesh and causing the evil that is in it to fall, all the seventy leshonos fall, in the aspect of lushon falling on lushon. "Va'YaPeL" (-and He caused to fall) ויפל is a notrikon (acronym) of: "(Peh)mouth(Luhem)tothem,(Viloa)andtheydonot,(Yidabairoo)speak" (Psalms115:5,135:16), because by the aspect of tardemah, which is the aspect of lushon targum, by this is the main building of Chava, which is the aspect of Lushon HaKodesh, by raising the good that is in it and causing the evil that is in it to fall as above. By this, all the seventy leshonos fall, in the aspect of: "Amouthtothem,andtheyshallnotspeak", the initial letters of Va'YaPeL [vav, yud, peh, lamed, corresponding to the first letters of "peh lahem velo yedaberu"].
And Yosef, by having perfection of Lushon HaKodesh, by this was able to interpret dreams, because the main [aspect of] the dream is in sleep, which is in tardemah, and the perfection of Lushon HaKodesh is by tardemah, which is the aspect of targum (Aramaic translation) as above. And therefore, Yosef, who merited the perfection of Lushon HaKodesh, the main perfection of which is by tardemah (deep sleep) as above, therefore was knowing to interpret dreams that are in tardemah [because he merited to clarify the aspect of lushon hatargum, the aspect of the tardemah, that is, to raise the good that is in it to Lushon HaKodesh and to cause the evil that is in it to fall, which is the aspect of the perfection of Lushon HaKodesh by lushon targum as above. And therefore, he was knowing to solve the dream that is in sleep and tardemah, which is the aspect of targum, because he was knowing to clarify the good and the truth that is in the dream, which is the aspect of tardemah, the aspect of targum, because he merited to clarify lushon targum, which is the main aspect of the perfection of Lushon HaKodesh by the targum, that he merited to this as above].
5. And this is the aspect of mikreh layelah (-nocturnal emission) (Deuteronomy23:11), that the ruach se’arah (storm wind), which is the ruach shtus (spirit of folly), which is the seventy leshonos (languages), ascends by targum (Aramaic translation), by tardemah, by sleep, and sucks from Lushon HaKodesh, from Ruach HaKodesh, from bris kodesh (-holy covenant). Because one who has perfection of Lushon HaKodesh cools his warmth in Lushon HaKodesh, in the aspect of: "Myheartbecamewarminmyinward,etc.,Ispokeinmytongue" (Psalms39:4), that he cools his warmth in the speech of Lushon HaKodesh, in the aspect of: "Thistime,bonefrommybones" (Genesis2:23). From here, his mind was cooled in Chava (Yevamos63a). But one who has no perfection of Lushon HaKodesh, then the ruach se’arah cools him in mikreh laylah in the sleep, in the aspect of: "Whocooledyouintheway" (Deuteronomy25:18), lushon of krirus (-cooling) in the way, which is the aspect of: "Soisthewayofawomanmena’efes(-committinglicentiousness)" (Proverbs30:20). That the ruach se’arah goes the way of the targum, which is the aspect of nogah (-glow - the fourth and least of the evil husks which contains good elements), and suckles from the chashmal above.
And Elisha was the inheritor from Eliyahu of Ruach HaKodesh, and by this, he was receiving from him the perfection of Lushon HaKodesh, in the aspect of: "Andletitbe,please,amouthoftwoinyourruachtome" (IIKings2:9). A mouth of two, that is, Lushon HaKodesh, because two mikra and one targum (Berachos8a). By this, it is written of him: "Aholymanpassesbyusalways" (IIKings4:9), that he did not see keri (-emission) on his sheet (Berachos10b), because by the perfection of Lushon HaKodesh, one is saved from mikreh laylah as above. Because by the perfection of Lushon HaKodesh, one merits to tikkunhabris as above. Because the main perfection of Lushon HaKodesh is by targum, which is the aspect of tardemah and sleep, that is, by clarifying the aspect of the targum, the aspect of the tardemah as above. And therefore, then one is saved from mikreh laylah that is in the tardemah as above.
