Posts
HH
91
When a person is in difficult straits,
and the
When cravings and the [forces of] the Sitra Achera rise up against him strongly, until he can’t even turn right or left, which is an aspect of, “all her pursuers overtook her between the straits,” (Aychah 1:3) until it seems that there is no hope, God forbid; and amidst his great constraint and the straits of his spirit, he turns to Hashem Yisborach and cries out to Him from his straits, which is an aspect of: “From the straits I called God” (Tehilim 118:5)—even though he only turns to Hashem Yisborach to the extent of a hair’s breadth; nevertheless, this is precious in the eyes of Hashem Yisborach, and from “straits,” [i.e. metser] is created “wool,” [i.e. tsemer] which is an aspect of the hairs of Diknah Kadishah [i.e. the Holy Beard]. That is, all of the Thirteen Attributes of [God’s] Compassion are awakened and are drawn down upon him, which are the Thirteen Rectifications of Diknah Kadishah. And in that place, all is compassion and goodness, and there everything transforms into goodness and merit, as is well known. And this is an aspect of what is explained in the intentions [for daily prayers written by the Holy Ari] for [the verse] “From the straits I called God,” (Ets Chaim, Gate 16) where “metser” has the same letters as “tsemer,” which is an aspect of the Rectifications of the Diknah, etc. as mentioned above. And this is an aspect of the thread of wool on Yom Kippur which would turn the sins of the entire year white, which is an aspect of: “if they become as red as crimson dye, they shall become as [white] wool.” For the main forgiveness of sins on the Day of Atonement [i.e. Yom Kippur] is drawn forth through this aspect, through that God finds in the People of Israel—even in sinners (Heaven help us)—a multitude of good hairs. That is, to the extent that a number of times they disconnect themselves from evil and connect to goodness by a hair’s breadth, even that too is very precious to Hashem Yisborach, until in this way, the holy supernal hairs shine forth, which is an aspect of the Rectifications of the Diknah, an aspect of wool,
through which all of the sins are forgiven.
When cravings and the [forces of] the Sitra Achera rise up against him strongly, until he can’t even turn right or left, which is an aspect of, “all her pursuers overtook her between the straits,” (Aychah 1:3) until it seems that there is no hope, God forbid; and amidst his great constraint and the straits of his spirit, he turns to Hashem Yisborach and cries out to Him from his straits, which is an aspect of: “From the straits I called God” (Tehilim 118:5)—even though he only turns to Hashem Yisborach to the extent of a hair’s breadth; nevertheless, this is precious in the eyes of Hashem Yisborach, and from “straits,” [i.e. metser] is created “wool,” [i.e. tsemer] which is an aspect of the hairs of Diknah Kadishah [i.e. the Holy Beard]. That is, all of the Thirteen Attributes of [God’s] Compassion are awakened and are drawn down upon him, which are the Thirteen Rectifications of Diknah Kadishah. And in that place, all is compassion and goodness, and there everything transforms into goodness and merit, as is well known. And this is an aspect of what is explained in the intentions [for daily prayers written by the Holy Ari] for [the verse] “From the straits I called God,” (Ets Chaim, Gate 16) where “metser” has the same letters as “tsemer,” which is an aspect of the Rectifications of the Diknah, etc. as mentioned above. And this is an aspect of the thread of wool on Yom Kippur which would turn the sins of the entire year white, which is an aspect of: “if they become as red as crimson dye, they shall become as [white] wool.” For the main forgiveness of sins on the Day of Atonement [i.e. Yom Kippur] is drawn forth through this aspect, through that God finds in the People of Israel—even in sinners (Heaven help us)—a multitude of good hairs. That is, to the extent that a number of times they disconnect themselves from evil and connect to goodness by a hair’s breadth, even that too is very precious to Hashem Yisborach, until in this way, the holy supernal hairs shine forth, which is an aspect of the Rectifications of the Diknah, an aspect of wool,
through which all of the sins are forgiven.
(Likutei Halachos, Rayshees HaGayz 4:2)
92
[The angel] Michael the High Priest always
finds
[The the good intentions in everything that the People of Israel do (Shmos Rabbah 18:5). And all of the merits that are found in the People of Israel are through this aspect of hairs, mentioned above. For by this means, even in the worst of the worst, one can find merit. For in each person there exist a number of good hairs, in that they draw themselves from evil to good a number of times by a hair’s breadth. And through the mitzvah of the Giving of the First Sheep Shearing to the Cohen, in this way an aspect of the wool is rectified at its root, which is an aspect of the supernal hairs. In this way chesed is drawn down upon the People of Israel, through the good hairs which are found amongst them, as
mentioned above. (Likutei Halachos, Rayshees HaGayz 4:3)
[The the good intentions in everything that the People of Israel do (Shmos Rabbah 18:5). And all of the merits that are found in the People of Israel are through this aspect of hairs, mentioned above. For by this means, even in the worst of the worst, one can find merit. For in each person there exist a number of good hairs, in that they draw themselves from evil to good a number of times by a hair’s breadth. And through the mitzvah of the Giving of the First Sheep Shearing to the Cohen, in this way an aspect of the wool is rectified at its root, which is an aspect of the supernal hairs. In this way chesed is drawn down upon the People of Israel, through the good hairs which are found amongst them, as
mentioned above. (Likutei Halachos, Rayshees HaGayz 4:3)
93
All of the reproofs with which God
admonishes the
All People of Israel, and all of the disgrace which He causes them, sometimes by means of humiliation—it is all of very great benefit, in order to evoke and make noticeable their merits and their acts of chesed, so that they will return to Him in truth. For sometimes the People of Israel’s actions become extremely ruinous, to the extent that one is almost unable to recognize the small amount of goodness within them because of the enormous growth of their evil deeds and ruinous acts, Heaven help us. And if Hashem Yisborach wants to highlight their merits through the small amount of goodness within them, this would evoke the spiritual accusers, God forbid; and in opposition to this [merit], they will find the opposite thousands of times over, God forbid, [and highlight their sins instead of their merits]. But Hashem Yisborach desires chesed, and despite everything, He desires his people, and wants to incline towards chesed regarding them. Thus, through his wondrous goodness and wisdom, He Himself disgraces the People of Israel, to the point of utter disgrace, until He says regarding them that they are considered by Him (God forbid) like all the Nations, since they acted so ruinously. And immediately when God reverses [his stance], and says of the People of Israel that they are exactly like the Nations; then specifically in this way the genuine good points within them are immediately revealed
and stand out.
All People of Israel, and all of the disgrace which He causes them, sometimes by means of humiliation—it is all of very great benefit, in order to evoke and make noticeable their merits and their acts of chesed, so that they will return to Him in truth. For sometimes the People of Israel’s actions become extremely ruinous, to the extent that one is almost unable to recognize the small amount of goodness within them because of the enormous growth of their evil deeds and ruinous acts, Heaven help us. And if Hashem Yisborach wants to highlight their merits through the small amount of goodness within them, this would evoke the spiritual accusers, God forbid; and in opposition to this [merit], they will find the opposite thousands of times over, God forbid, [and highlight their sins instead of their merits]. But Hashem Yisborach desires chesed, and despite everything, He desires his people, and wants to incline towards chesed regarding them. Thus, through his wondrous goodness and wisdom, He Himself disgraces the People of Israel, to the point of utter disgrace, until He says regarding them that they are considered by Him (God forbid) like all the Nations, since they acted so ruinously. And immediately when God reverses [his stance], and says of the People of Israel that they are exactly like the Nations; then specifically in this way the genuine good points within them are immediately revealed
and stand out.
For certainly, initially their
goodness didn’t make
For any impression whatsoever, to the extent that it almost couldn’t be seen at all. For definitely, in accordance with the holiness of the People of Israel at their root, even if one didn’t defile anything one’s whole life, just to the degree of a hair’s breadth, this too is enormous and terrible defilement. For the People of Israel are completely distanced from sin and from all sorts of defilements; and even more so, when they defile more than a hair’s breadth, God forbid; and even more so when they commit very numerous ruinous acts and sins, Heaven help us—to the extent that the small amount of goodness isn’t noticeable at all, especially since the small amount of goodness itself is mixed up with much dross. Then certainly, when Hashem Yisborach wants to look at their enormously large number of ruinous deeds, in the context of the holiness of the People of Israel, in accordance to what befits them, then certainly there is almost no hope whatsoever, God forbid. However, God is abounding in chesed and truth, and desires the continued existence of the world, and He alone knows our yetzer, and how this world subjugates a person etc. Therefore in his enormous compassion, He himself reverses the situation for the benefit of the People of Israel, and begins to compare them to all the Nations, which is an aspect of: “Are you not like the offspring of Cushites to Me...” (Amos 9:7). And immediately when He imagines that they are comparable to the rest of the Nations, then certainly all will admit and say very clearly that there is still a great and extraordinary difference, as the east is distant from the west, between the worst of the People of Israel and the [idolatrous] gentiles. For in comparison to the [idolatrous] gentiles, there are always some hairs and good points extant among the People of Israel, thousands and myriads of them; for “even the wicked of the People of Israel are full of mitzvahs like a pomegranate,” as the blessed Sages wrote
(Eruvin 19a).
For any impression whatsoever, to the extent that it almost couldn’t be seen at all. For definitely, in accordance with the holiness of the People of Israel at their root, even if one didn’t defile anything one’s whole life, just to the degree of a hair’s breadth, this too is enormous and terrible defilement. For the People of Israel are completely distanced from sin and from all sorts of defilements; and even more so, when they defile more than a hair’s breadth, God forbid; and even more so when they commit very numerous ruinous acts and sins, Heaven help us—to the extent that the small amount of goodness isn’t noticeable at all, especially since the small amount of goodness itself is mixed up with much dross. Then certainly, when Hashem Yisborach wants to look at their enormously large number of ruinous deeds, in the context of the holiness of the People of Israel, in accordance to what befits them, then certainly there is almost no hope whatsoever, God forbid. However, God is abounding in chesed and truth, and desires the continued existence of the world, and He alone knows our yetzer, and how this world subjugates a person etc. Therefore in his enormous compassion, He himself reverses the situation for the benefit of the People of Israel, and begins to compare them to all the Nations, which is an aspect of: “Are you not like the offspring of Cushites to Me...” (Amos 9:7). And immediately when He imagines that they are comparable to the rest of the Nations, then certainly all will admit and say very clearly that there is still a great and extraordinary difference, as the east is distant from the west, between the worst of the People of Israel and the [idolatrous] gentiles. For in comparison to the [idolatrous] gentiles, there are always some hairs and good points extant among the People of Israel, thousands and myriads of them; for “even the wicked of the People of Israel are full of mitzvahs like a pomegranate,” as the blessed Sages wrote
(Eruvin 19a).
