For the Jewish man was created so that he would have dominion over the angels (see Tikkun Ein, folio 137), and this is the ultimate purpose and end goal of Israel, as our Rabbis, of blessed memory, said (Jerusalem Talmud, Shabbat, chapter 2): In the future, tzadikim (righteous ones) will have their partition positioned inside from the ministering angels, as it is said: “ Now it will be said to Jacob and to Israel, what G-d has wrought ” – meaning the angels will need to ask from Israel when they want to know what G-d has wrought. And each one must ensure that he reaches this purpose: to have dominion over the angels. However, he must guard himself very carefully and ensure that he has the strength to stand firm in this dominion, so that the ministering angels do not envy him and cause him to fall, G-d forbid (see Zohar on Shir HaShirim, on the verse “ Black am I and comely ”). For the angels greatly envy such a man who has dominion over them, as we find that our Rabbis, of blessed memory, said (Chagigah 15a) about several great ones, that the ministering angels sought to push them away. 2. The advice for this is to bind himself with the souls of Israel, and through this binding, he is saved from them [Job 26: “ Grasping the face of the throne ”] – meaning he must grasp himself in the roots of the souls, which are hewn from under the throne of glory, representing the aspect of [Genesis 3: “ Mother of all living ”] (see Rashi on Chayei Sarah 125a). This is the aspect of what our Rabbis, of blessed memory, said (Shabbat 88b): When Moses ascended on high, the ministering angels said, “What is one born of woman among us?” He replied, “He came to receive the Torah.” They said, “ Which You have placed Your splendor upon the heavens ,” etc. The Holy One, blessed be He, said to Moses, “Return an answer to them.” Moses said, “I am afraid lest they burn me with the breath of their mouth.” G-d said to him, “Grasp the throne of My glory,” etc. That is, Hashem, may He be blessed, gave him advice to grasp and bind to the roots of the souls, which are the aspect of the throne of glory, the “mother of all living,” as above – through this, he will be saved from the angels’ envy, as above. This is the aspect of [Genesis 2: And Hashem G-d built the rib which He took from the man, etc. ]. “And He built” – initials : And I will fasten it as a peg in a sure place [Isaiah 22], which is the aspect of dominion, as Yonatan translates this verse: “And I will appoint him a faithful steward serving in a sure place.” That is, the aspect of the aforementioned dominion, ensuring it has existence, as above. The “rib,” which is the aspect of Eve, the “mother of all living,” the aspect of the throne of glory, the roots of the souls, as above – through this, there is strength to stand in this dominion, as above. “Which He took from the man” – that is, from the upper man, as it is written [Ezekiel 1: “ And upon the throne, a likeness as the appearance of a man ”], etc. “And He brought her to the man” – that is, to the lower man, so that through this, the lower man has the strength to stand in this dominion, as above. This is what Rav Amram Chasida said to the angel (Kiddushin 81a): “I am flesh and you are fire, and I am better than you.” “Flesh” – initials : Sixty myriads in one womb (Midrash Rabbah on Shir HaShirim, on “Behold you are fair”; see Tikkun 21). That is, the aspect of the roots of the souls – through this, he has strength that he may have dominion over the angels, aspect of: “I am better than you,” as above. 