LikuteyMoharanVolume1:Torah49
“Lashshemeshsamohelbahemvehukechatanyotzemechuppato”(ForthesunHehassetatentinthem,andhe,likeabridegroom,comesoutfromhiscanopy)(תהיליםיט:ה)
[Inthelanguageofourmaster,RabbiNachmanofBreslov,ofblessedmemory]
1.TheHeartastheForm-GiverofDivineAttributes
For before the beriah (creation [the act of forming the world]) [the process by which God brought the universe into existence], the or (light [divine radiance]) of the Holy One, blessed be He, was AinSof (Infinite Light [the boundless essence of God]) [the infinite, limitless aspect of God before creation]. And the Holy One, blessed be He, desired that His malkhut (Kingship [divine sovereignty]) [God’s authority and rule over creation] be revealed. And there is no melekh (king) without an am (nation), so it was necessary to create bneiadam (human beings) who would accept His malkhut (Kingship) [the act of humanity recognizing and submitting to God’s sovereignty]. And the revelation of His malkhut (Kingship) cannot be attained except through the middot (attributes [Divine qualities or measures, such as mercy or justice]) [the sefirot or divine traits through which God interacts with the world], for through the middot (attributes) one attains His Elokut (Divinity) [God’s essential divine nature], and they know that there is an Adon (Master) who moshel (rules) and manhig (guides).
AndHetzimtzem(contracted[withdreworlimited])[theKabbalisticprocessofGodlimitingHisinfinitelighttoallowforcreation]theorAinSof(lightoftheInfinite)tothetzedadim(sides),andthereremainedachalalpanui(vacantspace[ametaphysicalvoidallowingforcreation])[theemptyspacecreatedafterGod’scontraction,withinwhichtheworldswereformed].Andwithinthischalalpanui(vacantspace),Hecreatedtheolamot(worlds)(asexplainedinEtzChayim[TreeofLife,afoundationalKabbalistictext],Heikhal[Hall]1,Anaf[Branch]3).AndtheseareHisverymiddot(attributes).
And the lev (heart) is the tzayyar (form-giving artist [the shaper or designer of spiritual forms]) [the heart as the creative force that shapes divine qualities] of these middot (attributes), that is, the chochmah (wisdom [divine insight]) [the intellectual and spiritual faculty of understanding] in the lev (heart), as it is written: “Uvelevkolchachamlev”(Andintheheartofeverywise-heartedperson) (שמות לא:ו) and “Kullambechochmahasita”(AllofthemYoumadewithwisdom) (תהילים קד:כד). It is found that the lev (heart) is the tzayyar (form-giving artist), as it is written: “Tzurlevavi”(TheRockofmyheart[thestablefoundationorformofmyheart]) (תהילים עג:כו).
And there is yetzirah (creation [formation]) [the process of forming spiritual realities] for tov (good) and for bish (evil), as our Chakhamim,zikhronamlivrakha (Sages, of blessed memory) said (Berakhot 61a) regarding “Vayyitzer”(AndHeformed) (וַיִּיצֶר, בראשית ב:ז) with two yudin (yuds [the Hebrew letter Yud, symbolizing divine potential]) [the smallest Hebrew letter, representing a spark of divine wisdom], and they are two yetzarim (inclinations), the yetzertov (good inclination) and the yetzerhara (evil inclination), that is, machashavottovot (good thoughts) are the yetzertov (good inclination), and machashavotra’ot (evil thoughts) are the yetzerhara (evil inclination). For the essence of the yetzarim (inclinations) are the machashavot (thoughts) and the chochmot (wisdoms) in the lev (heart), as it is written: “Kiyetzermachshevotlibbo”(Fortheinclinationofthethoughtsofhisheart) (בראשית ו:ה).
And when a person choshev (thinks) machashavotra’ot (evil thoughts), he metamtem (dulls [obscures or dims]) the chalal (space [the void where divine attributes manifest]) of the beriah (creation) where the hitgallut (revelation) of the middot (attributes) occurs. For the lev (heart) is the tzur (form [the structure or mold]) of the olamot (worlds), that is, the tzur (form) of the middot (attributes). For according to the orlahaviyyut (light of the flaming desire) of the lev (heart) of an ishyisraeli (Israelite [a Jew, representing spiritual potential]), it is impossible for the hitgallut (revelation) of the middot (attributes) [to occur], for the orlahaviyyuto (his flaming light) is adAinSof (until the Infinite [boundless]), that is, there is no sof (end) or takhlit (limit) to his teshukato (craving) [the infinite spiritual yearning of the soul]. And one must tzamtzem (contract) this hitlahavut (excitement [intense spiritual desire]) so that a chalal (space) remains in the lev (heart), as it is written: “Velibbichalalbekirbi”(Andmyheartisavoidwithinme) (תהילים קט:כב). And through the tzimtzum (contraction) of this hitlahavut (excitement), one can come to the hitgallut (revelation) of the middot (attributes), that is, to serve God, blessed be He, behadaragah (gradually) and bemiddah (with measure) [in a controlled, deliberate manner].
Machashavottovot(goodthoughts)inthelev(heart)areyetzarimtovim(goodinclinations),throughwhichpe’ullot(actions)andmiddottovot(goodattributes)arerevealed,andthisisyetzirahletov(creationforgood).Butwhenonechoshev(thinks)machashavotra’ot(evilthoughts),Godforbid,hemetamtem(dulls)thelev(heart)intheaspectoforlatlev(foreskinoftheheart[spiritualinsensitivity])[ametaphorforspiritualobstruction]andmekalkel(spoils)theberiah(creation),thatis,thechochmah(wisdom)inthelev(heart).
As it is written: “Umal’temetorlatlevavkhem”(Andyoushallcircumcisetheforeskinofyourheart) (דברים י:טז), and its Targum (Aramaic translation) [translates]: Yattippeshutlibbekhon (the stupidity of your heart). And tippeshut (stupidity) is the kilkul (spoilage) of the beriah (creation), which is through chochmah (wisdom). It is found that when a person choshev (thinks) machashavottovot (good thoughts) in his lev (heart) on how to serve God, blessed be He, his lev (heart) becomes in the aspect of: “Tzurlevavi”(TheRockofmyheart) (תהילים עג:כו), and in the aspect of: “Velibbichalalbekirbi”(Andmyheartisavoidwithinme) (תהילים קט:כב), so that within this chalal (space) His pe’ullot (actions) will be revealed. And through his pe’ullot (actions) and middotohatovot (his good attributes), it will be revealed that he accepts complete malkhutshamayim (Kingship of Heaven [divine authority]).
This is the interpretation of: “Vesharimkecholalimkolma’yanaibakh”(Andsingersasdancers,allmyspringsareinYou) (תהילים פז:ז). Sharim (singers) is the aspect of the hitgallut (revelation) of malkhut (Kingship), the aspect of Sarah (Sarah [the matriarch, symbolizing divine sovereignty]) over the entire world (Berakhot 13a), the aspect of: “VehayahHashemlemelekh”(AndHashemshallbeking) (זכריה יד:ט). Kecholalimkolma’yanaibakh (As dancers, all my springs are in You)—that is, according to the chalal (space) created by his machashavotkedoshim (holy thoughts), so is the hitgallut (revelation) of His malkhut (Kingship) [the extent of divine sovereignty revealed corresponds to the spiritual space cleared by pure thoughts].