We see that specifically since the
People of Israel
We are considered to be like [idolatrous] gentiles and of the nation of Cush, in this way specifically all of the merit and goodness within them is revealed and shines forth for all to see. For when contrasted to the [idolatrous] gentiles, certainly: “Your people are all righteous” (Yishiahu 60:21), for we all don tallis and tefilin every day, and fast on Yom Kippur etc. Therefore, after the prophet said: “Are you not like the offspring of Cushites...,” in midsentence he recants and finishes with something positive, as it is said there: “Surely I will not utterly destroy...” (Amos 9:8); [and then]: “On that day, I will raise up the fallen Tabernacle of David...” (Amos 9:11). For specifically by reversing the situation, by considering the People of Israel as if they were [idolatrous] gentiles (God forbid), in this way specifically a large number of good points which they have in contrast to the [idolatrous] gentiles are revealed and made apparent. And in this way Mashiach will come, and he will raise up the fallen Tabernacle of David. For Mashiach is an aspect of Atik [i.e. the Ancient, see glossary], which is an aspect of “and he came up to Atik Yomin [i.e the Ancient of Days]” (Daniel 7:13). And he knows how to find the merits of the People of Israel, to find all of [their] good hairs, which is an aspect of the abounding chesed of the aspect of Atik. And this is also an aspect of: “Name him Lo-ami [i.e. “Not My People”], for you are not my people...” (Hoshea 1:9). And he immediately recants: “Instead of saying to them: ‘You are not my people,’ it shall be said to them: ‘The children of the living God’” (Hoshea 2:1). That is, as mentioned above, that specifically in this way the extremely lofty status and magnificence of the People of Israel in contrast to the Nations is
revealed. (Likutei Halachos, Rayshees HaGayz 4:4‑5)
We are considered to be like [idolatrous] gentiles and of the nation of Cush, in this way specifically all of the merit and goodness within them is revealed and shines forth for all to see. For when contrasted to the [idolatrous] gentiles, certainly: “Your people are all righteous” (Yishiahu 60:21), for we all don tallis and tefilin every day, and fast on Yom Kippur etc. Therefore, after the prophet said: “Are you not like the offspring of Cushites...,” in midsentence he recants and finishes with something positive, as it is said there: “Surely I will not utterly destroy...” (Amos 9:8); [and then]: “On that day, I will raise up the fallen Tabernacle of David...” (Amos 9:11). For specifically by reversing the situation, by considering the People of Israel as if they were [idolatrous] gentiles (God forbid), in this way specifically a large number of good points which they have in contrast to the [idolatrous] gentiles are revealed and made apparent. And in this way Mashiach will come, and he will raise up the fallen Tabernacle of David. For Mashiach is an aspect of Atik [i.e. the Ancient, see glossary], which is an aspect of “and he came up to Atik Yomin [i.e the Ancient of Days]” (Daniel 7:13). And he knows how to find the merits of the People of Israel, to find all of [their] good hairs, which is an aspect of the abounding chesed of the aspect of Atik. And this is also an aspect of: “Name him Lo-ami [i.e. “Not My People”], for you are not my people...” (Hoshea 1:9). And he immediately recants: “Instead of saying to them: ‘You are not my people,’ it shall be said to them: ‘The children of the living God’” (Hoshea 2:1). That is, as mentioned above, that specifically in this way the extremely lofty status and magnificence of the People of Israel in contrast to the Nations is
revealed. (Likutei Halachos, Rayshees HaGayz 4:4‑5)
94
Sometimes a
person becomes so discouraged that it
Sometimes is impossible for him to revive himself by any means; as if he has no good within him at all. In such a case, one also needs to reverse the situation, and begin from the other end (as mentioned above), and to think in his mind: if indeed as I think, I am completely and totally bad, and I don’t have any good within me at all—and specifically at that point he begins to feel the good points within himself which are still within him. For when contrasted to complete awfulness and evil, he will certainly find within himself, even in his utterly terrible state, dozens of good points. And in this way he will revive himself. And this is also true concerning his fellow. For one needs to judge everyone favorably, and find the good within his fellow, which is an aspect of: “A short while longer and the wicked man is not here” (Tehilim 37:10), as explained elsewhere. (Likutei Halachos, Rayshees HaGayz 4:6;
Likutei Etzos Chadash, Shalom 26)
Sometimes is impossible for him to revive himself by any means; as if he has no good within him at all. In such a case, one also needs to reverse the situation, and begin from the other end (as mentioned above), and to think in his mind: if indeed as I think, I am completely and totally bad, and I don’t have any good within me at all—and specifically at that point he begins to feel the good points within himself which are still within him. For when contrasted to complete awfulness and evil, he will certainly find within himself, even in his utterly terrible state, dozens of good points. And in this way he will revive himself. And this is also true concerning his fellow. For one needs to judge everyone favorably, and find the good within his fellow, which is an aspect of: “A short while longer and the wicked man is not here” (Tehilim 37:10), as explained elsewhere. (Likutei Halachos, Rayshees HaGayz 4:6;
Likutei Etzos Chadash, Shalom 26)
95
Initially the yetzer ha’ra seduces a person
through
Initially its lies, where it deceives him through a variety of ruses. And afterwards, when a person decides that he wants to do teshuvah, it weakens his will and injects into his heart that God has already left him, and that he is so distant that it has become impossible for him to do teshuvah. And in truth, just the opposite is true. For: “His reign is in every realm” (Tehilim 103:19), even over the Ten Crowns of Impurity, Heaven help us. As it is written, “which dwells with them amidst their impurity” (Vayikra 16:16); and the blessed Sages interpreted this to mean that “even when they are impure, the Shechinah is among them” (Yomah 56b). And this is the main method of teshuvah which Moshe did over the last forty days, from the [beginning of the month] of Elul until Yom Kippur. For the main thing is to know that God is still present with each and every person, even with the worst of the worst, which is an aspect of: “If I make my bed in She’ol, behold You are there.” And each time that a person reviews this in his mind and truthfully injects this into his heart, this [becomes] an aspect of the warning: “And you shall know this day...for God is the Lord in heaven above and on the earth below” (Devarim 4:39). That 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.” Therefore he certainly has immense hope to merit to take the path of true teshuvah all the days of his life. For this is the main way of doing teshuvah in the month of Elul, which is an aspect of, “who made a way in the sea” (Yishiahu 43:16), which is the secret within the meditations of the prayers of Elul, as discussed [in
the writings of the holy Ari].
Initially its lies, where it deceives him through a variety of ruses. And afterwards, when a person decides that he wants to do teshuvah, it weakens his will and injects into his heart that God has already left him, and that he is so distant that it has become impossible for him to do teshuvah. And in truth, just the opposite is true. For: “His reign is in every realm” (Tehilim 103:19), even over the Ten Crowns of Impurity, Heaven help us. As it is written, “which dwells with them amidst their impurity” (Vayikra 16:16); and the blessed Sages interpreted this to mean that “even when they are impure, the Shechinah is among them” (Yomah 56b). And this is the main method of teshuvah which Moshe did over the last forty days, from the [beginning of the month] of Elul until Yom Kippur. For the main thing is to know that God is still present with each and every person, even with the worst of the worst, which is an aspect of: “If I make my bed in She’ol, behold You are there.” And each time that a person reviews this in his mind and truthfully injects this into his heart, this [becomes] an aspect of the warning: “And you shall know this day...for God is the Lord in heaven above and on the earth below” (Devarim 4:39). That 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.” Therefore he certainly has immense hope to merit to take the path of true teshuvah all the days of his life. For this is the main way of doing teshuvah in the month of Elul, which is an aspect of, “who made a way in the sea” (Yishiahu 43:16), which is the secret within the meditations of the prayers of Elul, as discussed [in
the writings of the holy Ari].
And the simple prayer meditation
which can be
And deduced by this for use by every ordinary person is to know that even within the depths of the sea where the waters crash over a person just like the many waves of the sea, which is an aspect of: “And You cast me into the deep, in the heart of the seas” (Yonah 2:4); nevertheless, in that place too there is always a pathway and trail to return to Hashem Yisborach; by means of the aspect of: “If I make my bed in She’ol, behold You are there,” which is the secret within the prayer meditations of Elul, which is an aspect of the above pathway. For every person can always merit it, from wherever he may be, especially during Elul—if he believes in this truly
and with simplicity. (Likutei Halachos, Aydoot 5:9)
And deduced by this for use by every ordinary person is to know that even within the depths of the sea where the waters crash over a person just like the many waves of the sea, which is an aspect of: “And You cast me into the deep, in the heart of the seas” (Yonah 2:4); nevertheless, in that place too there is always a pathway and trail to return to Hashem Yisborach; by means of the aspect of: “If I make my bed in She’ol, behold You are there,” which is the secret within the prayer meditations of Elul, which is an aspect of the above pathway. For every person can always merit it, from wherever he may be, especially during Elul—if he believes in this truly
and with simplicity. (Likutei Halachos, Aydoot 5:9)
96
The blessed Sages said: “And I will
call to testify
The for myself trustworthy witnesses, Uriah and Zechariah” (Yishiahu 8:2). Uriah signals Zachariah, for just as the prophesy of Uriah was fulfilled, who prophesied about the destruction of the Beis HaMikdash, thus also the prophesy of Zachariah will be fulfilled, who prophesied about the Redemption and the building of the Beis HaMikdash. And this is a general principle [which also holds true] on an individual level regarding the redemption of the soul of each single person of the People of Israel, and the rectification of their deeds. For this is an aspect of the building of the Beis HaMikdash on an individual level. For it is the nature of a person to believe in the damage, that is to believe that through his wrong actions, he caused much damage and defilement, which is an aspect of the destruction of the Beis HaMikdash. But because of this he becomes very discouraged, until it seems to him that hope is lost, and that it is now impossible for him to still do teshuvah and rectify his deeds. And this is simply the work of the Ba’al Davar; because of this he defiles more every time, God forbid. And in truth, one needs to know and believe, that just as one can do damage, likewise one can rectify and improve one’s deeds and return in complete teshuvah, until one rectifies everything which one had damaged. On the contrary, “the measure of goodness outweighs...” (Sotah 11a). And we need to strengthen ourselves time after time with immense trust in the plentiful chesed and compassion of God. For in the final end, we will certainly merit to return to God in truth, and the Beis HaMikdash will be built, just as we were promised by a number of prophets and tzadikim, as
is explained elsewhere. (Likutei Halachos, Aydoot 5:11)
The for myself trustworthy witnesses, Uriah and Zechariah” (Yishiahu 8:2). Uriah signals Zachariah, for just as the prophesy of Uriah was fulfilled, who prophesied about the destruction of the Beis HaMikdash, thus also the prophesy of Zachariah will be fulfilled, who prophesied about the Redemption and the building of the Beis HaMikdash. And this is a general principle [which also holds true] on an individual level regarding the redemption of the soul of each single person of the People of Israel, and the rectification of their deeds. For this is an aspect of the building of the Beis HaMikdash on an individual level. For it is the nature of a person to believe in the damage, that is to believe that through his wrong actions, he caused much damage and defilement, which is an aspect of the destruction of the Beis HaMikdash. But because of this he becomes very discouraged, until it seems to him that hope is lost, and that it is now impossible for him to still do teshuvah and rectify his deeds. And this is simply the work of the Ba’al Davar; because of this he defiles more every time, God forbid. And in truth, one needs to know and believe, that just as one can do damage, likewise one can rectify and improve one’s deeds and return in complete teshuvah, until one rectifies everything which one had damaged. On the contrary, “the measure of goodness outweighs...” (Sotah 11a). And we need to strengthen ourselves time after time with immense trust in the plentiful chesed and compassion of God. For in the final end, we will certainly merit to return to God in truth, and the Beis HaMikdash will be built, just as we were promised by a number of prophets and tzadikim, as
is explained elsewhere. (Likutei Halachos, Aydoot 5:11)
97
The Torah is called “Testimony,”
which is an aspect
The of “the Two Tablets of the Testimony” (Shmos 31:18)—specifically two, because two witnesses are required [in a Rabbinical court], which parallels the two aspects mentioned above in chapter 95; that is, an aspect of the higher point and the lower point, which is an aspect of heaven and earth, to make known that “his kingship rules over all” (Tehilim 103:19), “in heaven above and on the earth below” (Devarim, 4:39), 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....” And this is the main aspect of teshuvah, which is completed on Yom Kippur, as mentioned above. And this is an aspect of, “and I will call upon the heaven and the earth as
witnesses against them” (Devarim, 31:28).
The of “the Two Tablets of the Testimony” (Shmos 31:18)—specifically two, because two witnesses are required [in a Rabbinical court], which parallels the two aspects mentioned above in chapter 95; that is, an aspect of the higher point and the lower point, which is an aspect of heaven and earth, to make known that “his kingship rules over all” (Tehilim 103:19), “in heaven above and on the earth below” (Devarim, 4:39), 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....” And this is the main aspect of teshuvah, which is completed on Yom Kippur, as mentioned above. And this is an aspect of, “and I will call upon the heaven and the earth as
witnesses against them” (Devarim, 31:28).