And this is what David requested: "Theheadofthosesurroundingme,thetoiloftheirlipsshallcoverthem" (Psalms140:10). "Roshmesibai" (-head of those surrounding me) is the aspect of: "Aradiance(nogah)toitaround" (Ezekiel1:4), which is the head of those surrounding the kedusha. "Amalsefasaimoyechasemo" (-the toil of their lips shall cover them), the toil and the evil that is in it is nullified. And the rest of the leshonos of the nations, which are the aspect of the bonfire of seventy stars above, "yimotualaihemgechalim" (-let coals fall upon them): "Forfromthefiretheycameout,andthefirewillconsumethem" (Ezekiel15:7). That is, because the aspect of nogah, which is the aspect of targum, needs to be clarified, that the evil that is in it falls, and the good that is in it is clarified and ascends and is included within the kedusha, which is in Lushon HaKodesh. This is the aspect of the perfection of Lushon HaKodesh by lushon targum as above. And the rest of the leshonos of the nations, which are the aspect of complete evil, need to be consumed completely, in the aspect of: "yimotooalaihemgechalim" as above.
And this is the aspect of shalhevade’esha (-flame of fire) that descends on Erev Shabbos on the head of the klipos (-husks/evil forces) so that they are not included in nogah (-glow - the fourth and least of the evil husks which contains good elements) to suck from the kedusha. [This is the] interpretation: because on Erev Shabbos, at the entrance of Shabbos, nogah is included in the kedusha, and then the rest of the impure klipos completely want to ascend to the kedusha, and then shalhevade’esha descends on their head, and they fall downward. This is the secret of the intention of washing with hot water on Erev Shabbos, as explained in the kavanos (-mystical intentions). And this is the aspect above, that one needs to clarify the good that is in the targum, which is the aspect of nogah, that it be included in Lushon HaKodesh, and the rest of the leshonos of the idol-worshippers, which are the aspect of complete evil, need to be caused to fall and nullified completely, which is as above.
6. And when one raises the good that is in the targum (Aramaic translation) and completes Lushon HaKodesh, in which the world was created, by this, the power of the letters of Lushon HaKodesh that are in every thing in the world is awakened and enlarged. Because every thing has several combinations of letters by which this thing was created. And by the perfection of Lushon HaKodesh by lushon targum, by this, the power of these letters that are in every thing and thing is awakened and enlarged.
And this: "Andnow,letthepowerofG-dbeenlarged,please,asYouspoke,lemor" (Numbers14:17). "Lemor" (-saying) is giluyarayos (-revealing forbidden relations) (as said by our Rabbis of blessed memory Sanhedrin56b), which is the aspect of the bonfire of seventy stars above, which is the aspect of the desire of licentiousness that is nullified by the speech of Lushon HaKodesh as above. And this: "as You spoke, lemor," that is, according to the speech of Lushon HaKodesh, by which arayos are forbidden and the desire of licentiousness is nullified as above. So, let the power of G-d be enlarged, because according to the perfection that completes the speech of Lushon HaKodesh, which is the aspect of breaking and nullifying the desire of licentiousness, so the power of G-d in ma’asehbereishis (-creation) is enlarged and awakened, which are the letters that are in every thing and thing in the world as above (see Zohar Pinchas 245a).
7. And one who can awaken the hisnoszetsus (-sparking) of the letters that are in every ma’asehberaishis that are in every thing, then his eating and his drinking and all his pleasures are only from the hisnoszetsus of the letters that are in eating and drinking, in the aspect of: "Andheateanddrank,Vi'yeetav(-andmadegood-referringtotheblessingsmadeaftereating)hisheart" (Ruth3:7). "Yitav his heart," that is the aspect of the hisnoszetsus of the letters of lamed-betElokim (-32 paths of divine wisdom in creation) that are in ma’asehberaishis that are in every thing.
And this is: "Vi'yeetav (and made good) his heart," there is no tov (-good) except light, as it is written: "AndG-dsawthelightthatitwastov" (Genesis1:4). And this: "And he ate and drank, yitav his heart," that was his eating and his drinking from the illumination and hisnoszetsus of the letters of lamed-betElokim that are in his meal that he eats. And this: "yitav his heart," this is birkashamazon (-blessing after the meal) (ZoharVayakhel218a,MidrashRabbahRuth,Parasha5). That was his eating and his drinking from the hisnoszetsus of the letters that are in the eating and drinking, which is the aspect of the blessings of the food. Because the food is blessed by the perfection of Lushon HaKodesh, by which the letters that are in every thing are awakened and illuminated. And from there, the main eating and drinking and the rest of the pleasures must be, as above.
