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HH
31
The Sages said in the Midrash
(Bereshis Rabbah 32)
The regarding the verse: “But I, through your great chesed, shall enter your House...,” which appears immediately after the verse: “You destroy speakers of lies...,” which King David said about Do’eg and Achitophel, who opposed him. And he concluded by saying and I, “as they did to me, so have I done.” But “through your great chesed, I shall enter your house...” (Tehilim 5:7-8; Shoftim 15:11). And indeed, every person needs to say this concerning his individual soul, especially when within his soul he truly knows the pain of his sins. At that point he needs to revive himself and strengthen his soul greatly, by [thinking about] the chesed that Hashem Yisborach has done for him, that he merited to draw near the True Tzadik, or at least that he doesn’t oppose him, and merits to be included within the holy yeshiva, and the holy house of study of the holy gathering of the True Tzadik, and [he should] say to himself, and I, just as the opposition did, so did I do too; but nevertheless, through your great chesed which was done towards me, “I shall enter your House,” that is, the aforementioned house of study;
and all of my hope for eternity derives from this.
The regarding the verse: “But I, through your great chesed, shall enter your House...,” which appears immediately after the verse: “You destroy speakers of lies...,” which King David said about Do’eg and Achitophel, who opposed him. And he concluded by saying and I, “as they did to me, so have I done.” But “through your great chesed, I shall enter your house...” (Tehilim 5:7-8; Shoftim 15:11). And indeed, every person needs to say this concerning his individual soul, especially when within his soul he truly knows the pain of his sins. At that point he needs to revive himself and strengthen his soul greatly, by [thinking about] the chesed that Hashem Yisborach has done for him, that he merited to draw near the True Tzadik, or at least that he doesn’t oppose him, and merits to be included within the holy yeshiva, and the holy house of study of the holy gathering of the True Tzadik, and [he should] say to himself, and I, just as the opposition did, so did I do too; but nevertheless, through your great chesed which was done towards me, “I shall enter your House,” that is, the aforementioned house of study;
and all of my hope for eternity derives from this.
For in truth in every generation a
yeshiva of
For students with a rabbi of truth can be found, [students] who occupy themselves with true novel Torah ideas in their Beis Midrash [i.e study hall] and draw all of the very distanced souls to Hashem very much. And he wants to catch him in his trap, and accosts a person at every moment. And this is the main “evil encounter” [from the morning liturgy] which we pray to be saved from every day. And the blessed Sages said concerning this, “If this despicable one accosted you, drag him to the Beis Midrash” (Shabbas 88b). For this is the main rectification, that a person should draw his thoughts into this holy Beis Midrash. For by this means itself, he will be reminded that he is counted among the aforementioned gathering—by this means: “If stone, it will melt...” (ibid). For from this Beis Midrash flows a holy and pure spring, that is able to purify all of the deeply fallen souls through the profound advice and holiness which flows out of it, and raise them up from the Valley of Tears, and
return them to Hashem Yisborach.
For students with a rabbi of truth can be found, [students] who occupy themselves with true novel Torah ideas in their Beis Midrash [i.e study hall] and draw all of the very distanced souls to Hashem very much. And he wants to catch him in his trap, and accosts a person at every moment. And this is the main “evil encounter” [from the morning liturgy] which we pray to be saved from every day. And the blessed Sages said concerning this, “If this despicable one accosted you, drag him to the Beis Midrash” (Shabbas 88b). For this is the main rectification, that a person should draw his thoughts into this holy Beis Midrash. For by this means itself, he will be reminded that he is counted among the aforementioned gathering—by this means: “If stone, it will melt...” (ibid). For from this Beis Midrash flows a holy and pure spring, that is able to purify all of the deeply fallen souls through the profound advice and holiness which flows out of it, and raise them up from the Valley of Tears, and
return them to Hashem Yisborach.
And therefore, he who merits to be
included within
And this Beis Midrash needs to strengthen himself very much, and believe and know that every good point and every awakening towards holiness, towards which a person awakens constantly (to disconnect oneself from bad thoughts, and to draw onto oneself holy thoughts) and every striving which he makes with all of his might to do something good (even though he knows within his heart all that has occurred with him, and that this had already happened thousands of times); nevertheless—no good point is every lost. For the True Tzadik, who is the Rosh Yeshiva [i.e. the head of the yeshiva], the Rosh of the holy Beis Midrash, raises up and collects and gathers up all into the holy edifice, and builds wondrous buildings out of them, by means of raising up the aspect of itaruta de’latata—especially from such low places. And this is the main rectification of all of the worlds, which is dependent on itaruta de’latata of human beings specifically, the possessors of free choice. And the lower the level is, the more it is precious and important when some kind of holy awakening ascends from there. And through this, the true tzadikim build an aspect of the Tabernacle and the Beis HaMikdash in every generation, and by this means the final Beis HaMikdash will be built in truth and absolute completeness, which shall last for eternity.
(Likutei Halachos, Tefilas HaMincha 7:65‑69,82-83,87)
And this Beis Midrash needs to strengthen himself very much, and believe and know that every good point and every awakening towards holiness, towards which a person awakens constantly (to disconnect oneself from bad thoughts, and to draw onto oneself holy thoughts) and every striving which he makes with all of his might to do something good (even though he knows within his heart all that has occurred with him, and that this had already happened thousands of times); nevertheless—no good point is every lost. For the True Tzadik, who is the Rosh Yeshiva [i.e. the head of the yeshiva], the Rosh of the holy Beis Midrash, raises up and collects and gathers up all into the holy edifice, and builds wondrous buildings out of them, by means of raising up the aspect of itaruta de’latata—especially from such low places. And this is the main rectification of all of the worlds, which is dependent on itaruta de’latata of human beings specifically, the possessors of free choice. And the lower the level is, the more it is precious and important when some kind of holy awakening ascends from there. And through this, the true tzadikim build an aspect of the Tabernacle and the Beis HaMikdash in every generation, and by this means the final Beis HaMikdash will be built in truth and absolute completeness, which shall last for eternity.
(Likutei Halachos, Tefilas HaMincha 7:65‑69,82-83,87)
32
Our father Yaakov [i.e the patriarch
Jacob] of
Our blessed memory, when he arrived at that place, which was the location of the Beis HaMikdash, merited there to acquire complete awareness of the absolute wondrousness and greatness of [even] a tiny bit of itaruta de’latata. [And he understood] how specifically in this way, an inspiration from above, an aspect of awakening from above [itarutah de'la'ayla] is drawn down. [And he acquired awareness of] how the awakening from below [itaruta de’latata] and the awakening from above [itaruta de'la'ayla] are combined within each other. And this is an aspect of the archetype of all of the unifications which occur through the [Godly] service of the People of Israel. And these rectifications and unifications occur in completeness mainly in the Beis HaMikdash, as is explained thoroughly in the sources. And then: “And Yaakov awakened from his sleep, and he said: ‘Indeed, God is in this place, and I did not know [it]’” (Bereshis 28:16). And in this way he enacted to impress into the heart of all of the souls, for generations up till today, that even the very fallen souls who think (God forbid) that Hashem Yisborach is not present where they are located and that the entire aspect of their holy awakening is not valued at all; they too shall know and believe with complete emunah, that God is also present in their place, [as He is] in every place in the world. For in truth, God is also present in that place, for “the whole earth is full of his glory.” Just that a person is not aware of the extent of the concealment: “and I did not know [it].” But if one awakens through some aspect of itaruta de’latata, he will merit finding Him. And the main thing is through the power of the holiness of the Beis HaMikdash, for the root of all of the souls resides there; and all of the rectification of all of the souls and all of the worlds is dependent upon [the Beis HaMikdash]; and [also] on the power of the holiness of the true tzadikim, who engage themselves in its construction in every generation. And from there an aspect of awakening to teshuvah is drawn forth to the entire People of Israel. However, despite all this there also needs to be some awakening from below
[itarutah de’latata]. (Likutei Halachos, Tefilas HaMincha 7:84-85)
Our blessed memory, when he arrived at that place, which was the location of the Beis HaMikdash, merited there to acquire complete awareness of the absolute wondrousness and greatness of [even] a tiny bit of itaruta de’latata. [And he understood] how specifically in this way, an inspiration from above, an aspect of awakening from above [itarutah de'la'ayla] is drawn down. [And he acquired awareness of] how the awakening from below [itaruta de’latata] and the awakening from above [itaruta de'la'ayla] are combined within each other. And this is an aspect of the archetype of all of the unifications which occur through the [Godly] service of the People of Israel. And these rectifications and unifications occur in completeness mainly in the Beis HaMikdash, as is explained thoroughly in the sources. And then: “And Yaakov awakened from his sleep, and he said: ‘Indeed, God is in this place, and I did not know [it]’” (Bereshis 28:16). And in this way he enacted to impress into the heart of all of the souls, for generations up till today, that even the very fallen souls who think (God forbid) that Hashem Yisborach is not present where they are located and that the entire aspect of their holy awakening is not valued at all; they too shall know and believe with complete emunah, that God is also present in their place, [as He is] in every place in the world. For in truth, God is also present in that place, for “the whole earth is full of his glory.” Just that a person is not aware of the extent of the concealment: “and I did not know [it].” But if one awakens through some aspect of itaruta de’latata, he will merit finding Him. And the main thing is through the power of the holiness of the Beis HaMikdash, for the root of all of the souls resides there; and all of the rectification of all of the souls and all of the worlds is dependent upon [the Beis HaMikdash]; and [also] on the power of the holiness of the true tzadikim, who engage themselves in its construction in every generation. And from there an aspect of awakening to teshuvah is drawn forth to the entire People of Israel. However, despite all this there also needs to be some awakening from below
[itarutah de’latata]. (Likutei Halachos, Tefilas HaMincha 7:84-85)
33
“All beginnings are difficult” (Mechilta,
Yitro) as
“All the blessed Sages said—especially regarding teshuvah. For it is impossible to truly have an awakening to teshuvah, unless it is because God ignites one with his light in order for one to have an awakening to do teshuvah. But one cannot apprehend the shining of the light of the Blessed One unless one [first] does teshuvah, for “no outsider may eat the holy [foods]” (Vayikra 22:10). And if so, from where does it begin? And sometimes Hashem Yisborach has compassion on him, and shines his blessed light into the depths of [the person’s] darkness and great sunkeness, in order to awaken him to teshuvah—but he cannot receive this light; for since he is so very shattered into broken pieces because of his evil acts, for him everything is an aspect of being overloaded with light. And from this it happens sometimes that a person has an awakening to do teshuvah during a certain period, and afterwards he falls from this [level], and indeed this [may] occur a number of times. And all of this is because he still has not rectified his vessels, so that he will be able to receive motivational energy as is
fitting, and in this instance specifically.
“All the blessed Sages said—especially regarding teshuvah. For it is impossible to truly have an awakening to teshuvah, unless it is because God ignites one with his light in order for one to have an awakening to do teshuvah. But one cannot apprehend the shining of the light of the Blessed One unless one [first] does teshuvah, for “no outsider may eat the holy [foods]” (Vayikra 22:10). And if so, from where does it begin? And sometimes Hashem Yisborach has compassion on him, and shines his blessed light into the depths of [the person’s] darkness and great sunkeness, in order to awaken him to teshuvah—but he cannot receive this light; for since he is so very shattered into broken pieces because of his evil acts, for him everything is an aspect of being overloaded with light. And from this it happens sometimes that a person has an awakening to do teshuvah during a certain period, and afterwards he falls from this [level], and indeed this [may] occur a number of times. And all of this is because he still has not rectified his vessels, so that he will be able to receive motivational energy as is
fitting, and in this instance specifically.
And even regarding the People of
Israel throughout
And the generations, there is also an aspect of this, which is an aspect of all of the exiles and redemptions—and then they were exiled again, and this [repeated] a number of times. However nevertheless, “the right hand of God is uplifted” (Tehilim 118:16) and He always has the upper hand. For nevertheless, from every aspect of redemption, and from every time when the People of Israel were in the Land of Israel, many wondrous rectifications occurred. And despite that afterwards the Ba’al Davar incited [them], and they again declined; nevertheless, many impressions of these rectifications remained, so that from this power, we [are able to] live in exile, and we have the strength to receive some degree of sparks of awareness of Hashem Yisborach’s Divinity, and his holy emunah. And likewise, this is really the case during every time period and for every person. And especially, despite that one begins innumerable times to serve God, and falls from this, time after time (even if the fall is extremely great, Heaven help us; even a person who falls, God forbid, into real transgressions, Heaven help us); nevertheless, as long as he began some kind of good beginning each
time—this will never ever be lost.
And the generations, there is also an aspect of this, which is an aspect of all of the exiles and redemptions—and then they were exiled again, and this [repeated] a number of times. However nevertheless, “the right hand of God is uplifted” (Tehilim 118:16) and He always has the upper hand. For nevertheless, from every aspect of redemption, and from every time when the People of Israel were in the Land of Israel, many wondrous rectifications occurred. And despite that afterwards the Ba’al Davar incited [them], and they again declined; nevertheless, many impressions of these rectifications remained, so that from this power, we [are able to] live in exile, and we have the strength to receive some degree of sparks of awareness of Hashem Yisborach’s Divinity, and his holy emunah. And likewise, this is really the case during every time period and for every person. And especially, despite that one begins innumerable times to serve God, and falls from this, time after time (even if the fall is extremely great, Heaven help us; even a person who falls, God forbid, into real transgressions, Heaven help us); nevertheless, as long as he began some kind of good beginning each
time—this will never ever be lost.
For despite that at the time of the
fall everything
For gets ruined; nevertheless, a positive impression remains from each and every act of service, and each and every [new] beginning. And these impressions are wondrous rectifications, and they are very needed and necessary for the holy edifice which needs to be built. For we now need the righteous Mashiach [the Messiah] to come and bring our salvation, an eternal salvation. And we need to erect the holy edifice, the complete edifice, in a wondrous manner, such that it will not ever be destroyed. And we need to gather in all of the dispersed of Israel, and assemble them together in the second holiness. And no spark or soul shall remain cast away outside, for Hashem Yisborach thinks merciful thoughts, so that no castaway will remain thrown out (Shmuel II, 14:14). And therefore this edifice requires many vessels, without number. And an innumerably large number of tools are needed for this. Therefore everything which a person of the People of Israel does now, some kind of holy act; whether it be Torah study, or prayer, or charity or any other mitzvah—everything is very precious in the eyes of God. And He is much in need of the True Tzadik, who works to rectify all of the souls, and to rectify all of the worlds, and to construct the holy edifice which he is engaged in building. And therefore this person who did an act of holiness, or has already engaged in the service of God a little bit over days or years, and despite that afterwards he fell—even if this fall is very severe (Heaven help us), and even if he again had an awakening to serve God, and backslid and fell, and this happened many times without number—no matter what happens; nevertheless, know and believe with complete emunah that there is nothing, and no minor act of service which is ever lost. And even a very small rise in motivation and a good thought is never ever lost, as is written in the holy Zohar “no good desire is lost.” For immediately after one has an awakening, some small increase in motivation—and even more so when one does some holy act—then the True Tzadik immediately snatches it; he who busies himself with the rectification of the souls of the People of Israel in every generation, and places it in the spot where he places it, for the purpose of the wondrous and awe‑inspiring edifice which he works to build, in order to bring all of the castaways of the world into it—and not one of them will remain
outside.
For gets ruined; nevertheless, a positive impression remains from each and every act of service, and each and every [new] beginning. And these impressions are wondrous rectifications, and they are very needed and necessary for the holy edifice which needs to be built. For we now need the righteous Mashiach [the Messiah] to come and bring our salvation, an eternal salvation. And we need to erect the holy edifice, the complete edifice, in a wondrous manner, such that it will not ever be destroyed. And we need to gather in all of the dispersed of Israel, and assemble them together in the second holiness. And no spark or soul shall remain cast away outside, for Hashem Yisborach thinks merciful thoughts, so that no castaway will remain thrown out (Shmuel II, 14:14). And therefore this edifice requires many vessels, without number. And an innumerably large number of tools are needed for this. Therefore everything which a person of the People of Israel does now, some kind of holy act; whether it be Torah study, or prayer, or charity or any other mitzvah—everything is very precious in the eyes of God. And He is much in need of the True Tzadik, who works to rectify all of the souls, and to rectify all of the worlds, and to construct the holy edifice which he is engaged in building. And therefore this person who did an act of holiness, or has already engaged in the service of God a little bit over days or years, and despite that afterwards he fell—even if this fall is very severe (Heaven help us), and even if he again had an awakening to serve God, and backslid and fell, and this happened many times without number—no matter what happens; nevertheless, know and believe with complete emunah that there is nothing, and no minor act of service which is ever lost. And even a very small rise in motivation and a good thought is never ever lost, as is written in the holy Zohar “no good desire is lost.” For immediately after one has an awakening, some small increase in motivation—and even more so when one does some holy act—then the True Tzadik immediately snatches it; he who busies himself with the rectification of the souls of the People of Israel in every generation, and places it in the spot where he places it, for the purpose of the wondrous and awe‑inspiring edifice which he works to build, in order to bring all of the castaways of the world into it—and not one of them will remain
outside.
For when a person draws himself near
to holiness,
For even just in an aspect of being a neighbor, like a neighbor who lives temporarily in the building of a property owner; nevertheless, also by this means, the holy words of prayer add up, multiplying exceedingly without measure or estimation or number. And because of this, the result is great delight in Heaven, without measure—despite that afterwards the person becomes distanced (God forbid), like the neighbor who afterwards leaves the house of the property owner and distances himself from him. And as one can see intuitively, for example, when there are nine people, even if all of them are great tzadikim; nevertheless, they are not allowed to say [certain] holy [prayers] such as Barechu, or Kadish or Kedushah. And when a person walks in, even someone utterly unimportant from the outside market, he is included in the minyan [i.e. a prayer quorum of ten], and through him the holiness becomes complete [and these prayers can be said]. Despite that immediately afterwards the moment passes and he returns to the outside market; nevertheless, how much delight did he caused to Hashem Yisborach! Because all of the holiness reached completion through him. And additionally, even if there were a few minyans without the need for his presence; nevertheless, to the degree that another soul of the People of Israel is added to them, the holiness and honor of Hashem Yisborach is increased more and more, for “the king's glory is through a multitude of people” (Mishley 14:28). On the contrary, to the extent that [even] one soul is added to a great and holy gathering, because of this, exceedingly wondrous and awe-inspiring rectifications occur, as is
explained elsewhere.