2.PrayerasServiceoftheHeart
This is the aspect of: “Ule’avdobekhollevavkhem”(AndtoserveHimwithallyourheart) (דברים יא:יג). What is the avodah (service) in the lev (heart)? This is tefillah (prayer) (Ta’anit 2a). For tefillah (prayer) is the aspect of malkhutDavid (Kingship of David [divine sovereignty manifested through King David’s legacy]) [prayer as an expression of submitting to God’s rule], as it is written: “Va’anitefillah”(AndIamprayer) (תהילים קט:ד). And the essence of tefillah (prayer) depends on the lev (heart), that one should place all his lev (heart) upon it, as it is written: “Bisfatamkibbedunivelibbamrichakmimmenni”(WiththeirlipstheyhonoredMe,buttheirheartisfarfromMe) (ישעיה כט:יג). For tefillah (prayer) that is in the lev (heart) is the aspect of the hitgallut (revelation) of His malkhut (Kingship) within the chalalpanui (vacant space), within the middot (attributes), within the olamot (worlds) (kanal [as mentioned above]).
3.TransformationfromDalettoHei
This is the aspect of the letter Hei (Hei [the fifth Hebrew letter, symbolizing divine presence]) [representing completion and divine breath], for it was a Dalet (Dalet [the fourth Hebrew letter, symbolizing poverty or lack]) [representing spiritual deficiency], and it returned and became a Hei (Hei) (see Tikkun 21, folio 47a). For Dalet (Dalet) is a term for dallah (poor) and aniyah (impoverished), that is, when he metamtem (dulls) his lev (heart) with tippeshut (stupidity [spiritual ignorance]), and “there is no ani (poor one) except in da’at (knowledge)” (Nedarim 41a), and then it is the aspect of Dalet (Dalet). And when he mekaddesh (sanctifies) his machashavto (thought), and “there is no kedushah (holiness) with less than ten” (Megillah 23a), it is the aspect of Yud (Yud [the tenth Hebrew letter, symbolizing divine wisdom]) [the spark of divine potential] (Tikkun 10), which he draws into the Dalet (Dalet), and it becomes a Hei (Hei) [symbolizing the infusion of divine wisdom into spiritual poverty, creating wholeness].
4.TheAscentoftheTwoHouses
And when one raises tefillah (prayer), the aspect of malkhut (Kingship), in the aspect of: “Ule’avdobekhollevavkhem”(AndtoserveHimwithallyourheart) (דברים יא:יג), this is the aspect of: “Hiha’olah”(Itistheonethatascends) (ויקרא ו:ב), the aspect of: “Mizotolah”(Whoisthisthatascends?) (שיר השירים ח:ה), Miimzotolah (Who with this ascends) (Introduction to the Zohar 10, and Tikkun 21, 30, 38, 69). And these are two battim (houses): BeitaIla’ah (Upper House [Binah, divine understanding]) [the higher spiritual realm] and BeitaTata’ah (Lower House [Malkhut, divine sovereignty]) [the lower spiritual realm], both of which have aliyah (ascent) [elevation to a higher spiritual state]. For “I will not come into the city until you are kadosh (holy) in your midst.”
[Explanation: For our Rabboteinu,zikhronamlivrakha (Sages, of blessed memory), expounded (Ta’anit 5a) on this verse: “Bekirbekhkadoshveloavobe’ir”(Holyinyourmidst,andIwillnotcomeinthecity) (הושע יא:ט), that the Holy One, blessed be He, swore that He would not enter Yerushalayimshelma’alah (Jerusalem above [the heavenly Jerusalem]) until Yerushalayimshelmatah (Jerusalem below [the earthly Jerusalem]) is built. And it is stated in the writings of the Ari,zikhronolivrakha (Rabbi Isaac Luria, of blessed memory), that the intention by way of sod (secret [mystical interpretation]) is that Binah (Understanding [the sefirah of divine intellect]), ImmaIla’ah (Upper Mother), BeitaIla’ah (Upper House), is the aspect of Yerushalayimshelma’alah (Jerusalem above). And malkhut (Kingship), BeitaTata’ah (Lower House), is the aspect of Yerushalayimshelmatah (Jerusalem below). That the supernal yichud (unification [spiritual unity]), which is the aspect of the aliyah (ascent) of BeitaIla’ah (Upper House), is not complete until the aspect of malkhut (Kingship) is built and completed in its entirety, which is the aliyah (ascent) of BeitaTata’ah (Lower House), and so forth, see there (kanal [as mentioned above]).]
Andthisiswhatourmaster,ofblessedmemory,wrote,Miimzotolah(Whowiththisascends)(PetachEliyahu).Mi(Who[Binah,divineunderstanding])istheaspectofBeitaIla’ah(UpperHouse),theaspectofMi(Who).Andmalkhut(Kingship)istheaspectofBeitaTata’ah(LowerHouse),theaspectofZot(This[Malkhut,divinesovereignty]).AndthroughtheseaspectsmentionedaboveinthisTorah(teaching)[thismysticaldiscourse],throughthis,thesetwobattim(houses)havealiyah(ascent),whichareBeitaIla’ah(UpperHouse)andBeitaTata’ah(LowerHouse),whicharetheaspectofMiimZot(WhowithThis).Thatis,throughtzamtzem(contracting)theorhitlahavutlibbo(lightoftheflamingdesireofhisheart),sothatitdoesnotburnexcessively,inorderthathecanserveGod,blessedbeHe,behadaragah(gradually)andbemiddah(withmeasure).Andhemekaddesh(sanctifies)hismachashavto(thought)soasnottolachashov(think)anymachashavotra’ot(evilthoughts),butonlytolachashov(think)alwaysmachashavotkedoshot(holythoughts),whicharetheaspectofyetzertov(goodinclination),theaspectofchochmah(wisdom)inthelev(heart).Throughthis,hemetzayyer(designs[shapes])middottovot(goodattributes)andmeritstodope’ullot(actions)andma’asimtovim(gooddeeds)andmiddottovot(goodattributes).Andthroughthis,theaspectofmalkhut(Kingship)isrevealed,foritisrevealedthatheacceptscompletemalkhutshamayim(KingshipofHeaven).Andthenthereisaliyah(ascent)fortheaspectofmalkhut(Kingship),whichisBeitaTata’ah(LowerHouse).Then,specifically,BeitaIla’ah(UpperHouse)alsoascends,whichistheaspectofBinahlibba(Understandingoftheheart[divineintellect]).Forintruth,bothareone,andonedependsontheother(kanal[asmentionedabove]).