3. To bind himself to the roots of the souls of Israel, he must know the source of all the souls and the source of their vitality – from where each soul receives its life force. The main thing is to know all the famous figures of the generation and to bind himself particularly with each soul. He must bind himself with all the famous and leaders of the generation, for the souls are divided under them – each famous leader has several particular souls belonging to his portion. When he binds himself with the famous ones, he is bound with all the particular souls of Israel. However, he must know and recognize the famous, for there are several who are famous falsely, only through impudence, as our Rabbis, of blessed memory, said (Sanhedrin 105a): “Impudence is kingship without a crown.” 4. To recognize the famous – who is so through impudence – it is through the building of Jerusalem, which is the aspect of the heart (see Tikkun 21, folio). For Jerusalem is the aspect of complete fear (Midrash Rabbah, Vayera, parasha 56; see also Midrash Rabbah, Bamidbar, parasha 2, on “ Comely as Jerusalem ”). That is, the completeness of fear, which depends on the heart, as our Rabbis, of blessed memory, said (Kiddushin 32b): “A matter delivered to the heart – it says of it ‘ and you shall fear .’” But there are three traits that destroy Jerusalem (i.e., the heart), spoiling the fear that depends on the heart. These three traits are: lust for money, lust for eating, and lust for intercourse. These three are rooted in the heart, thus spoiling the fear in the heart. Money’s root is in the heart, aspect of [Proverbs 10: “ The blessing of Hashem – it makes rich, and He adds no sorrow with it ”], aspect of [Genesis 6: “ And He was grieved to His heart ”]. Eating, aspect of [Psalms 104: “ And bread sustains the heart of man ”]. Lust for intercourse is also in the heart, for the main lust comes through warmth from the blood in the heart’s chamber. Since they are in the heart, they spoil the fear in the heart, which is the aspect of Jerusalem. This is the interpretation [Berachot 3b: Three watches is the night , etc.]. “Night” is the aspect of darkness (i.e., preventions), which are the three watches – the three traits above. First watch: donkey brays – aspect of lust for money, aspect of [Genesis 49: “ Issachar is a bony donkey ”], translated: “Rich in possessions.” Second: dogs howl – aspect of lust for eating, as written [Isaiah 56: “ And the dogs are greedy – they know no satiety ”]. Third: infant suckles from mother’s breasts, and woman converses with husband – aspect of intercourse, as our Rabbis said [Ketubot 13b]: “They saw her conversing,” etc. This is “infant suckles from mother’s breasts,” for this lust depends on suckling: if the infant suckles from an impudent woman’s milk, this lust strengthens in him, for blood curdles into milk [Bechorot 6b], and if she is impudent, it harms the infant – the milk from her curdled blood creates warmth in his heart, strengthening this lust. Conversely, suckling from a kosher woman’s milk makes his heart “hollow within him,” with only minimal necessary warmth for the Creator’s mitzvah, blessed be His name. This is what our Rabbis said [Avodah Zarah 4b]: David was not worthy of that act, as said [Psalms 109: “ And my heart is hollow within me ”] – “My heart is hollow within me” initials : milk (i.e., through kosher milk, his heart is hollow, and this lust does not overpower him). Thus, David, in this aspect, was not worthy of that act. The opposite: impudent woman’s milk produces much warmth, aspect of [Psalms 39: “Hot my heart within me”], initials : milk, as above. This is what our Rabbis said (in Berachot): And on each watch, the Holy One, blessed be He, sits and roars like a lion – over the loss of fear, aspect of [Amos 3: “ A lion roars – who will not fear? ”]. For these three traits – the three watches – spoil Jerusalem’s building, the completeness of heart-dependent fear, as above. 