Therefore the Two Tablets of the Testimony
were
Therefore given on Yom Kippur specifically, for the Torah is an aspect of the Two Tablets of the Testimony. They are trustworthy witnesses, who remind and exhort a person time after time not to give up on receiving compassion. Because it was for this reason that the Tablets of the Testimony were given on Yom Kippur, which is a time of favor, and a day of forgiveness and exoneration, the day on which the path to teshuvah is finished, as mentioned above. This is to testify to the People of Israel the truth of Hashem Yisborach’s goodness and chesed, for the holy Torah, the Tablets of the Testimony, were given on Yom Kippur on this basis, which includes the two aforementioned points. That is, a person certainly needs to be extremely careful about preserving his spiritual wellbeing by keeping the Torah carefully, and to not defile it, even by smallest degree; for even a slight movement defiles and damages very much when it inclines away from the way of the Torah, God forbid. On the contrary, a person needs to improve his deeds time after time, and to rise time after time from one level to a higher one, which is an aspect of: “If I ascend up into heaven, You are there,” which is an aspect of the higher point. Nevertheless, just as one needs to believe that if one violates the words of the Torah, one defiles and damage immensely, and one causes great destruction in all the worlds, God forbid; likewise, one also needs to believe the opposite, that a person has the power to rectify everything which he has defiled. For God is still with him and nearby him, which is an aspect of: “If I make my bed in She’ol, behold You are there,” an aspect of the lower point; for the right hand of God is always extended to help us do teshuvah, and to draw us near [Him] by means of the path of teshuvah that ends on Yom Kippur. And this path itself includes these two points, which is the main path of teshuvah. Just that we need to take heart of this and believe in it at every moment. And this is an aspect of, “the testimony of God is faithful, making the simple one
wise” (Tehilim, 19:8).
Therefore given on Yom Kippur specifically, for the Torah is an aspect of the Two Tablets of the Testimony. They are trustworthy witnesses, who remind and exhort a person time after time not to give up on receiving compassion. Because it was for this reason that the Tablets of the Testimony were given on Yom Kippur, which is a time of favor, and a day of forgiveness and exoneration, the day on which the path to teshuvah is finished, as mentioned above. This is to testify to the People of Israel the truth of Hashem Yisborach’s goodness and chesed, for the holy Torah, the Tablets of the Testimony, were given on Yom Kippur on this basis, which includes the two aforementioned points. That is, a person certainly needs to be extremely careful about preserving his spiritual wellbeing by keeping the Torah carefully, and to not defile it, even by smallest degree; for even a slight movement defiles and damages very much when it inclines away from the way of the Torah, God forbid. On the contrary, a person needs to improve his deeds time after time, and to rise time after time from one level to a higher one, which is an aspect of: “If I ascend up into heaven, You are there,” which is an aspect of the higher point. Nevertheless, just as one needs to believe that if one violates the words of the Torah, one defiles and damage immensely, and one causes great destruction in all the worlds, God forbid; likewise, one also needs to believe the opposite, that a person has the power to rectify everything which he has defiled. For God is still with him and nearby him, which is an aspect of: “If I make my bed in She’ol, behold You are there,” an aspect of the lower point; for the right hand of God is always extended to help us do teshuvah, and to draw us near [Him] by means of the path of teshuvah that ends on Yom Kippur. And this path itself includes these two points, which is the main path of teshuvah. Just that we need to take heart of this and believe in it at every moment. And this is an aspect of, “the testimony of God is faithful, making the simple one
wise” (Tehilim, 19:8).
For in truth the holy Torah wants to
make [people]
For wise, even the fool. That is, even he who has already been seduced by his yetzer, and has strayed to the place that he has strayed; nevertheless, the Torah announces and gives testimony before him that if he does teshuvah immediately, God will receive it willingly, and will draw him near with great love. And the Torah itself testifies before him about the path of teshuvah by which the fool too can become wise. Just the obstacle originates in the difficulty for him to believe in himself, that he still can make amends. And regarding this the writings call out and announce that “the testimony of God is faithful.” For it is certainly extremely faithful in its testimony when it testifies regarding the kingship of Hashem Yisborach: “His kingship rules over all”; “in heaven above and on the earth below.” And if you have faith in its testimony regarding defilement and ruination, God forbid; then even more so should one have faith in its testimony regarding the power of rectification. For certainly “the measure of goodness outweighs....” And this is also an aspect of: “Your testimonies are very faithful to your house” (Tehilim 93:5). That is, despite that such a long time has gone by in which we look forward to the building of the Beis HaMikdash, which is the completion of teshuvah and the rectification, and that we still have not been completely redeemed; nevertheless, we still need to strengthen ourselves immensely in our hope, for certainly: “Your testimonies are very faithful.”
(Likutei Halachos, Aydoot 9:9-12,14)
For wise, even the fool. That is, even he who has already been seduced by his yetzer, and has strayed to the place that he has strayed; nevertheless, the Torah announces and gives testimony before him that if he does teshuvah immediately, God will receive it willingly, and will draw him near with great love. And the Torah itself testifies before him about the path of teshuvah by which the fool too can become wise. Just the obstacle originates in the difficulty for him to believe in himself, that he still can make amends. And regarding this the writings call out and announce that “the testimony of God is faithful.” For it is certainly extremely faithful in its testimony when it testifies regarding the kingship of Hashem Yisborach: “His kingship rules over all”; “in heaven above and on the earth below.” And if you have faith in its testimony regarding defilement and ruination, God forbid; then even more so should one have faith in its testimony regarding the power of rectification. For certainly “the measure of goodness outweighs....” And this is also an aspect of: “Your testimonies are very faithful to your house” (Tehilim 93:5). That is, despite that such a long time has gone by in which we look forward to the building of the Beis HaMikdash, which is the completion of teshuvah and the rectification, and that we still have not been completely redeemed; nevertheless, we still need to strengthen ourselves immensely in our hope, for certainly: “Your testimonies are very faithful.”
(Likutei Halachos, Aydoot 9:9-12,14)
98
The yetzer ha’ra and its minions are
an aspect of
The false witnesses, which inculcate into a person’s heart the opposite of all the above. For it is the inciter, the one who draws a person away, the accuser. For in the beginning it incites a person and brings him to where it brings him, and afterwards it accuses and finds fault in him, above and below. And just as he incites and finds fault above, to distance the mercy of Hashem Yisborach from the People of Israel (God forbid); likewise, it intensively incites the heart of a person himself, and weakens his resolve, as if there was already no hope, God forbid. And regarding this the writings cry out, “for false witnesses have risen up against me!” (Tehilim 27:12) which are the Sitra Achera, which wants to testify the opposite of the truth to the heart of a person, and to distance him exceedingly, God forbid. Therefore God gave us two witnesses, which are circumcision and tefilin, or circumcision and Shabbas. For as long a person has these two trusty witnesses, they testify for him and protect him at every moment, “that He still cherishes us” (Tikunei HaZohar 2a), since we still merit to have two such holy witnesses. And in this way we have the power to annul and subjugate those false witnesses, by means of the path to teshuvah, which is also included within an aspect of two trusty witnesses, which is an aspect of the [two] Tablets of the
Testimony. (Likutei Halachos, Aydoot 9:14)
The false witnesses, which inculcate into a person’s heart the opposite of all the above. For it is the inciter, the one who draws a person away, the accuser. For in the beginning it incites a person and brings him to where it brings him, and afterwards it accuses and finds fault in him, above and below. And just as he incites and finds fault above, to distance the mercy of Hashem Yisborach from the People of Israel (God forbid); likewise, it intensively incites the heart of a person himself, and weakens his resolve, as if there was already no hope, God forbid. And regarding this the writings cry out, “for false witnesses have risen up against me!” (Tehilim 27:12) which are the Sitra Achera, which wants to testify the opposite of the truth to the heart of a person, and to distance him exceedingly, God forbid. Therefore God gave us two witnesses, which are circumcision and tefilin, or circumcision and Shabbas. For as long a person has these two trusty witnesses, they testify for him and protect him at every moment, “that He still cherishes us” (Tikunei HaZohar 2a), since we still merit to have two such holy witnesses. And in this way we have the power to annul and subjugate those false witnesses, by means of the path to teshuvah, which is also included within an aspect of two trusty witnesses, which is an aspect of the [two] Tablets of the
Testimony. (Likutei Halachos, Aydoot 9:14)
99
Every
person of the People of Israel needs to be very
Every careful not to cause himself to despair during all of the evil days and bad times which he goes through. On the contrary, to the degree that the evil days (which are the bad character traits and the like) threaten him more and more, he needs to strengthen himself exceedingly to search and seek within them too, until he finds the letters of the Torah and Divine energy clothed within them also. For in truth, there is not any lowly and base place in the world, and not any day or moment or time in the world in which the words of the Torah and Divine life force do not exist (in a concealed and constricted form) which provides life force to that place and time. Sometimes God intentionally pushes a person down into those places, to test whether he will strengthen himself as befits him to seek and search for the good which is enclothed there within such an evil place and time. And then his descent will be for the purpose of assent,
as explained elsewhere. (Likutei Halachos, Halva’a 5:5-6)
Every careful not to cause himself to despair during all of the evil days and bad times which he goes through. On the contrary, to the degree that the evil days (which are the bad character traits and the like) threaten him more and more, he needs to strengthen himself exceedingly to search and seek within them too, until he finds the letters of the Torah and Divine energy clothed within them also. For in truth, there is not any lowly and base place in the world, and not any day or moment or time in the world in which the words of the Torah and Divine life force do not exist (in a concealed and constricted form) which provides life force to that place and time. Sometimes God intentionally pushes a person down into those places, to test whether he will strengthen himself as befits him to seek and search for the good which is enclothed there within such an evil place and time. And then his descent will be for the purpose of assent,
as explained elsewhere. (Likutei Halachos, Halva’a 5:5-6)
100
When a person is far from the holiness
of God, and
When he wanders from place to place like a vagabond, and they push him away from his holiness, without him ever being able to find his footing, Heaven help us—but despite everything, if he is strong and courageous in requesting and seeking out and searching; endeavoring at every moment to yearn and hunger for and request what his heart and soul desires; that is, to merit to find Hashem Yisborach; then, despite the many days and years that are still passing him by, and that he hasn’t merited to find God and to draw near Him; nevertheless, he should know and believe that in every single moment, by means of every act of seeking out and searching, through every single effort made where he seeks out and looks for and searches for the glory of Hashem Yisborach’s holiness, by any means of every gaze and yearning desire, where he gazes and turns his eyes towards Hashem Yisborach’s compassion; through each and every movement in which he turns towards holiness, through all of this he merits to break down the iron walls and bronze gates time after time. And even though afterwards they overwhelm him again and again, Heaven help us; nevertheless, there is no striving for nothing, God forbid. And there is not any movement in the direction of holiness which is lost, God forbid. And if he is strong and courageous in seeking and searching further, then even if he goes through what he goes through, in the final end
he will certainly merit to find God.
When he wanders from place to place like a vagabond, and they push him away from his holiness, without him ever being able to find his footing, Heaven help us—but despite everything, if he is strong and courageous in requesting and seeking out and searching; endeavoring at every moment to yearn and hunger for and request what his heart and soul desires; that is, to merit to find Hashem Yisborach; then, despite the many days and years that are still passing him by, and that he hasn’t merited to find God and to draw near Him; nevertheless, he should know and believe that in every single moment, by means of every act of seeking out and searching, through every single effort made where he seeks out and looks for and searches for the glory of Hashem Yisborach’s holiness, by any means of every gaze and yearning desire, where he gazes and turns his eyes towards Hashem Yisborach’s compassion; through each and every movement in which he turns towards holiness, through all of this he merits to break down the iron walls and bronze gates time after time. And even though afterwards they overwhelm him again and again, Heaven help us; nevertheless, there is no striving for nothing, God forbid. And there is not any movement in the direction of holiness which is lost, God forbid. And if he is strong and courageous in seeking and searching further, then even if he goes through what he goes through, in the final end
he will certainly merit to find God.