For even just in an aspect of being a neighbor, like a neighbor who lives temporarily in the building of a property owner; nevertheless, also by this means, the holy words of prayer add up, multiplying exceedingly without measure or estimation or number. And because of this, the result is great delight in Heaven, without measure—despite that afterwards the person becomes distanced (God forbid), like the neighbor who afterwards leaves the house of the property owner and distances himself from him. And as one can see intuitively, for example, when there are nine people, even if all of them are great tzadikim; nevertheless, they are not allowed to say [certain] holy [prayers] such as Barechu, or Kadish or Kedushah. And when a person walks in, even someone utterly unimportant from the outside market, he is included in the minyan [i.e. a prayer quorum of ten], and through him the holiness becomes complete [and these prayers can be said]. Despite that immediately afterwards the moment passes and he returns to the outside market; nevertheless, how much delight did he caused to Hashem Yisborach! Because all of the holiness reached completion through him. And additionally, even if there were a few minyans without the need for his presence; nevertheless, to the degree that another soul of the People of Israel is added to them, the holiness and honor of Hashem Yisborach is increased more and more, for “the king's glory is through a multitude of people” (Mishley 14:28). On the contrary, to the extent that [even] one soul is added to a great and holy gathering, because of this, exceedingly wondrous and awe-inspiring rectifications occur, as is
explained elsewhere.
See we find, that to the degree that
a person does
See even an insignificant act to serve Hashem Yisborach, despite that afterwards what occurs occurs with him (God forbid); nevertheless, that [small] act is never lost, and it already has been added to the wondrous edifice, and has caused a great rectification in the holy edifice, and many thousands and multitudes of words [of prayer or Torah] multiply through it. And if he will strengthen himself time after time, all the days of his life, to begin serving God each time anew, even if he goes through what he goes through—then, in the final end, all of the rectifications which he caused through all of his service and through every [new] beginning will gather together. They will all be gathered to aide him to truly return to Hashem Yisborach: “And even if his [sic] beginning shall be small, his [sic]
end shall increase exceedingly” (Eeyov 8:7).
See even an insignificant act to serve Hashem Yisborach, despite that afterwards what occurs occurs with him (God forbid); nevertheless, that [small] act is never lost, and it already has been added to the wondrous edifice, and has caused a great rectification in the holy edifice, and many thousands and multitudes of words [of prayer or Torah] multiply through it. And if he will strengthen himself time after time, all the days of his life, to begin serving God each time anew, even if he goes through what he goes through—then, in the final end, all of the rectifications which he caused through all of his service and through every [new] beginning will gather together. They will all be gathered to aide him to truly return to Hashem Yisborach: “And even if his [sic] beginning shall be small, his [sic]
end shall increase exceedingly” (Eeyov 8:7).
And at that point he will see what he
had done through every [small] holy act, for nothing at
all is ever lost. (Likutei Halachos, Tefilas Aravis 4:34)
all is ever lost. (Likutei Halachos, Tefilas Aravis 4:34)
34
The main thing which strengthens
every person (for
The somehow, he needs to strengthen himself not to fall any more, God forbid) is through Hashem [lit. “the name,” a term for God]. That is, through the name of God, and the names of the true tzadikim whose names are [rooted in] his name—for this is an aspect of the name of God. For the name of God is combined in their names. For this is the main source of encouragement and happiness, that we merited that “He did not make me a goy,” and “has set us apart from those in error” (from the liturgy); and we are called by the name “Yisrael,” which is an aspect of the name of God, for his name is combined in our name. And this is our main hope and salvation: “For God will not abandon his people, for the sake of his great name” (Shmuel I, 12:22). And this is our main [source of] trust, “for we hoped in his holy name” (Tehilim 33:21). And through this, one can strengthen one’s motivation, even the least of the least, and the worst of the worst—even Jews who commit heinous sins; because he is still called by the name “Yisrael,” he needs to strengthen his motivation and revive himself very much because of
this.
The somehow, he needs to strengthen himself not to fall any more, God forbid) is through Hashem [lit. “the name,” a term for God]. That is, through the name of God, and the names of the true tzadikim whose names are [rooted in] his name—for this is an aspect of the name of God. For the name of God is combined in their names. For this is the main source of encouragement and happiness, that we merited that “He did not make me a goy,” and “has set us apart from those in error” (from the liturgy); and we are called by the name “Yisrael,” which is an aspect of the name of God, for his name is combined in our name. And this is our main hope and salvation: “For God will not abandon his people, for the sake of his great name” (Shmuel I, 12:22). And this is our main [source of] trust, “for we hoped in his holy name” (Tehilim 33:21). And through this, one can strengthen one’s motivation, even the least of the least, and the worst of the worst—even Jews who commit heinous sins; because he is still called by the name “Yisrael,” he needs to strengthen his motivation and revive himself very much because of
this.
And even more so, a person who
merited to draw
And near to the true tzadikim, through whom the main aggrandizement of God’s name occurs, he certainly needs to be very joyous that he merited to be called by their name. For in truth, since we are called by the name “Israel,” which is the name of God, we are obligated to be happy all of our lives—always. For we still have hope for all of the goodness and all of the salvations, and for the forgiveness of sins, which are the main source of worries and depression, which is an aspect of, “I worry about my sin” (Tehilim 38:19). For immediately when one remembers the name of God, and this energizes one very much, that one is called by the name of God and the name of Israel—through this itself one merits the forgiveness of sins. Since from that is drawn forth the forgiveness and pardoning and expiation of all of the sins. As it is said: “And atone for our sins for your name's sake” (Tehilim 79:9). For all of forgiveness and expiation is drawn forth from the Thirteen Attributes of Compassion, which are all drawn forth from the name of God. This is an aspect of: “I will make all of my goodness pass before you and I will proclaim the name of God before you”; and through: “And I will be gracious upon whom I shall be gracious...” (Shmos 33:19). And it is said: “And He called out in the name of God. And God passed before him and proclaimed...” (Shmos 34:6). So through this is drawn forth the entire revelation of the Thirteen Attributes of Compassion, which is only for the sake of the name of God which is combined with our
name. (Likutei Halachos, Shabbas 5:15)
And near to the true tzadikim, through whom the main aggrandizement of God’s name occurs, he certainly needs to be very joyous that he merited to be called by their name. For in truth, since we are called by the name “Israel,” which is the name of God, we are obligated to be happy all of our lives—always. For we still have hope for all of the goodness and all of the salvations, and for the forgiveness of sins, which are the main source of worries and depression, which is an aspect of, “I worry about my sin” (Tehilim 38:19). For immediately when one remembers the name of God, and this energizes one very much, that one is called by the name of God and the name of Israel—through this itself one merits the forgiveness of sins. Since from that is drawn forth the forgiveness and pardoning and expiation of all of the sins. As it is said: “And atone for our sins for your name's sake” (Tehilim 79:9). For all of forgiveness and expiation is drawn forth from the Thirteen Attributes of Compassion, which are all drawn forth from the name of God. This is an aspect of: “I will make all of my goodness pass before you and I will proclaim the name of God before you”; and through: “And I will be gracious upon whom I shall be gracious...” (Shmos 33:19). And it is said: “And He called out in the name of God. And God passed before him and proclaimed...” (Shmos 34:6). So through this is drawn forth the entire revelation of the Thirteen Attributes of Compassion, which is only for the sake of the name of God which is combined with our
name. (Likutei Halachos, Shabbas 5:15)
35
A person
is [sometimes] engaged in prayer and
A service of God, and constantly loses his way and falls from his service. And then, it is the method of the Ba’al Davar to incite him. And it desires to push him down from his service completely, since he sees that he cannot finish his prayer and service completely, because of the overwhelming distractions, each time in a different manner. Therefore a person needs to strengthen himself and motivate himself very much to know and to believe that the True Tzadik also elevates his small amount of service and prayer, done in a distracted and confused manner. For the main elevation of all of the prayers and Torah study and mitzvahs—it is all exclusively through the True Tzadik. For even a person who engages in Torah study and mitzvahs quite a lot, without the True Tzadik, he also cannot elevate his service completely to the place where it needs to be. And this tzadik also elevates all of the prayers and good deeds done while one is distracted, for he refines the small amount of good which is within them, and elevates it, and he builds wondrous edifices from them. And therefore one the contrary, to the degree that a person sees that the distractions become overwhelming, and his prayers and service are done in a very small-minded manner; he needs to strengthen himself more and more; to force himself intensively to begin each time anew; and motivate himself to pray and serve [God] so that through this, there should be lots of bundles and bundles of good points which exist within every single kind of service. And then the tzadik will awaken with exceedingly great compassion to raise up and elevate the holy bundles of Torah and mitzvahs in which he
engaged. (Likutei Halachos, Shabbas 6:9)
A service of God, and constantly loses his way and falls from his service. And then, it is the method of the Ba’al Davar to incite him. And it desires to push him down from his service completely, since he sees that he cannot finish his prayer and service completely, because of the overwhelming distractions, each time in a different manner. Therefore a person needs to strengthen himself and motivate himself very much to know and to believe that the True Tzadik also elevates his small amount of service and prayer, done in a distracted and confused manner. For the main elevation of all of the prayers and Torah study and mitzvahs—it is all exclusively through the True Tzadik. For even a person who engages in Torah study and mitzvahs quite a lot, without the True Tzadik, he also cannot elevate his service completely to the place where it needs to be. And this tzadik also elevates all of the prayers and good deeds done while one is distracted, for he refines the small amount of good which is within them, and elevates it, and he builds wondrous edifices from them. And therefore one the contrary, to the degree that a person sees that the distractions become overwhelming, and his prayers and service are done in a very small-minded manner; he needs to strengthen himself more and more; to force himself intensively to begin each time anew; and motivate himself to pray and serve [God] so that through this, there should be lots of bundles and bundles of good points which exist within every single kind of service. And then the tzadik will awaken with exceedingly great compassion to raise up and elevate the holy bundles of Torah and mitzvahs in which he
engaged. (Likutei Halachos, Shabbas 6:9)
36
There are three klipahs [i.e.
lit. sheaths of the seed
There or fruit; fig. forms of evil] which distance a person from God. One comes to him and does damage to his head, and inserts into his head and awareness bad thoughts concerning money and the other cravings. And one comes to him and does damage to his heart, and inserts great desire into his heart, so that he will greatly desire all of the cravings, Heaven help us. However despite all this, it would have been possible that there should still remain to him some good point, through which he could straighten his ways and overcome the cravings of the heart and the thoughts in the head. But there is another third klipah which is tougher then all of them, which mainly concerns itself with pushing the person down and weakening his will so that he will fall back completely (God forbid) from Hashem Yisborach and from the tzadikim. [And this] is an aspect of, “they drew back” (Yishiahu 1:4). And it says to him: “What business do you have to make big efforts [to connect yourself with] the truly upright and God‑fearing, since you can see that you have already been with them a long time, and the bad thoughts and cravings of the heart are still compelling, and why are you striving for no reason? Return to what you had been doing, pursuing making a living and [chasing after] money and similar things, like the rest of the world.” And this klipah is tougher than all of them. For as long as a person holds on somehow, he can be rectified. For merely drawing near, that he draws close to the God-fearing and upright, this itself is very precious, even if he doesn’t receive any holiness at all (God forbid); even if it appears to him that he is worse now than to begin with—doesn’t he know the truth, that it wasn’t his drawing near to them which caused this to happen (God forbid). For certainly, if he had listened to their advice, it certainly would have been very good for him, in this world and in the next. Just that since the power of free choice is very great, and at any rate, that which occurred with him occurred—so who knows what would have happened with him if he hadn’t drawn near at all, for certainly if he hadn’t drawn near at all, he would have gotten worse and worse. And don’t say “how could it be that the beginning of [my] life was better than these [days]?” For a person doesn’t know what will happen to him during his whole life, for the waylayer awaits in ambush every day, at every moment; and certainly he has already been saved from many traps through the mere power of his connection [with the
tzadikim]. (Likutei Halachos, Shabbas 6:12)
There or fruit; fig. forms of evil] which distance a person from God. One comes to him and does damage to his head, and inserts into his head and awareness bad thoughts concerning money and the other cravings. And one comes to him and does damage to his heart, and inserts great desire into his heart, so that he will greatly desire all of the cravings, Heaven help us. However despite all this, it would have been possible that there should still remain to him some good point, through which he could straighten his ways and overcome the cravings of the heart and the thoughts in the head. But there is another third klipah which is tougher then all of them, which mainly concerns itself with pushing the person down and weakening his will so that he will fall back completely (God forbid) from Hashem Yisborach and from the tzadikim. [And this] is an aspect of, “they drew back” (Yishiahu 1:4). And it says to him: “What business do you have to make big efforts [to connect yourself with] the truly upright and God‑fearing, since you can see that you have already been with them a long time, and the bad thoughts and cravings of the heart are still compelling, and why are you striving for no reason? Return to what you had been doing, pursuing making a living and [chasing after] money and similar things, like the rest of the world.” And this klipah is tougher than all of them. For as long as a person holds on somehow, he can be rectified. For merely drawing near, that he draws close to the God-fearing and upright, this itself is very precious, even if he doesn’t receive any holiness at all (God forbid); even if it appears to him that he is worse now than to begin with—doesn’t he know the truth, that it wasn’t his drawing near to them which caused this to happen (God forbid). For certainly, if he had listened to their advice, it certainly would have been very good for him, in this world and in the next. Just that since the power of free choice is very great, and at any rate, that which occurred with him occurred—so who knows what would have happened with him if he hadn’t drawn near at all, for certainly if he hadn’t drawn near at all, he would have gotten worse and worse. And don’t say “how could it be that the beginning of [my] life was better than these [days]?” For a person doesn’t know what will happen to him during his whole life, for the waylayer awaits in ambush every day, at every moment; and certainly he has already been saved from many traps through the mere power of his connection [with the
tzadikim]. (Likutei Halachos, Shabbas 6:12)
37
Most of a person’s falls are because
he had already
Most awakened a number of times to God and had fallen back from this. And actually it is the opposite, for isn’t it that even someone who sinned his whole life and didn’t awaken to do teshuvah at all; if he will do teshuvah at the end, he is forgiven, as the blessed Sages said (Kedushin 40b). Even more so when he had awakened several times and backslid and became distanced, and [this repeated] several times—so certainly he has hope; and certainly it will be easier for him to truly return to God, for “no good
desire is lost.” (Likutei Halachos, Shabbas 7:7)
Most awakened a number of times to God and had fallen back from this. And actually it is the opposite, for isn’t it that even someone who sinned his whole life and didn’t awaken to do teshuvah at all; if he will do teshuvah at the end, he is forgiven, as the blessed Sages said (Kedushin 40b). Even more so when he had awakened several times and backslid and became distanced, and [this repeated] several times—so certainly he has hope; and certainly it will be easier for him to truly return to God, for “no good
desire is lost.” (Likutei Halachos, Shabbas 7:7)
38
During the period [following the]
destruction [of the
During Beis HaMikdash] and [during the period of our] fall, we receive our life force specifically in a greatly concealed way, which is an aspect of something highly elevated, which is a secret, an aspect of keesay demitkasaya [lit. the covered throne, fig. the boundary of the unfathomable] etc. (Tikunei HaZohar, Intro. 7). Just that the life force is not drawn forth—just a very tiny bit, and in wondrous concealment. And then one needs to search for Hashem Yisborach very much, and strengthen oneself, and wrangle with God: “Isn’t it true that You are invisible among us at this moment too; therefore please let us know—where is the place of your glory? And don’t hide your face from us anymore.” And this is an aspect of what the prophet contended at the end of the lamentations: “You, O God, remain forever; your throne is established throughout the generations” (Aychah 5:19), which is an aspect of the aforementioned chair. [The verses continue:] “Why do You forget us forever...Restore us to You, O God...” And through all of this, where even in such a situation he seeks the glory of Hashem Yisborach, he will merit that the descent will transform into an ascent; and he will merit to receive this higher life force in its revealed form and
in great abundance. (Likutei Halachos, Shabbas 17:23)
During Beis HaMikdash] and [during the period of our] fall, we receive our life force specifically in a greatly concealed way, which is an aspect of something highly elevated, which is a secret, an aspect of keesay demitkasaya [lit. the covered throne, fig. the boundary of the unfathomable] etc. (Tikunei HaZohar, Intro. 7). Just that the life force is not drawn forth—just a very tiny bit, and in wondrous concealment. And then one needs to search for Hashem Yisborach very much, and strengthen oneself, and wrangle with God: “Isn’t it true that You are invisible among us at this moment too; therefore please let us know—where is the place of your glory? And don’t hide your face from us anymore.” And this is an aspect of what the prophet contended at the end of the lamentations: “You, O God, remain forever; your throne is established throughout the generations” (Aychah 5:19), which is an aspect of the aforementioned chair. [The verses continue:] “Why do You forget us forever...Restore us to You, O God...” And through all of this, where even in such a situation he seeks the glory of Hashem Yisborach, he will merit that the descent will transform into an ascent; and he will merit to receive this higher life force in its revealed form and
in great abundance. (Likutei Halachos, Shabbas 17:23)
39
The main rectification of the reduction
of the moon
The is through strengthening oneself through joy, which is an aspect of “for the joy of God is your strength” (Nechemiah 8:10). And [it is noteworthy] that God exhorted Yehoshua [i.e. Joshua] a number of times to “be strong and courageous” (Yehoshua 1:6) for Yehoshua is an aspect of the moon, as the
blessed Sages said. (Likutei Halachos, Shabbas 17:49)
The is through strengthening oneself through joy, which is an aspect of “for the joy of God is your strength” (Nechemiah 8:10). And [it is noteworthy] that God exhorted Yehoshua [i.e. Joshua] a number of times to “be strong and courageous” (Yehoshua 1:6) for Yehoshua is an aspect of the moon, as the
blessed Sages said. (Likutei Halachos, Shabbas 17:49)
40
The War on Amalek, which is the war
on the yetzer
The [ha’ra], is a very long war; and the main way of subjugating it is by strengthening oneself, that everything that a person goes through throughout his whole life, he should be very strong and not allow himself to be pushed down, under any circumstances; which is an aspect of: “If I make my bed in She’ol, behold You are there.” And there too he should call out and scream to God until one’s soul peters out, which is an aspect of “from the belly of She’ol I cried out” (Yonah 2:3). And this is the main way of doing teshuvah, a way that we busy ourselves with drawing forth during the period of the holy High Holidays: Rosh Hashanah and the Ten Days of Teshuvah, and Yom Kippur. And this is the main victory in the war that we are engaged in during these days. For as long as a person does not cause himself to despair, and strengthens himself somehow to begin anew time after time, he is called a victor of the war. For in truth, the war is God’s, for it is impossible for a man to win it himself, as the blessed Sages said: “If the Kadosh Baruch Hoo didn’t help him...” (Sukah 52a) and as it is written: “The war for [of] God on Amalek...” (Shmos 17:16). Just that a person is required to strengthen himself anew, time after time, not to fall back from this war, and not to cause himself to despair, under any
circumstances.