5. To repair these three traits is through knowledge – one must draw knowledge to the heart, aspect of [Deuteronomy 4: “ And you shall know today and return it to your heart ”] – drawing knowledge to the heart repairs these three traits. Knowledge is the aspect of three brains in three skull cavities, corresponding to the three festivals. Each festival renews the brain, drawing new intellect to repair these traits – one per festival. Thus, be very careful with festival honor and receive the three festivals properly, for through their mitzvot, one merits to repair these traits. On Passover, lust for money is repaired, as written [Exodus 12: “ And Hashem gave the people favor in Egypt’s eyes, and they lent them ”] – against their will [Berachot 9b], as they did not want it at all. On Shavuot, lust for intercourse is repaired, aspect of blood curdling into milk (as in intentions for Sefira and Shavuot; see Be’er Heitev, siman 494, sk”ch). On Sukkot, lust for eating is repaired – Sukkot is the “festival of ingathering” [Exodus 23], gathering all foods, aspect of repairing eating lust, for “one with bread in his basket differs from one without” [Yoma 74b]. This is [Numbers 16: “ Called to the appointed time, men of renown ”] – “men of renown” aspect of these three traits, each called a “name” [Exodus 20: “ In every place where I mention My name, I will come and bless you ”], aspect of [Proverbs 10: “ Hashem’s blessing makes rich ”]; [Ruth 4: “ And call a name in Bethlehem ”]; [Esther 2: “ If the king desires her and she is called by name ”]. Fear in the heart is also a “name,” aspect of [Deuteronomy 28: “ To fear the glorious name ”]. Thus, “ called to the appointed time, men of renown ” – call the appointed times (three festivals) to repair these “men of name” traits. 6. Through building Jerusalem (repairing heart-fear completeness), an angel is created that influences prophecy to its vessels – prophecy from cherubim [Numbers 7: “ He heard the voice from between the two cherubim ”]. Cherubim are “small faces” [Sukkah 4b; Zohar Bereishit 18a], influenced by the angel [Genesis 48: “ The angel who redeems me from all evil – bless the lads ”] (small faces/cherubim; see Zohar Vayechi 228, Balak 187). This angel roots in fear – “mal’ach” initials : For there is no want to those who fear Him [Psalms 34]. Then prophecy is drawn – even minors prophesy [Joel 3: “ Your sons and daughters shall prophesy ”]. 7. But be very careful against appointment (leadership), for one meriting fear longs for it – fear of heaven makes words heard [Berachot 6b]. But guard against it, as appointment spoils prophecy’s influence (from the fear-angel). This is Joshua to Moses on “Eldad and Medad prophesying” [Numbers 11: “ My lord Moses, imprison them ”] (Sanhedrin 17a): “Cast public needs on them – they cease.” Public needs (appointment) consume prophecy – “mal’ach” rearranges to “kela’em.” 8. Through prophecy’s influence (even without prophesying, just its aspect in the world), prayer is redeemed/ransomed – prayer is exalted, yet disdained; people discharge it hastily [Berachot 6b: “ High things disdained by men ” – standing at world’s height, yet disdained]. Prophecy redeems prayer from exile [Genesis 20: “ For he is a prophet and will pray for you ”] – through prophecy, prayer completes, aspect of [Isaiah 57: “ Creator of lips’ utterance ”], aspect of prophecy. 9. When prayer redeemed, doctors fall – no need for medicines; all through herbs receiving power from stars/constellations [Midrash Rabbah Bereishit parasha 10: no herb without star striking it, saying “grow”]. Stars receive from higher ones, up to princes [Tikkunei Zohar tikkun 44, 79a: stars borrow one from another, moon from sun; Ecclesiastes 5: “ High above high watches ”]. All from Hashem’s word [Psalms 33: “ By Hashem’s word, heavens made; by His mouth’s breath, all their host ”]. Thus, with prayer, no herb-medicine needed – prayer is Hashem’s word, root of all. “Navi” initials : By word of Hashem heavens made – aleph is firmament dividing waters [Tikkun 5, 40] (thus “shamayim” replaces “navi”’s aleph, as aleph=firmament). Through prophecy, merit prayer (Hashem’s word) [Psalms 107: “ He sends His word and heals them, delivers from pits ”] – “pits”=herbs [Menachot 71a: reaps for fodder]. No herb-medicine [Exodus 23: “ Serve Hashem your G-d – He blesses bread/water, removes sickness ”] – “serve”=prayer [Bava Kama 92b]; then bread/water blessed from root (Hashem’s word/prayer) heal like herbs – powers divided below, but root unifies; grasp root (prayer), draw healing to bread/water [as above]. 