To explain the matter somewhat, we need to return and explain the matter of this Torah (teaching). The general principle of the Torah (teaching) is as explained in EtzChayim (Tree of Life) in its beginning, that when God, blessed be He, wanted to create the world, the or (light) of the Holy One, blessed be He, was AinSof (Infinite Light). And there was no makom (place) for the beriatha’olamot (creation of the worlds). And it was necessary, as it were, to tzamtzem (contract) the orAinSof (light of the Infinite) to the tzedadim (sides), and the chalalpanui (vacant space) was formed. And within this chalalpanui (vacant space), He created all the olamot (worlds). And all the olamot (worlds) were created upon chochmah (wisdom), as it is written: “Kullambechochmahasita”(AllofthemYoumadewithwisdom) (תהילים קד:כד). And the main takhlit (purpose) of the beriatha’olamot (creation of the worlds) was for the sake of malkhut (Kingship), that is, to reveal His malkhut (Kingship), which is impossible except through the olamot (worlds), for there is no melekh (king) without an am (nation). And for this reason, there was the tzimtzum (contraction) of the chalalpanui (vacant space), so that there would be a makom (place) for the beriatha’olamot (creation of the worlds), so that His malkhut (Kingship), blessed be He, would be revealed (kanal [as mentioned above]).
Andourmaster,ofblessedmemory,explainsallthisineveryperson.ForeveryoneofYisrael(Israel[theJewishpeople])isachelekElokamima’al(partofGodabove[adivinesoul])[asparkofthedivineessence].AndtheessenceofElokut(Divinity)isinthelev(heart).AndtheElokut(Divinity)inthelev(heart)ofanishyisraeli(Israelite)istheaspectofAinSof(InfiniteLight),fortheorlahaviyyuto(hisflaminglight)isadAinSof(untiltheInfinite),thatis,thereisnosof(end)ortakhlit(limit)tohisteshukato(craving).Andaccordingtothegreatnessofthehitlahavut(excitement)ofthelev(heart)ofanishyisraeli(Israelite),whichisadAinSof(untiltheInfinite),itwouldbeimpossibleforhimtodoanyavodah(service[worshiporspiritualwork]),andhewouldnotbeabletorevealanymiddahtovah(goodattribute).Forduetothegreatnessofhishitlahavut(excitement)adAinSof(untiltheInfinite),hecannotdoanything(kanal[asmentionedabove]).Thisistheaspectofwhathappenedatthebeginningoftheberiah(creation),thattherewasnomakom(place)fortheberiah(creation)becauseeverythingwasAinSof(InfiniteLight)(kanal[asmentionedabove]).Fortheberiatha’olamot(creationoftheworlds)arethemiddot(attributes)(kanal[asmentionedabove]).
Andtherefore,apersonnecessarilyneedstotzamtzem(contract)theorhitlahavutlibbo(lightoftheflamingdesireofhisheart),whichisadAinSof(untiltheInfinite),sothathecanserveGodbehadaragah(gradually)andbemiddah(withmeasure).ForGod,blessedbeHe,desiresouravodah(service),thatweserveHimwithuvdot(deeds[practicalactions])andmiddottovot(goodattributes),whichisimpossibleexceptthroughthetzimtzum(contraction)(kanal[asmentionedabove]).Andwhenhetzamtzem(contracts)theorlahaviyyutlibbo(lightoftheflamingdesireofhisheart),thenachalalpanui(vacantspace)remainsinthelev(heart),intheaspectof:“Velibbichalalbekirbi”(Andmyheartisavoidwithinme)(תהיליםקט:כב)[whichisthesod(secret[mysticalmeaning])ofthechalalpanui(vacantspace)thatwasatthebeginningoftheberiah(creation)].Andwithinthischalalpanui(vacantspace),hismiddotohatovot(goodattributes)arerevealed,whicharethesod(secret)oftheberiatha’olamot(creationoftheworlds),whichwaswithintheaforementionedchalalpanui(vacantspace).Forthemiddot(attributes)aretheolamot(worlds)(kanal[asmentionedabove]).
Thatis,throughthetzimtzum(contraction)thathetzamtzem(contracts)theor(light)ofthehitlahavut(excitement),throughwhichtheaspectofthechalalpanui(vacantspace)isformed,theaspectof:“Velibbichalalbekirbi”(Andmyheartisavoidwithinme)(תהיליםקט:כב),throughthisheservesGod,blessedbeHe,behadaragah(gradually)andbemiddah(withmeasure),anddoesma’asimtovim(gooddeeds)andmiddottovot(goodattributes).Allofthisistheaspectofthehitgallut(revelation)ofthemiddot(attributes),whicharetheolamot(worlds),withinthechalalpanui(vacantspace)inthelev(heart).Andthemainberiatha’olamot(creationoftheworlds)wasthroughchochmah(wisdom)(kanal[asmentionedabove]).AndthisistheaspectofthemainavodatHashem(serviceofGod),tomeritmiddot(attributes)andma’asimtovim(gooddeeds),whichisthroughguardingthechochmah(wisdom)inthelev(heart),whichisthemachashavah(thought)inthelev(heart).Foroneneedstoguardthemachashavah(thought)inthelev(heart)verymuch,whichistheaspectofchochmatlev(wisdomoftheheart),whichistheessenceoftheyetzarim(inclinations).Formachashavottovot(goodthoughts)aretheyetzertov(goodinclination),andmachashavotra’ot(evilthoughts)aretheyetzerhara(evilinclination).Thatis,whenonechoshev(thinks)machashavottovot(goodthoughts),whichistheaspectofchochmah(wisdom)inthelev(heart),thenthroughthishemeritspe’ullot(actions)andmiddottovot(goodattributes).Thisistheaspectofthehitgallut(revelation)oftheberiah(creation),whichisthemiddot(attributes),withinthechalalpanui(vacantspace),throughthechochmah(wisdom)inthelev(heart),whichistheaspectofmachashavottovot(goodthoughts)inthelev(heart)(kanal[asmentionedabove]).
Butwhenonechoshev(thinks)machashavotra’ot(evilthoughts),Godforbid,thenhemekalkel(spoils)thechalal(space)inthelev(heart),whichisthesod(secret)ofthechalalpanui(vacantspace).Andthenhemetamtem(dulls)thechalal(space)inthelev(heart),intheaspectoforlatlev(foreskinoftheheart)(kanal[asmentionedabove]).Andthisistheaspectofthekilkul(spoilage)oftheberiah(creation),whichwasthroughthechochmah(wisdom)inthelev(heart)(kanal[asmentionedabove]).
Andalltheessenceoftheavodah(service),thatoneneedstheaforementionedtzimtzum(contraction)andtolachashov(think)machashavottovot(goodthoughts),inordertomeritma’asimtovim(gooddeeds)andmiddottovot(goodattributes)—allofthisisinordertorevealHismalkhut(Kingship),blessedbeHe,forwhichtheessenceoftheberiah(creation)existed(kanal[asmentionedabove]).Forthroughmeritingpe’ullot(actions)andmiddottovot(goodattributes)throughalltheaforementioned,throughthisheacceptsuponhimselfcompletemalkhutshamayim(KingshipofHeaven),whichistheaspectofthehitgallut(revelation)ofHismalkhut(Kingship),blessedbeHe,whichisrevealedthroughtheberiatha’olamot(creationoftheworlds)thatarewithinthechalalpanui(vacantspace)throughchochmah(wisdom)(kanal[asmentionedabove]).Andthegeneralprincipleisthattheberiatha’olamot(creationoftheworlds)andtheavodatHashem(serviceofGod),blessedbeHe,withpe’ullot(actions)andmiddottovot(goodattributes)aretrulyoneaspect(kanal[asmentionedabove]).