The [ha’ra], is a very long war; and the main way of subjugating it is by strengthening oneself, that everything that a person goes through throughout his whole life, he should be very strong and not allow himself to be pushed down, under any circumstances; which is an aspect of: “If I make my bed in She’ol, behold You are there.” And there too he should call out and scream to God until one’s soul peters out, which is an aspect of “from the belly of She’ol I cried out” (Yonah 2:3). And this is the main way of doing teshuvah, a way that we busy ourselves with drawing forth during the period of the holy High Holidays: Rosh Hashanah and the Ten Days of Teshuvah, and Yom Kippur. And this is the main victory in the war that we are engaged in during these days. For as long as a person does not cause himself to despair, and strengthens himself somehow to begin anew time after time, he is called a victor of the war. For in truth, the war is God’s, for it is impossible for a man to win it himself, as the blessed Sages said: “If the Kadosh Baruch Hoo didn’t help him...” (Sukah 52a) and as it is written: “The war for [of] God on Amalek...” (Shmos 17:16). Just that a person is required to strengthen himself anew, time after time, not to fall back from this war, and not to cause himself to despair, under any
circumstances.
And this
is hinted at in the words of the holy Zohar,
And which says: “Who is victorious? He who holds the weapons of the battle in his hands” (Bereshis 63b). For certainly in this war, one still doesn’t see intuitively who is winning; for the war is still very long, and the exile is overwhelming, and each person goes through what he goes through. Nevertheless, as long as we still hold the weapons in our hands (and our main weapon is prayer, as was explained elsewhere) and as long as we don’t cause ourselves to despair from [fighting] this war (God forbid) and still hold onto our weapons, we will certainly be victorious. For each time a person strengthens himself in prayer and cries out to Hashem Yisborach, he is a victor of the war, for this
is the main victory. (Likutei Halachos, Shabbas 17:54)
And which says: “Who is victorious? He who holds the weapons of the battle in his hands” (Bereshis 63b). For certainly in this war, one still doesn’t see intuitively who is winning; for the war is still very long, and the exile is overwhelming, and each person goes through what he goes through. Nevertheless, as long as we still hold the weapons in our hands (and our main weapon is prayer, as was explained elsewhere) and as long as we don’t cause ourselves to despair from [fighting] this war (God forbid) and still hold onto our weapons, we will certainly be victorious. For each time a person strengthens himself in prayer and cries out to Hashem Yisborach, he is a victor of the war, for this
is the main victory. (Likutei Halachos, Shabbas 17:54)
41
The main thing is emunah, which is an
aspect of
The Shabbas. For as long as a person has emunah, he will certainly return to God in truth. Therefore a person needs to strengthen himself by means of this itself, that is by means of how the Ba’al Davar and the Sitra Achera want to push him down (God forbid)—through this itself, one should strengthen himself. Since the Ba’al Davar harasses one’s very being, in order to throw a person down at every moment; because he injects into one’s heart [the idea] that one defiled and ruined so much, to the point that it is now impossible to do teshuvah and rectify such sins and defilement—and especially since there are people who truly did an enormous amount of damage, as they know themselves that they transgressed many great and serious sins, over a period of days and years, Heaven help us. And there are those who already began several times to do teshuvah and serve God, and afterwards fell in the manner that they fell, each and every person in accordance with his fall (Heaven help us). And therefore time after time, the Ba’al Davar injects into their hearts that there is no hope, in proportion to the enormous amount of this defilement. But in truth, through this itself a person can revive and strengthen himself, since he still knows and believes that a sin is great defilement, through which one defiles all of the upper worlds; if so, he still has emunah. And since he still has emunah, then he certainly still has hope—without a doubt. For since he believes that [there is such a thing as doing spiritual] damage, then [through this belief] it is also
certainly possible to rectify.
The Shabbas. For as long as a person has emunah, he will certainly return to God in truth. Therefore a person needs to strengthen himself by means of this itself, that is by means of how the Ba’al Davar and the Sitra Achera want to push him down (God forbid)—through this itself, one should strengthen himself. Since the Ba’al Davar harasses one’s very being, in order to throw a person down at every moment; because he injects into one’s heart [the idea] that one defiled and ruined so much, to the point that it is now impossible to do teshuvah and rectify such sins and defilement—and especially since there are people who truly did an enormous amount of damage, as they know themselves that they transgressed many great and serious sins, over a period of days and years, Heaven help us. And there are those who already began several times to do teshuvah and serve God, and afterwards fell in the manner that they fell, each and every person in accordance with his fall (Heaven help us). And therefore time after time, the Ba’al Davar injects into their hearts that there is no hope, in proportion to the enormous amount of this defilement. But in truth, through this itself a person can revive and strengthen himself, since he still knows and believes that a sin is great defilement, through which one defiles all of the upper worlds; if so, he still has emunah. And since he still has emunah, then he certainly still has hope—without a doubt. For since he believes that [there is such a thing as doing spiritual] damage, then [through this belief] it is also
certainly possible to rectify.
For it is well known that the apikoreses
[i.e. the
For apostates] and the philosophers do not believe at all that they cause damage in the upper worlds through sin. And from this it naturally results that they provide nonsensical and untrue explanations for the mitzvahs and sins in the Torah. But we are a holy people, who believe that sin (God forbid) causes extremely great defilement to the upper worlds etc. And because of this, the Ba’al Davar wants to push him down, God forbid. And he—on the contrary—because of this itself, it is fitting for him to revive himself, since he still has emunah. For the main intention of the Ba’al Davar is that it wants to push a person down to the extent that he pushes him into complete heresy (God forbid), so that he will say: “There is no judgment and there is no Judge” (Bereshis Rabbah 26). And as the blessed Sages said: “Today he tells him to do such and such...until [eventually] he tells you to worship idols” (Shabbas 108b). And as we see in each and every generation, how people sink to where they have sunk (Heaven help us) through such falls and discouragements which the Ba’al Davar injected
into them.
For apostates] and the philosophers do not believe at all that they cause damage in the upper worlds through sin. And from this it naturally results that they provide nonsensical and untrue explanations for the mitzvahs and sins in the Torah. But we are a holy people, who believe that sin (God forbid) causes extremely great defilement to the upper worlds etc. And because of this, the Ba’al Davar wants to push him down, God forbid. And he—on the contrary—because of this itself, it is fitting for him to revive himself, since he still has emunah. For the main intention of the Ba’al Davar is that it wants to push a person down to the extent that he pushes him into complete heresy (God forbid), so that he will say: “There is no judgment and there is no Judge” (Bereshis Rabbah 26). And as the blessed Sages said: “Today he tells him to do such and such...until [eventually] he tells you to worship idols” (Shabbas 108b). And as we see in each and every generation, how people sink to where they have sunk (Heaven help us) through such falls and discouragements which the Ba’al Davar injected
into them.
Therefore, a person needs to be clever in
his ways,
Therefore, and have compassion on his life, and strengthen himself at every moment in every way that he can, no matter what happens. And through this itself, he should strengthen himself that he still has emunah that sins cause great defilement. For as long as he has emunah, he has hope, and he certainly can rectify everything, for “all of your mitzvahs are emunah” (Tehilim 119:86). For the main [purpose of] the mitzvahs is to arrive at complete emunah through them, in order to get to know “He who spoke and made the world” (Sotah 10b). And as long as a person has a point of holy emunah, he still has hope. For certainly there exists such advice whereby he too can easily return to God, by means of some solace that he could cause Hashem Yisborach somewhere; through which he will merit to truly return to Him, through the power of the true tzadikim; until he can merit to do complete teshuvah—to the extent that all of [his] sins will transform into merits, as the blessed Sages said, as
mentioned above. (Likutei Halachos, Techumin 5)
Therefore, and have compassion on his life, and strengthen himself at every moment in every way that he can, no matter what happens. And through this itself, he should strengthen himself that he still has emunah that sins cause great defilement. For as long as he has emunah, he has hope, and he certainly can rectify everything, for “all of your mitzvahs are emunah” (Tehilim 119:86). For the main [purpose of] the mitzvahs is to arrive at complete emunah through them, in order to get to know “He who spoke and made the world” (Sotah 10b). And as long as a person has a point of holy emunah, he still has hope. For certainly there exists such advice whereby he too can easily return to God, by means of some solace that he could cause Hashem Yisborach somewhere; through which he will merit to truly return to Him, through the power of the true tzadikim; until he can merit to do complete teshuvah—to the extent that all of [his] sins will transform into merits, as the blessed Sages said, as
mentioned above. (Likutei Halachos, Techumin 5)
42
[There are those] who fell (God forbid)
into the
[There places which are very distant from holiness, until it’s as if it’s impossible to find the Divinity of Hashem Yisborach there, for regarding those places is it said, “and my glory I will not give to another” (Yishiahu 42:8). But in truth, they too receive their life force from God, just that the Divine life force which exists there in those places is extremely closed off and concealed; [this pertains to] the secret of the vacant space [at the beginning of Creation]. And specifically those places receive life force from an aspect of a very lofty place, an aspect of the closed‑off statement [of the statements of Creation at the beginning of the Torah]. And therefore, the main advice for him is to look for and seek Hashem Yisborach from that place too. For in truth, God is concealed there too—just that it is impossible to find Him there through any rational thought or idea; only through requesting and seeking, which is an aspect of, “where is the place of his glory?” And a person who desires to enter into the ways of holiness in truth, it is impossible for him to enter them completely without him being tested, which is this aspect of someone who has fallen into those places. And when one strengthens oneself through the above, then one will merit that the descent will have been for the purpose of the ascent, as explained
elsewhere.
[There places which are very distant from holiness, until it’s as if it’s impossible to find the Divinity of Hashem Yisborach there, for regarding those places is it said, “and my glory I will not give to another” (Yishiahu 42:8). But in truth, they too receive their life force from God, just that the Divine life force which exists there in those places is extremely closed off and concealed; [this pertains to] the secret of the vacant space [at the beginning of Creation]. And specifically those places receive life force from an aspect of a very lofty place, an aspect of the closed‑off statement [of the statements of Creation at the beginning of the Torah]. And therefore, the main advice for him is to look for and seek Hashem Yisborach from that place too. For in truth, God is concealed there too—just that it is impossible to find Him there through any rational thought or idea; only through requesting and seeking, which is an aspect of, “where is the place of his glory?” And a person who desires to enter into the ways of holiness in truth, it is impossible for him to enter them completely without him being tested, which is this aspect of someone who has fallen into those places. And when one strengthens oneself through the above, then one will merit that the descent will have been for the purpose of the ascent, as explained
elsewhere.
And the main way to strengthen
oneself is to know
And the deficiency of human understanding. For in truth, we don’t have any intellect at all. As is written, “for I am more boorish than any man...” (Mishley 30:2). And we are required to annul and throw out our intellect completely, and just believe in the words of the True Tzadik. For in truth, there is Divine life force even in the most extremely distant places; just that it is impossible for any human intelligence to find the glory of God’s Divinity there, since that place is vacant of Hashem Yisborach’s Divinity; which is an aspect of “and my glory I will not give to another.” Just that one needs to search and request, “where is the place of his glory?” and only by this means will one ascend to the highest
ascension.
And the deficiency of human understanding. For in truth, we don’t have any intellect at all. As is written, “for I am more boorish than any man...” (Mishley 30:2). And we are required to annul and throw out our intellect completely, and just believe in the words of the True Tzadik. For in truth, there is Divine life force even in the most extremely distant places; just that it is impossible for any human intelligence to find the glory of God’s Divinity there, since that place is vacant of Hashem Yisborach’s Divinity; which is an aspect of “and my glory I will not give to another.” Just that one needs to search and request, “where is the place of his glory?” and only by this means will one ascend to the highest
ascension.
For the main life force and
encouragement for those
For who are extremely distanced, who fell into those places which are an aspect of the vacant space, their main life force is an aspect of softness. For one doesn’t see any light, and it is extremely faint, and it is repulsed and concealed by everything which has entered into that place, in the way something soft gets pushed away by anything. And there especially, that is the main means of encouragement, through this aspect of softness, which is an aspect of “desist, and know that I am God...” (Tehilim 46:11). And concerning this the blessed Sages said: “A person should always be soft like the stalk of a reed, and he shouldn’t be hard like a cedar” (Ta’anit 20b). For a reed, even all of the winds in the world cannot move it from its place, specifically by it being soft and bending before all; and nevertheless, it is very strong and bold at root, and the winds cannot uproot it from its place; which would not be the case if it were hard like a cedar, etc. And likewise, in places like those which are an aspect of the vacant space—and the storm wind of the Sitra Achera becomes very overwhelming there—there it is prohibited to ponder [philosophical] questions and explanations at all, which is an aspect of: “Do not harden your heart” (Tehilim 95:8). For there the main way to strengthening oneself is by his being soft like a reed; and regarding all of the questions and impediments and [philosophical] difficulties and confusing distractions, both from himself and from others, concerning all of them he should not respond at all, which is an aspect of: “And I was as a man who does not understand and in whose mouth there is no admonition” (Tehilim 38:15). For the [philosophical] difficulties and confusing [questions] which originate there cannot be answered. And despite that, he should be very strong in emunah, like a soft reed rooted in water, where even though it seems to be bent down from the winds; nevertheless, it is very strong at root. Likewise, a person needs to be strong in his emunah which we received from our forefathers and rabbis, and not pay attention to any [philosophical] difficulty or confusing [idea] which originate in places like those, and not respond to them at all, as if there is nothing for him to retort; until it seems to them as if he has bent down before
them, God forbid.
For who are extremely distanced, who fell into those places which are an aspect of the vacant space, their main life force is an aspect of softness. For one doesn’t see any light, and it is extremely faint, and it is repulsed and concealed by everything which has entered into that place, in the way something soft gets pushed away by anything. And there especially, that is the main means of encouragement, through this aspect of softness, which is an aspect of “desist, and know that I am God...” (Tehilim 46:11). And concerning this the blessed Sages said: “A person should always be soft like the stalk of a reed, and he shouldn’t be hard like a cedar” (Ta’anit 20b). For a reed, even all of the winds in the world cannot move it from its place, specifically by it being soft and bending before all; and nevertheless, it is very strong and bold at root, and the winds cannot uproot it from its place; which would not be the case if it were hard like a cedar, etc. And likewise, in places like those which are an aspect of the vacant space—and the storm wind of the Sitra Achera becomes very overwhelming there—there it is prohibited to ponder [philosophical] questions and explanations at all, which is an aspect of: “Do not harden your heart” (Tehilim 95:8). For there the main way to strengthening oneself is by his being soft like a reed; and regarding all of the questions and impediments and [philosophical] difficulties and confusing distractions, both from himself and from others, concerning all of them he should not respond at all, which is an aspect of: “And I was as a man who does not understand and in whose mouth there is no admonition” (Tehilim 38:15). For the [philosophical] difficulties and confusing [questions] which originate there cannot be answered. And despite that, he should be very strong in emunah, like a soft reed rooted in water, where even though it seems to be bent down from the winds; nevertheless, it is very strong at root. Likewise, a person needs to be strong in his emunah which we received from our forefathers and rabbis, and not pay attention to any [philosophical] difficulty or confusing [idea] which originate in places like those, and not respond to them at all, as if there is nothing for him to retort; until it seems to them as if he has bent down before
them, God forbid.
And in truth, this is the main way to
strengthen
And oneself, which is an aspect of being soft like a reed. For there, in those places, if one wants to engage in [philosophical] questions and answers there, then he will remain in complete darkness. For it is impossible to respond to the [philosophical] difficulties and confusing [ideas] which originate there. For that reason one needs to be soft there, which is an aspect of being soft like a reed, and not respond at all. One should just be strong in the root one grows out of; that is, to strengthen oneself in complete faith, and request and search for God from that place too, which is an aspect of “where is the place of his glory?” And then specifically, he will merit the highest ascent. And the main and complete rectification of the world which will be through Mashiach ben [i.e. the son of] Yosef and Mashiach ben David is only through this aspect of being soft like a reed. Therefore Yosef is called “Avrech.” And the blessed Sages interpreted this as “av” [i.e. father] in wisdom and “rach” [i.e. soft] etc. (Bereshis Rabbah 90:3). That is, even though he is [like] a father in wisdom; nevertheless, he is soft like a reed. And likewise with David it is said, “and today I am tender and an anointed king” (Shmuel II 3:19). And concerning this aspect of softness, there is much to say, but it is impossible to explain this in writing. And the clever man who seeks truth will understand with his insight how one needs to be soft like a reed, and despite that, be very strong at root. And on the contrary—through softness—through it is his main
strength and resoluteness forever.
And oneself, which is an aspect of being soft like a reed. For there, in those places, if one wants to engage in [philosophical] questions and answers there, then he will remain in complete darkness. For it is impossible to respond to the [philosophical] difficulties and confusing [ideas] which originate there. For that reason one needs to be soft there, which is an aspect of being soft like a reed, and not respond at all. One should just be strong in the root one grows out of; that is, to strengthen oneself in complete faith, and request and search for God from that place too, which is an aspect of “where is the place of his glory?” And then specifically, he will merit the highest ascent. And the main and complete rectification of the world which will be through Mashiach ben [i.e. the son of] Yosef and Mashiach ben David is only through this aspect of being soft like a reed. Therefore Yosef is called “Avrech.” And the blessed Sages interpreted this as “av” [i.e. father] in wisdom and “rach” [i.e. soft] etc. (Bereshis Rabbah 90:3). That is, even though he is [like] a father in wisdom; nevertheless, he is soft like a reed. And likewise with David it is said, “and today I am tender and an anointed king” (Shmuel II 3:19). And concerning this aspect of softness, there is much to say, but it is impossible to explain this in writing. And the clever man who seeks truth will understand with his insight how one needs to be soft like a reed, and despite that, be very strong at root. And on the contrary—through softness—through it is his main
strength and resoluteness forever.