And certainly a person will have to
go through a
And multitude of difficult tests; many [hard] days and rivers and abysses and raging waters must be experienced by him. And he must go through many deserts full of large and fearsome snakes and scorpions—until he truly merits to enter into the gates of holiness. And this is entirely impossible to describe, the degree that a person needs to strengthen himself. Even though, with God’s help, we’ve already discussed this at length; nevertheless, there is still a need to make this known; because every person thinks that we are not talking about him, because “he” has such obstacles, and is caught by his cravings and his trap to the extent that for someone like him, it is “impossible” to truly return to God. For he has already been caught for many days and years in this trap, until: “He will not believe that he shall return from darkness.” This is
what everyone thinks.
And multitude of difficult tests; many [hard] days and rivers and abysses and raging waters must be experienced by him. And he must go through many deserts full of large and fearsome snakes and scorpions—until he truly merits to enter into the gates of holiness. And this is entirely impossible to describe, the degree that a person needs to strengthen himself. Even though, with God’s help, we’ve already discussed this at length; nevertheless, there is still a need to make this known; because every person thinks that we are not talking about him, because “he” has such obstacles, and is caught by his cravings and his trap to the extent that for someone like him, it is “impossible” to truly return to God. For he has already been caught for many days and years in this trap, until: “He will not believe that he shall return from darkness.” This is
what everyone thinks.
And Rebbeinu the holy blessed tzadik
strongly
And opposed this way of thinking, and said, “Ah! Don’t cause yourselves to despair!” And in Yiddish, “Gevald! Seit euch nit meya’esh!” And he stretched out the word “gevald.” Because in truth, every person can merit to draw near to God, even solely through this advice; that is, he should search for and seek and strain and yearn to return to Hashem Yisborach; and in the final end, in this way he will be drawn near to Hashem Yisborach. And then they will see that there is no movement in the direction of holiness which is ever lost, God forbid. And through every movement and striving, where he attempts to draw near to the glory of God, he merits to make some rectification, until he merits to ascend to the
ultimate ascent. (Likutei Halachos, Geviyat Chov M’hYitomim 3:17)
And opposed this way of thinking, and said, “Ah! Don’t cause yourselves to despair!” And in Yiddish, “Gevald! Seit euch nit meya’esh!” And he stretched out the word “gevald.” Because in truth, every person can merit to draw near to God, even solely through this advice; that is, he should search for and seek and strain and yearn to return to Hashem Yisborach; and in the final end, in this way he will be drawn near to Hashem Yisborach. And then they will see that there is no movement in the direction of holiness which is ever lost, God forbid. And through every movement and striving, where he attempts to draw near to the glory of God, he merits to make some rectification, until he merits to ascend to the
ultimate ascent. (Likutei Halachos, Geviyat Chov M’hYitomim 3:17)
101
It is prohibited to ever let oneself
despair, and one
It needs to strengthen oneself immensely with strong desire and yearning for holiness, and believe that desire in and of itself is also good, and that through it, one can merit to do complete teshuvah, until the distancing becomes the main means of drawing near, and the descent [reveals itself to have been for]
ascent. (See Likutei Etzos Chadash, Ratson 27-29)
It needs to strengthen oneself immensely with strong desire and yearning for holiness, and believe that desire in and of itself is also good, and that through it, one can merit to do complete teshuvah, until the distancing becomes the main means of drawing near, and the descent [reveals itself to have been for]
ascent. (See Likutei Etzos Chadash, Ratson 27-29)
102
One needs to
strengthen oneself immensely, and do
One quite a lot of supplication and crying out and hitbodedus (i.e. spontaneous informal personal prayer). And even though that it appears to a person as if he engages in this, but doesn’t see any result at all; nevertheless at any rate, it is an aspect of protest against the Sitra Achera, so that in this way, it cannot ever take hold of his inheritance, God forbid.
(See Likutei Etzos Chadash, Hitbodedus 29)
One quite a lot of supplication and crying out and hitbodedus (i.e. spontaneous informal personal prayer). And even though that it appears to a person as if he engages in this, but doesn’t see any result at all; nevertheless at any rate, it is an aspect of protest against the Sitra Achera, so that in this way, it cannot ever take hold of his inheritance, God forbid.
(See Likutei Etzos Chadash, Hitbodedus 29)
103
A person has four cubits [surrounding him]
A wherever he is, just as the blessed Sages said: “A person acquires his four cubits...” (Baba Metsia 10a). And these four cubits are an aspect of the four letters of the Tetragrammaton [i.e. Havayah, the holiest name of God, whose acronym is Yud, Heh, Vav, Heh], as is written in the sources. That is, within every person is his name Havayah, blessed be He, as is written in the holy Zohar. And the name of God is an aspect of the light of the truth, an aspect of, “God is my light,” “or the truth of God is eternal” (Tehilim 27:1;117:2). In every person in every place he may be, even in the lowest plane, which is an aspect of Reshus harabim [i.e. public area], in which the external forces have a hold; nevertheless, certainly there too there is still a good point rooted in it. And this point is an aspect of his name Havayah, blessed be He, rooted within every person, which is an aspect of the light of the truth. And from this light is drawn forth the four cubits which every person has, which he acquires—even in a Reshus harabim. For even if a person is in the place of the external forces, an aspect of Reshus harabim, even there he has a place, and there can be no obstacle or nullification of this; for there too he has four cubits, which are drawn forth from an aspect of the light of the truth. And in this way he sees all of the openings within the darkness and the Sitra Achera, and he merits to refine and extract all of the holy sparks sunken within it. And in this way he acquires all of
the acquisitions, as explained elsewhere.
A wherever he is, just as the blessed Sages said: “A person acquires his four cubits...” (Baba Metsia 10a). And these four cubits are an aspect of the four letters of the Tetragrammaton [i.e. Havayah, the holiest name of God, whose acronym is Yud, Heh, Vav, Heh], as is written in the sources. That is, within every person is his name Havayah, blessed be He, as is written in the holy Zohar. And the name of God is an aspect of the light of the truth, an aspect of, “God is my light,” “or the truth of God is eternal” (Tehilim 27:1;117:2). In every person in every place he may be, even in the lowest plane, which is an aspect of Reshus harabim [i.e. public area], in which the external forces have a hold; nevertheless, certainly there too there is still a good point rooted in it. And this point is an aspect of his name Havayah, blessed be He, rooted within every person, which is an aspect of the light of the truth. And from this light is drawn forth the four cubits which every person has, which he acquires—even in a Reshus harabim. For even if a person is in the place of the external forces, an aspect of Reshus harabim, even there he has a place, and there can be no obstacle or nullification of this; for there too he has four cubits, which are drawn forth from an aspect of the light of the truth. And in this way he sees all of the openings within the darkness and the Sitra Achera, and he merits to refine and extract all of the holy sparks sunken within it. And in this way he acquires all of
the acquisitions, as explained elsewhere.
And this is also an aspect of the
four cubits which a
And person has [i.e. in which he is allowed to carry] in a Reshus harabim on Shabbas. And indeed, even a person who leaves the tchum [i.e. boundary for traveling on Shabbas] has four cubits; for they are an aspect of Reshus hayachid [i.e. a private enclosure]; [in parallel to] the One Of The World; for they are drawn forth at their root from the name Havayah, blessed be He, which is an aspect of the light of truth which shines upon a person in every place, even if he exited from the boundary of holiness because of his sins; nevertheless, he has a place there too, and from that place also he can cleave to and return to Hashem Yisborach. And the main thing is that somehow, despite everything, he pulls himself with all of his strength [straight] to the point of absolute truth. Then the truth will shine upon him into the darkness, and he will merit to see the opening, how to enter into holiness. And he will break down all of the impediments and [overcome all of the] delays and confusion that are drawn forth from the klipahs, which are the guards at the gateway stationed at the entrance of holiness, which is an aspect of “at the entrance, sin is lying” (Bereshis 4:7). And they dim a person’s eyes to the extent that he cannot see the opening, and he thinks that there isn’t any opening before him to enter into holiness, because of the enormity of the obstacles laid out before him. And therefore, the main rectification and advice for this is just truth. For by pulling himself towards the truth, he will see that there is no obstacle whatsoever, and that [the obstacles] are all just an illusion. And he will merit to see the opening into holiness and enter into it safely. And this is an aspect of the four cubits which a person has outside of the entrance, which allow him to put down what he is carrying, as
explained elsewhere. (Likutei Halachos, Chalukat Shutafus 4:3-6).
And person has [i.e. in which he is allowed to carry] in a Reshus harabim on Shabbas. And indeed, even a person who leaves the tchum [i.e. boundary for traveling on Shabbas] has four cubits; for they are an aspect of Reshus hayachid [i.e. a private enclosure]; [in parallel to] the One Of The World; for they are drawn forth at their root from the name Havayah, blessed be He, which is an aspect of the light of truth which shines upon a person in every place, even if he exited from the boundary of holiness because of his sins; nevertheless, he has a place there too, and from that place also he can cleave to and return to Hashem Yisborach. And the main thing is that somehow, despite everything, he pulls himself with all of his strength [straight] to the point of absolute truth. Then the truth will shine upon him into the darkness, and he will merit to see the opening, how to enter into holiness. And he will break down all of the impediments and [overcome all of the] delays and confusion that are drawn forth from the klipahs, which are the guards at the gateway stationed at the entrance of holiness, which is an aspect of “at the entrance, sin is lying” (Bereshis 4:7). And they dim a person’s eyes to the extent that he cannot see the opening, and he thinks that there isn’t any opening before him to enter into holiness, because of the enormity of the obstacles laid out before him. And therefore, the main rectification and advice for this is just truth. For by pulling himself towards the truth, he will see that there is no obstacle whatsoever, and that [the obstacles] are all just an illusion. And he will merit to see the opening into holiness and enter into it safely. And this is an aspect of the four cubits which a person has outside of the entrance, which allow him to put down what he is carrying, as
explained elsewhere. (Likutei Halachos, Chalukat Shutafus 4:3-6).
104
Sometimes a person enters into the service
of God,
Sometimes and begins to ascend from level to level, and suddenly it seems to him that he is very distanced, which is an aspect of “the distant ends of the earth and the far off sea” (Tehilim, 65:6). Because he sees that he keeps having thoughts and cravings and impure musings, etc.—things which hadn’t come up in his mind for several days or years. One’s heart shouldn’t falter because of this, because sometimes this is for his ultimate completion and benefit. For he has already arrived at the level where he is really at the doorstep of holiness, and he wants to enter into inner holiness; therefore, it is impossible to enter into there until he goes back and passes through the defiled places where he was to begin with, and rectifies what he defiled, and goes back and refines and raises up all of the holy sparks which he had lowered into that place because of his sins. And then from this, great rectifications are made, which is an aspect of Ketorehs [i.e. the incense of the Beis HaMikdash]. And then he will truly merit to enter into inner holiness. Because this is the main pleasure and delight of Hashem Yisborach, when the holy sparks are raised up from the depths of the klipahs. And it may be that when a person becomes extremely distanced, and despite that, he draws himself towards God time after time, [then] Hashem Yisborach will have enormous peace of mind from him. Since he is in the very far-off places, and he draws himself to God from there; therefore, with each and every movement, and each and every drawing [towards holiness], he causes great delight to Hashem Yisborach. And if he will be strongly decisive and always draw himself to God no matter what happens. Then in the final end, God will be forgiving towards him, and specifically by means of this [process], he will enter deeply and
internally into the house of holiness. See elsewhere.
Sometimes and begins to ascend from level to level, and suddenly it seems to him that he is very distanced, which is an aspect of “the distant ends of the earth and the far off sea” (Tehilim, 65:6). Because he sees that he keeps having thoughts and cravings and impure musings, etc.—things which hadn’t come up in his mind for several days or years. One’s heart shouldn’t falter because of this, because sometimes this is for his ultimate completion and benefit. For he has already arrived at the level where he is really at the doorstep of holiness, and he wants to enter into inner holiness; therefore, it is impossible to enter into there until he goes back and passes through the defiled places where he was to begin with, and rectifies what he defiled, and goes back and refines and raises up all of the holy sparks which he had lowered into that place because of his sins. And then from this, great rectifications are made, which is an aspect of Ketorehs [i.e. the incense of the Beis HaMikdash]. And then he will truly merit to enter into inner holiness. Because this is the main pleasure and delight of Hashem Yisborach, when the holy sparks are raised up from the depths of the klipahs. And it may be that when a person becomes extremely distanced, and despite that, he draws himself towards God time after time, [then] Hashem Yisborach will have enormous peace of mind from him. Since he is in the very far-off places, and he draws himself to God from there; therefore, with each and every movement, and each and every drawing [towards holiness], he causes great delight to Hashem Yisborach. And if he will be strongly decisive and always draw himself to God no matter what happens. Then in the final end, God will be forgiving towards him, and specifically by means of this [process], he will enter deeply and
internally into the house of holiness. See elsewhere.