Andthen,whenHismalkhut(Kingship),blessedbeHe,isrevealedthroughhisma’asav(deeds)andmiddotavhatovot(hisgoodattributes)thatarerevealedwithinthechalal(space)inhislev(heart)(kanal[asmentionedabove]),thisistheaspectofthealiyat(ascent)ofthetwobattim(houses)mentionedabove,MiimZot(WhowithThis)—BeitaIla’ah(UpperHouse)andBeitaTata’ah(LowerHouse)(kanal[asmentionedabove]).Forthehitgallut(revelation)ofmalkhut(Kingship),thisistheaspectofBeitaTata’ah(LowerHouse).Andthebeginningofthetzimtzum(contraction),whichisthechalalpanui(vacantspace)inthelev(heart),thisistheaspectofBeitaIla’ah(UpperHouse).Forthemainkavvanat(intention)ofthetzimtzum(contraction)wasfortheavodatHashem(serviceofGod),blessedbeHe,inordertomeritrevealingHismalkhut(Kingship),blessedbeHe.Andtherefore,thetikkun(rectification[spiritualrepair])andaliyat(ascent)ofBeitaIla’ah(UpperHouse)isnotcompleteduntilBeitaTata’ah(LowerHouse)ascends,thatis,untilHismalkhut(Kingship),blessedbeHe,isrevealed,whichisthemaintakhlitkavvanat(purposeoftheintention)oftheberiah(creation).Andthen,whenHismalkhut(Kingship),blessedbeHe,isrevealed,thenspecificallybothofthemascendtogether,BeitaIla’ah(UpperHouse)andBeitaTata’ah(LowerHouse),intheaspectofMizotolah,MiimZotolah(Whoisthisthatascends,WhowithThisascends)(kanal[asmentionedabove]).For“Iwillnotcomeintothecityuntilyouarekadosh(holy)inyourmidst”—thattheHolyOne,blessedbeHe,doesnotenterYerushalayimshelma’alah(Jerusalemabove),whichisBinahlibba(Understandingoftheheart)(kanal[asmentionedabove]),untilYerushalayimshelmatah(Jerusalembelow)isbuilt,whichistheaspectofthehitgallut(revelation)ofHismalkhut(Kingship),blessedbeHe(kanal[asmentionedabove]).
Andallthisistheaspectoftefillah(prayer),whichisavodahshebalev(serviceoftheheart).Fortefillah(prayer)inthelev(heart)istheaspectofthehitgallut(revelation)ofHismalkhut(Kingship)thatiswithinthechalalpanui(vacantspace)inthelev(heart)(kanal[asmentionedabove]).Andunderstandverywell,forthemattersarevery,verydeep.Andourmaster,ofblessedmemory,wasbriefhereandspokeeverythinginremez(hints),likeonewhopointswithamachog(needle[asubtleindication]).Andthemattersarestraightforwardtothemevin(understandingone).Andthemainthingistofulfillthemliterally:toguardoneselfverymuchfrommachashavotra’ot(evilthoughts),formachashavotra’ot(evilthoughts)aretheessenceoftheyetzerhara(evilinclination),theaspectofyetzirahlebish(creationforevil).Therefore,oneneedstoguardhismachashavto(thought)verymuch,andtoforcehimselfalwaystolachashov(think)machashavottovot(goodthoughts),whicharetheaspectofyetzertov(goodinclination),andtomeritthroughthistodoma’asimtovim(gooddeeds)andmiddottovot(goodattributes),andsoforth.Andtohitpallel(pray)withkavvanah(intention[focuseddevotion])andtodoteshuvah(return[repentanceandspiritualreconnection]).Andatfirst,oneneedstotzamtzem(contract)thehitlahavutlibbo(excitementofhisheart)sothatitdoesnotburnexcessively,foroneneedstoserveGod,blessedbeHe,specificallybehadaragah(gradually)andbemiddah(withmeasure).Andtherestofallthederakhimkedoshim(holypaths)andtehorim(pure),andetzotnekhonot(correctcounsels),thatcanbeextractedfromwithinthewordsofthisTorahkadoshahhanora’ah(awesomeholyteaching).Andtherearemorele’elokamillin(Divinewords)inallthis,anditwillbeexplainedelsewheresomewhat,forabundantscrollswouldnotsufficetoexplainonewordofhisawesomewords.Andthisisenoughfornow.]
[Andwereturntothefirstmatter.]
5.TheSongofRedemption
For this reason, Nisan (Nisan [the first month of the Jewish calendar]) is called Aviv (spring). Alef (Alef [the first Hebrew letter]) with Bet (Bet [the second Hebrew letter]), Yud (Yud) with Bet (Bet), forms Hei (Hei). This is the aspect of the shir (song) that will be aroused in the future, and it is a shirpashutkafoolmeshullashmerubba (simple, doubled, tripled, quadrupled song) (Tikkun 21, 51b), and these are asarahmineinigguna (ten types of melody) [the ten categories of song in Kabbalistic tradition]. This is the aspect of Hei (Hei), which is Dalet (Dalet) with Yud (Yud). This is the aspect of a shirpashutkafoolmeshullashmerubba (simple, doubled, tripled, quadrupled song). Yud (Yud) is the aspect of asarahmineinigguna (ten types of melody).
Thisisthroughthehitgallut(revelation)ofHismalkhut(Kingship),intheaspectofSarah(Sarah)overthewholeworld.AndSarah(Sarah)istheaspectofshir(song),theaspectof:“Vesharimkecholalim”(Andsingersasdancers)(תהיליםפז:ז).ThisistheaspectofmalkhutDavid(KingshipofDavid),whichistheaspectofne’imzemirotYisrael(pleasantsingerofIsrael)(ShemuelBet[2Samuel]23:1).
This is the interpretation of (Bava Metzia 59a): Ittatakhgutzagchonulechish (Your wife is short, bow and whisper). Rashi (Rabbi Shlomo Yitzchaki) explained: Shemaetzatah (Listen to her counsel) (Mishlei [Proverbs] 31). She is the aspect of etzah (counsel [divine guidance]). When tefillah (prayer), that is, the aspect of malkhut (Kingship), is in shiflut (lowliness) and katnut (smallness), as it is written: “Achotlanuketannah”(Wehavealittlesister) (שיר השירים ח:ח), the aspect of: “Ethama’orhakatan”(Thelesserlight) (בראשית א:טז), in the aspect that her etzah (counsel) nofelet (fails) (Sanhedrin 22a; see there). One needs to raise her up, in the aspect of: “AkimetsukkatDavid”(IwillraiseupthesukkahofDavid) (עמוס ט:יא). And this sukkah (sukkah [booth, symbolizing divine protection]) is Sarah (Sarah), who sakh’tah (covered) with ruachhakodesh (Holy Spirit) (Megillah 14a). And Sarah (Sarah) is malkhut (Kingship), in the aspect of: “EtzatHashemhitakum”(ThecounselofHashem,itshallstand) (משלי יט:כא), in the aspect of: “Sheneihama’orothagdolim”(Thetwogreatlights) (בראשית א:טז). And this is: ulechishlah (and whisper to her), you will accept her etzah (counsel). And this is the aliyot (ascents) of tefillah (prayer), which is belachash (in a whisper) (Berakhot 24b), which is avodahshebalev (service of the heart).