8. And every wise person, [even a] simple [wise person, that is, wise alone, even though he is not a tzadik], can know the letters by which this thing that he eats was created. Because one who knows the power of sweetness and bitterness, sharpness and saltiness—that this softens and this hardens, this enlarges and this diminishes, this contracts and this expands—and knows the division of the letters that divide into three mothers (alef-mem-shin), seven doubles, and twelve simples, and knows the letters belonging to every sefirah (-divine emanation) and sefirah, and knows the power of every sefirah, that this is soft and this is hard, etc., then by tasting some thing or seeing some thing, he knows and understands the combinations of letters by which this thing was created. Because every thing is changed in its taste and its smell and its form, all according to the combinations of letters of Lushon HaKodesh that the Holy One, blessed be He, weighed in His wisdom and in His simple will: so-and-so letters that create in them this thing, and so-and-so letters that are created in them that thing.
And this is the aspect of deficiencies and excesses and nekudos (-vowel points) that are in the Torah, that all are according to the weight, that one subtracts and adds according to the weight that is needed to subtract sometimes or to add sometimes some letter or nekudah in order to direct the weight of the power of the Name, all according to His wisdom and His will. Because so His wisdom and His will, blessed be He, obligated that He weigh so-and-so letters and nekudos and create in this power and these letters and nekudos this thing, in order that it have this taste and this smell and this form. And so He weighed so-and-so other letters and nekudos and created in them another thing, in order that it have another power and smell and taste and form according to those letters. And so in every thing that is in the world.
And one who is wise alone can understand all this in his wisdom, that he knows the letters that are in every thing as above. But that he feels and delights only from the combinations of letters, in the aspect of: "Andheateanddrank" as above, this is impossible except for one who brought perfection in Lushon HaKodesh and brought new hisnotzetsus in Lushon HaKodesh, that is, in the letters that are in every thing. This one can fulfill: "And he ate and drank" as above.
[explanation (included in the original Torah): because by wisdom alone, one can know the letters that are in every thing. When one knows all the above, that is, for example, when he sees a thing whose taste is sweet and knows that sweetness, its power is to soften, and knows from which sefirah this power of sweetness and softening is drawn, such as from the sefirah of chesed (-kindness), and knows which letter from the twenty-two letters belongs to the sefirah of chesed, then he knows that that letter is clothed in this thing. And so, like this, in all the things that are in the world as above. But even though he is a great wise person, so that he knows all this in clarification, that he knows the letters that are in every thing [which requires being a very great expert in all the wisdom of truth, which is the wisdom of the Kabbalah, and in all the wisdom of nature and the elements. As is understood to the intelligent, that it is impossible to know all this except for a very great wise person in Kabbalah and in the rest of the wisdoms], even so, it can be that his eating and his drinking and his pleasures are still from the body of the thing and not from the hisnotzetsus of the letters. Because to merit that all his pleasures are only from the letters that are in every thing, this is impossible except when one merits to the perfection of Lushon HaKodesh, that is, when he merited to break the desire of sexual immorality completely and to complete Lushon HaKodesh until he brought new hisnotzetsus in Lushon HaKodesh, that is, in the letters that are in every thing. This is the tzadik who grasps this, he precisely merits to this, that he does not feel any pleasure from any thing of eating and drinking and the rest of the pleasures that are in the world except from the hisnotzetsus of the letters that are in every thing, happy is he].
And this is the aspect of: "AndfromTzionHewillsupportyou" (Psalms20:3), that your meal, that is, the eating and drinking and all the pleasures, be from Tzion, and the sign of the letters that are marked and designated in every thing. Because the taste and the smell and the form are a tziyun (-sign) and siman (-mark) on the letters that are in this thing. And this: "Hewillsendyourhelpfromholiness". "Ezrecha" (-your help) is the aspect of: "Iwillmakeforhimahelper" (Genesis2:18), the aspect of Chava, which is Lushon HaKodesh as above. And this: "mikodesh" (-from holiness), the aspect of Lushon HaKodesh. And this: "yishlachezrechamikodesh" (-He will send your help from holiness), the final letters [of the words yishlachezrechamikodesh] form choshech (-darkness, chet-shin-kaf), which is the aspect of tardemah, which is the aspect of targum, that the main perfection of Lushon HaKodesh is by the targum as above. And when he has this perfection, by this: "umitzionyis’adecha" (-and from Tzion He will support you) as above.