10. But three services spoil prayer: A) Don’t scorn any man [Avot 4] B) Idolatry (even imperfect faith= idolatry) C) Guarding the bris (sexual purity) – not guarding properly. These other-side services spoil prayer. Scorning=service (Joseph’s brothers scorned him, fell to servitude: “ We are your servants ” [Genesis 50]). Idolatry [Exodus 20: “ I Hashem your G-d brought you from Egypt, house of servants ”] – Egypt full of idols, called “house of servants” (Mechilta Yitro). Damaging bris =servitude [Genesis 9: “ Cursed Canaan, servant of servants to brothers ”] (Ham). Exit these three, merit prayer – heal via anything, even bread/water. [Pesachim 25a: With all heal – any worldly thing] except idolatry, uncovering nakedness, bloodshed (these three, as services) – when outside them: with all heal , even bread/water; with prayer, heal via all. 11. Know: illnesses differ – some grow like seed rotting, producing fatness, tendons, root, branches, fruit. Some grow years; some inherited, revealed later. During growth, illness hidden – only sensations sign it. Healings differ: simple herb, compounds, distant remedies, or none (illness stronger). Early, heal easily – but hidden, known only to Hashem. Grasp Hashem’s word (prayer), heal via all (even bread/water: with all heal ) – even during hidden growth, via eaten bread/water. [Exodus 15: “ All disease I placed in Egypt, not on you – for I Hashem heal you ”] – if not place, why healing? (Sanhedrin 101a). But: not bring disease at all – heal beforehand during growth. “ I Hashem heal you ” – I alone know then, heal via word (prayer); no disease, healed pre-growth. All depends on prayer repair – via exiting three services. [There: “ If hear... do right in eyes, listen commandments, keep statutes ”] – repair three: “do right”=anti-scorning [Job 33: “ Right on men, says sinned, perverted right ” (Yoma 87a)]; “listen commandments”= bris repair [Genesis 21: “ Abraham circumcised Isaac... as G-d commanded ”]; “keep statutes”=faith repair (anti-idolatry) [Jeremiah 10: “ Statutes of peoples vanity ”]. Then: “ All disease... I heal you ” – prayer complete, heal via Hashem’s word in all, even grown disease [Exodus 23: “ Bless bread... remove sickness ”] – complete disease; via word, heal always via all, even pre-reveal: with all heal . Hezekiah: “ Good in eyes Your did ” [Isaiah 38] – juxtaposed redemption/prayer, hid medicines [Berachot 10b]. All one: juxtaposed redeems prayer from exile – hides medicines; redeemed prayer falls medicines – heal via word. Then doctors ashamed – remedies powerless; herbs return power to prayer (upper root). Duty: when praying (word/root), herbs return power to prayer. Praying on illness, relevant herbs return power to prayer (root). [Genesis 24: “ Isaac went to converse in field ”] – prayer with field-shrub; shrubs gave power to prayer (root). 12. This is Messiah’s sparkling – all things divided by appearance, taste, smell; grower called “rain” initials : appearance, taste, smell . Main: smell – soul enjoys only smell [Berachot 43b: soul enjoys, not body – this smell]. Prayer mainly from soul [Psalms 150: “ Every soul praise Yah ”]. Messiah receives prayers – aspect of nose [Lamentations 4: “ Breath our nostrils, Hashem’s Messiah ”] – receives smells (prayers); prayer-suckling from smell [Isaiah 48: “ My praise I seal to you ”] (nose). Called Messiah: suckles from field-shrub (Zohar Bereishit 25) – smells enter prayer (nose: “ My praise I seal ”); Messiah receives [as above]. 