6.RepentanceandtheThroneofGlory
This is the aspect of teshuvah (return [repentance and spiritual reconnection]) [returning to God through moral and spiritual rectification], as it is written: “Hukamal”(Hewasestablishedabove) (שמואל ב כג:א)—the ulla (yoke [burden or obligation]) of teshuvah (return) (Moed Katan 16b). And teshuvah (return) is the letters TashuvHei (return Hei [the letter Hei symbolizing divine restoration]), for the Hei (Hei [the fifth Hebrew letter, symbolizing divine presence]) [representing completion and divine breath] is formed from Dalet (Dalet [the fourth Hebrew letter, symbolizing poverty or lack]) [representing spiritual deficiency]. And the essence of teshuvah (return) depends on the lev (heart [the seat of spiritual and emotional life]), as it is written: “Ulevavoyavinveshav”(Andhisheartshallunderstandandreturn) (ישעיה ו:י).
Thisistheaspectof:“Mizotolah?Miimzotolah?”(Whoisthisthatascends?Whowiththisascends?)(שירהשיריםח:ה)—theulla(yoke)ofteshuvah(return),thealiyatah(ascent[elevationtoahigherspiritualstate])ofteshuvah(return),withMi(Who[Binah,divineunderstanding]).Andthisistheaspectof(Yoma86a):Gedolahteshuvahshemaggatadkisseihakavod(GreatisreturnthatreachesuntiltheThroneofGlory[thedivineseatofultimateholiness]).Andthisis(sham[there]):Gedolahteshuvahshemekarevethage’ulah(Greatisreturnthathastenstheredemption[themessianicera]).Forinthefuture,intheyomshekulloShabbat(daythatisentirelySabbath[themessianiceraofcompleterest])[atimeofultimatespiritualfulfillment],theoraytade’AtikaSetima’ah(TorahoftheHiddenAncientOne[thedeepest,esotericlevelofTorah])[theultimatedivinewisdomtoberevealedinthefuture]willberevealed(seeZohar,Beha’alotcha152a).Asitiswritten:“Aztit’annagalHashem”(ThenyoushalldelightinHashem)(ישעיהנח:יד),“alHashem”(inHashem)specifically,thisisAtikaSetima’ah(HiddenAncientOne)(Zohar,Vayechi219a;seethere).AndthisistheessenceoftheonegShabbat(delightofSabbath[spiritualjoyoftheSabbath]).Asitiswritten:“VeshavtaadHashemElokeikha”(AndyoushallreturnuntilHashemyourGod)(דבריםל:ב).
Gedolahteshuvah(Greatisreturn)whenitelevatesteshuvah(return)fromtheaspectofethama’orhakatan(thelesserlight)(בראשיתא:טז),fromtheaspectofachotlanuketannah(wehavealittlesister)(שירהשיריםח:ח).Asitiswritten:“Vehayahorhalevanahke’orhachammah”(Andthelightofthemoonshallbeasthelightofthesun)(ישעיהל:כו),thatitreachesuntilthekisseihakavod(ThroneofGlory).Thatis,throughthishewillreachandattaintheoraytade’AtikaSetima’ah(TorahoftheHiddenAncientOne).Andthisisthekisseihakavod(ThroneofGlory),thattheycoverit,asitiswritten:“Ukhevasimlilevushekh”(Andlambsforyourclothing)(משליכז:כו)—mattersthatarekivshonoshelolam(profound,hiddenaspectsoftheworld[esotericTorahsecrets])shallbeunderyourclothing(Chagigah14a;Mishlei[Proverbs]25:2):“KevodElokimhastirdavar”(ThegloryofGodistoconcealathing)(משליכה:ב).Andthisisthekisseihakavod(ThroneofGlory)thattheycoverbeforethekevodElokim(gloryofGod),andyouwillreachandattainit.AndthisistheaspectofBereishit(Genesis[Beginning]),BetReishit(twobeginnings),thatis,twoReishit(beginnings),whichareRoshHashanah(NewYear[theJewishNewYear])andNisan(Nisan[thefirstmonthoftheJewishcalendar]).ForNisan(Nisan)isalsoRoshHashanah(NewYear)(Tikkun21,45a).AnditiscalledKabbalah(tradition[mysticalTorahwisdom]),whensheisbetweenthetwodero’in(arms)oftheMalka(King[God])[symbolizingdivineembrace].Andthetwodero’in(arms)areTishrei(Tishrei[theseventhmonth,containingRoshHashanah])andNisan(Nisan)(seeTikkun21there).Andtheseareyemeiteshuvah(daysofreturn),forinthemareyemeiteshuvah(daysofreturn)(RoshHashanah11a).Andthereisnoge’ulah(redemption)exceptthroughteshuvah(return),asitiswritten:“Uvaletziyyongo’el”(AndaredeemershallcometoZion)(ישעיהנט:כ)(Yoma86a).
And the essence of knowing the Kabbalah (tradition), that is, knowing the sodothaTorah (secrets of the Torah), will be in the future, when the oraytade’Atika (Torah of the Ancient One) will be revealed, in the aspect of the ta’anugShabbat (delight of Sabbath), in the aspect of: “Aztit’annagalHashem”(ThenyoushalldelightinHashem) (ישעיה נח:יד). And this is the meaning of the word Tishrei (Tishrei), meaning shirah (song) (Sha’ar HaKavanot, page 82), as it is written: “Hashiryihyehlakhemkeleilhitkaddeshchag”(Thesongshallbeyoursasinthenightwhenaholyfeastiskept) (ישעיה ל:כט). For a shir (song) and nigguna (melody) will awaken in the world, in the aspect of PehSach (a mouth that speaks [a constant flow of song]) [symbolizing unceasing divine praise], in the aspect of: “Lema’anyezammerkhakavodveloyiddom”(TotheendthatmyglorymaysingpraisetoYou,andnotbesilent) (תהילים ל:יג). “Veloyiddom” (and not be silent) specifically, this is PehSach (a mouth that speaks) (Tehillim [Psalms] 30:13, though the reference to PehSach is typically to this verse). This is the aspect of Sarah (Sarah) over the whole world, the aspect of the shir (song) of the future.
7.TheBlueThreadofTzitzit
This is the aspect of tzitzit (fringes [ritual fringes on a garment]) [a mitzvah symbolizing divine commandments], specifically the techelet (blue thread [a sacred dye symbolizing divine majesty]) [representing divine sovereignty and holiness], which okhleikullaveshotzeikulla (consumes and destroys all) (Zohar Bereishit 51b). For through the hitgallut (revelation) of malkhutdikdusha (holy Kingship [divine sovereignty]), the malkhutdesitraachara (kingship of the other side [evil forces]) is nullified. But Yisrael (Israel) who are deveikim (attached) to it, receive their chiyyutam (vitality [spiritual life force]), as it is written in the Zohar (Bereishit 51a): “Ve’attemhadeveikimbaHashemElokeikhem”(AndyouwhocleavetoHashemyourGod) (דברים ד:ד)—which is the aspect of techelet (blue thread), de’okhleikullaveshotzeikulla (which consumes and destroys all), yet chayyimkulkhemhayyom (are alive all of you today), for the main chiyyut (vitality) comes from there. This is the chiyyut (vitality) of DavidmelekhYisrael (David, king of Israel), who chaivekayyam (lives and endures) (Rosh Hashanah 25a).