(Likutei Halachos, Techumin 6:8)
43
The tzadik is called “tamar,”
[i.e. a date tree] which
The is an aspect of “the tzadik shall flourish like a tamar” (Tehilim 92:13). For tamar shares a root with the word “temorah,” [i.e. transformation] for the tzadik transmutes and transforms everything into goodness, and transforms all of the kitrugs [i.e. accusations from Heaven that one should be punished for sin] into merits, which is an aspect of: “If there is an angel over him, an intercessor, one out of a thousand” (Eeyov 33:23)—specifically “out of a thousand” for specifically [because there are] a thousand accusers, the angel who testifies for him is created. Since to the degree that the accusers become more numerous, in this way, the more he testifies on his behalf; since despite all [of the accusations] he is [still able] to find within him a good point. For all of the accusers of the person are also the same ones who incited him to sin, as the blessed Sages said: “He is the inciter; he is the accuser” (Baba Batra 16a). Therefore, when the heavenly accusers become very numerous, the defending angel stands forth and transforms everything to merit—specifically because he asserts: “On the contrary, because there are so many accusations against him, if so [he had to deal with] many yetzer ha’ras and incitements [to do wrong]. And if so—on the contrary—it is a great wonder how such a person stood up to so many inciters; and despite all this, snatched some good point of some mitzvah which he did.” And this is specifically an aspect of “an intercessor, one out of a thousand.” Specifically because there are a thousand accusers, through this itself he intercedes for him. For if so, it is not such a surprise that he sinned so much, since he had so many inciters as these. On the contrary, this is a special accomplishment, that he overcame and was able to do some small good deed, because such legions stood against him. Therefore the tzadik who used this method is called “tamar” who mamir’s [i.e. transforms into] and switches the
kitrugs with merits. (Likutei Halachos, Techumin 6:15)
The is an aspect of “the tzadik shall flourish like a tamar” (Tehilim 92:13). For tamar shares a root with the word “temorah,” [i.e. transformation] for the tzadik transmutes and transforms everything into goodness, and transforms all of the kitrugs [i.e. accusations from Heaven that one should be punished for sin] into merits, which is an aspect of: “If there is an angel over him, an intercessor, one out of a thousand” (Eeyov 33:23)—specifically “out of a thousand” for specifically [because there are] a thousand accusers, the angel who testifies for him is created. Since to the degree that the accusers become more numerous, in this way, the more he testifies on his behalf; since despite all [of the accusations] he is [still able] to find within him a good point. For all of the accusers of the person are also the same ones who incited him to sin, as the blessed Sages said: “He is the inciter; he is the accuser” (Baba Batra 16a). Therefore, when the heavenly accusers become very numerous, the defending angel stands forth and transforms everything to merit—specifically because he asserts: “On the contrary, because there are so many accusations against him, if so [he had to deal with] many yetzer ha’ras and incitements [to do wrong]. And if so—on the contrary—it is a great wonder how such a person stood up to so many inciters; and despite all this, snatched some good point of some mitzvah which he did.” And this is specifically an aspect of “an intercessor, one out of a thousand.” Specifically because there are a thousand accusers, through this itself he intercedes for him. For if so, it is not such a surprise that he sinned so much, since he had so many inciters as these. On the contrary, this is a special accomplishment, that he overcame and was able to do some small good deed, because such legions stood against him. Therefore the tzadik who used this method is called “tamar” who mamir’s [i.e. transforms into] and switches the
kitrugs with merits. (Likutei Halachos, Techumin 6:15)
44
The main being of a person, and what
strengthens
The one in serving God, is through his combining together these two methods mentioned above in chapter 42 and 43. And this is an aspect of: “Two are better than one...for if one of them falls, his friend will lift him up” (Koheles 4:9). For they strengthen every person, so that one doesn’t fall under any circumstances. For sometimes one strengthens oneself through the good points which one still finds in oneself. And sometimes one falls from this too (God forbid) to the extent that one cannot revive oneself from anything at all because of the great hiddenness and concealment and darkness and heaviness of the heart which comes upon him. And at that point one needs to revive oneself by means of seeking and searching for Hashem Yisborach, which is an aspect of “where is the place of his glory?” as mentioned above. And through this method, the Ba’al Davar cannot confuse him and push him down through any trickery in the world. For despite that he inserts into his mind (God forbid) that there is absolutely no hope, since the person caused so much damage; and despite that this is the truth; and even now he is in the state that he is; nevertheless, since the true tzadikim revealed the truth to us that even in the places very distanced from holiness, [distanced] to the degree that they are an aspect of the filthy places, regarding which it is said, “and my glory I will not give to another”; nevertheless, one needs to seek and search for God from there too; and rise by this means to the highest elevation, which is an aspect of “ayeh” [i.e. where?!] which is an unfinished statement, [of the statements of Creation] as mentioned above. Therefore, he
certainly will always stand tall.
The one in serving God, is through his combining together these two methods mentioned above in chapter 42 and 43. And this is an aspect of: “Two are better than one...for if one of them falls, his friend will lift him up” (Koheles 4:9). For they strengthen every person, so that one doesn’t fall under any circumstances. For sometimes one strengthens oneself through the good points which one still finds in oneself. And sometimes one falls from this too (God forbid) to the extent that one cannot revive oneself from anything at all because of the great hiddenness and concealment and darkness and heaviness of the heart which comes upon him. And at that point one needs to revive oneself by means of seeking and searching for Hashem Yisborach, which is an aspect of “where is the place of his glory?” as mentioned above. And through this method, the Ba’al Davar cannot confuse him and push him down through any trickery in the world. For despite that he inserts into his mind (God forbid) that there is absolutely no hope, since the person caused so much damage; and despite that this is the truth; and even now he is in the state that he is; nevertheless, since the true tzadikim revealed the truth to us that even in the places very distanced from holiness, [distanced] to the degree that they are an aspect of the filthy places, regarding which it is said, “and my glory I will not give to another”; nevertheless, one needs to seek and search for God from there too; and rise by this means to the highest elevation, which is an aspect of “ayeh” [i.e. where?!] which is an unfinished statement, [of the statements of Creation] as mentioned above. Therefore, he
certainly will always stand tall.
And additionally, it is also
impossible to
And permanently and consistently just follow this aspect of the method of “ayeh,” for one needs to rise up completely out of these aforementioned place [and ascend] to holiness, to the place of the revelation of his glory; for this is the main substance of holiness, whereby God’s holiness is revealed (as explained in Likutei Moharan II, 12 “Ayeh”). However, automatically, when he revives and strengthens himself through this aspect of “ayeh,” in so doing, he will merit that Hashem Yisborach will have compassion on him, and will enlighten his eyes, so that he will again find the good points which he still has, which are an aspect of the revelation of Hashem Yisborach’s glory. And this method of looking for the good points, is an aspect of Avraham [i.e. Abraham]. And the method of seeking and searching “where is the place of his glory?” is an aspect of Yitzchak [i.e. Isaac]. And Yaakov Avinu [i.e. our father Jacob] is the linchpin who includes both of these methods, and concerning him it is said, “and a three-stranded cord will not quickly be broken” (Koheles 4:12). For by this means, one merits to stand in holiness forever. (Likutei
Halachos, Techumin 6:19)
And permanently and consistently just follow this aspect of the method of “ayeh,” for one needs to rise up completely out of these aforementioned place [and ascend] to holiness, to the place of the revelation of his glory; for this is the main substance of holiness, whereby God’s holiness is revealed (as explained in Likutei Moharan II, 12 “Ayeh”). However, automatically, when he revives and strengthens himself through this aspect of “ayeh,” in so doing, he will merit that Hashem Yisborach will have compassion on him, and will enlighten his eyes, so that he will again find the good points which he still has, which are an aspect of the revelation of Hashem Yisborach’s glory. And this method of looking for the good points, is an aspect of Avraham [i.e. Abraham]. And the method of seeking and searching “where is the place of his glory?” is an aspect of Yitzchak [i.e. Isaac]. And Yaakov Avinu [i.e. our father Jacob] is the linchpin who includes both of these methods, and concerning him it is said, “and a three-stranded cord will not quickly be broken” (Koheles 4:12). For by this means, one merits to stand in holiness forever. (Likutei
Halachos, Techumin 6:19)
45
Specifically during the time of overwhelming
Specifically darkness and descent and concealment within concealment, at that point specifically is the primary time of drawing near and awakening to do true teshuvah (refer to Likutei Etzos, Rosh Chodesh, 13). And this is the wording there: “When one arrives at the ultimate descent and concealment (God forbid), at that point specifically one is close to Hashem Yisborach in ultimate nearness, so to speak. For there in the ultimate concealment and descent (God forbid), [in that situation] is enclothed God Himself as it were, without concealing garments, which is an aspect of: “and I passed through the land of Egypt...” (Shmos 12:12) “I and not an angel,” as is well known (from the Haggada of Passover). Therefore at that point specifically, when one merits to reveal what is concealed, one can truly draw near to Hashem Yisborach. For at that point specifically one is right next to Him. Therefore then specifically one can draw near to God and do teshuvah. However one needs a great deal of inner knowledge to know this, and [one needs] to take advantage of the moment when one arrives at the highest degree of concealment, and know that specifically at that point, one is very close to Hashem Yisborach; for by this means one transforms concealment into inner knowledge. Because if one doesn’t know this, the concealment really can become overwhelming (God forbid) to the extent that one falls [away] from awareness completely and becomes very distanced, God forbid. For the concealment, which is an aspect of the empowerment of the Sitra Achera, all of this is drawn from an aspect of the breaking of the vessels which happened because they were
overloaded with light.
Specifically darkness and descent and concealment within concealment, at that point specifically is the primary time of drawing near and awakening to do true teshuvah (refer to Likutei Etzos, Rosh Chodesh, 13). And this is the wording there: “When one arrives at the ultimate descent and concealment (God forbid), at that point specifically one is close to Hashem Yisborach in ultimate nearness, so to speak. For there in the ultimate concealment and descent (God forbid), [in that situation] is enclothed God Himself as it were, without concealing garments, which is an aspect of: “and I passed through the land of Egypt...” (Shmos 12:12) “I and not an angel,” as is well known (from the Haggada of Passover). Therefore at that point specifically, when one merits to reveal what is concealed, one can truly draw near to Hashem Yisborach. For at that point specifically one is right next to Him. Therefore then specifically one can draw near to God and do teshuvah. However one needs a great deal of inner knowledge to know this, and [one needs] to take advantage of the moment when one arrives at the highest degree of concealment, and know that specifically at that point, one is very close to Hashem Yisborach; for by this means one transforms concealment into inner knowledge. Because if one doesn’t know this, the concealment really can become overwhelming (God forbid) to the extent that one falls [away] from awareness completely and becomes very distanced, God forbid. For the concealment, which is an aspect of the empowerment of the Sitra Achera, all of this is drawn from an aspect of the breaking of the vessels which happened because they were
overloaded with light.
We see then, that despite that the
concealment is
We certainly a very great descent, since the Divinity of Hashem Yisborach is hidden and invisible to us, God forbid; but even bearing this in mind, since all of this happens because of an aspect of being overloaded with light, it turns out that truly, clothed in that place specifically is a very great and awe‑inspiring light, for it is as if God Himself is enclothed there. Therefore there needs to be a wiseman of very great and exalted stature who shall merit such inner knowledge, to the extent that he is able to reveal all of the concealments—even the concealment within concealment—and transform them into deep knowledge. And specifically at that point, he will draw the People of Israel near to their Father in Heaven, and he shall bring them to do
teshuvah.
We certainly a very great descent, since the Divinity of Hashem Yisborach is hidden and invisible to us, God forbid; but even bearing this in mind, since all of this happens because of an aspect of being overloaded with light, it turns out that truly, clothed in that place specifically is a very great and awe‑inspiring light, for it is as if God Himself is enclothed there. Therefore there needs to be a wiseman of very great and exalted stature who shall merit such inner knowledge, to the extent that he is able to reveal all of the concealments—even the concealment within concealment—and transform them into deep knowledge. And specifically at that point, he will draw the People of Israel near to their Father in Heaven, and he shall bring them to do
teshuvah.
And this is an aspect of the Exodus
from Egypt. For
And then, as is well known, they arrived at the ultimate descent. And this is an aspect of “go down there” (Bereshis 42:2) whose [Hebrew letters] add up to 210, as is discussed by our blessed Sages [210 is the number of years they were in Egypt]. That is, at that point, they arrived at the ultimate descent. However Moshe Rebeinu merited such inner knowledge, to the extent that specifically at that point, he merited to reveal what was concealed and transform it into deep knowledge; and through this,
they were redeemed specifically at that point.
And then, as is well known, they arrived at the ultimate descent. And this is an aspect of “go down there” (Bereshis 42:2) whose [Hebrew letters] add up to 210, as is discussed by our blessed Sages [210 is the number of years they were in Egypt]. That is, at that point, they arrived at the ultimate descent. However Moshe Rebeinu merited such inner knowledge, to the extent that specifically at that point, he merited to reveal what was concealed and transform it into deep knowledge; and through this,
they were redeemed specifically at that point.
And this is an aspect of the
sanctification of the
And [new] month, which the great Sages had engaged themselves in; for they were experts in the secret of the renewal of the moon [which marks the beginning of a new month]. For the sanctification of the new month [via the sighting of the new moon] is also an aspect of revealing what is concealed at the moment when it is at its ultimate state of deficiency. For the moon is an aspect of [the Sferah of] Malchus [i.e. kingship]. And the deficiency of the moon is an aspect of concealment, from which the Sitra Achera receives its sustenance (as is well known). And the main life force of Malchus is an aspect of light of inner knowledge and wisdom which is drawn forth from the life of life (Tikunei HaZohar 119a). And this is an aspect of how the moon receives its glow from the sun, which is an aspect of inner knowledge, as mentioned above. And specifically, when it is very close to the sun, and is situated across from it in the highest degree of closeness, then it is at the highest degree of concealment and smallness, and doesn’t shine on the world at all (as is well known). And then, when it arrives at the ultimate degree of smallness and concealment, then it immediately begins to fill out, and at that point it is an aspect of the new moon, as is well known. And therefore, great wisemen had dealt with this, for this requires a high degree of inner knowledge which can transform the ultimate concealment and descent into an aspect of inner knowledge. And therefore the sanctification of the new month is the first mitzvah the People of Israel were commanded to do, and it was spoken about within the context of the Exodus from Egypt, for it is all one matter. Therefore, the root of teshuvah is on Rosh Chodesh [i.e. the Festival of the New Moon] as explained elsewhere. For the revelation of what is concealed is the main source of awakening to do teshuvah. Therefore it is customary to arouse to do teshuvah on the day proceeding [the evening that] Rosh Chodesh and Yom Kippur Katan is observed. For at that point the moon is in its ultimate smallness and concealment; therefore
[people] do teshuvah then and return to God.
And [new] month, which the great Sages had engaged themselves in; for they were experts in the secret of the renewal of the moon [which marks the beginning of a new month]. For the sanctification of the new month [via the sighting of the new moon] is also an aspect of revealing what is concealed at the moment when it is at its ultimate state of deficiency. For the moon is an aspect of [the Sferah of] Malchus [i.e. kingship]. And the deficiency of the moon is an aspect of concealment, from which the Sitra Achera receives its sustenance (as is well known). And the main life force of Malchus is an aspect of light of inner knowledge and wisdom which is drawn forth from the life of life (Tikunei HaZohar 119a). And this is an aspect of how the moon receives its glow from the sun, which is an aspect of inner knowledge, as mentioned above. And specifically, when it is very close to the sun, and is situated across from it in the highest degree of closeness, then it is at the highest degree of concealment and smallness, and doesn’t shine on the world at all (as is well known). And then, when it arrives at the ultimate degree of smallness and concealment, then it immediately begins to fill out, and at that point it is an aspect of the new moon, as is well known. And therefore, great wisemen had dealt with this, for this requires a high degree of inner knowledge which can transform the ultimate concealment and descent into an aspect of inner knowledge. And therefore the sanctification of the new month is the first mitzvah the People of Israel were commanded to do, and it was spoken about within the context of the Exodus from Egypt, for it is all one matter. Therefore, the root of teshuvah is on Rosh Chodesh [i.e. the Festival of the New Moon] as explained elsewhere. For the revelation of what is concealed is the main source of awakening to do teshuvah. Therefore it is customary to arouse to do teshuvah on the day proceeding [the evening that] Rosh Chodesh and Yom Kippur Katan is observed. For at that point the moon is in its ultimate smallness and concealment; therefore
[people] do teshuvah then and return to God.
(Likutei
Halachos, Rosh Chodesh 3:2)
46
On the
eve of Rosh Chodesh the moon is in its most
On small state. And then specifically, immediately on Rosh Chodesh it begins to fill out. And this symbolizes the entire People of Israel which, like it, will be renewed in the future, as is recited in the blessing of the sanctification of the moon. For all of [our] days in the world we are engaged in the rectification of the deficiency of the moon. And each time we rectify it, little by little, until the time in the future when the deficiency will become completely filled out, and it will have no deficiency at all, etc. And despite that, on the material plane, we still do not currently see any rectification, for each month [the cycle] repeats and it becomes small like it was to begin with. Nevertheless, we believe that our efforts are not fruitless (God forbid) and that it certainly is getting rectified on a spiritual plane every time, until in the future we will see this with our very own eyes, that the reduction will have been filled out through the holy service of the tzadikim and all of the People of Israel. And likewise this is so with each person of the People of Israel, for he has ascents and descents his entire life without measure, to the extent that a person thinks that he has not accomplished anything, since each time it goes back and becomes small, or deficient, God forbid. Nevertheless, there is no effort which is fruitless, God forbid. And the main thing is utter simplicity, to strengthen oneself in the ways of the utter simplicity of the true tzadikim, by which means
there is hope for every person always.