9. And one who grasps this level, "umitzionyis’adecha," from this his heart illuminates, because the name of the heart is by receiving and being nourished from shufradeshufra (-beauty of beauty) (see Zohar Pinchas 219b, 221a), from lamed-betElokim (32 times G-d is written in) of ma’asehbereishis (The works/creations of Genesis), which are the aspect of the letters that are in every thing, that all are drawn from the aspect of lamed-betElokim of ma’asehbereishis.
And by the hisnoszetsus (sparking) of the light that the heart receives from lamed-betElokim (32 times G-d is mentioned) above, by this, his face is sparked in this light, in the aspect of: "Ajoyfulheartmakesgood(yayteev-root:tov,asabove)theface" (Proverbs 15:13). And when his face is illuminating in this purification, then the other can see his face in this face like in a mirror, and regret and return in teshuvah (-repentance) as above.
And this is the aspect of: "FacetofaceG-dspokewithyou" (Deuteronomy5:4), that is, by G-d's speech being with you, which is the perfection of Lushon HaKodesh, by this, the face sparks and radiates so much that it is possible to appear face in face.
And this is: until there was no maskela (-balance/scale), which is the perfection of Lushon HaKodesh, called maskela because the Holy One, blessed be He, weighed in His will the letters as above, in the aspect of: "Tomakefortheruach(-spirit,aspectof:ruachhakodesh,whichislushonhakodesh-seeabovesection3)aweight" (Job28:25). That the Holy One, blessed be He, weighed so-and-so letters for every thing and thing in order that it have this taste and smell and form according to His will as above. And before Lushon HaKodesh was in perfection, they did not gaze face in face; there was not yet the aspect of face in face, because it is impossible to merit the aspect of illuminating faces above, which are the aspect of face in face, except by the aspect of matkela, which is the aspect of the perfection of Lushon HaKodesh as above. Because the main aspect of face in face is by: "deebehrHashemimachem" (-G-d spoke with you) as above.
And this: until there was no maskela, which is the aspect of Lushon HaKodesh, the main perfection of which is by targum (Aramaic translation), which is nogah (-glow - the fourth and least of the evil husks which contains good elements), which is called tikla (scale), as is known.
And this is the difference between the one who hears from the mouth of the rav (-teacher) or from the mouth of the talmid (-student) or from the mouth of the book. Because the tzadikim are "geeboaraukoachoasaydevaroa" (-mighty ones of strength doing His word) (Psalms103:20), that they do and build the speech of the Holy One, blessed be He, which is Lushon HaKodesh, in which the world was created, in the aspects of: "nimlachbenishmosaihemsheltzadikimoovaraesha’oalam" (-He consulted in the souls of the tzadikim and created the world) (BeraishisRabbah,Parsha8). Because by the delights that the Holy One, blessed be He, saw that He would receive from the souls of the tzadikim, by this: "BythewordofG-dtheheavensweremade,andbytheruach(spirit/breath)ofHismouthalltheirhost" (Psalms33:6). That is, the speech of Lushon HaKodesh was made, in which the world was created. Because the tzadikim are in the aspect of "oasaydevaroa" (-doing His word), that they do the speech of the Holy One, blessed be He, that He speaks and creates the world.
And all this was before the creation. Also now, when the tzadikim want to hear some speech from the Holy One, blessed be He, they first do the speech and build it, that is, by their good deeds, they merit to hear speeches from the Holy One, blessed be He. It is found that these speeches are formed and built by them. And this is: "DoingHiswordtohearthevoiceofHisword" (Psalms 103:20). When they want to hear a speech from the Holy One, blessed be He, they first do the speech, in the aspect of "oasaydevaroa" as above. And after that, they hear that speech from the Holy One, blessed be He, in the aspect of "lishmoabekoldevaro" (-to hear the voice of His word). Because in this, the speech of the Holy One, blessed be He, speaks with them.
And the perfection of the speech of Lushon HaKodesh (holy language) depends on yirah (-fear/awe), in the aspect of "asa’ahke’oatzar" (-He made her like a storehouse) as above (section 3). And yirah depends on udnin (-ears) (Tikun70). It is found, when the tzadik hears the speech of Torah from the mouth of the Holy One, blessed be He, the speech has perfection because the speech depends on yirah, and he hears the speech in the aspect of "lishmoabekoldevaro." It is found that one who hears from his mouth himself receives the speech of Lushon HaKodesh in perfection, which is in yirah. Because this Lushon HaKodesh has perfection because of the aspect of "lishmoa'abekoaldevaroa," because the perfection of the speech depends on yirah, and the yirah depends on udnin (ears) as above. But one who hears from the mouth of another is distant from this perfection because it has already descended from its level.