(Likutei
Halachos, 5:7-8; see Yirah 123)
105
The main thing is the truth. For
certainly, if one
The looks at the absolute truth, one will certainly strive to approach God, until a person truly returns to Him. For no matter what happens, what will his end be? In the final end he will be forced to be rectified through hard and bitter punishments—therefore isn’t it better that he do teshuvah immediately? For in truth, there is absolutely no despair in the world at all, as mentioned here several times. For all of the descents and despair in this world are only because of distance from the truth, where a person deceives himself into thinking that he can no longer do teshuvah, as it is written: “He will not believe that he shall return from darkness”; he doesn’t believe that it is possible to return from darkness. And all of this is because of falsehood, because he is looking for an excuse to exempt himself from serving Hashem Yisborach. For every person has evil in his nature which prevents him from serving God. And one needs to go through suffering and enormous striving to break the evil. Therefore time after time he seeks to excuse himself from the service of God because of the evil in his
nature.
The looks at the absolute truth, one will certainly strive to approach God, until a person truly returns to Him. For no matter what happens, what will his end be? In the final end he will be forced to be rectified through hard and bitter punishments—therefore isn’t it better that he do teshuvah immediately? For in truth, there is absolutely no despair in the world at all, as mentioned here several times. For all of the descents and despair in this world are only because of distance from the truth, where a person deceives himself into thinking that he can no longer do teshuvah, as it is written: “He will not believe that he shall return from darkness”; he doesn’t believe that it is possible to return from darkness. And all of this is because of falsehood, because he is looking for an excuse to exempt himself from serving Hashem Yisborach. For every person has evil in his nature which prevents him from serving God. And one needs to go through suffering and enormous striving to break the evil. Therefore time after time he seeks to excuse himself from the service of God because of the evil in his
nature.
But nevertheless, “woe to him from
his yetzer, woe
But to him from his yetzer” (Brachos, 61a). For the threat of judgment is upon him—what will he do on the day of reckoning? But when he sees that he begins a number of times to somewhat draw himself towards God, and he us unable to stand up to any easy test, then he finds for himself an excuse, saying, What can I do? I truly would like to return to Hashem Yisborach, but my yetzer overpowers me time after time. And what power do I have to keep hoping? Since I’ve already been caught up in deep exile, so much that it is impossible to do teshuvah anymore, God forbid. But in truth, all of this is seduction of the yetzer ha’ra and the incitement of the Ba’al Davar, because of the great evil in its nature, which wants to exempt itself and separate from Hashem Yisborach by pushing the [thoughts of teshuvah] away and by [promoting] this error. And in truth, he deludes himself, because when all is done with, what will be at the end? For “there is no darkness and no place of gloom where the workers of iniquity can hide.” And certainly he will be compelled to give a full accounting before Hashem Yisborach, and they won’t let a single thing slide. And even if he just has a tiny bit of inner knowledge, it befits him not to let himself delude himself. For in truth there is absolutely no despair at all, and somehow, he must strive and seek his rescue and escape from the lowest depths of She’ol—and from underneath it. And if he sees that even though he strives to approach God for days and years, and he still has not turned away from error; nevertheless, he needs to be extraordinarily stubborn. He needs to grasp on to his service of Hashem Yisborach with stubbornness, as explained elsewhere. And he should always raise his eyes on high [for advice] on how to be saved at that moment at least, from what he needs to be saved from—every person in
accordance with his specific situation.
But to him from his yetzer” (Brachos, 61a). For the threat of judgment is upon him—what will he do on the day of reckoning? But when he sees that he begins a number of times to somewhat draw himself towards God, and he us unable to stand up to any easy test, then he finds for himself an excuse, saying, What can I do? I truly would like to return to Hashem Yisborach, but my yetzer overpowers me time after time. And what power do I have to keep hoping? Since I’ve already been caught up in deep exile, so much that it is impossible to do teshuvah anymore, God forbid. But in truth, all of this is seduction of the yetzer ha’ra and the incitement of the Ba’al Davar, because of the great evil in its nature, which wants to exempt itself and separate from Hashem Yisborach by pushing the [thoughts of teshuvah] away and by [promoting] this error. And in truth, he deludes himself, because when all is done with, what will be at the end? For “there is no darkness and no place of gloom where the workers of iniquity can hide.” And certainly he will be compelled to give a full accounting before Hashem Yisborach, and they won’t let a single thing slide. And even if he just has a tiny bit of inner knowledge, it befits him not to let himself delude himself. For in truth there is absolutely no despair at all, and somehow, he must strive and seek his rescue and escape from the lowest depths of She’ol—and from underneath it. And if he sees that even though he strives to approach God for days and years, and he still has not turned away from error; nevertheless, he needs to be extraordinarily stubborn. He needs to grasp on to his service of Hashem Yisborach with stubbornness, as explained elsewhere. And he should always raise his eyes on high [for advice] on how to be saved at that moment at least, from what he needs to be saved from—every person in
accordance with his specific situation.
And it befits a person with inner
knowledge to be
And satisfied, that even if he doesn’t accomplish anything through all his efforts and striving, where he makes strong efforts in his service of God, and things don’t completely work out for him, just that in this way he at least merits to be saved just once during his entire life from a single defilement, from a single sin, or a single thought and craving, and the like—that is, that he merits through his work and prayer and his hitbodedus, etc., that by doing this he has one less sin on his account of sins than he would have had if he had not acted and prayed to be saved from them—this is enough. For in the final end, nothing will remain of all of a person’s labor and strivings in this world except for how he sometimes merited to be saved from evil and sin, and sometimes snatch some mitzvah or good deed. And it is impossible to discuss this enough, the extent to which a person always needs to strengthen himself in yearning for God and not ever abandon his desire. And the main thing is the truth. For he who doesn’t want to deceive himself, and who gazes upon the truth, [the importance of] not to losing [one’s portion in] the eternal world, he will certainly return to God from wherever he may be, “for the truth of God is
eternal.” (Likutei Halachos, Shluchin 3)
And satisfied, that even if he doesn’t accomplish anything through all his efforts and striving, where he makes strong efforts in his service of God, and things don’t completely work out for him, just that in this way he at least merits to be saved just once during his entire life from a single defilement, from a single sin, or a single thought and craving, and the like—that is, that he merits through his work and prayer and his hitbodedus, etc., that by doing this he has one less sin on his account of sins than he would have had if he had not acted and prayed to be saved from them—this is enough. For in the final end, nothing will remain of all of a person’s labor and strivings in this world except for how he sometimes merited to be saved from evil and sin, and sometimes snatch some mitzvah or good deed. And it is impossible to discuss this enough, the extent to which a person always needs to strengthen himself in yearning for God and not ever abandon his desire. And the main thing is the truth. For he who doesn’t want to deceive himself, and who gazes upon the truth, [the importance of] not to losing [one’s portion in] the eternal world, he will certainly return to God from wherever he may be, “for the truth of God is
eternal.” (Likutei Halachos, Shluchin 3)
106
When a person wants to draw near to God
and do
When teshuvah, he must go through thousands and myriads of descents, without number. And he needs to be heroic and strong, to strengthen his heart time after time, and not waver despite every possible descent. And all of these ascents and descents which every person of the People of Israel goes through are an aspect of the overall wars and hardships which all of the People of Israel have gone through from time immemorial, as explained elsewhere. (See Likutei Etzos, Galus and Geula 18.) And the main thing is to strengthen oneself to always be strong, even if one is [lacking] as one is, and to believe with complete emunah that there is absolutely no descent at all, because one can find Hashem Yisborach 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.” Because even if he falls to She’ol Tachtios, Heaven help us; nevertheless, one needs to always strengthen oneself not to ever cause oneself to despair, because there too God can be found, which is an aspect of: “If I make my bed in She’ol, behold You are there.” And this is the main principle in the service of God, and the foundation on which everything depends: not to ever become discouraged, no matter what a person goes through. And all of the tzadikim who ever lived, who merited what they merited—praised are they and praised be their lot—they all didn’t arrive at wholeness without [applying] this aspect, that they never let themselves despair. For they also went through many descents and falls, just that they strengthened themselves time after time, even though they went through what they went through. And by their strengthening themselves (which is called der haltin sich) they merited what
they merited—praised are they. (Likutei Halachos, Ona’a 3:1)
When teshuvah, he must go through thousands and myriads of descents, without number. And he needs to be heroic and strong, to strengthen his heart time after time, and not waver despite every possible descent. And all of these ascents and descents which every person of the People of Israel goes through are an aspect of the overall wars and hardships which all of the People of Israel have gone through from time immemorial, as explained elsewhere. (See Likutei Etzos, Galus and Geula 18.) And the main thing is to strengthen oneself to always be strong, even if one is [lacking] as one is, and to believe with complete emunah that there is absolutely no descent at all, because one can find Hashem Yisborach 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.” Because even if he falls to She’ol Tachtios, Heaven help us; nevertheless, one needs to always strengthen oneself not to ever cause oneself to despair, because there too God can be found, which is an aspect of: “If I make my bed in She’ol, behold You are there.” And this is the main principle in the service of God, and the foundation on which everything depends: not to ever become discouraged, no matter what a person goes through. And all of the tzadikim who ever lived, who merited what they merited—praised are they and praised be their lot—they all didn’t arrive at wholeness without [applying] this aspect, that they never let themselves despair. For they also went through many descents and falls, just that they strengthened themselves time after time, even though they went through what they went through. And by their strengthening themselves (which is called der haltin sich) they merited what
they merited—praised are they. (Likutei Halachos, Ona’a 3:1)
107
The main method of strengthening
oneself, so that
The one will always merit to remain steadfast in one’s position, and always hold fast to God during every possible descent and fall—even into She’ol Tachtios, God forbid—is through prayer, by which a person certainly will not ever despair, because teshuvah is mainly through prayer, as explained elsewhere. (Likutei Halachos Ona’a 3:2; See Likutei Etzos Chadash,
Hitbodedus 32-35)
The one will always merit to remain steadfast in one’s position, and always hold fast to God during every possible descent and fall—even into She’ol Tachtios, God forbid—is through prayer, by which a person certainly will not ever despair, because teshuvah is mainly through prayer, as explained elsewhere. (Likutei Halachos Ona’a 3:2; See Likutei Etzos Chadash,
Hitbodedus 32-35)
108
We have discussed a number of times
that Chasids
We renew themselves every morning, as it is written: “They are new every morning....” This is even more so each week, and each month, and each year; and even more so, in each generation. For in the final end, the chesed of Hashem Yisborach will overpower us, and will bring us our righteous Mashiach. And the closer it gets to the arrival of the Mashiach, God draws forth his chesed upon us to a greater extent, which is an aspect of, “and He does chesed for his Mashiach” (Tehilim, 18:53). For Mashiach will draw down the chesed in completeness. And through these various types of chesed, we always have hope to draw near to Hashem Yisborach—even the worst of the worst. But all of this enormous chesed which God wants to draw down upon us at every moment—there is no one who knows about this fully except the True Tzadik. And whoever has drawn near him, he makes known to them the great mercies and goodness of God. For these are unfathomable. And in this way, every person can prepare himself, from this moment onwards in some fashion, to receive from Hashem Yisborach’s freely given reservoir. And the main thing is through faith and desire to know the truth in complete emunah concerning [the limitations and ultimate purpose] of this world, and to always strengthen one’s strong desires to return to God, and to strive with all one’s might to draw near to the tzadikim and to the upright, who know how to strengthen one and give one correct and true advice, until one merits to “return to God who shall have mercy upon him...” (Yishiahu 55:7). (Likutei Halachos,
Matanah 4:8; See Likutei Etzos Chadash, Yirah 132)
We renew themselves every morning, as it is written: “They are new every morning....” This is even more so each week, and each month, and each year; and even more so, in each generation. For in the final end, the chesed of Hashem Yisborach will overpower us, and will bring us our righteous Mashiach. And the closer it gets to the arrival of the Mashiach, God draws forth his chesed upon us to a greater extent, which is an aspect of, “and He does chesed for his Mashiach” (Tehilim, 18:53). For Mashiach will draw down the chesed in completeness. And through these various types of chesed, we always have hope to draw near to Hashem Yisborach—even the worst of the worst. But all of this enormous chesed which God wants to draw down upon us at every moment—there is no one who knows about this fully except the True Tzadik. And whoever has drawn near him, he makes known to them the great mercies and goodness of God. For these are unfathomable. And in this way, every person can prepare himself, from this moment onwards in some fashion, to receive from Hashem Yisborach’s freely given reservoir. And the main thing is through faith and desire to know the truth in complete emunah concerning [the limitations and ultimate purpose] of this world, and to always strengthen one’s strong desires to return to God, and to strive with all one’s might to draw near to the tzadikim and to the upright, who know how to strengthen one and give one correct and true advice, until one merits to “return to God who shall have mercy upon him...” (Yishiahu 55:7). (Likutei Halachos,
Matanah 4:8; See Likutei Etzos Chadash, Yirah 132)
109
Certainly a person needs to go through many
many
Certainly ascents and descents, since it is impossible to ascend from one level to the next without the descent which precedes the ascent; therefore, the descent is for the purpose of the ascent. Nevertheless, there are many who fell [lastingly] because of the descents which they went through. Therefore you need to know, that one needs a lot of strengthening and a large amount of stubbornness—without measure. And all this is an aspect of holy daring, where before one merits to enter into the chamber of holiness, [one must apply] the aspect of: “You led [them] with your might to your holy abode” (Shmos 15:13). And the main power to strengthen oneself must be received from the tzadikim who are on a very high spiritual level, who merited the aspect of the genuine Torah of God and the genuine Prayer of God; for in that place the chesed and charity are unlimited, which is an aspect of “for God’s chesed has not ceased.” And this chesed is drawn down in an especially large degree
on Rosh Hashanah, as explained elsewhere.