On small state. And then specifically, immediately on Rosh Chodesh it begins to fill out. And this symbolizes the entire People of Israel which, like it, will be renewed in the future, as is recited in the blessing of the sanctification of the moon. For all of [our] days in the world we are engaged in the rectification of the deficiency of the moon. And each time we rectify it, little by little, until the time in the future when the deficiency will become completely filled out, and it will have no deficiency at all, etc. And despite that, on the material plane, we still do not currently see any rectification, for each month [the cycle] repeats and it becomes small like it was to begin with. Nevertheless, we believe that our efforts are not fruitless (God forbid) and that it certainly is getting rectified on a spiritual plane every time, until in the future we will see this with our very own eyes, that the reduction will have been filled out through the holy service of the tzadikim and all of the People of Israel. And likewise this is so with each person of the People of Israel, for he has ascents and descents his entire life without measure, to the extent that a person thinks that he has not accomplished anything, since each time it goes back and becomes small, or deficient, God forbid. Nevertheless, there is no effort which is fruitless, God forbid. And the main thing is utter simplicity, to strengthen oneself in the ways of the utter simplicity of the true tzadikim, by which means
there is hope for every person always.
(Likutei Halachos, Rosh Chodesh 3:2)
The Tzadik does not need the world at
all for his
The own needs—for on the contrary, from him comes all influence and all wealth in the world, as the blessed Sages said (Brachos 17b). Therefore whatever someone gives him is received back to a degree thousands upon thousands, and myriads upon myriads times greater—in this world and the next world. Therefore, everyone who makes bodily efforts to serve him and draw near him, this is also called tzedakah [i.e. charity]. And this is a general principle, and an aspect of itaruta de’latata. For the Tzadik ascends and enlarges himself greatly through itaruta de’latata of the People of Israel, who make strong efforts to draw near to him, and this is
considered to be like tzedakah.
The own needs—for on the contrary, from him comes all influence and all wealth in the world, as the blessed Sages said (Brachos 17b). Therefore whatever someone gives him is received back to a degree thousands upon thousands, and myriads upon myriads times greater—in this world and the next world. Therefore, everyone who makes bodily efforts to serve him and draw near him, this is also called tzedakah [i.e. charity]. And this is a general principle, and an aspect of itaruta de’latata. For the Tzadik ascends and enlarges himself greatly through itaruta de’latata of the People of Israel, who make strong efforts to draw near to him, and this is
considered to be like tzedakah.
(Likutei Halachos, Rosh
Hashanah 6)
47
An overriding reason why people become distanced
An from God, each and every person from the great to the petty—the main cause is agedness of the Sitra Achera; that it appears to each person as if everything continues on as it had been doing, and he is already aged in his ways and it is impossible for him to discontinue from them, as is written “He will not believe that he shall return from darkness” (Eeyov 15:22). And this is all through the agedness which the yetzer ha’ra imposes on him, which is called, “an old and foolish king” (Koheles 4:13). And therefore, the entire rectification is through the wisemen, the true tzadikim who renew themselves like an eagle, which is an aspect of "those who put their hope in God shall renew their vigor...” (Yishiahu 40:31). And by this means, they merit to come up with true and wondrous novel Torah ideas constantly. For they strengthen themselves in their service every day anew, as if they had not yet begun to serve God at all. And through this, constantly every day they acquire higher awareness of the greatness of the Creator, and they author holy and new books constantly. And all of this is to bring to light and reveal the greatness of the blessed Creator and the greatness of the holy Torah, and the greatness of the holy souls of the People of Israel, for “the Torah, and the Kadosh Baruch Hoo, and the People of Israel are all one” (Zohar, Achray 73a). And by this means they draw forth new chesed every day and every moment, from which derives the main hope to merit to do teshuvah, for all of those who are extremely distanced, and have almost lost their hope because of the great incitement and overwhelming influence [of the Sitra Achera]. And this is an aspect of: “So I said, ‘Gone is my life, and my expectation from God’” (Aychah 3:18). But the main encouragement: “God’s chesed has not ceased....It is new every morning...” (Aychah 3:22-23). For Hashem Yisborach’s chesed and mercy do not ever cease or end; and furthermore, the chesed renews itself every morning, and this is the main renewal of Creation every day, which is an aspect of: “And his goodness He always renews every day...” (liturgy). And this is the entire consolation and hope of each and every person, that Hashem Yisborach renews new and wondrous chesed every morning, [and] in accordance with the renewal of the chesed, there is hope for all at every moment. And all of this is drawn forth upon us by the great tzadikim, who renew themselves all the time; and they draw [down] new benevolence upon us every day and at every moment; and they annul the agedness of the Sitra Achera. And this is our entire hope, since they don’t know at all how far his chesed reaches. For his greatness is unfathomable. And his main greatness is the greatness of his chesed. And Hashem Yisborach’s chesed renews itself always, at every moment,
infinitely and endlessly. (Likutei Halachos, Rosh Chodesh 7:17)
An from God, each and every person from the great to the petty—the main cause is agedness of the Sitra Achera; that it appears to each person as if everything continues on as it had been doing, and he is already aged in his ways and it is impossible for him to discontinue from them, as is written “He will not believe that he shall return from darkness” (Eeyov 15:22). And this is all through the agedness which the yetzer ha’ra imposes on him, which is called, “an old and foolish king” (Koheles 4:13). And therefore, the entire rectification is through the wisemen, the true tzadikim who renew themselves like an eagle, which is an aspect of "those who put their hope in God shall renew their vigor...” (Yishiahu 40:31). And by this means, they merit to come up with true and wondrous novel Torah ideas constantly. For they strengthen themselves in their service every day anew, as if they had not yet begun to serve God at all. And through this, constantly every day they acquire higher awareness of the greatness of the Creator, and they author holy and new books constantly. And all of this is to bring to light and reveal the greatness of the blessed Creator and the greatness of the holy Torah, and the greatness of the holy souls of the People of Israel, for “the Torah, and the Kadosh Baruch Hoo, and the People of Israel are all one” (Zohar, Achray 73a). And by this means they draw forth new chesed every day and every moment, from which derives the main hope to merit to do teshuvah, for all of those who are extremely distanced, and have almost lost their hope because of the great incitement and overwhelming influence [of the Sitra Achera]. And this is an aspect of: “So I said, ‘Gone is my life, and my expectation from God’” (Aychah 3:18). But the main encouragement: “God’s chesed has not ceased....It is new every morning...” (Aychah 3:22-23). For Hashem Yisborach’s chesed and mercy do not ever cease or end; and furthermore, the chesed renews itself every morning, and this is the main renewal of Creation every day, which is an aspect of: “And his goodness He always renews every day...” (liturgy). And this is the entire consolation and hope of each and every person, that Hashem Yisborach renews new and wondrous chesed every morning, [and] in accordance with the renewal of the chesed, there is hope for all at every moment. And all of this is drawn forth upon us by the great tzadikim, who renew themselves all the time; and they draw [down] new benevolence upon us every day and at every moment; and they annul the agedness of the Sitra Achera. And this is our entire hope, since they don’t know at all how far his chesed reaches. For his greatness is unfathomable. And his main greatness is the greatness of his chesed. And Hashem Yisborach’s chesed renews itself always, at every moment,
infinitely and endlessly. (Likutei Halachos, Rosh Chodesh 7:17)
48
When a person becomes distanced from Hashem
When Yisborach (God forbid) and even more so, when he falls into debased cravings and sins (Heaven help us) then she has become an aspect of “Rachel cries for her children...” (Yirmiahu 31:14). For the Shechinah [i.e. the feminine revelation of Divinity] which is the holiness of the People of Israel, is called “a ra’chel” [i.e. a ewe] (as is well known) and then she is an aspect of “muted like a ewe before its shearer” (Chagigah 15b). Because the klipahs and the Sitra Achera shear her and take away (so to speak) her splendor and beauty, and she is [caught] between them and muted. And thus she is an aspect of: “What does the Shechinah say? ‘I am pained in my head...’” (Sanhedrin 46a). And when this person who is very far away arouses in the midst of his great distance and doesn’t cause himself to despair under any circumstances, and always cries out and screams to God, this is an aspect of: “A voice is heard on high, lamentation, bitter weeping.” For the holiness of his soul cries with extremely great bitterness, and “she refuses to be comforted...for they are not” (Yirmiahu 31:14). For [the soul] sees that it has been so distanced from Hashem Yisborach for a very long time. But nevertheless, since it still encourages itself by always screaming and crying to God, at that point the mercies of Hashem Yisborach are awakened, and they shine enlightenment and encouragement from on high upon [his soul], which is an aspect of: “Thus says God: ‘Refrain your voice from weeping and your eyes from tears, for there is a reward [i.e. sachar] for your work....And there is hope for your
future’” (Yirmiahu 31:15-16).
When Yisborach (God forbid) and even more so, when he falls into debased cravings and sins (Heaven help us) then she has become an aspect of “Rachel cries for her children...” (Yirmiahu 31:14). For the Shechinah [i.e. the feminine revelation of Divinity] which is the holiness of the People of Israel, is called “a ra’chel” [i.e. a ewe] (as is well known) and then she is an aspect of “muted like a ewe before its shearer” (Chagigah 15b). Because the klipahs and the Sitra Achera shear her and take away (so to speak) her splendor and beauty, and she is [caught] between them and muted. And thus she is an aspect of: “What does the Shechinah say? ‘I am pained in my head...’” (Sanhedrin 46a). And when this person who is very far away arouses in the midst of his great distance and doesn’t cause himself to despair under any circumstances, and always cries out and screams to God, this is an aspect of: “A voice is heard on high, lamentation, bitter weeping.” For the holiness of his soul cries with extremely great bitterness, and “she refuses to be comforted...for they are not” (Yirmiahu 31:14). For [the soul] sees that it has been so distanced from Hashem Yisborach for a very long time. But nevertheless, since it still encourages itself by always screaming and crying to God, at that point the mercies of Hashem Yisborach are awakened, and they shine enlightenment and encouragement from on high upon [his soul], which is an aspect of: “Thus says God: ‘Refrain your voice from weeping and your eyes from tears, for there is a reward [i.e. sachar] for your work....And there is hope for your
future’” (Yirmiahu 31:15-16).
And God makes all of this known
exclusively
And through the Tzadik of the Generation, who is on an extremely high level, and who is an aspect of Issachar [whose name in Hebrew is similar to the word sachar (“reward”)]. That is, he shines upon every soul of the People of Israel and makes known to them that there is still “sachar” [i.e. payment]. For there is absolutely no despair in the world, for there is no word [of prayer] and no crying out which is lost, even crying out from She’ol Tachtios is never lost. And even when the cravings and obstacles become overwhelming and rise up before him very much, so much that he cannot escape from them; and nevertheless, even then, when he thirsts and yearns for Hashem Yisborach at every moment, and does not ever stop desiring and yearning, this is all very precious in the eyes of God, as is explained in a
number of places in this text. (Likutei Halachos, Pesach 9:12)
And through the Tzadik of the Generation, who is on an extremely high level, and who is an aspect of Issachar [whose name in Hebrew is similar to the word sachar (“reward”)]. That is, he shines upon every soul of the People of Israel and makes known to them that there is still “sachar” [i.e. payment]. For there is absolutely no despair in the world, for there is no word [of prayer] and no crying out which is lost, even crying out from She’ol Tachtios is never lost. And even when the cravings and obstacles become overwhelming and rise up before him very much, so much that he cannot escape from them; and nevertheless, even then, when he thirsts and yearns for Hashem Yisborach at every moment, and does not ever stop desiring and yearning, this is all very precious in the eyes of God, as is explained in a
number of places in this text. (Likutei Halachos, Pesach 9:12)
49
Many many moments are experienced by
each
Many person of the People of Israel, good moments and bad moments (God forbid) which are the [Hebrew letters of] Kaf-Chet [i.e. Koach, strength; which is numerologically equal to 28], [which are the 28] moments mentioned in the book of Koheles [Ecclesiastes] (3:2-9). And these include all of the moments which each and every person goes through from the day he is born until the day he dies, about which King David supplicated: “My moments are in your hands; rescue me from the hands of my enemies and from my pursuers” (Tehilim 31:16). And this is the main completeness of the Tzadik of high spiritual stature, who teaches Torah and [inner] knowledge to the People of Israel; like Issachar, who is able to shine upon each person of the People of Israel, so that he will be able to strengthen himself, and maintain his position during all of the times and moments which he goes through, which is an aspect of: “And of the sons of Issachar, those who had an understanding of the moments, to know what Israel should do” (Divrei HaYamim I 12:32); so that each member of the People of Israel will know what to do at each and every moment: how to strengthen himself and revive himself in each and every moment in accordance with that [specific] moment and time—sometimes through Torah study, sometimes through prayer, sometimes through charity, sometimes through screaming and shouting out [to God] and supplications and crying, sometimes though happiness and joy, sometimes through speech, sometimes through silence. And there is a time when one needs to—is compelled to–take a break from the [holy] service, which is an aspect of “the cessation of Torah study enable its existence” (Minchos 99:2). For there is a moment when one needs to eat or sleep in order to maintain one’s body, or to talk to people in order to perk up one’s mind, or many other such things—and everything depends on the [type of] moment which a person is experiencing. For it is utterly certain that a person will experience many many different types of moments. And furthermore, regarding King David, when he passed away it was said, “and the moments which he and the People of Israel experienced” (Divrei HaYamim I 29:30). And the true Tzadik of the Generation shines upon each person of the People of Israel, so that he will know how to strengthen himself in God during each and every
[type of] moment. (Likutei Halachos, Pesach 9:5)
Many person of the People of Israel, good moments and bad moments (God forbid) which are the [Hebrew letters of] Kaf-Chet [i.e. Koach, strength; which is numerologically equal to 28], [which are the 28] moments mentioned in the book of Koheles [Ecclesiastes] (3:2-9). And these include all of the moments which each and every person goes through from the day he is born until the day he dies, about which King David supplicated: “My moments are in your hands; rescue me from the hands of my enemies and from my pursuers” (Tehilim 31:16). And this is the main completeness of the Tzadik of high spiritual stature, who teaches Torah and [inner] knowledge to the People of Israel; like Issachar, who is able to shine upon each person of the People of Israel, so that he will be able to strengthen himself, and maintain his position during all of the times and moments which he goes through, which is an aspect of: “And of the sons of Issachar, those who had an understanding of the moments, to know what Israel should do” (Divrei HaYamim I 12:32); so that each member of the People of Israel will know what to do at each and every moment: how to strengthen himself and revive himself in each and every moment in accordance with that [specific] moment and time—sometimes through Torah study, sometimes through prayer, sometimes through charity, sometimes through screaming and shouting out [to God] and supplications and crying, sometimes though happiness and joy, sometimes through speech, sometimes through silence. And there is a time when one needs to—is compelled to–take a break from the [holy] service, which is an aspect of “the cessation of Torah study enable its existence” (Minchos 99:2). For there is a moment when one needs to eat or sleep in order to maintain one’s body, or to talk to people in order to perk up one’s mind, or many other such things—and everything depends on the [type of] moment which a person is experiencing. For it is utterly certain that a person will experience many many different types of moments. And furthermore, regarding King David, when he passed away it was said, “and the moments which he and the People of Israel experienced” (Divrei HaYamim I 29:30). And the true Tzadik of the Generation shines upon each person of the People of Israel, so that he will know how to strengthen himself in God during each and every
[type of] moment. (Likutei Halachos, Pesach 9:5)
50
Just as a person needs to stand up to
the test of not
Just chasing after his cravings, both the permitted and the prohibited (God forbid); likewise one needs to strengthen oneself to stand up to the test if he has already failed (God forbid), and one went through what one went through—not to fall completely on account of this, God forbid. It happens that many people become discouraged and say that it is impossible for them to ever again walk on the straight path. This is only because of their cravings and their yetzer ha’ra, which seek a pretext and excuse to depart from the way of the Divine (God forbid) in order to chase after their evil cravings, God forbid. For there are a multitude of pretexts and stories which the Ba’al Davar finds for every person, and every person [tells himself] particular stories—most of them concerning the difficulty in making a living and the impediments preventing [progress] etc. But nevertheless, the soul of every person of the People of Israel is bitter because of this, because it knows that it will have to give a full accounting, and therefore its goodness overcomes [the obstacles] time after time, and it awakens to return to God. But there is nothing for which it finds itself a pretext and excuse as much as through these aforementioned ruses of the Ba’al Davar, who discourages him time after time, and demonstrates to him that (as if) there is no hope (God forbid). For [a person] sees with his eyes that he had already made efforts a number of times to return to Hashem Yisborach, and fell afterwards—each person to the degree that he had fallen—and so this happened several times, without number. And therefore he thinks to himself that he is exempt from making
more efforts to return to Hashem Yisborach.
Just chasing after his cravings, both the permitted and the prohibited (God forbid); likewise one needs to strengthen oneself to stand up to the test if he has already failed (God forbid), and one went through what one went through—not to fall completely on account of this, God forbid. It happens that many people become discouraged and say that it is impossible for them to ever again walk on the straight path. This is only because of their cravings and their yetzer ha’ra, which seek a pretext and excuse to depart from the way of the Divine (God forbid) in order to chase after their evil cravings, God forbid. For there are a multitude of pretexts and stories which the Ba’al Davar finds for every person, and every person [tells himself] particular stories—most of them concerning the difficulty in making a living and the impediments preventing [progress] etc. But nevertheless, the soul of every person of the People of Israel is bitter because of this, because it knows that it will have to give a full accounting, and therefore its goodness overcomes [the obstacles] time after time, and it awakens to return to God. But there is nothing for which it finds itself a pretext and excuse as much as through these aforementioned ruses of the Ba’al Davar, who discourages him time after time, and demonstrates to him that (as if) there is no hope (God forbid). For [a person] sees with his eyes that he had already made efforts a number of times to return to Hashem Yisborach, and fell afterwards—each person to the degree that he had fallen—and so this happened several times, without number. And therefore he thinks to himself that he is exempt from making
more efforts to return to Hashem Yisborach.