And this is: "G-d,IheardYourhearing,Ifeared" (Habakkuk3:2). When the hearing is from the mouth of the tzadik himself, that he hears from Your mouth, in the aspect of "oasaydevaroalishmoa'abekoaldevaroa," And this is: shimacha (Your hearing), that he hears from You, that is, from the mouth of the Holy One, blessed be He, Himself, then yuraisee (I feared). Because the main yirah depends on udnin (ears), and then there is perfection to Lushon HaKodesh as above.
And this is: "G-d,Yourworkinthemidstofyears,makeitlive" (Habakkuk3:2). Rashi interpreted: oarehraihoo (-awaken it), that is, Your work is awakened, which is the power of ma’asehberaishis (work of creation), awakened in the midst of years. Do not read "bi'kehrevshanim" (-in the midst of years) but "bi'kehrevshnaye'im" (-in the midst of two) (as expounded by our Rabbis of blessed memory Sotah49a), two mikra (scripture. Every week one must read the Torah portion twice and the Targum once), that is, Lushon HaKodesh. By Lushon HaKodesh in perfection, which is completed by yirah (fear) that depends on udnin (ears), the power of ma’asehbereishis that was created by Lushon HaKodesh is awakened and sparked.
And this is what Rashi interpreted: Prayer of Habakkuk on shig'yonos (mistakes), like its targum (Rashi is calling attention to how the Targum rendered it, but Rabbainu says Rashi is actually defining the shig'yonos as the aspect of Targum), that the main perfection of Lushon HaKodesh is by the targum as above. And this: on shig'yaonoas, because shig'yonos is the aspect of targum, because targum is the aspect of etzhada’astovvi'ra (Tree of Knowledge good and bad), which mixes good and evil. And so is the shogeg (-unintentional sinner), that there is in him also good and evil, that the deed is evil and his intention is good, the omissions belonging to this Torah.
Left Out Parts Which Are Pertinent To This Torah
And between one who learns in the book and one who hears from the mouth of the wise person, there is a far greater difference. Because a book is only for zikaron (-remembrance), as it is written: "Writethisforazikaroninthebook" (Exodus17:14). And the zikaron is in the power of the imagination, because also in an animal there is zikaron, as we see that also an animal remembers that in this place a dog bit her, and she flees from there. And therefore, our Rabbis of blessed memory said: matters that are oral, you are not permitted to say them in writing (Gittin60b). And there are matters in this, because in truth, this verse: "Writethisforazikaroninthebook" above, was said about the Written Torah, that it must precisely be written [all this I heard from his holy mouth at the time that I wrote before him the Torah above, and he did not explain this matter well].
And this is the secret of what our Rabbis of blessed memory said (Sanhedrin 38b): Adam HaRishon (-Adam the first) was mashuchbe’orlaso (-drawn in his foreskin - to cover up the bris). Adam HaRishon, in lushon Aramis (-Aramaic language), seypair (-spoke). And understand very well, because by lushon Aramis, which is lushon targum (language of translation), he drew and suckled the orlah (-foreskin), which is the all-encompassing evil (rahakoalel), from Lushon HaKodesh, from bris kodesh as above. See there well, because the main blemish of the bris, which is the all-encompassing evil, the aspect of the leshonos of the nations, is sucked by lushon targum, which is the aspect of nogah (glow - the fourth husk which is partly good). By this, they ascend to suckle from Lushon HaKodesh (holy language), from bris kodesh as above. Because the main matkela and the test and the free will are in the aspect of nogah, which is the aspect of targum, because nogah is called tikla (scale) as above.
And this is: Adam HaRishon was mashuchbe’orlaso. Adam HaRishon, in lushon Aramis, sipper, because this depends on that. Because the main blemish of the bris, the aspect of mashuchbe’orlaso, is drawn by lushon Aramis, which is lushon targum, when it is not raised to Lushon HaKodesh as above.
"oasaydevaroalishmoa'abekoaldevaroa," that the tzadik does the speech, etc. (to hear the call of the speech), as above (section 9). And when Lushon HaKodesh comes from above, it is still lacking tikun (rectification). Because there still needs to raise the good from the targum.