Thisistheaspectofthekallah(bride[symbolizingMalkhut])[thedivinefeminineaspectofsovereignty],theaspectoftechelet(bluethread),de’okhleikullaveshotzeikulla(whichconsumesanddestroysall),butYisrael(Israel),whoaredeveikim(attached)toher,arechayyimvekayyamim(aliveandenduring).Asitiswritten:“Kie’esehkhalahbekholhagoyim”(ForIwillmakeafullendofallthenations)(ירמיהל:טז)(seeZoharBalak199b;ShemuelBet[2Samuel]13:39):“VatechalnefeshDavid”(AndDavid’ssoullonged)(שמואלביג:לט)[ThereitiswrittenvatechalDavid(andDavidended),andRashi(RabbiShlomoYitzchaki)explainedthatthisisamikrakatzar(truncatedverse),andvatechalnefeshDavid(David’ssoulended),andsimilarlytheTargum(Aramaictranslation),andsoforth].NefeshDavid(David’ssoul)istheaspectoftechelet(bluethread),de’okhleikullaveshotzeikulla(whichconsumesanddestroysall).
This is the aspect of (Berakhot 3b): RuachtzafonhayetahmenashevetbekhinnorshelDavid,vehayahmenaggen (The north wind was blowing on David’s harp, and it was playing). Ruachtzafon (north wind) is the aspect of dinimgevurot (judgments and powers [divine attributes of strictness]) [representing divine justice], the aspect of techelet (blue thread). As it is written: “Mikkenafha’aretzzemirotshama’nu”(Fromthewingoftheearthweheardsongs) (ישעיה כד:טז). “Mikkenaf” (From the wing) specifically, which is the aspect of techelet (blue thread), and there is the aspect of ne’imzemirotYisrael (pleasant singer of Israel). This is the aspect of Hei (Hei), Dalet (Dalet) with Yud (Yud). Dalet (Dalet) is the aspect of daletkenafot (four wings [of the tzitzit]) [the four corners of the garment], the aspect of mikkenafha’aretz (from the wing of the earth). Yud (Yud) is the aspect of asarahmineinigguna (ten types of melody), the aspect of zemirotshama’nu (songs we heard).
8.TheOfferingandtheRighteous
This is the interpretation of: “Va’asiritha’eifahsoletleminchah”(Andatenthofanephahoffineflourforamealoffering) (במדבר כח:ה). For the main ko’ach (strength [spiritual power]) of the kallah (bride), that is, the ko’ach (strength) of the aspect of techelet (blue thread), she receives in the aspect of Immaozfatmanhalivratah (the mother lends her garment to her daughter) (Introduction to the Zohar, page 2) (Zohar Vayechi 220b, Vayikra 10a, Acharei 65a). And she is their shoresh (root [spiritual source]), through whom they are nimtakim (sweetened [mitigated]). And this is: “Vayyit’atzevellibbo”(AndHewasgrievedinHisheart) (בראשית ו:ו)—in the aspect of dinim (judgments) mit’arinminnah (awakening from her). “Vayyomerellibboloosifodlekallel”(AndHesaidinHisheart,Iwillnotagaincurse) (בראשית ח:כא)—in the aspect of the hamtakathadinim (sweetening of judgments [mitigating divine strictness]) in their shoresh (root).
This is the interpretation of: Va’asiritha’eifah (And a tenth of an ephah). Eifah (ephah [a measure]) is Eipeh (where is the mouth [symbolizing divine expression]) [the mouth as a metaphor for Malkhut]. Malkhut (Kingship) is peh (mouth) (Petach Eliyahu). Aspects of kevodElokim (glory of God), Melekhhakavod (King of Glory), when she seleikit (ascends), the mal’akhayya (angels) ask about her, Aiyyehmekomkevodo (Where is the place of His glory?) (Zohar Bereishit 24a and Tikkun 10). And asirit (a tenth) is the aspect of Yud (Yud), the aspect of kedushah (holiness) (kanal [as mentioned above]). That is, when they wish to draw kedushah (holiness) into malkhut (Kingship) in order to elevate her, in the aspect of Eipeh (where is the mouth). Soletleminchahbelulahbashemen (Fine flour for a meal offering, mingled with oil)—one needs to connect two battim (houses) to be one. BeitaIla’ah (Upper House) is soletleminchah (fine flour for a meal offering). This is the aspect of dinim (judgments), the aspect of (Berakhot 26b): YitzchaktikkentefillatMinchah (Yitzchak instituted the Minchah prayer). Solet (fine flour) is the language of: “Salitakolshogimmechukkeikha”(YouhaveremovedallwhostrayfromYourstatutes) (תהילים קיט:קג), meaning that the BeitaIla’ah (Upper House) mamtik (sweetens) and meshabeir (breaks) the dinim (judgments) (kanal [as mentioned above]), in the aspect of: “MiyemallelgevurotHashem”(WhocanutterthemightyactsofHashem?) (תהילים קו:ב) (see Zohar Vayechi 249b).
AndtheBeitaIla’ah(UpperHouse)needstobeyuvlal(mingled)withtheBeitaTata’ah(LowerHouse),whichiscalledshemen(oil[symbolizingdivinejoyandanointing]),theaspectofmalkhutDavid(KingshipofDavid),asitiswritten:“AlkenmeshachakhaElokimElokeikhashemensason”(ThereforeGod,yourGod,hasanointedyouwiththeoilofgladness)(תהיליםמה:ח).Revi’ithahin(afourthofaHin[ameasure])ismadefromdaltin(Dalets)intohehin(Heis)(seeTikkun21,47a).
Thisistheinterpretationof:“Lashshemeshsamohelbahem”(ForthesunHehassetatentinthem)(תהיליםיט:ה).Forthetzaddik(righteousperson[aholyindividual])iscalledshemesh(sun),asourChakhamim,zikhronamlivrakha(Sages,ofblessedmemory)said(Kiddushin72b):Adsheloshak’ahshimshoshelEli(BeforeEli’ssunset),and“Vezarachhashemeshuvahashemesh”(Andthesunrose,andthesunset).Andthezrichah(shining[spiritualattainment])ofthetzaddik(righteousperson),thatis,hishassagah(attainment[spiritualachievement]),isonlythroughYisrael(Israel),asitissaid:“Lekhredkishichetammekha”(Godown,foryourpeoplehavecorruptedthemselves)(שמותלב:ז).KelumnatattilekhgedullahellabishvilYisrael(DidIgiveyougreatnessexceptforIsrael?)(Berakhot32b).Andthisis:ohelbahem(atentinthem).Ohel(tent)meanshiszrichah(shining),asin:“Behillonero”(WhenHislampshone)(איובכט:ג).Andthisis:bahem(inthem),throughYisrael(Israel).