But in truth, all of such ideas and
thoughts of
But descent, they are only the doing of the Ba’al Davar, who contrives an excuse for him to depart from Divine service, as mentioned. For in truth, there is absolutely no despair in the world at all, and each person needs to go through an enormous amount before he merits to enter into holiness. And who is greater to us than Adam, who separated from his wife and did complete teshuvah for 130 years. And especially during those 130 years, spirits came to him and heated him up etc. as our sages of blessed memory told us. And he certainly became discouraged by this each time, and certainly the Ba’al Davar waylaid him and wanted to weaken his resolve completely, time after time. But he overcame all of this each time and did not abandon the paths of teshuvah which he engaged in, until he merited at the end of 130 years to father Shet [i.e. Seth] from whom the world was built up [i.e. hushtat]. And from him issued the Patriarchs and Moshe and the Mashiach... And Adam himself was also a tzadik and holy man, and was known as a good man when he passed away. And despite that in every generation we still need to rectify what he defiled; nevertheless, if he hadn’t overcome and strengthened himself to rectify what he rectified, then the rectification certainly would have been extremely difficult even
for the tzadikim who followed after him.
But descent, they are only the doing of the Ba’al Davar, who contrives an excuse for him to depart from Divine service, as mentioned. For in truth, there is absolutely no despair in the world at all, and each person needs to go through an enormous amount before he merits to enter into holiness. And who is greater to us than Adam, who separated from his wife and did complete teshuvah for 130 years. And especially during those 130 years, spirits came to him and heated him up etc. as our sages of blessed memory told us. And he certainly became discouraged by this each time, and certainly the Ba’al Davar waylaid him and wanted to weaken his resolve completely, time after time. But he overcame all of this each time and did not abandon the paths of teshuvah which he engaged in, until he merited at the end of 130 years to father Shet [i.e. Seth] from whom the world was built up [i.e. hushtat]. And from him issued the Patriarchs and Moshe and the Mashiach... And Adam himself was also a tzadik and holy man, and was known as a good man when he passed away. And despite that in every generation we still need to rectify what he defiled; nevertheless, if he hadn’t overcome and strengthened himself to rectify what he rectified, then the rectification certainly would have been extremely difficult even
for the tzadikim who followed after him.
Likewise, this is so with every person,
even now.
Likewise, Because this is a person’s main test, that he should strengthen himself amid all of the falls that can possibly happen (Heaven help us), amidst everything which he goes through. And he should accustom himself to begin anew every day, and imagine as if he were born today etc. And then, that which he merits to rectify in himself through his complete teshuvah, certainly that is valuable. And that which he does not merit to rectify, the rectification will certainly occur through the power and merit of the holy tzadikim, who have the power to transform everything to goodness. But on the condition that he does not let himself despair from being expectant of, and hoping towards the Holy Name—with hope after hope, and to invest much effort in crying out, and requesting, and supplicating before Hashem Yisborach, “for chesed is with God, and much redemption is with Him...” (Tehilim
130:7). (Likutei Halachos, Pesach 9:11)
Likewise, Because this is a person’s main test, that he should strengthen himself amid all of the falls that can possibly happen (Heaven help us), amidst everything which he goes through. And he should accustom himself to begin anew every day, and imagine as if he were born today etc. And then, that which he merits to rectify in himself through his complete teshuvah, certainly that is valuable. And that which he does not merit to rectify, the rectification will certainly occur through the power and merit of the holy tzadikim, who have the power to transform everything to goodness. But on the condition that he does not let himself despair from being expectant of, and hoping towards the Holy Name—with hope after hope, and to invest much effort in crying out, and requesting, and supplicating before Hashem Yisborach, “for chesed is with God, and much redemption is with Him...” (Tehilim
130:7). (Likutei Halachos, Pesach 9:11)
51
Sometimes a person becomes discouraged
because
Sometimes it seems to him that the people he knows his own age are much better than him; even though it is certainly a good characteristic to be lowly in spirit before every person, and to regard every person as better than he is. But if he becomes discouraged because of this (God forbid), this is not humility—on the contrary, this is a very inappropriate sense of self‑importance, that he doesn’t like it that [his fellow] does some service for the sake of Hashem Yisborach, while he is so far away, and the people he knows have already merited what they have merited. For in truth, it is forbidden to pry into the matters of God, and who knows from which place he is from [i.e. the origin of his soul] and into which places he was drawn because of his
deeds. Because no person is similar to another at all.
Sometimes it seems to him that the people he knows his own age are much better than him; even though it is certainly a good characteristic to be lowly in spirit before every person, and to regard every person as better than he is. But if he becomes discouraged because of this (God forbid), this is not humility—on the contrary, this is a very inappropriate sense of self‑importance, that he doesn’t like it that [his fellow] does some service for the sake of Hashem Yisborach, while he is so far away, and the people he knows have already merited what they have merited. For in truth, it is forbidden to pry into the matters of God, and who knows from which place he is from [i.e. the origin of his soul] and into which places he was drawn because of his
deeds. Because no person is similar to another at all.
And this is an aspect of what the
Sages said about
And the Counting of the Omer: “‘And you counted lachem,’ [i.e. to you] and you counted for yourselves” (Vayikra 23:15; Minchos 65b). For whoever comes to purify himself and merit to take upon himself the yoke of Torah (which is an aspect of the Counting of the Omer, which is the preparation for receiving the Torah), he needs to count the days to himself specifically. And [the success of] his fellow shouldn’t cause him to fall at all (God forbid) and this is an aspect of, “Avraham was one" as explained elsewhere (Yechezkel 33:24). That is, he always thought that he was the only one in the world, and he didn’t pay attention to any obstacle or impediment or cause of confusion in the world. For in truth, just as there are a number of impediments from wicked people who want to prevent one [from accomplishment] through several concealments and seductions and mockery etc., or by inciting people into conflicts with him; likewise, sometimes there are a number of impediments and discouragements, even from one’s truly dear and
upright friends.
And the Counting of the Omer: “‘And you counted lachem,’ [i.e. to you] and you counted for yourselves” (Vayikra 23:15; Minchos 65b). For whoever comes to purify himself and merit to take upon himself the yoke of Torah (which is an aspect of the Counting of the Omer, which is the preparation for receiving the Torah), he needs to count the days to himself specifically. And [the success of] his fellow shouldn’t cause him to fall at all (God forbid) and this is an aspect of, “Avraham was one" as explained elsewhere (Yechezkel 33:24). That is, he always thought that he was the only one in the world, and he didn’t pay attention to any obstacle or impediment or cause of confusion in the world. For in truth, just as there are a number of impediments from wicked people who want to prevent one [from accomplishment] through several concealments and seductions and mockery etc., or by inciting people into conflicts with him; likewise, sometimes there are a number of impediments and discouragements, even from one’s truly dear and
upright friends.
And all of this is impossible to
explain well in
And writing, but the intelligent person with genuine desire will understand this on his own, for in order to overcome all of these impediments, one needs to go in the above path of, “Avraham was one,” and not look at one’s fellow at all, which is an aspect of “‘and you counted to you’—for yourselves”; and [one needs to] behave in the manner of simplicity; and always be happy, even in poverty and great deprivation—and also [when] one’s service and prayer are not complete at all. In spite of everything, one should always be happy with one’s lot, and not look at [other people in] the world at all, for there are many who have plenty of wealth, and also in the realms of Torah and prayer it appears to him that they are greater than he by thousands of levels. And despite that one didn’t see that they had made great efforts, and he did make such strong efforts, and didn’t merit this, and [despite that] he is in great poverty and lowliness—materially and spiritually. Nevertheless, he should not become discouraged because of this at all, and he should be happy in his lot, and revive himself at every moment in any way that he can. And every good point which he earns sometimes should be very precious in his eyes. And he should give thanks to God who has done wondrous chesed towards him, allowing him to merit this. And what does he care that his fellow is higher and better than him—“God is good to all” (Tehilim 145:9). And as we see in the Story of the Simple Man, who when asked about why other people take a higher price for their handiwork, was accustomed to respond: “What do I care about this? That is his doing and this is my doing” (Sipurei Ma’asios 9). And he would delight in, and be very joyous from his work; despite that it wasn’t done with the proper completeness, and also [despite] the small profit which he earned after exerting a very great effort—and he didn’t look at others at all.
(Likutei Halachos, Pesach 9:22)
And writing, but the intelligent person with genuine desire will understand this on his own, for in order to overcome all of these impediments, one needs to go in the above path of, “Avraham was one,” and not look at one’s fellow at all, which is an aspect of “‘and you counted to you’—for yourselves”; and [one needs to] behave in the manner of simplicity; and always be happy, even in poverty and great deprivation—and also [when] one’s service and prayer are not complete at all. In spite of everything, one should always be happy with one’s lot, and not look at [other people in] the world at all, for there are many who have plenty of wealth, and also in the realms of Torah and prayer it appears to him that they are greater than he by thousands of levels. And despite that one didn’t see that they had made great efforts, and he did make such strong efforts, and didn’t merit this, and [despite that] he is in great poverty and lowliness—materially and spiritually. Nevertheless, he should not become discouraged because of this at all, and he should be happy in his lot, and revive himself at every moment in any way that he can. And every good point which he earns sometimes should be very precious in his eyes. And he should give thanks to God who has done wondrous chesed towards him, allowing him to merit this. And what does he care that his fellow is higher and better than him—“God is good to all” (Tehilim 145:9). And as we see in the Story of the Simple Man, who when asked about why other people take a higher price for their handiwork, was accustomed to respond: “What do I care about this? That is his doing and this is my doing” (Sipurei Ma’asios 9). And he would delight in, and be very joyous from his work; despite that it wasn’t done with the proper completeness, and also [despite] the small profit which he earned after exerting a very great effort—and he didn’t look at others at all.
(Likutei Halachos, Pesach 9:22)
52
Concerning how, at the time when a person is
in an
Concerning aspect of descent, an aspect of exiting, at that point especially a very high level of holiness hovers over him and guards him, which is an aspect of “a mother who hovers over her children,” (Tikunei HaZohar, Intro. 51b) which is the secret of the “complete sukah”, which is an aspect of the encircling clouds of glory which surrounded the People of Israel while they were going through the desert, which is a place of snakes and vipers and
scorpions. (See Likutei Etzos Chadash, Elul, Rosh Hashanah etc. 74.)
Concerning aspect of descent, an aspect of exiting, at that point especially a very high level of holiness hovers over him and guards him, which is an aspect of “a mother who hovers over her children,” (Tikunei HaZohar, Intro. 51b) which is the secret of the “complete sukah”, which is an aspect of the encircling clouds of glory which surrounded the People of Israel while they were going through the desert, which is a place of snakes and vipers and
scorpions. (See Likutei Etzos Chadash, Elul, Rosh Hashanah etc. 74.)
53
Sometimes there is a person who has fallen
from all
Sometimes of the Ten Crowns of Holiness, and the Ten Crowns of the Sitra Achera have overcome him, Heaven help us. And then he certainly cannot pray at all, and his prayer is an aspect of “bitterness of the soul,” an aspect of, “and her soul is very bitter to her” (Malachim II, 4:27); “And her rival would frequently anger her” (Shmuel I, 1:6). That is, even if he wants to strengthen himself and concentrate during his prayer, at that point the persecutor of prayer (which is an aspect of Chanah [i.e. Hanna], and her persecutor is the Sitra Achera) overcomes the prayer, and angers it, and through various types of confusing distractions, confuses the person who is trying to pray. And Hashem Yisborach has compassion on him and thinks about ideas of how none of the dispersed shall be dispersed, and gives him advice, that he should draw himself towards truth, and be careful to speak the words of prayer in a forthright manner, on whatever level he may be, and remember [and/or] make himself remembered by God, who is an aspect of: “I am the Lord your God” (Shmos 20:2); for Hashem Yisborach is in every place. And by drawing himself towards the truth, then he will be adjacent to Hashem Yisborach, for truth is God himself. And in this way, he can rise up from all of the falls and descents in the world, which is an aspect of: “I will go down with you to Egypt, and I will also bring you up” (Bereshis 46:4). And this is an aspect of: Am I not better to you than ten sons?” (Shmuel I, 1:8). That is, when one remembers the aspect of “I am the Lord your God” this is better than all of the ten children. For despite that all of the Ten Crowns of Impurity have become overwhelming, since he had defiled all of the levels of holiness, all this falls under the category of: I am better to you than everyone. For Hashem Yisborach resides in every place and “God is near to all who call Him, to all who call Him with sincerity”
(Tehilim 145:18). (Likutei Halachos, Chanukah 6:8)
Sometimes of the Ten Crowns of Holiness, and the Ten Crowns of the Sitra Achera have overcome him, Heaven help us. And then he certainly cannot pray at all, and his prayer is an aspect of “bitterness of the soul,” an aspect of, “and her soul is very bitter to her” (Malachim II, 4:27); “And her rival would frequently anger her” (Shmuel I, 1:6). That is, even if he wants to strengthen himself and concentrate during his prayer, at that point the persecutor of prayer (which is an aspect of Chanah [i.e. Hanna], and her persecutor is the Sitra Achera) overcomes the prayer, and angers it, and through various types of confusing distractions, confuses the person who is trying to pray. And Hashem Yisborach has compassion on him and thinks about ideas of how none of the dispersed shall be dispersed, and gives him advice, that he should draw himself towards truth, and be careful to speak the words of prayer in a forthright manner, on whatever level he may be, and remember [and/or] make himself remembered by God, who is an aspect of: “I am the Lord your God” (Shmos 20:2); for Hashem Yisborach is in every place. And by drawing himself towards the truth, then he will be adjacent to Hashem Yisborach, for truth is God himself. And in this way, he can rise up from all of the falls and descents in the world, which is an aspect of: “I will go down with you to Egypt, and I will also bring you up” (Bereshis 46:4). And this is an aspect of: Am I not better to you than ten sons?” (Shmuel I, 1:8). That is, when one remembers the aspect of “I am the Lord your God” this is better than all of the ten children. For despite that all of the Ten Crowns of Impurity have become overwhelming, since he had defiled all of the levels of holiness, all this falls under the category of: I am better to you than everyone. For Hashem Yisborach resides in every place and “God is near to all who call Him, to all who call Him with sincerity”
(Tehilim 145:18). (Likutei Halachos, Chanukah 6:8)
54
The latent good within each person
(in the place
The where it is suppressed) needs to be informed specifically of its name. It should to be reminded very clearly that [a person’s] name is included in the holy name of Yisrael [i.e. Israel]. For as long as he remembers his name well, he can still easily be taken out of the place which he has fallen into. And the main forgetfulness, that is, how sometimes the good is suppressed to the extent that [a person] completely forgets his greatness—this happens when one forgets one’s name. And this is an aspect of how a dead person forgets his name [in the next world] when he wasn’t a truly upright person. Because the main thing is the name, which is rooted in the name of God. And one needs to remind oneself repeatedly that he is called by the name of the People of Israel, and that God has private glorification from him,
even if he is in the state that he is.
The where it is suppressed) needs to be informed specifically of its name. It should to be reminded very clearly that [a person’s] name is included in the holy name of Yisrael [i.e. Israel]. For as long as he remembers his name well, he can still easily be taken out of the place which he has fallen into. And the main forgetfulness, that is, how sometimes the good is suppressed to the extent that [a person] completely forgets his greatness—this happens when one forgets one’s name. And this is an aspect of how a dead person forgets his name [in the next world] when he wasn’t a truly upright person. Because the main thing is the name, which is rooted in the name of God. And one needs to remind oneself repeatedly that he is called by the name of the People of Israel, and that God has private glorification from him,
even if he is in the state that he is.
And he who reminds himself of this
very often can
And easily return to Hashem Yisborach, for the good does not completely forget its high standing, since it remembers that its name is Yisrael, and all of the worlds were created only for us... (Likutei Halachos,
Behema veh Chaya 4:14)
And easily return to Hashem Yisborach, for the good does not completely forget its high standing, since it remembers that its name is Yisrael, and all of the worlds were created only for us... (Likutei Halachos,
Behema veh Chaya 4:14)
55
He who looks at the root and the
ultimate purpose
He (which is the essence of truth, which is the blessed Creator, who created all, something from nothing, and all return back to Him, to go back and be included within Him at their end, at the time of the renewal of the universe); he who pays attention to this, certainly no lie will hold sway on him, and he will be able to return to truth and holiness from all kinds of evil and impurity and lies, which is Hashem Yisborach; since wherever he may be, he knows that everything is from God, and that Hashem Yisborach is always in every place, which is an aspect of: “If I ascend up into heaven, You are there; if I make my bed in She’ol, behold You are there...”; “Also even darkness will not obscure from You” (Tehilim 139:11). And therefore, he who always believes in this, certainly absolutely no darkness or lie or evil or impurity in the world will be able to distance him from Hashem Yisborach and his Torah and his true Tzadikim, who are each the essence of truth. And to the degree that the Ba’al Davar increases his lies and deceit in order to distance him from the truth, he will draw closer and closer to the truth, specifically through this, which is an aspect of the descent is for the purpose of the ascent. For the root of the influence of lies is an aspect of the ultimate beginning of all things, where all is included as a single unit: silver and gold, tin and lead; which is an aspect of dust, an aspect of, "all came from the dust...” (Koheles 3:20). Therefore the lies can become overwhelming through this, by switching and changing, and saying that silver is gold, etc. And this is the main way to subdue and annul the lies, because when the People of Israel look at everything exclusively from its ultimate beginning, which is God, who is the ultimate beginning of all; and Hashem Yisborach is the essence of truth, through this the lies fall and are wiped out and annulled from the world, and one
merits to ascend to the ultimate heights.
He (which is the essence of truth, which is the blessed Creator, who created all, something from nothing, and all return back to Him, to go back and be included within Him at their end, at the time of the renewal of the universe); he who pays attention to this, certainly no lie will hold sway on him, and he will be able to return to truth and holiness from all kinds of evil and impurity and lies, which is Hashem Yisborach; since wherever he may be, he knows that everything is from God, and that Hashem Yisborach is always in every place, which is an aspect of: “If I ascend up into heaven, You are there; if I make my bed in She’ol, behold You are there...”; “Also even darkness will not obscure from You” (Tehilim 139:11). And therefore, he who always believes in this, certainly absolutely no darkness or lie or evil or impurity in the world will be able to distance him from Hashem Yisborach and his Torah and his true Tzadikim, who are each the essence of truth. And to the degree that the Ba’al Davar increases his lies and deceit in order to distance him from the truth, he will draw closer and closer to the truth, specifically through this, which is an aspect of the descent is for the purpose of the ascent. For the root of the influence of lies is an aspect of the ultimate beginning of all things, where all is included as a single unit: silver and gold, tin and lead; which is an aspect of dust, an aspect of, "all came from the dust...” (Koheles 3:20). Therefore the lies can become overwhelming through this, by switching and changing, and saying that silver is gold, etc. And this is the main way to subdue and annul the lies, because when the People of Israel look at everything exclusively from its ultimate beginning, which is God, who is the ultimate beginning of all; and Hashem Yisborach is the essence of truth, through this the lies fall and are wiped out and annulled from the world, and one
merits to ascend to the ultimate heights.