13. This bearing favor [Esther 2: “ Esther bore favor in all seeing her eyes ”] – each imagined as his nation [Megillah 13a]. Master-prayer=Hashem’s word (upper root) – all powers/heaven-host receive from him; thus, all princes/heaven-host imagine him as their nation – he bears favor; each thinks he deals with him alone (all receive from him). Then recognize false famous (via impudence) – impudence falls before him. Meriting prayer (word/root – all princes/host receive from him), all borrowers from him [Tikkunei Zohar: stars borrow...]. All borrowers to upper root (word/master-prayer, great lender) – all heaven-host bow/submit to root (word/prayer-master) [Nehemiah 9: “ Heaven-host to You bow ”] initials : lender – all borrowers to great lender (prayer-master, upper root/word). Thus recognize famous via impudence – no impudent before creditor [Bava Metzia 3a]; impudence falls before prayer-master (great lender; all borrowers from him) [Exodus 33: “ Found favor in My eyes, know you by name ”] – via bearing favor (“ Heaven-host to You bow ” – all receive/borrow; favor as each’s nation) – thus “know by name”: recognize famous name-owners (impudent fall before him); also “know by name”=souls [Genesis 2: “ Living soul – his name ”] – via famous, bound to all souls: “ Grasping throne face ” (binding soul-roots, throne-glory, as above). 14. Then can do Rosh Hashanah – sitting to speak with fellow=Rosh Hashanah (judgment day; sits/judges fellow). Careful: examine self – if worthy to judge fellow. “ Judgment to G-d it ” [Deuteronomy 1] – only He worthy, as our Rabbis said [Avot 2: Don’t judge fellow till reach his place] – who reaches fellow’s place but Hashem (world’s place, not world His place [Bereishit Rabbah Vayetzei 68; Rashi on “Behold place with Me,” Tisa])? Each has place with Him; He (Master mercies) judges to merit [Avot 1]. See His mercy: fixed Rosh Hashanah (judgment) on Rosh Chodesh – great kindness; otherwise, how ask atonement? Fixed so He “asks atonement”: “Bring on Me atonement” (Rosh Chodesh [Chullin 60b; Shavuot 9]). No shame asking, as He asks then. He “did regrettable thing,” saying “Bring on Me...” – no shame regretting sins before Him (He did regrettable). We see great mercy – He alone worthy to judge: knows all places (world’s place, not world His). Even indwelling places (Temple) – not contracted divinity (G-d forbid) [Kings I 8: “ Heavens/heavens’ heavens not contain You – how this house? ”] – drew holiness from pleasant things (creation/Eden form [Tikkunim intro]). He: world’s place. Thus He does Rosh Hashanah (judgment) – fulfills “don’t judge till reach place” (world’s place). [Psalms 93: “ To Your house comely holiness, Hashem for length days ”] – drew holiness to Temple (pleasant things), but He: world’s place; thus “ Hashem for length days ” – does Rosh Hashanah (long day [Beitzah 6a; Shulchan Aruch OC 593]). Grasping throne-glory (soul-roots) also world’s place [Samuel I 2: “ Throne glory inherit them – for to Hashem earth pillars, sets world on them ”] – sets world on them. Thus can do Rosh Hashanah. Interpretation: Blow on new month shofar – dominion (“ fasten peg sure place ”); new month=brain renewal (three festivals [Psalms 104: “ Made moon appointed times ”] – festivals via moon renewal). Shofar=heart (nourished from shufra d’shufra [Zohar Pinchas 247a, 261a; Tikkunim 21 folio]); fear [Amos 3: “ Shofar blown city – people not tremble? ”]; [Isaiah 58: “ Raise like shofar voice ”]; prayer [Psalms 118: “ From strait called Yah ”] (strait/expanse shofar); field-shrub (return power to prayer: “ Isaac conversed field ”) – shofar [Joshua 6: “ Drawing horn jubilee ”] initials : And went out Isaac converse field . Via these: “ On covering for our festival day ” – Rosh Hashanah; via this, do Rosh Hashanah. [Note on prophecy issue: The influencing angel (redeeming angel/Shechinah) is below Netzach/Hod (prophecy source), but when ascending above them, it influences prophecy – no further discussion now.]