AndwhenYisrael(Israel),Godforbid,enterintochokhmotchitzoniyyot(externalwisdoms[secularorforeignknowledge])oftheummot(nations),thenthetzaddik(righteousperson)fallsfromhishassagah(attainment),andhishassagah(attainment)isnitchappeh(covered)andnitkasseh(concealed).Thenvehukechatanyotzemechuppato(he,likeabridegroom,comesoutfromhiscanopy).Thetzaddik(righteousperson)emergesfromthechuppah(canopy[symbolizingspiritualcovering])andthemikhseh(covering)thathehaduntilnow.Yasiskegibborlarutzorach(Herejoiceslikeamightymantorunacourse),forthetzaddikim(righteous)aregibboreiko’achoseidevarolishmo’abekoldevaro(mightyinstrength,whodoHisword,hearkeningtothevoiceofHisword)(Tehillim[Psalms]103:20)(seeZoharLechLecha90a).Forgreathitgabbirut(strengthening[spiritualresolve])isneededtorunthisorach(path)thattheycouldhavewalkedduringthistimewhenYisrael(Israel)werenezufim(indisfavor[spirituallydistant]).Andnowtheyrunwithgreatmehirut(speed).Thisderekh(path)andthishitgabbirut(strengthening)istheaspectoftzitzit(fringes),theaspectoftechelet(bluethread)(kanal[asmentionedabove]),aspectsofmakkifim(encompassinglights[transcendentdivineenergies]).
Andthisis:Miktzehhashamayimmotza’outekufato(Fromtheendoftheheavensishisgoingforth,andhiscircuit),aspectsofmakkifim(encompassinglights).Andwiththisaspectoftechelet(bluethread),theakkum(idolaters)aremekhallim(consumed)andshotzim(destroyed),intheaspectof:“Kie’esehkhalahbekholhagoyim”(ForIwillmakeafullendofallthenations)(ירמיהל:טז).Andve’einnistarmechammato(thereisnothinghiddenfromhisheat).Mechammato(fromhisheat)istheaspectofthekallah(bride),asitiswritten:“Kallehvechemahkallehve’einemo”(Consumeinwrath,consume,thattheymaybenomore)(תהיליםנט:יד).Andthroughthis,theymeritthehassagat(attainment)oftheoraytade’Atika(TorahoftheAncientOne),intheaspectoftheonegShabbat(delightofSabbath)(kanal[asmentionedabove]).AndthisisToratHashemtemimah(TheTorahofHashemisperfect)whichistheoraytade’Atika(TorahoftheAncientOne),whichisstilltemimah(perfect[unattained]),fortheyhavenotyetattainedanythingfromit.Meshivatnefesh(Restoringthesoul)thisistheaspectofShabbat(Sabbath),forboshavatvayyinnafash(initHerestedandwasrefreshed).
Andthisisthereasonwhythekallah(bride)sendsthechatan(groom[symbolizingthetzaddikordivinemasculine])atallit(prayershawl[withtzitzit]).Forthetzaddik(righteousperson)receiveshisgevurato(strength)throughYisrael(Israel),asitiswritten:“Lashshemeshsamohelbahem”(ForthesunHehassetatentinthem)(תהיליםיט:ה).AndthisiswhytheysayElah(ascent[acallatawedding])atachatunah(wedding),inthenameofhiha’olah(itistheonethatascends)(kanal[asmentionedabove]).Forsimchah(joy)isinthelev(heart),asitiswritten:“Natattasimchahvelibbi”(Youhaveputgladnessinmyheart)(תהיליםד:ח).Andthezemirot(melodies)theysingatachatunah(wedding)areHei(Hei),Dalet(Dalet)withYud(Yud),ashirpashut(simplesong),andsoforth(kanal[asmentionedabove]).AndthisiswhytheycalloutShabbat(Sabbath),forthroughthistheymerittheonegShabbat(delightofSabbath),totheoraytade’Atika(TorahoftheAncientOne)(kanal[asmentionedabove]).
Andwhytheygivema’ot(money)whentheycalloutShabbat(Sabbath)isbecauseintheorayta(Torah)ofnow,thereisyamin(right)andsmo’l(left).Uvismo’lahosher(Andinherlefthand,riches)(Mishlei[Proverbs]3:16).ButinAtika(AncientOne),thereisnosmo’l(left)andnoosher(riches)there(ZoharNasso129a).Andforthisreason,whenYisrael(Israel)hearthebesorat(tidings)oftheoraytade’Atika(TorahoftheAncientOne),theygivethema’ot(money),forma’ot(money)isnotneeded,asintheOlamHaba(WorldtoCome)thereisnoakhilah(eating)andshtiyyah(drinking)(Berakhot17a).
And this is the interpretation of: “Malkheitzeva’otyiddedunyiddedun”(Kingsofarmiesdidflee,didflee) (תהילים סח:יג) (see Shabbat 88a). These are the tzaddikim (righteous), who are His mal’akhim (angels), gibboreiko’ach (mighty in strength), who medaddin (flee) with merutzah (speed) and mehirut (swiftness) in order to run the orach (course). And this is rikkudin (dancing). Unevatbayittechallekshalal (And she who tarries at home shall divide the spoil). And Yisrael (Israel) divide the ma’ot (money) to show that ma’ot (money) is not needed, and there is no smo’l (left) there in the aspect of Atika (Ancient One). Bayittechallekshalal (She who tarries at home shall divide the spoil)—rasheitevot (acronym) for Shabbat (Sabbath), another meaning to show great vatternut (generosity) in this, that they divide ma’ot (money) to show that the kallah (bride) is the aspect of Hei (Hei) that became Hei (Hei) from Dalet (Dalet), through which great ashirut (wealth) comes, in the aspect of: “Vaharikotilakhemberakhahadbelidai,adsheyiblusifetoteikhem”(AndIwillopenforyouthewindowsofheavenandpouroutforyouablessinguntilthereisnoroomenoughtoreceiveit,untilyourlipswearout) (שבת לב:א). That they divide the ma’ot (money) indicates that they have reached this berakhah (blessing), until ma’ot (money) is not important to them. And this is the interpretation of: Va’asiritha’eifah (And a tenth of an ephah)—asirit (a tenth), which is in the aspect of Eipeh (where is the mouth), that is, that their pihem (mouths) are balu (worn out) from saying dai (enough), for they have so much ashirut (wealth). And this is because it became from revi’ithahin (a fourth of a Hin), from Dalet (Dalet) to Hei (Hei) (kanal [as mentioned above]).
[Fromsection32untilhere,allthisisthelanguageofourmaster,ofblessedmemory,exceptinafewplaceswhereIaddedsomewords,accordingtowhatIheardandunderstoodfromhisholymouthorfromhiswritingsasnotedineachplace.]