(Likutei Halachos, Behema veh Chaya 4:25)
56
There are two types of holy processes
of refinement.
There The first refinements are the great wondrous refinements and rectifications which are done by us, the possessors of free choice, that is, through all of the mitzvahs and good acts which we do through our itaruta de’latata. And the second refinements are the wondrous and awe-inspiring rectifications which are done at every moment by Hashem Yisborach Himself, which is an aspect of itarutah de'la'ayla. For Hashem Yisborach Himself engages in this, to rectify and refine all of the worlds. And in truth, both of these processes of refinement are actually one, because itaruta de’latata is stimulated from above (Zohar, Bereshis 235,244). Indeed all of the power of our itaruta de’latata is only through God Himself, but it is impossible for us to arrive at the level to grasp and understand all of this completely; because this is the secret of the matter of knowledge and free choice. Because in truth, both of them are one, but it is impossible for us to arrive at the level to grasp and understand all of this, and specifically through this [paradox] is the main potency of free
choice.
There The first refinements are the great wondrous refinements and rectifications which are done by us, the possessors of free choice, that is, through all of the mitzvahs and good acts which we do through our itaruta de’latata. And the second refinements are the wondrous and awe-inspiring rectifications which are done at every moment by Hashem Yisborach Himself, which is an aspect of itarutah de'la'ayla. For Hashem Yisborach Himself engages in this, to rectify and refine all of the worlds. And in truth, both of these processes of refinement are actually one, because itaruta de’latata is stimulated from above (Zohar, Bereshis 235,244). Indeed all of the power of our itaruta de’latata is only through God Himself, but it is impossible for us to arrive at the level to grasp and understand all of this completely; because this is the secret of the matter of knowledge and free choice. Because in truth, both of them are one, but it is impossible for us to arrive at the level to grasp and understand all of this, and specifically through this [paradox] is the main potency of free
choice.
And therefore, a person who walks in
the path of
And simplicity will never fall, as is said: “He who walks in simplicity walks securely” (Mishley 10:9); for through simplicity and emunah he fulfills the entire Torah with its laws, with all of their details and fine points, for he believes that the rectification of all of the worlds is dependent on us alone, that is, through that we should merit to fulfill all of the mitzvahs with all of their fine details, through our itaruta de’latata; and despite that, when we fall (God forbid) because of some misdeed or sin, we shouldn’t become discouraged because of this (God forbid); and he should strengthen himself to do teshuvah, because he knows that there is an aspect of the higher refinement, which is an aspect of itarutah de'la'ayla, and no defilement reaches there at all, which is an aspect of: “If you sinned, what do you do to Him?” (Eeyov 35:6). And there he is able to rectify everything, and all of the sins will transform into merits through teshuvah, for the thoughts of Hashem Yisborach are very deep, and from all of the ruination he can extract great rectifications. And therefore, because he knows and believes all of this, he will always remain steadfast in the service of
God, no matter what happens.
And simplicity will never fall, as is said: “He who walks in simplicity walks securely” (Mishley 10:9); for through simplicity and emunah he fulfills the entire Torah with its laws, with all of their details and fine points, for he believes that the rectification of all of the worlds is dependent on us alone, that is, through that we should merit to fulfill all of the mitzvahs with all of their fine details, through our itaruta de’latata; and despite that, when we fall (God forbid) because of some misdeed or sin, we shouldn’t become discouraged because of this (God forbid); and he should strengthen himself to do teshuvah, because he knows that there is an aspect of the higher refinement, which is an aspect of itarutah de'la'ayla, and no defilement reaches there at all, which is an aspect of: “If you sinned, what do you do to Him?” (Eeyov 35:6). And there he is able to rectify everything, and all of the sins will transform into merits through teshuvah, for the thoughts of Hashem Yisborach are very deep, and from all of the ruination he can extract great rectifications. And therefore, because he knows and believes all of this, he will always remain steadfast in the service of
God, no matter what happens.
For all of the descents and
distancing from Hashem
For Yisborach are drawn forth from the confusion which exists within the two aspects of the refinement process, as mention. There is the person who has not begun to serve God at all, or who does just the opposite, God forbid. And this is drawn forth from how the yetzer ha’ra wants God’s universal knowledge to overcome free choice, as if a person does not have free choice at all, and everything is only dependent on Hashem Yisborach’s universal knowledge, and [as if] God doesn’t want the service of human beings at all, which is an aspect of the false knowledge of the heretics and the totally wicked, who throw off the yoke completely, as is
well known.
For Yisborach are drawn forth from the confusion which exists within the two aspects of the refinement process, as mention. There is the person who has not begun to serve God at all, or who does just the opposite, God forbid. And this is drawn forth from how the yetzer ha’ra wants God’s universal knowledge to overcome free choice, as if a person does not have free choice at all, and everything is only dependent on Hashem Yisborach’s universal knowledge, and [as if] God doesn’t want the service of human beings at all, which is an aspect of the false knowledge of the heretics and the totally wicked, who throw off the yoke completely, as is
well known.
And even people full of cravings, who
commit sins
And and do not enter into such philosophical investigations; nevertheless, the entire power of their yetzer ha’ra is drawn forth from this aspect; because the yetzer ha’ra is mainly drawn forth from heresy, as explained elsewhere. And also there is the opposite. For there are those people who already began to serve God somewhat, but afterwards backslid from their small amount of service, and because of this they became extremely discouraged. And because of this there are many who completely despaired of serving God, since they saw that they had awakened to serve God several times, and they weren’t able to etc. And this bad phenomenon is well known among a number of youths. And this yetzer ha’ra is the opposite. It also draws its sustenance from the aforementioned confusion, and it wants free choice to overcome God’s universal knowledge, as if everything was dependent only on the individual alone, without Hashem Yisborach at all. And therefore, because he fell and defiled—he again no longer has any hope (God forbid). But a person who walks in simplicity believes that everything is certainly dependent on us—but nevertheless, everything is from Hashem Yisborach; but still, everything is dependent on us (despite that this is impossible to understand). And therefore this person certainly won’t become distanced from God,
and will never fall.
And and do not enter into such philosophical investigations; nevertheless, the entire power of their yetzer ha’ra is drawn forth from this aspect; because the yetzer ha’ra is mainly drawn forth from heresy, as explained elsewhere. And also there is the opposite. For there are those people who already began to serve God somewhat, but afterwards backslid from their small amount of service, and because of this they became extremely discouraged. And because of this there are many who completely despaired of serving God, since they saw that they had awakened to serve God several times, and they weren’t able to etc. And this bad phenomenon is well known among a number of youths. And this yetzer ha’ra is the opposite. It also draws its sustenance from the aforementioned confusion, and it wants free choice to overcome God’s universal knowledge, as if everything was dependent only on the individual alone, without Hashem Yisborach at all. And therefore, because he fell and defiled—he again no longer has any hope (God forbid). But a person who walks in simplicity believes that everything is certainly dependent on us—but nevertheless, everything is from Hashem Yisborach; but still, everything is dependent on us (despite that this is impossible to understand). And therefore this person certainly won’t become distanced from God,
and will never fall.
For certainly we need to serve God
with all our
For might, because everything depends on us, for “the earth He gave to human beings” (Tehilim 115:16). And despite this, there is absolutely no fall and despair in the world, because Hashem Yisborach always finishes. And in the final end He will finish everything as He desires. For: “You O God remain on high forever”; “but God's plan—that shall stand” (Tehilim 92:9; Mishley 19:21). And any good a person does is never ever lost. And the good act certainly has a complete effect. Even though one sees afterwards that things didn’t work out well for him, and events happened to him that happened, this is impossible to understand. And as our blessed Sages said concerning the matter of the mitzvah of sending off the mother bird, and honoring one’s father, “for his father told him....Where is his length of days [that the Torah promised as a reward for fulfilling these two mitzvahs]? ...Rather in the the world [to come] which is completely lengthy”
(Kedushin 39b).
For might, because everything depends on us, for “the earth He gave to human beings” (Tehilim 115:16). And despite this, there is absolutely no fall and despair in the world, because Hashem Yisborach always finishes. And in the final end He will finish everything as He desires. For: “You O God remain on high forever”; “but God's plan—that shall stand” (Tehilim 92:9; Mishley 19:21). And any good a person does is never ever lost. And the good act certainly has a complete effect. Even though one sees afterwards that things didn’t work out well for him, and events happened to him that happened, this is impossible to understand. And as our blessed Sages said concerning the matter of the mitzvah of sending off the mother bird, and honoring one’s father, “for his father told him....Where is his length of days [that the Torah promised as a reward for fulfilling these two mitzvahs]? ...Rather in the the world [to come] which is completely lengthy”
(Kedushin 39b).
And likewise there are a number of
mitzvahs which
And the Torah discusses which are a segulah to be saved from sins and to draw near Hashem Yisborach, such as tzitzis and tefilin. And there is a person who puts on tzitzis and tefilin, and despite that, the yetzer ha’ra overcomes him and brings him to sin, God forbid. If so will he throw off the yoke completely and not fulfill [the mitzvah of] tzitzis and tefilin, God forbid? But in truth, all the words of the holy Torah and all of the words of our sages of blessed memory are true and strongly based etc. Just that there are several things which we are unable to understand completely. And certainly the power of the mitzvah of tzitzis is very strong, and it can save a person from the yetzer ha’ra and from his cravings, as appears in the story from the Talmud of the person whose tzitzis whipped his face (Minchos 44a). But despite this, not every person is equal, and there is a person who is drawn towards his yetzer ha’ra to the extent that even if he wears tzitzis, it is hard for him to stand up against the yetzer ha’ra. And despite that, the reverse is true: he specifically needs to be extremely careful to wear tzitzis, and likewise with all of the mitzvahs. And it is good for him that at any rate, the merit of tzitzis and its like should remain to him, and that he shouldn’t be completely lost, God forbid. And as time goes by, perhaps the merits of the mitzvah of tzitzis and all the other good points which he has will gather up together to the point that he will merit to overcome his yetzer completely. And no matter what, at any rate, when a person does some good act, this is never ever lost, despite all of the things which are done to a person afterwards. And also concerning this there are several aspects and several matters which are concealed from people, and this is all for the sake of
free choice.
And the Torah discusses which are a segulah to be saved from sins and to draw near Hashem Yisborach, such as tzitzis and tefilin. And there is a person who puts on tzitzis and tefilin, and despite that, the yetzer ha’ra overcomes him and brings him to sin, God forbid. If so will he throw off the yoke completely and not fulfill [the mitzvah of] tzitzis and tefilin, God forbid? But in truth, all the words of the holy Torah and all of the words of our sages of blessed memory are true and strongly based etc. Just that there are several things which we are unable to understand completely. And certainly the power of the mitzvah of tzitzis is very strong, and it can save a person from the yetzer ha’ra and from his cravings, as appears in the story from the Talmud of the person whose tzitzis whipped his face (Minchos 44a). But despite this, not every person is equal, and there is a person who is drawn towards his yetzer ha’ra to the extent that even if he wears tzitzis, it is hard for him to stand up against the yetzer ha’ra. And despite that, the reverse is true: he specifically needs to be extremely careful to wear tzitzis, and likewise with all of the mitzvahs. And it is good for him that at any rate, the merit of tzitzis and its like should remain to him, and that he shouldn’t be completely lost, God forbid. And as time goes by, perhaps the merits of the mitzvah of tzitzis and all the other good points which he has will gather up together to the point that he will merit to overcome his yetzer completely. And no matter what, at any rate, when a person does some good act, this is never ever lost, despite all of the things which are done to a person afterwards. And also concerning this there are several aspects and several matters which are concealed from people, and this is all for the sake of
free choice.
And
the general principle is that every person,
And somehow, is obligated to do what he can do, and engage in serving God all the days of his life. And if despite that (God forbid) he does not merit complete holiness and purity; nevertheless, “no good desire is lost.” And if he sees in some book that a certain mitzvah or practice is a segulah to merit a certain spiritual level or achievement, and because of that he becomes motivated to fulfill this mitzvah, and sees that despite that, he did not merit in this way to rise to this level, he should not become discouraged because of this at all. Because who knows the ways of God? Perhaps Hashem Yisborach elevated this mitzvah or deed for the purpose of a more wondrous rectification. For God’s thoughts are very deep, and it is prohibited to ask any skeptical questions at all about [the conduct of] God, nor of all of the words of
the Torah and the words of the blessed Sages.
And somehow, is obligated to do what he can do, and engage in serving God all the days of his life. And if despite that (God forbid) he does not merit complete holiness and purity; nevertheless, “no good desire is lost.” And if he sees in some book that a certain mitzvah or practice is a segulah to merit a certain spiritual level or achievement, and because of that he becomes motivated to fulfill this mitzvah, and sees that despite that, he did not merit in this way to rise to this level, he should not become discouraged because of this at all. Because who knows the ways of God? Perhaps Hashem Yisborach elevated this mitzvah or deed for the purpose of a more wondrous rectification. For God’s thoughts are very deep, and it is prohibited to ask any skeptical questions at all about [the conduct of] God, nor of all of the words of
the Torah and the words of the blessed Sages.
(Likutei Halachos, Behema veh Chaya 4:31,38,42,48-49)
57
[Sometimes] a person falls to the very low
levels,
[Sometimes] which are an aspect of the filthy places where it is impossible for [him] to receive life energy, which is an aspect of the revelation of Hashem Yisborach’s glory. And all of the Ten Statements [by which the world was created] where for this purpose, since regarding them (that is, regarding these places) it is said “and my glory I will not give to another” (Yishiahu 42:8). And their life force is only from the invisibility and concealment of the closed-off statement of Bereshis [i.e. Genesis] which is an aspect of “where is the place of his glory?” When a person falls to these places (God forbid), and merits to have compassion on himself, because he sees that his place is far from the glory of God, and if so, they are not called by the term “place” at all, because the main [concept of] “place” is where there is indwelling of holiness and revelation of the glory of God’s Divinity, which is called “place” as is well known, which is an aspect of “The Place of The World” (Bereshis Rabbah, Vayetse 68). But the filthy places are not called by the term “place” at all, which is an aspect of: “For all tables were filled with vomit and excrement, without place” (Yishiahu 28:8); and as it is said, with no place (Yishiahu 5:8). Therefore, when a person falls to that location (God forbid) he doesn’t really have any place at all, and he “wanders upon the earth” (Bereshis 4:14). For when a person sins (God forbid) and distances himself from the glory of Hashem Yisborach, the individual causes a situation as if he returns the world to desolation and chaos, and it is as if he destroys the world completely. And therefore he doesn’t have any place at all. But when he at least merits to recognize the truth, and see his defilement and great ruination, that he destroyed the whole world, so much that he doesn’t have a place in the world at all, and has compassion on himself and asks and requests, “where is the place of his glory?!”—for certainly regarding those places too, it must be that they have some kind of life force from Hashem Yisborach, just that it is very concealed, which is an aspect of, “where is the place of his glory?” Therefore by asking for and requesting the glory of God in that location too, in this way he ascends to the ultimate height, to an aspect of the holiness of the closed-off statement (mentioned above) which is an aspect of ayeh [i.e. where?!] and
there he is an aspect of “higher than the place.”
[Sometimes] which are an aspect of the filthy places where it is impossible for [him] to receive life energy, which is an aspect of the revelation of Hashem Yisborach’s glory. And all of the Ten Statements [by which the world was created] where for this purpose, since regarding them (that is, regarding these places) it is said “and my glory I will not give to another” (Yishiahu 42:8). And their life force is only from the invisibility and concealment of the closed-off statement of Bereshis [i.e. Genesis] which is an aspect of “where is the place of his glory?” When a person falls to these places (God forbid), and merits to have compassion on himself, because he sees that his place is far from the glory of God, and if so, they are not called by the term “place” at all, because the main [concept of] “place” is where there is indwelling of holiness and revelation of the glory of God’s Divinity, which is called “place” as is well known, which is an aspect of “The Place of The World” (Bereshis Rabbah, Vayetse 68). But the filthy places are not called by the term “place” at all, which is an aspect of: “For all tables were filled with vomit and excrement, without place” (Yishiahu 28:8); and as it is said, with no place (Yishiahu 5:8). Therefore, when a person falls to that location (God forbid) he doesn’t really have any place at all, and he “wanders upon the earth” (Bereshis 4:14). For when a person sins (God forbid) and distances himself from the glory of Hashem Yisborach, the individual causes a situation as if he returns the world to desolation and chaos, and it is as if he destroys the world completely. And therefore he doesn’t have any place at all. But when he at least merits to recognize the truth, and see his defilement and great ruination, that he destroyed the whole world, so much that he doesn’t have a place in the world at all, and has compassion on himself and asks and requests, “where is the place of his glory?!”—for certainly regarding those places too, it must be that they have some kind of life force from Hashem Yisborach, just that it is very concealed, which is an aspect of, “where is the place of his glory?” Therefore by asking for and requesting the glory of God in that location too, in this way he ascends to the ultimate height, to an aspect of the holiness of the closed-off statement (mentioned above) which is an aspect of ayeh [i.e. where?!] and
there he is an aspect of “higher than the place.”
We see then that [in] his descent he
fell to such a
We level to the extent that he was in an aspect of “lower than the place” because he was [in] an aspect of “formless and void” (Bereshis 1:2) and he didn’t have a place at all. And from now on, through requesting and searching, in this way he ascended to a high ascent, to an aspect of higher than the place, and thus all of his sins are forgiven. And from this aspect of ayeh, which is an extremely high level of holiness, from there originates all of the forgiveness and exoneration of all of the sins, which is an aspect of: “For forgiveness is with You...” (Tehilim 130:4). Specifically “with You,” for ayeh is an aspect of Keter, [i.e. the Sferah of the crown] which is an aspect of the Thirteen Attributes of the Beard, which are the root of the Thirteen Attributes of Compassion, and from there is the main source of forgiveness and exoneration. And this is an aspect of: “If [they] prove to be like crimson, they will become white as snow” (Yishiahu 1:8). For these filthy places are an aspect of the klipah of the worm, which is a very hard and strong klipah, and it comes on strongly every day to destroy the world completely (God forbid) as explained in the [holy Ari’s] writing on intention during prayer. And from this aspect of klipah is drawn forth all kinds of vile critters and crawling creatures which are prohibited to be eaten—strictly prohibited—because they are extremely distant from the glory of God, which is an aspect of, “and my glory I will not give to another.” But through requesting and searching for the glory of Hashem Yisborach from that place too, by this means one ascends to the ultimate height, and one draws forth forgiveness and exoneration, which is an aspect of the Thirteen Attributes of the Beard, which are an aspect of wool, as is well known. And this is: “if they become as red as crimson dye, they shall
become as [white] wool” (Yishiahu 1:18).