Certainly ascents and descents, since it is impossible to ascend from one level to the next without the descent which precedes the ascent; therefore, the descent is for the purpose of the ascent. Nevertheless, there are many who fell [lastingly] because of the descents which they went through. Therefore you need to know, that one needs a lot of strengthening and a large amount of stubbornness—without measure. And all this is an aspect of holy daring, where before one merits to enter into the chamber of holiness, [one must apply] the aspect of: “You led [them] with your might to your holy abode” (Shmos 15:13). And the main power to strengthen oneself must be received from the tzadikim who are on a very high spiritual level, who merited the aspect of the genuine Torah of God and the genuine Prayer of God; for in that place the chesed and charity are unlimited, which is an aspect of “for God’s chesed has not ceased.” And this chesed is drawn down in an especially large degree
on Rosh Hashanah, as explained elsewhere.
And in truth, it is completely
impossible to
And understand and acquire knowledge about the chesed and charity which is drawn forth from there, for this is an aspect of the Prayer of God. For Hashem Yisborach Himself, as it were, prays for this, to draw forth and reveal this wondrous and hidden chesed. And in this way, all are able to strengthen themselves at every moment, since they believe the words of the blessed Sages, who revealed to us that there is “Prayer of God,” where God Himself, as it were, prays: “May it be my will that my compassion will overpower my anger...” (Brachos 7a). And in that place, the chesed and charity is endless, and it is an aspect of the very lofty concealments within concealments, about which it is impossible to gain knowledge—except for the great and exceptional tzadikim who merited this [knowledge]. And they are able to awaken and draw down upon us this wondrous chesed and charity. And through their power, all are able to strengthen themselves and overcome [obstacles] with holy daring, and return to God. (Likutei Halachos, Matanah 5:6;
Likutei Etzos Chadash, Yirah 134).
And understand and acquire knowledge about the chesed and charity which is drawn forth from there, for this is an aspect of the Prayer of God. For Hashem Yisborach Himself, as it were, prays for this, to draw forth and reveal this wondrous and hidden chesed. And in this way, all are able to strengthen themselves at every moment, since they believe the words of the blessed Sages, who revealed to us that there is “Prayer of God,” where God Himself, as it were, prays: “May it be my will that my compassion will overpower my anger...” (Brachos 7a). And in that place, the chesed and charity is endless, and it is an aspect of the very lofty concealments within concealments, about which it is impossible to gain knowledge—except for the great and exceptional tzadikim who merited this [knowledge]. And they are able to awaken and draw down upon us this wondrous chesed and charity. And through their power, all are able to strengthen themselves and overcome [obstacles] with holy daring, and return to God. (Likutei Halachos, Matanah 5:6;
Likutei Etzos Chadash, Yirah 134).
110
The main purpose of the creation of
man, and his
The descent into this material world that is full of klipahs and incitement etc., is so that he can bring out the highly concealed chesed from the world and reveal it, and this is the main [revelation of] the greatness of Hashem Yisborach, for the characteristic of chesed is called “greatness,” and to the extent that one brings out his chesed from concealment to revelation, his greatness is more revealed. And this itself is also related to the idea of the descent being for the purpose of the ascent. For by also strengthening himself during the time of descent, through faith in God’s enormous chesed, without end or limit—in this way one extracts the concealed chesed and reveals it, and this is the main revelation of Hashem Yisborach’s greatness. And by this means, one merits to ascend to a very high level, and acquire higher knowledge of Hashem Yisborach’s greatness. And this is also an aspect of “in the place where penitents stand, a complete tzadik cannot stand” (Brachos, 34b). For through them, the greatness of God’s chesed and goodness is
especially revealed. (Likutei Halachos, Matanah 5:15)
The descent into this material world that is full of klipahs and incitement etc., is so that he can bring out the highly concealed chesed from the world and reveal it, and this is the main [revelation of] the greatness of Hashem Yisborach, for the characteristic of chesed is called “greatness,” and to the extent that one brings out his chesed from concealment to revelation, his greatness is more revealed. And this itself is also related to the idea of the descent being for the purpose of the ascent. For by also strengthening himself during the time of descent, through faith in God’s enormous chesed, without end or limit—in this way one extracts the concealed chesed and reveals it, and this is the main revelation of Hashem Yisborach’s greatness. And by this means, one merits to ascend to a very high level, and acquire higher knowledge of Hashem Yisborach’s greatness. And this is also an aspect of “in the place where penitents stand, a complete tzadik cannot stand” (Brachos, 34b). For through them, the greatness of God’s chesed and goodness is
especially revealed. (Likutei Halachos, Matanah 5:15)
111
It is impossible to [rely on]
charity and chesed [from
It Above] without any requirement of giving something in return; for if so, one doesn’t accomplish anything, God forbid. On the contrary, one will do whatever one’s heart [yetzer ha’ra] desires, God forbid, and a person will rely on God’s chesed, and this is not the path of the holy Torah. But also to walk in the path of justice alone is also impossible, because the world cannot exist in accordance with strict justice alone, as the blessed Sages said. And as one can see intuitively, that many fell and became distant because of too much justice and strict judgment, where they were very strict on themselves, until they said in their hearts, that there is no hope (God forbid) in accordance with their many and enormous sins and ruination and defilement. And even if it is true that they defiled and ruined a lot; nevertheless, one needs to rely on the chesed of God and his compassion, which never ever run out; still, still there is hope every day and every hour and every moment all the days of his life, even if he is [flawed in] the way he is: “God’s chesed has not ceased” (Aychah 3:22). And concerning this [King] Shlomo said: “Do not be [too] much of a tzadik...and do not be [too] much of a wicked person”; and the blessed Sages said: “If you acted evil a little, don’t act evil a lot” (Shabbas 31b). And even if you have already acted evil a lot (God forbid); nevertheless, don’t add to this by acting much more wickedly. And to the degree that one somewhat minimizes the amount of evil one does, this certainly contributes to one’s eternal wellbeing; and also in this way one can ultimately merit to return to God completely. For there is absolutely no despair in the world at all, for “the measure of [God’s] goodness is greater than the
measure of [his] intention to punish” (Sotah, 11a).
It Above] without any requirement of giving something in return; for if so, one doesn’t accomplish anything, God forbid. On the contrary, one will do whatever one’s heart [yetzer ha’ra] desires, God forbid, and a person will rely on God’s chesed, and this is not the path of the holy Torah. But also to walk in the path of justice alone is also impossible, because the world cannot exist in accordance with strict justice alone, as the blessed Sages said. And as one can see intuitively, that many fell and became distant because of too much justice and strict judgment, where they were very strict on themselves, until they said in their hearts, that there is no hope (God forbid) in accordance with their many and enormous sins and ruination and defilement. And even if it is true that they defiled and ruined a lot; nevertheless, one needs to rely on the chesed of God and his compassion, which never ever run out; still, still there is hope every day and every hour and every moment all the days of his life, even if he is [flawed in] the way he is: “God’s chesed has not ceased” (Aychah 3:22). And concerning this [King] Shlomo said: “Do not be [too] much of a tzadik...and do not be [too] much of a wicked person”; and the blessed Sages said: “If you acted evil a little, don’t act evil a lot” (Shabbas 31b). And even if you have already acted evil a lot (God forbid); nevertheless, don’t add to this by acting much more wickedly. And to the degree that one somewhat minimizes the amount of evil one does, this certainly contributes to one’s eternal wellbeing; and also in this way one can ultimately merit to return to God completely. For there is absolutely no despair in the world at all, for “the measure of [God’s] goodness is greater than the
measure of [his] intention to punish” (Sotah, 11a).
And when a person defiles or commits
a sin, God
And forbid, Hashem Yisborach checks and looks at every single detail, as it is written: “If a person conceals himself in a hiding place, will I not see it?” (Yirmiahu 23:24); and it is written: “From his established dwelling place He oversees...who understands all their deeds” (Tehilim 33:14-15). And this is definitely even more the case concerning the trait of goodness [i.e. that God looks over and rewards good deeds], for certainly there is no movement towards goodness which is ever lost. And therefore, a person who wants to rely only on freely‑given chesed, and throws off the yoke completely (God forbid), this is an aspect of the klipah of Yishmael [i.e. Ishmael], the offspring of Avraham, whose main trait was chesed and charity. And the opposite is also true: there are those who fall because of inordinate adjudication and strict judgment and excessive stringencies, and bitter moods which drag a person down. This is an aspect of the klipah of Esav, the offspring of Yitzchak [i.e. Isaac], whose trait was strict judgment and adjudication. For that reason he asked his father: “How does one tithe hay and salt?” (Midrash Tanchumah, Toldos 8)—excessive stringencies, as mentioned above. For excessive stringencies are sometimes also a great defilement, as elaborated elsewhere. And the main wholeness is when justice and charity are included together, which is an aspect of Yaakov, an aspect of, “judgment and righteousness [You made] in Yaakov” (Tehilim 99:4). Therefore Yaakov’s bed was complete; see
elsewhere. (Likutei Halachos, Matanah 5:37-38)
And forbid, Hashem Yisborach checks and looks at every single detail, as it is written: “If a person conceals himself in a hiding place, will I not see it?” (Yirmiahu 23:24); and it is written: “From his established dwelling place He oversees...who understands all their deeds” (Tehilim 33:14-15). And this is definitely even more the case concerning the trait of goodness [i.e. that God looks over and rewards good deeds], for certainly there is no movement towards goodness which is ever lost. And therefore, a person who wants to rely only on freely‑given chesed, and throws off the yoke completely (God forbid), this is an aspect of the klipah of Yishmael [i.e. Ishmael], the offspring of Avraham, whose main trait was chesed and charity. And the opposite is also true: there are those who fall because of inordinate adjudication and strict judgment and excessive stringencies, and bitter moods which drag a person down. This is an aspect of the klipah of Esav, the offspring of Yitzchak [i.e. Isaac], whose trait was strict judgment and adjudication. For that reason he asked his father: “How does one tithe hay and salt?” (Midrash Tanchumah, Toldos 8)—excessive stringencies, as mentioned above. For excessive stringencies are sometimes also a great defilement, as elaborated elsewhere. And the main wholeness is when justice and charity are included together, which is an aspect of Yaakov, an aspect of, “judgment and righteousness [You made] in Yaakov” (Tehilim 99:4). Therefore Yaakov’s bed was complete; see
elsewhere. (Likutei Halachos, Matanah 5:37-38)
112
A way of strengthening oneself in the
service of God
A is by a person keeping well in mind that he has nothing except the very moment and minute that he is currently in, and there is no need at all to think
from one moment about the next.