AdditionalInsights
[IalsoheardotherthingsrelatedtothisTorah(teaching),andthisisit:]
Harotzehsheyenassekhyayinalgabbeihamizbeach,yemalleigeronamsheltalmideichakhamimyayin (The one who wishes to pour wine on the altar should fill the throats of Torah scholars with wine) (Yoma 71a). For the essence of Elokut (Divinity) is in the lev (heart), as it is written: “Tzurlevavi”(TheRockofmyheart) (תהילים עג:כו), as it is written: “Ve’eintzurke’Elokeinu”(ThereisnorocklikeourGod) (שמואל א ב:ב)—eintzayyarke’Elokeinu (there is no form-giving artist like our God) (Berakhot 10a). For the lev (heart) is the tzayyar (form-giving artist) of the middot (attributes), that is, the chochmah (wisdom) in the lev (heart), and so forth (kanal [as mentioned above]). For before the beriah (creation), the or (light) of the Holy One, blessed be He, was AinSof (Infinite Light), and so forth (kanal [as mentioned above]), see there well.
It is found that when the lev (heart) is in the aspect of: “Velibbichalalbekirbi”(Andmyheartisavoidwithinme) (תהילים קט:כב), in the aspect of: “Tzurlevavi”(TheRockofmyheart) (תהילים עג:כו) (kanal [as mentioned above]), it is the aspect of the beriatha’olam (creation of the world). And conversely, when the lev (heart) is atum (closed [spiritually blocked]), in the aspect of orlatlev (foreskin of the heart), it mekalkel (spoils) the beriah (creation), as explained above, see there (kanal [as mentioned above]).
Therefore,thetzaddik(righteousperson)whoselev(heart)ispatu’ach(open)withchochmah(wisdom),intheaspectof:“Velibbichalalbekirbi”(Andmyheartisavoidwithinme)(תהיליםקט:כב),intheaspectof:Tzurlevavi(TheRockofmyheart)(kanal[asmentionedabove]),therefore,throughthishecanlechaddeshma’asehBereishit(renewtheworkofcreation),andperformnissimvenifla’ot(miraclesandwonders)intheworld,asitiswritten:Uvetuvomechaddeshbekholyomtamidma’asehBereishit(AndinHisgoodness,Herenewseverydaytheworkofcreation).Uvetuvo(AndinHisgoodness),thisisthetzaddik(righteousperson)whoiscalledtov(good),asitiswritten:“Imrutzaddikkitov”(Sayoftherighteousthatitisgood)(ישעיהג:י)(Yoma38b).Forthelev(heart)ofthetzaddik(righteousperson)mentionedaboveistheaspectoftheberiatha’olam(creationoftheworld)(kanal[asmentionedabove]).
And this is the interpretation of what our Rabboteinu,zikhronamlivrakha (Sages, of blessed memory) said (Sukkah 49a): Chammukeiyerekhayikhkemochala’imma’asehyedeiamman (The rounded curves of your thighs are like the work of an artisan’s hands)—these are the shitin (foundations of the altar [temple altar channels]) that are menukkavimumechullalim (pierced and hollowed out) to the tehom (abyss [deep spiritual realm]). This is the aspect of: “Velibbichalalbekirbi”(Andmyheartisavoidwithinme) (תהילים קט:כב), for tehomdalibba (abyss is the heart) as stated in the Zohar (see Ra’aya Meheimna Pinchas 227b). And this is chala’imma’asehyedeiamman (the work of an artisan’s hands)—the ma’aseiyedeiammanuto (work of the artistry) of the Holy One, blessed be He (thus they expounded there in Sukkah). That is, the aspects of chala’im (hollows), that is, that they are mechullalim (hollowed out) to the tehom (abyss), aspects of: Velibbichalalbekirbi (And my heart is a void within me) (kanal [as mentioned above]), this is the aspect of the beriatha’olam (creation of the world) (kanal [as mentioned above]). And this is ma’asehyedeiamman (the work of an artisan’s hands), the ammanuto (artistry) of the Holy One, blessed be He. For the aspects of velibbichalal (and my heart is a void), and so forth, aspects of chala’im (hollows) that are mechullalim (hollowed out), and so forth (kanal [as mentioned above]), is truly the ma’asehyedeiammanuto (work of the artistry) of the Holy One, blessed be He. For this is the aspect of the beriatha’olam (creation of the world) (kanal [as mentioned above]). And through this, he can perform nissim (miracles) in the world (kanal [as mentioned above]). And this is that they are mechullalim (hollowed out) to the tehom (abyss), meaning aspects of nissim (miracles): “Vattehomkolha’ir”(Andallthecitywasmovedaboutthem) (רות א:יט). For about a davarnissi (miraculous thing), all are temehim (astonished).
Andthisis:Harotzehlenassekhyayin(Theonewhowishestopourwine),andsoforth,yemalleigeronam(shouldfilltheirthroats),andsoforth.Fortheirgeronam(throats)aretheaspectofshitin(foundationsofthealtar)thataremechullalim(hollowedout)tothetehom(abyss),thesearethekaneh(esophagus[throat])andlibba(heart).[Andthroughtheyayin(wine),thechallal(void)ofthelev(heart)isopened,intheaspectof:Velibbichalalbekirbi(Andmyheartisavoidwithinme),for(Sanhedrin70a)chamravereichanipakchin(wineandperfumesopen[themind/heart])].Andtherefore,whoevermemalleigeronam(fillstheirthroats),andsoforth,itisasifhemenassekhyayin(pourswine)upontheshitin(foundationsofthealtar)thataremenukkavimumechullalim(piercedandhollowedout)tothetehom(abyss)(kanal[asmentionedabove]).[Heresomewordsaremissing,foritwasnotwrittenatitstime.]
Relatedtotheabove,Yasiskegibborlarutzorach(Herejoiceslikeamightymantorunacourse),andsoforth.Forgreathitgabbirut(strengthening)isneeded,andsoforth,torunthisorach(course)thattheycouldhavewalkedduringthetimewhenYisrael(Israel)werenezufim(indisfavor).Andnowtheyrunwithgreatmehirut(speed).Thisderekh(path),andsoforth.UptohereishislanguageatthetimehespokethisTorah(teaching).
I heard from his holy mouth at that time this matter explained further, that he explicitly spoke this matter concerning bneiadam (human beings) who merit doing teshuvah (return) for the he’avar (past). And he said that even though they merit to takkhen (rectify) what has avar (passed), nevertheless, heikhanhuotohazeman (where is that time) when they were rechokim (distant) from God, blessed be He, when they could have served God, blessed be He, in that zeman (time). And certainly, they need to takkhen (rectify) this, that is, to lehashlimulemallot (complete and fulfill) the avodah (service) that they could have served God, blessed be He, throughout that et (time) when they were nezufim (in disfavor) before Him, blessed be He, and rechokim (distant) from Him. Therefore, after they merit to lehit’orrerliteshuvah (awaken to return), they need great zerizut (alacrity [zeal]) in His avodato (service), blessed be He, and to run very, very fast so that through the zerizut (alacrity) of their avodah (service) they will merit to takkhenulehashlim (rectify and complete) also the chesron (deficiency) of the avodah (service) of the yamim (days) that have avru (passed). For now, one must run with great mehirut (speed) this derekh (path) that he could have walked when he was rachok (distant) from God, blessed be He. And he said to his anashav (people) in this language: Irdarftzikhzeieryaginirzoltnochkeneneppischappin (You must rush with great zeal so you can still grasp something!) [an urgent call to make up for lost spiritual time].