We level to the extent that he was in an aspect of “lower than the place” because he was [in] an aspect of “formless and void” (Bereshis 1:2) and he didn’t have a place at all. And from now on, through requesting and searching, in this way he ascended to a high ascent, to an aspect of higher than the place, and thus all of his sins are forgiven. And from this aspect of ayeh, which is an extremely high level of holiness, from there originates all of the forgiveness and exoneration of all of the sins, which is an aspect of: “For forgiveness is with You...” (Tehilim 130:4). Specifically “with You,” for ayeh is an aspect of Keter, [i.e. the Sferah of the crown] which is an aspect of the Thirteen Attributes of the Beard, which are the root of the Thirteen Attributes of Compassion, and from there is the main source of forgiveness and exoneration. And this is an aspect of: “If [they] prove to be like crimson, they will become white as snow” (Yishiahu 1:8). For these filthy places are an aspect of the klipah of the worm, which is a very hard and strong klipah, and it comes on strongly every day to destroy the world completely (God forbid) as explained in the [holy Ari’s] writing on intention during prayer. And from this aspect of klipah is drawn forth all kinds of vile critters and crawling creatures which are prohibited to be eaten—strictly prohibited—because they are extremely distant from the glory of God, which is an aspect of, “and my glory I will not give to another.” But through requesting and searching for the glory of Hashem Yisborach from that place too, by this means one ascends to the ultimate height, and one draws forth forgiveness and exoneration, which is an aspect of the Thirteen Attributes of the Beard, which are an aspect of wool, as is well known. And this is: “if they become as red as crimson dye, they shall
become as [white] wool” (Yishiahu 1:18).
And regarding this the blessed Sages
spoke about
And worms which form in fruit that is separated from its tree, [worms] which are not prohibited until after they have separated themselves from the fruit. For a person who falls to those places (mentioned above), and then sees that he has no place whatsoever in holiness, at that point the main thing is not to abandon his place and not to let himself fall into despair and separate himself and go to the outside (God forbid), like what happened with many many people who, because they themselves saw their great fall, because of that they despaired completely and separated themselves from holiness and went to the outside (God forbid), and desired to maintain for themselves a place outside of holiness (God forbid), and wanted to defile themselves in the earth and make a life in this world, like those who said: “I will go and enjoy this world” (Chagigah 15:1), since he has no inheritance in the next world (God forbid). And they are certainly completely impure and totally prohibited, because this is an aspect specifically of the “creeping creatures that creep upon the earth” (Bereshis 7:21), because at that place is the main influence of the snake and impurity (God forbid). But in this case this worm, that is, a person who fell into an aspect of the filthy places, which is an aspect of a worm, stays fast in his place, and at least it does not go outside. Because he knows that in truth, there certainly is no place to escape and hide from his countenance (God forbid), as is written, “to where shall I flee from your countenance? If I ascend up into heaven, You are there...” (Tehilim 139:7-8). And what good will it do for him to go even farther and chase after the cravings of his heart, will it not be bitter for him in the final end? And at that point it will certainly be a great consolation for him—as a person who has found a treasure trove—everything which he did to
save himself from the Sitra Achera,even a tiny bit.
And worms which form in fruit that is separated from its tree, [worms] which are not prohibited until after they have separated themselves from the fruit. For a person who falls to those places (mentioned above), and then sees that he has no place whatsoever in holiness, at that point the main thing is not to abandon his place and not to let himself fall into despair and separate himself and go to the outside (God forbid), like what happened with many many people who, because they themselves saw their great fall, because of that they despaired completely and separated themselves from holiness and went to the outside (God forbid), and desired to maintain for themselves a place outside of holiness (God forbid), and wanted to defile themselves in the earth and make a life in this world, like those who said: “I will go and enjoy this world” (Chagigah 15:1), since he has no inheritance in the next world (God forbid). And they are certainly completely impure and totally prohibited, because this is an aspect specifically of the “creeping creatures that creep upon the earth” (Bereshis 7:21), because at that place is the main influence of the snake and impurity (God forbid). But in this case this worm, that is, a person who fell into an aspect of the filthy places, which is an aspect of a worm, stays fast in his place, and at least it does not go outside. Because he knows that in truth, there certainly is no place to escape and hide from his countenance (God forbid), as is written, “to where shall I flee from your countenance? If I ascend up into heaven, You are there...” (Tehilim 139:7-8). And what good will it do for him to go even farther and chase after the cravings of his heart, will it not be bitter for him in the final end? And at that point it will certainly be a great consolation for him—as a person who has found a treasure trove—everything which he did to
save himself from the Sitra Achera,even a tiny bit.
And [it is fitting that] a person
contemplate all of
And this, and for all that he sees that he is distant from the glory of Hashem Yisborach, then he knows that he doesn’t have a place at all, for all of the places which are far from the glory of Hashem Yisborach are not called “places” at all. And therefore he asks for and searches for and requests the glory of Hashem Yisborach from that place too, which is an aspect of: "where is the place of his glory?!” which is an aspect of: “And you shall request the Lord your God from there”—specifically
“from there.”
And this, and for all that he sees that he is distant from the glory of Hashem Yisborach, then he knows that he doesn’t have a place at all, for all of the places which are far from the glory of Hashem Yisborach are not called “places” at all. And therefore he asks for and searches for and requests the glory of Hashem Yisborach from that place too, which is an aspect of: "where is the place of his glory?!” which is an aspect of: “And you shall request the Lord your God from there”—specifically
“from there.”
For at least he doesn’t separate
himself and go
For outside (God forbid)—the opposite—he doesn’t abandon his place, which is an aspect of: “If the spirit of the Ruler ascends upon you, do not leave your place” (Koheles 1:4). By this means he can merit that the descent will transform into a great ascent, and he will rise up to an aspect of “above the place.” And from being an aspect of a “worm” [tolah] he will become an “elevated one,” [olah] an aspect of the daily and nightly elevation sacrifice [olas tamid] which expiates sins committed during the day and the night, and overcomes and annuls this klipah of the worm, which is an aspect of worms which form in fruit that is separated from its tree are permitted until after they have separated themselves from the fruit. For as long as they didn’t go outside and crawl on the earth, and make themselves a place on the ground, which is the place of the influence of the Sitra Achera (God forbid)—the opposite—from their location they search for Hashem Yisborach,
then the descent can transform into a great ascent.
For outside (God forbid)—the opposite—he doesn’t abandon his place, which is an aspect of: “If the spirit of the Ruler ascends upon you, do not leave your place” (Koheles 1:4). By this means he can merit that the descent will transform into a great ascent, and he will rise up to an aspect of “above the place.” And from being an aspect of a “worm” [tolah] he will become an “elevated one,” [olah] an aspect of the daily and nightly elevation sacrifice [olas tamid] which expiates sins committed during the day and the night, and overcomes and annuls this klipah of the worm, which is an aspect of worms which form in fruit that is separated from its tree are permitted until after they have separated themselves from the fruit. For as long as they didn’t go outside and crawl on the earth, and make themselves a place on the ground, which is the place of the influence of the Sitra Achera (God forbid)—the opposite—from their location they search for Hashem Yisborach,
then the descent can transform into a great ascent.
(Likutei Halachos,
Tolah’im 3:1-3)
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There are very weak souls, which are an
aspect of
There “eggs,” and the main power of the Sitra Achera/the klipah of Amalek is over them, as is written, “and he came at you from behind, [at] the weak ones who followed after you” (Devarim 25:18). And the true tzadikim also engage themselves in rectifying these souls in every generation. And this is the reason for the lengthening of the Exile, in order to also rectify the weak souls. And these souls, when they merit to come to the true tzadikim and begin to be rectified, they certainly must go through an enormous quantity of hard efforts and suffering and bitterness: in body, spirit, finances; and many other aspects, as is explained
elsewhere (in Likutei Halachos, Nitilat Yadayim 6:17).
There “eggs,” and the main power of the Sitra Achera/the klipah of Amalek is over them, as is written, “and he came at you from behind, [at] the weak ones who followed after you” (Devarim 25:18). And the true tzadikim also engage themselves in rectifying these souls in every generation. And this is the reason for the lengthening of the Exile, in order to also rectify the weak souls. And these souls, when they merit to come to the true tzadikim and begin to be rectified, they certainly must go through an enormous quantity of hard efforts and suffering and bitterness: in body, spirit, finances; and many other aspects, as is explained
elsewhere (in Likutei Halachos, Nitilat Yadayim 6:17).
And their main purification is that
they should
And strengthen themselves immensely, and not ever despair. They should just always hope for salvation, as is written: “I hope for You all day long” (Tehilim 25:5). For in truth, it is impossible for any person, in general or individually, to arrive at his dear hope, without [enduring] great pain, suffering, and bitterness. And this is an aspect of how a person needs to be very bitter over the destruction of the Beis HaMikdash—and mainly over our great distance from Our Father in Heaven. And every individual person also needs to be very bitter over the exile of his soul, which is so far from its Father in Heaven. And evil keeps rising up strongly, time after time, so that it is possible to err and say, “expectation for the next world is lost, what hope have I?” God forbid (Aychah 3:18). But one needs to greatly strengthen oneself and console oneself time after time, and be among the prisoners of hope, regarding which it is said: “Return to the stronghold, you prisoners of hope” (Zachariah 9:12). “Prisoners” specifically, because a person needs to be imprisoned and tied to the true hope of ultimate bonding, and not ever abandon his hope, “for God’s chesed has not ceased.” And his benevolence renews itself every morning; therefore: “It is good that one should hope and wait quietly for the salvation of God” (Aychah 3:22,26). For it must happen that every person who truly desires to draw close to holiness will certainly experience immense and measureless bitterness, just that the main thing is
that he be strong in hope for holiness.
And strengthen themselves immensely, and not ever despair. They should just always hope for salvation, as is written: “I hope for You all day long” (Tehilim 25:5). For in truth, it is impossible for any person, in general or individually, to arrive at his dear hope, without [enduring] great pain, suffering, and bitterness. And this is an aspect of how a person needs to be very bitter over the destruction of the Beis HaMikdash—and mainly over our great distance from Our Father in Heaven. And every individual person also needs to be very bitter over the exile of his soul, which is so far from its Father in Heaven. And evil keeps rising up strongly, time after time, so that it is possible to err and say, “expectation for the next world is lost, what hope have I?” God forbid (Aychah 3:18). But one needs to greatly strengthen oneself and console oneself time after time, and be among the prisoners of hope, regarding which it is said: “Return to the stronghold, you prisoners of hope” (Zachariah 9:12). “Prisoners” specifically, because a person needs to be imprisoned and tied to the true hope of ultimate bonding, and not ever abandon his hope, “for God’s chesed has not ceased.” And his benevolence renews itself every morning; therefore: “It is good that one should hope and wait quietly for the salvation of God” (Aychah 3:22,26). For it must happen that every person who truly desires to draw close to holiness will certainly experience immense and measureless bitterness, just that the main thing is
that he be strong in hope for holiness.
This is hinted at in what the blessed
Sages said
This about the signs of a pure [i.e. kosher] egg. If both ends are rounded or pointy, they are certainly impure. For this is the way of the wicked and all who are far from the truth, that when they experience some pain and suffering, they do not console themselves at all and they do not hope to escape from this situation, as is written: “He will not believe that he shall return from darkness” (Eeyov 15:22). And they remain sunken in deep worry and depression, and cause themselves to completely give up on God. And sometimes the opposite occurs, when they experience something good, like eating or drinking and the like, then they fill their mouths with laughter and turn all of their days into a holiday, and don’t at all turn their hearts to their final end. And this is an aspect of “two round ends” which hints at their overwhelming depression and mourning, which is an aspect of being round like a jar, as is explained elsewhere (Shulchan Aruch, Y.D. 83:7). Or both of the sides are pointy: this hints at their laughter and joy, as if all happiness is in this world (God forbid), and concerning this type of joy it is said, “and joy, what does it accomplish?” (Koheles 2:2). But the upright are an aspect of “one end is round and one is
pointy” (Yad, Ked. Ma’ach. 3).
This about the signs of a pure [i.e. kosher] egg. If both ends are rounded or pointy, they are certainly impure. For this is the way of the wicked and all who are far from the truth, that when they experience some pain and suffering, they do not console themselves at all and they do not hope to escape from this situation, as is written: “He will not believe that he shall return from darkness” (Eeyov 15:22). And they remain sunken in deep worry and depression, and cause themselves to completely give up on God. And sometimes the opposite occurs, when they experience something good, like eating or drinking and the like, then they fill their mouths with laughter and turn all of their days into a holiday, and don’t at all turn their hearts to their final end. And this is an aspect of “two round ends” which hints at their overwhelming depression and mourning, which is an aspect of being round like a jar, as is explained elsewhere (Shulchan Aruch, Y.D. 83:7). Or both of the sides are pointy: this hints at their laughter and joy, as if all happiness is in this world (God forbid), and concerning this type of joy it is said, “and joy, what does it accomplish?” (Koheles 2:2). But the upright are an aspect of “one end is round and one is
pointy” (Yad, Ked. Ma’ach. 3).
For among them, pain and suffering
are bound up
For with hope and consolation, for they are prisoners of hope. For they know that one cannot arrive at the ultimate dear hope without suffering. And also during their suffering, they strengthen and revive themselves through hope, and by this means they truly merit a good final end. However, even if “one end is round and one is pointy,” one still cannot
rely on that to eat them.
For with hope and consolation, for they are prisoners of hope. For they know that one cannot arrive at the ultimate dear hope without suffering. And also during their suffering, they strengthen and revive themselves through hope, and by this means they truly merit a good final end. However, even if “one end is round and one is pointy,” one still cannot
rely on that to eat them.
For sometimes this situation can also
be found
For among the wicked, who endure enormous suffering and bitterness for some hope of sating the cravings of this world, to acquire money by this means, or honor, or the like. And during their suffering, they console themselves by how afterwards they will acquire their worldly cravings in this way. And this kind of suffering and this kind of hope is certainly not good, since it is all for worldly cravings. Therefore even if one end is rounded and the other pointy, one cannot eat it—until one knows that it is from a pure species, that is, that the suffering and the hope is only for the
ultimate purpose.
For among the wicked, who endure enormous suffering and bitterness for some hope of sating the cravings of this world, to acquire money by this means, or honor, or the like. And during their suffering, they console themselves by how afterwards they will acquire their worldly cravings in this way. And this kind of suffering and this kind of hope is certainly not good, since it is all for worldly cravings. Therefore even if one end is rounded and the other pointy, one cannot eat it—until one knows that it is from a pure species, that is, that the suffering and the hope is only for the
ultimate purpose.
(Likutei Halachos, Baytsim
5)
59
Concerning strengthening oneself to begin
anew
Concerning time after time in the service of God, see Likutei Etzos Chadash, Yirah and Avodah 54;
Bushah and Azoot 3; (see text omissions).
Concerning time after time in the service of God, see Likutei Etzos Chadash, Yirah and Avodah 54;
Bushah and Azoot 3; (see text omissions).
60
[Concerning] all of the confusion of every
person
[Concerning] who desires all of the base cravings, and despite that, wants to know and understand everything with his coarse intellect, and time after time he has skeptical questions about God, and about the tzadikim, etc.; and even if he has skeptical questions himself, this also isn’t good, for this is also the work of the Ba’al Davar, who discourages him through the skeptical questions which he asks about himself: “how do you want to pray with concentration and enthusiasm; didn’t you do such a thing an hour ago...” and similar things; [there are] many confusing things, without measure. And all of this is drawn forth from the contamination of the snake, which confused the mind of a person who wants to understand everything. For in truth, we don’t know anything at all, and even King Shlomo [i.e. King Solomon] of blessed memory said: “For I am more boorish than any man, neither do I have man's understanding” (Mishley 30:2), and also in Tehilim it is said: “but I was brutish and I did not know; I was [like] a beast with You” (Tehilim 73:22). And this is millions and hundreds of millions more true concerning regular people, especially in these generations. And the main principle is that a person doesn’t know at all, and he just needs to begin anew in the service of God time after time: “Whatever your hand attains to do [as long as you are] with your strength, do” (Koheles 9:10). And then it is good for you in the world, and in the final end you will arrive at the ultimate and eternal good in this
world and the next. (Likutei Halachos, Basar Bechalav 4:12)
[Concerning] who desires all of the base cravings, and despite that, wants to know and understand everything with his coarse intellect, and time after time he has skeptical questions about God, and about the tzadikim, etc.; and even if he has skeptical questions himself, this also isn’t good, for this is also the work of the Ba’al Davar, who discourages him through the skeptical questions which he asks about himself: “how do you want to pray with concentration and enthusiasm; didn’t you do such a thing an hour ago...” and similar things; [there are] many confusing things, without measure. And all of this is drawn forth from the contamination of the snake, which confused the mind of a person who wants to understand everything. For in truth, we don’t know anything at all, and even King Shlomo [i.e. King Solomon] of blessed memory said: “For I am more boorish than any man, neither do I have man's understanding” (Mishley 30:2), and also in Tehilim it is said: “but I was brutish and I did not know; I was [like] a beast with You” (Tehilim 73:22). And this is millions and hundreds of millions more true concerning regular people, especially in these generations. And the main principle is that a person doesn’t know at all, and he just needs to begin anew in the service of God time after time: “Whatever your hand attains to do [as long as you are] with your strength, do” (Koheles 9:10). And then it is good for you in the world, and in the final end you will arrive at the ultimate and eternal good in this
world and the next. (Likutei Halachos, Basar Bechalav 4:12)
Na Nach Nachma Nachman MayUman!
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