A is by a person keeping well in mind that he has nothing except the very moment and minute that he is currently in, and there is no need at all to think
from one moment about the next.
(Likutei Etzos Chadash, Yirah 135-137)
113
As long as a
person doesn’t cause himself to give up
As seeking all of the many things he has lost, and has this through good and strong desires and intense yearning for Hashem Yisborach—then he still has hope that they will completely return to him what he
has lost. (Likutei Etzos Chadash, Ratson 38)
As seeking all of the many things he has lost, and has this through good and strong desires and intense yearning for Hashem Yisborach—then he still has hope that they will completely return to him what he
has lost. (Likutei Etzos Chadash, Ratson 38)
114
It
is prohibited to cause oneself to despair (God
It forbid), even if a person has been wandering like a lost lamb, because there is absolutely no despair in the world at all, which is an aspect of: “If I make my bed in She’ol, behold You are there.” And this is the main content of teshuvah, as explained elsewhere. And this is an aspect of the mitzvah of returning a lost item, specifically before [the owner] has given
up hope of getting it back.
It forbid), even if a person has been wandering like a lost lamb, because there is absolutely no despair in the world at all, which is an aspect of: “If I make my bed in She’ol, behold You are there.” And this is the main content of teshuvah, as explained elsewhere. And this is an aspect of the mitzvah of returning a lost item, specifically before [the owner] has given
up hope of getting it back.
(Likutei
Halachos, Avda OoMetsia 2:2)
115
One needs to always strengthen
oneself to draw near
One to God, no matter what one goes through, in body or soul or financially. For there is the person who deceives himself, [saying] that he cannot draw near to Hashem Yisborach because of the great suffering and hardship and financial difficulty which he goes through. And if he looks with a true eye, he will see that all of the suffering which he goes through is [actually] great chesed, and it didn’t befall him in order to distance him from Hashem Yisborach, God forbid—the opposite—it is for drawing him very close and awakening him to do teshuvah, and to redeem him from harsh punishments (Heaven help us) and from the punishment of Hell [God forbid] and to merit the next world. And especially since within the difficulty and suffering itself he can find within it great relief [lit. “expansion”], which is an aspect of “in my distress You have relieved [lit. “expanded”]
me (Tehilim 4:2), as explained elsewhere.
One to God, no matter what one goes through, in body or soul or financially. For there is the person who deceives himself, [saying] that he cannot draw near to Hashem Yisborach because of the great suffering and hardship and financial difficulty which he goes through. And if he looks with a true eye, he will see that all of the suffering which he goes through is [actually] great chesed, and it didn’t befall him in order to distance him from Hashem Yisborach, God forbid—the opposite—it is for drawing him very close and awakening him to do teshuvah, and to redeem him from harsh punishments (Heaven help us) and from the punishment of Hell [God forbid] and to merit the next world. And especially since within the difficulty and suffering itself he can find within it great relief [lit. “expansion”], which is an aspect of “in my distress You have relieved [lit. “expanded”]
me (Tehilim 4:2), as explained elsewhere.
And therefore
there is he who deceives himself,
And [saying] that he cannot draw near to Hashem Yisborach because of his enormous number of defiling acts, which caused him to become very distanced from God. And it has already been explained at length that it is prohibited for a person to cause himself to despair, God forbid. For even if he is [flawed in] the way he is; nevertheless, he can still snatch up Torah and mitzvahs and merit, a good place in the next world. And one needs to strengthen oneself immensely through the good points which one can still find within oneself, and one needs to know and believe that he still has hope to return to God in truth. And he tells the truth, that the suffering comes as great chesed, and I also still have good points, but despite all that, what can I do? For the many defiling and ruinous acts overwhelmed me so much, to the extent that it is hard for me to bear even this small amount of suffering, [nor can I bear] the great small-mindedness and discouragement that I have in my heart, because of my many defiling and ruinous deeds. Nevertheless, by strengthening himself and by looking at the chesed and the easing, and also at the good points, in this way he can, at any rate, strengthen his heart and pour out his conversations and prayer before God with passion and much supplication, until Hashem Yisborach will provide him with complete salvation, and will rescue him from all of the suffering, and will forgive him for all of his sins, and will cause him to merit to do
complete teshuvah. (Likutei Halachos, Prikah ooTeh’eenah 4:13)
And [saying] that he cannot draw near to Hashem Yisborach because of his enormous number of defiling acts, which caused him to become very distanced from God. And it has already been explained at length that it is prohibited for a person to cause himself to despair, God forbid. For even if he is [flawed in] the way he is; nevertheless, he can still snatch up Torah and mitzvahs and merit, a good place in the next world. And one needs to strengthen oneself immensely through the good points which one can still find within oneself, and one needs to know and believe that he still has hope to return to God in truth. And he tells the truth, that the suffering comes as great chesed, and I also still have good points, but despite all that, what can I do? For the many defiling and ruinous acts overwhelmed me so much, to the extent that it is hard for me to bear even this small amount of suffering, [nor can I bear] the great small-mindedness and discouragement that I have in my heart, because of my many defiling and ruinous deeds. Nevertheless, by strengthening himself and by looking at the chesed and the easing, and also at the good points, in this way he can, at any rate, strengthen his heart and pour out his conversations and prayer before God with passion and much supplication, until Hashem Yisborach will provide him with complete salvation, and will rescue him from all of the suffering, and will forgive him for all of his sins, and will cause him to merit to do
complete teshuvah. (Likutei Halachos, Prikah ooTeh’eenah 4:13)
116
Every person, even if he fell and
became distanced
Every like he has; nevertheless, he should strengthen himself to snatch something good at every moment, at least to study halachahs from the laws of the Torah, and lend one’s ears to listen and cleave to the great and awe-inspiring voice of God, who calls on the heart of a person every day and every moment so that he will return to Him. And every person needs to lend his ears and open his heart to hear the voice of God, so that at least he will have a strong desire and great yearning for Him, which is very precious. And the main thing is to be joyous with great daring, and to bless and give thanks and praise Hashem Yisborach at every moment for the wondrous and awe-inspiring chesed which He has done for us, that He chose us from among all of the Nations, and gave us his “beloved and hidden-away” Torah, which is our life... (Zohar
Chadash Mid. Rut).
Every like he has; nevertheless, he should strengthen himself to snatch something good at every moment, at least to study halachahs from the laws of the Torah, and lend one’s ears to listen and cleave to the great and awe-inspiring voice of God, who calls on the heart of a person every day and every moment so that he will return to Him. And every person needs to lend his ears and open his heart to hear the voice of God, so that at least he will have a strong desire and great yearning for Him, which is very precious. And the main thing is to be joyous with great daring, and to bless and give thanks and praise Hashem Yisborach at every moment for the wondrous and awe-inspiring chesed which He has done for us, that He chose us from among all of the Nations, and gave us his “beloved and hidden-away” Torah, which is our life... (Zohar
Chadash Mid. Rut).
And regarding the blessing on the
Torah this is the
And main thing which a person needs to be very careful about, as the blessed Sages said, that is to give thanks and bless God at every moment for the tiny good points that he still has within him from the holy Torah. And the main reason for the destruction of the Beis HaMikdash and the Exile of the People of Israel was only because of this, because they didn’t fulfill what was mentioned here. And this is an aspect of: “Why has the land been lost?...Because they have forsaken my Torah” (Yirmiahu 9:11-12); that is, that they abandoned it completely and weren’t careful to snatch at least a little Torah study every day. And this is, “and they did not listen to my voice” (Bamidbar 14:22), that is, they didn’t prick up their ears to listen to the voice of God, who calls out into their hearts at every moment. And the main thing was, “and they did not walk in it” (Yirmiahu 9:12). And the blessed Sages interpreted this to mean that they didn’t say the blessing over the Torah before [studying it]; as mentioned above. And specifically it is mentioned, “and they did not walk in it,” for drawing oneself near to Hashem Yisborach involves walking and [traversing] a wondrous path, throughout all manner of falls and descents of every type, by means of the aspect of blessing over the Torah; that is at every moment to make the blessing to God for the pleasantness of our lot and destiny, that we merited this very holy Torah. And somehow, somehow, despite everything, every day we merit to grab some sparks and good points from the holy Torah. And in this we need to make our souls very glad, and strengthen our hearts in Hashem Yisborach. And if they had gone on this path at that time they wouldn’t have arrived at such descents (Heaven help us) which occurred during the period of the First Beis HaMikdash: sexual misconduct, idol worship, etc.... As the blessed Sages said: “And they wouldn’t have had such misfortunes and exiles...” (Yomah 9b). And now, all of our hope to return to our land and to our Beis HaMikdash is only through this, for “there is nothing on which the matter depends other than on teshuvah” (Zohar, Shmos 12a). And this is the main way of doing
teshuvah. (Likutei Halachos, Prikah ooTeh’eenah 4:35)
And main thing which a person needs to be very careful about, as the blessed Sages said, that is to give thanks and bless God at every moment for the tiny good points that he still has within him from the holy Torah. And the main reason for the destruction of the Beis HaMikdash and the Exile of the People of Israel was only because of this, because they didn’t fulfill what was mentioned here. And this is an aspect of: “Why has the land been lost?...Because they have forsaken my Torah” (Yirmiahu 9:11-12); that is, that they abandoned it completely and weren’t careful to snatch at least a little Torah study every day. And this is, “and they did not listen to my voice” (Bamidbar 14:22), that is, they didn’t prick up their ears to listen to the voice of God, who calls out into their hearts at every moment. And the main thing was, “and they did not walk in it” (Yirmiahu 9:12). And the blessed Sages interpreted this to mean that they didn’t say the blessing over the Torah before [studying it]; as mentioned above. And specifically it is mentioned, “and they did not walk in it,” for drawing oneself near to Hashem Yisborach involves walking and [traversing] a wondrous path, throughout all manner of falls and descents of every type, by means of the aspect of blessing over the Torah; that is at every moment to make the blessing to God for the pleasantness of our lot and destiny, that we merited this very holy Torah. And somehow, somehow, despite everything, every day we merit to grab some sparks and good points from the holy Torah. And in this we need to make our souls very glad, and strengthen our hearts in Hashem Yisborach. And if they had gone on this path at that time they wouldn’t have arrived at such descents (Heaven help us) which occurred during the period of the First Beis HaMikdash: sexual misconduct, idol worship, etc.... As the blessed Sages said: “And they wouldn’t have had such misfortunes and exiles...” (Yomah 9b). And now, all of our hope to return to our land and to our Beis HaMikdash is only through this, for “there is nothing on which the matter depends other than on teshuvah” (Zohar, Shmos 12a). And this is the main way of doing
teshuvah. (Likutei Halachos, Prikah ooTeh’eenah 4:35)
117
There exist such
secrets through which one can draw near to God—even the most distant people.