And this is the secret of the intention of meelah (-circumcision), as brought in the Midrash (Beraishis,Parsha11), the question of the heretics on the commandment of milah: How does the Holy One, blessed be He, create a thing lacking tikun (rectification)? But it is with this intention, that is, as above, that Lushon HaKodesh, which is the aspect of tikunhabris, that comes from above, is still lacking tikun. And its main tikun is below in this world, by our raising the good that is in the targum and completing Lushon HaKodesh. Because the main tikun of all things is completed below in this world specifically. This is the aspect of the perfection of Lushon HaKodesh by targum specifically. That even though Lushon HaKodesh comes from above, even so, it has no perfection except by lushon targum, which is the aspect of etzhada’astovvi'ra (Tree of Knowledge good and bad), that is, by clarifying the good that is in the targum, the good that is in the etzhada’as, by which specifically Lushon HaKodesh is completed.
And this is the aspect of what is explained there in the Midrash, the answer to the question of the heretics above regarding the commandment of meelah (circumcision), how the Holy One, blessed be He, creates lacking tikun (rectification) as above. That they answered there: every thing needs tikun, the lupines need to be cooked, etc., also the man needs tikun, etc., see there. That is, as above, that the Name, blessed be He, created all creation for the man, the possessor of free will, that he precisely will fix all things by clarifying the good that is in the etzhada’as. By this, he completes and fixes all the things that are in the world. And therefore, one needs to fix the tikun of meelah, the aspect of tikunhabris, in this world precisely. This is the aspect of the perfection of Lushon HaKodesh by targum specifically.
And this is the aspect of chashmal (see above section 3, the aspect of Lushon Hakodesh), chashmal (chash means quickly, mal, means to cut as in -), the aspect of meelah (circumcision). And "mal" has the numerical value of seventy, the aspects of the bonfire of seventy stars above, which is nsimalel and cut and nullified by the commandment of meelah, which is the aspect of tikunhabris as above. See in the kavanos (Kabalistic intentions of the Arizal) and understand.
And to raise the good from the targum is by the tikun of the shegagos (-unintentional sins), that one needs to fix all that he sinned unintentionally, and understand (see Psalms 7, shiga'yonleDavid, and the mouth of the targum, targumade’odisaleDavid, etc.).
And one who has perfection of Lushon HaKodesh knows to interpret dreams that are in the tardemah, like Yosef, as explained there. Because the dreams are according to the foods that one eats, as brought. Because in every thing there are letters as above. And when he lies and sleeps, the vapors from the foods that he ate ascend and go up to the brain and combine the letters that are in them, and from this, the dream is made. It is found that when a man eats, if he was eating the second spoonful before the first, a different dream would appear to him. Because in every thing there are different letters. And if he was eating this spoonful first, the letters would combine in different combinations, and a different dream would appear to him.
And one who has perfection of Lushon HaKodesh, he knows the letters that are in every thing as above. Therefore, he can interpret dreams as above. And understand well how now the matter of solving dreams by the perfection of Lushon HaKodesh is well explained, by what is written there afterward, that by the perfection of Lushon HaKodesh, the hisnotzetsus (sparking) of the letters that are in every thing is illuminated. Because by the hisnoszetsus of the letters that are in all the foods from which the dreams [come], by this, the tzadik, the aspect of Yosef, knows to interpret dreams that are in the tardemah (deep sleep, numerical value same as Targum) as above.
[this we found from this saying from the handwriting of our Rabbi z"l himself].
"Hewillsendyourhelpfromholiness" (Psalms 20:3), etc. Great is the precious value of Lushon HaKodesh, in which the world was created, as our Sages of blessed memory said: "Forthisshallbecalledeesah(woman),becausefromeesh(man)" (Genesis2:23), lushon falling on lushon. From here, that the world was created in Lushon HaKodesh. Because the woman is the aspect of Lushon HaKodesh, in which the world was created.
And this is: "Chava (Eve)," lushon of deebur (-speech), as it is written (Psalm 19:3): And night to night yichaveh (will speak) daas (knowledge). And this is the aspect of (Genesis 2:23): Lizoas (to this) will be called eesha (woman), because speech is called zoas (this), as it is written (Genesis 49:28): Vi'Zoas (and this) is what their father spoke to them, and through lushoanhakoadesh He raised us lofty from all the languages (nations). And this is the aspect of lushonnoafailallushon (language falls on language) - all the lashonos (languages) fall by the hands of lushoanhakoadesh, and there is not.... Until here we found.
[The second chapter of Sifra Ditzneyusa - The Book of Concealment/Modesty is explained above in the Torah - Say to the Kohanim - Torah 2.