And this is an aspect of the secrets which the great tzadikim reveal secretly
in a whisper. And it is all only for the rectification of the world, so that
all of those distanced will draw near to the service of Hashem Yisborach. And
the reason for saying these things secretly and in a whisper, this is the
secret of why one says “baruch shem kavod malchuso le’olam va’ed” [i.e. “blessed is the name of the glory
of his kingship forever and ever”; the phrase said after the Shema]
specifically in a whisper. And a person who truly believes in the secret of
God, which is for those who fear him, he will always have hope to
escape from the snare which has been set for him. And this is an aspect of:
“The secret of God is with those who fear Him....My eyes are always to God for
He will take my feet out of the net” (Tehilim
25:14-15). (Likutei Halachos, Hefker vehNechsay Hagair 4)
118
In the intentions for prayer [of the
holy Ari] it is
In elaborated that on Pesach (i.e. Passover) and during the Counting of the Omer one is forced to receive the mentalities in a disorganized fashion. That is, one receives the greater mentalities before the smaller mentalities. And in that source one can find what is written regarding the wondrous changes that occur during those days, from day to day, regarding the drawing forth of these mentalities. And it is explained there that the reason that one is forced to receive the mentalities in a disorganized fashion is because of the hold which the Sitra Achera has, which is the defilement of Egypt, which still has a hold on them. And this is the reason one is forced to receive the mentalities in a disorganized fashion. Indeed, though it is explained there how the only time one receives the mentalities in an improper order is during those days, because of what is mentioned above; generally one always receives the mentalities in their proper order. Despite this, it is necessarily understood that all of this pertains to the drawing down of the mentalities generally, which occurs by means of the service done by Klal Yisrael [i.e. the totality of the People of Israel]. But on an individual level, as long as a person isn’t clean of his sins and needs to do teshuvah, which is an aspect of the personal Exodus from Egypt; then during the rest of the year he also needs to receive the mentalities in an improper order, in accordance with his aspect of Exodus from Egypt; that is, [his
Exodus] from the defilement of his sins.
In elaborated that on Pesach (i.e. Passover) and during the Counting of the Omer one is forced to receive the mentalities in a disorganized fashion. That is, one receives the greater mentalities before the smaller mentalities. And in that source one can find what is written regarding the wondrous changes that occur during those days, from day to day, regarding the drawing forth of these mentalities. And it is explained there that the reason that one is forced to receive the mentalities in a disorganized fashion is because of the hold which the Sitra Achera has, which is the defilement of Egypt, which still has a hold on them. And this is the reason one is forced to receive the mentalities in a disorganized fashion. Indeed, though it is explained there how the only time one receives the mentalities in an improper order is during those days, because of what is mentioned above; generally one always receives the mentalities in their proper order. Despite this, it is necessarily understood that all of this pertains to the drawing down of the mentalities generally, which occurs by means of the service done by Klal Yisrael [i.e. the totality of the People of Israel]. But on an individual level, as long as a person isn’t clean of his sins and needs to do teshuvah, which is an aspect of the personal Exodus from Egypt; then during the rest of the year he also needs to receive the mentalities in an improper order, in accordance with his aspect of Exodus from Egypt; that is, [his
Exodus] from the defilement of his sins.
And the overriding principle
regarding all of the
And drawing down of the mentalities and wisdom and intellect, is to know and recognize God and to draw near Him, which is the essence of the ultimate purpose. And every day there is a special wisdom and intellect, which is the primary goodness of each individual day, and it is the primary light of the day and the sun which shines on it, but “every day has a fence around it, so that not every person will enter into that [day’s] specific goodness, like darkness which covers up the light,” as elaborated in the holy Zohar (Nosah 123a). And this is an aspect of the klipah [literally “peel”] which precedes the fruit, which is an aspect of the totality of all of the life determinants and events which a person goes through each day, and [an aspect of] the growth and expansion of the confusion that [threatens to] overwhelm a person each day, to the point that each time it seems to him that on this day, it is impossible to serve God. And a person wants to procrastinate in his service of God from day to day—and this is a big prohibition, because one needs to use will-power and make an effort each and every day to break down the fences and obstacles which [threaten to] overwhelm a person, and to find the good within this specific day, and to draw down the special mentalities and the intellect of this specific day, and to get to know Hashem Yisborach by this means, in accordance to the aspect of that specific day. And all
this is explained elsewhere at length.
And drawing down of the mentalities and wisdom and intellect, is to know and recognize God and to draw near Him, which is the essence of the ultimate purpose. And every day there is a special wisdom and intellect, which is the primary goodness of each individual day, and it is the primary light of the day and the sun which shines on it, but “every day has a fence around it, so that not every person will enter into that [day’s] specific goodness, like darkness which covers up the light,” as elaborated in the holy Zohar (Nosah 123a). And this is an aspect of the klipah [literally “peel”] which precedes the fruit, which is an aspect of the totality of all of the life determinants and events which a person goes through each day, and [an aspect of] the growth and expansion of the confusion that [threatens to] overwhelm a person each day, to the point that each time it seems to him that on this day, it is impossible to serve God. And a person wants to procrastinate in his service of God from day to day—and this is a big prohibition, because one needs to use will-power and make an effort each and every day to break down the fences and obstacles which [threaten to] overwhelm a person, and to find the good within this specific day, and to draw down the special mentalities and the intellect of this specific day, and to get to know Hashem Yisborach by this means, in accordance to the aspect of that specific day. And all
this is explained elsewhere at length.
(See Likutei Etzos Chadash, Yirah 143,
Pesach & Sferah 157-158.)
And thus to the degree that the
mentalities which an
And individual needs to receive every day are drawn down; likewise, in equal proportion, an aspect of the barriers and the veils and the obstacles which cover up the goodness of every single day, rises up forcefully against him. For in proportion to the changes of the holy mentalities, likewise there are many changes without number in the barriers and partitions which restrict each individual day. And from this is drawn forth the frustration and confusion which come upon a person every day. Therefore a person’s heart shouldn’t sink if he sees that on the previous days he prayed with some concentration, and he had a little bit of a break from the confusion, etc.; and now the confusion and impediments are [threatening to] overwhelm him. Because it could be that the earlier days where an aspect of drawing forth the expansive mentalities for him, over which the external forces, which are the obstacles and the confusion, don’t have so much of a hold. And now he also needs to receive an aspect of the constricted mentalities. And sometimes they are an aspect of constriction of constriction, over which the Sitra Achera has a strong hold. Therefore it seems to him that it is hard to stand up against the obstacles and delays of that day. But in truth, one needs to believe that certainly on this day too there exists goodness, just that one needs to break down each day’s specific barrier in order to merit this
goodness of this specific day.
And individual needs to receive every day are drawn down; likewise, in equal proportion, an aspect of the barriers and the veils and the obstacles which cover up the goodness of every single day, rises up forcefully against him. For in proportion to the changes of the holy mentalities, likewise there are many changes without number in the barriers and partitions which restrict each individual day. And from this is drawn forth the frustration and confusion which come upon a person every day. Therefore a person’s heart shouldn’t sink if he sees that on the previous days he prayed with some concentration, and he had a little bit of a break from the confusion, etc.; and now the confusion and impediments are [threatening to] overwhelm him. Because it could be that the earlier days where an aspect of drawing forth the expansive mentalities for him, over which the external forces, which are the obstacles and the confusion, don’t have so much of a hold. And now he also needs to receive an aspect of the constricted mentalities. And sometimes they are an aspect of constriction of constriction, over which the Sitra Achera has a strong hold. Therefore it seems to him that it is hard to stand up against the obstacles and delays of that day. But in truth, one needs to believe that certainly on this day too there exists goodness, just that one needs to break down each day’s specific barrier in order to merit this
goodness of this specific day.
Therefore one needs to strengthen oneself
each and
Therefore every day, in accordance with [the aspect of] each day. And if sometimes they rise up against him exceedingly, to the extent that it is absolutely impossible for him to pray properly; nevertheless, one needs to know and believe that this day is also a day, and it is reckoned and counted among the days of his life. Therefore, if it is absolutely impossible for him to pray properly on that day, he should make a strong effort to do some different service: other supplications and pleas with concentration, or conversation between him and his Maker, or additional study, or mitzvahs and acts of chesed. “For the Kadosh Baruch Hoo wanted to provide merit to the People of Israel; therefore, He provided them with plenty of Torah and mitzvahs” (Makos 23b). And thanks to God, we have with what to revive ourselves every day: various types of study of the holy Torah, and various types of mitzvahs, etc. And the main thing is to make a strong effort not to err (God forbid) by thinking that one’s day is lost and can no longer be utilized. Because every day one needs to think that one doesn’t have anything except just that very day, which is an aspect of, “today, if you listen to his voice” (Tehilim 95:7).
(Likutei Halachos, Pikadon 4:5-8)
Therefore every day, in accordance with [the aspect of] each day. And if sometimes they rise up against him exceedingly, to the extent that it is absolutely impossible for him to pray properly; nevertheless, one needs to know and believe that this day is also a day, and it is reckoned and counted among the days of his life. Therefore, if it is absolutely impossible for him to pray properly on that day, he should make a strong effort to do some different service: other supplications and pleas with concentration, or conversation between him and his Maker, or additional study, or mitzvahs and acts of chesed. “For the Kadosh Baruch Hoo wanted to provide merit to the People of Israel; therefore, He provided them with plenty of Torah and mitzvahs” (Makos 23b). And thanks to God, we have with what to revive ourselves every day: various types of study of the holy Torah, and various types of mitzvahs, etc. And the main thing is to make a strong effort not to err (God forbid) by thinking that one’s day is lost and can no longer be utilized. Because every day one needs to think that one doesn’t have anything except just that very day, which is an aspect of, “today, if you listen to his voice” (Tehilim 95:7).
(Likutei Halachos, Pikadon 4:5-8)
119
Despite that a person needs to make haste
in his
Despite service of Hashem Yisborach, and to pay off his debts on time, specifically through the service of God; nevertheless, one also needs to greatly strengthen oneself, and wait for and expect the salvation of God. Even though he sees, that he is still very far from serving God; nevertheless, he should not release himself from always hoping and waiting for God’s salvation. And specifically in this way, he
will merit his complete salvation.
Despite service of Hashem Yisborach, and to pay off his debts on time, specifically through the service of God; nevertheless, one also needs to greatly strengthen oneself, and wait for and expect the salvation of God. Even though he sees, that he is still very far from serving God; nevertheless, he should not release himself from always hoping and waiting for God’s salvation. And specifically in this way, he
will merit his complete salvation.
(See Likutei Etzos Chadash, Yirah 145, Pesach
& Sferah 160)
120
The main completeness of faith [i.e.
“emunah”] in
The the wise sages is to strengthen oneself to the extent that one also believes in oneself; because through the enormous power of the righteousness of the true tzadikim, they will also raise him up to higher and higher heights—and at this moment, also the act of drawing near itself, where one draws near to them and believes in them, this is also very good and precious. And emunah is mainly what one doesn’t understand through the intellect, as is well known. And likewise, concerning this too, despite that according to one’s own intellect and knowledge, one is still very distant from God; nevertheless, one needs to believe with emunah that certainly even one’s few good points are very precious in the eyes
of Hashem Yisborach. (See Likutei Etzos Chadash, Emunah 155.)
The the wise sages is to strengthen oneself to the extent that one also believes in oneself; because through the enormous power of the righteousness of the true tzadikim, they will also raise him up to higher and higher heights—and at this moment, also the act of drawing near itself, where one draws near to them and believes in them, this is also very good and precious. And emunah is mainly what one doesn’t understand through the intellect, as is well known. And likewise, concerning this too, despite that according to one’s own intellect and knowledge, one is still very distant from God; nevertheless, one needs to believe with emunah that certainly even one’s few good points are very precious in the eyes
of Hashem Yisborach. (See Likutei Etzos Chadash, Emunah 155.)
121
There
is absolutely no despair in the world at all,
There and Hashem Yisborach constricts himself from infinity to the greatest extent [imaginable]; and through hints, He signals to a person to draw near to his blessed service; signaling to every person in accordance with what befits him now, in his place and moment. And in this way one can always remember God, in every place and in every hour,
and on whatever spiritual level one finds oneself.
There and Hashem Yisborach constricts himself from infinity to the greatest extent [imaginable]; and through hints, He signals to a person to draw near to his blessed service; signaling to every person in accordance with what befits him now, in his place and moment. And in this way one can always remember God, in every place and in every hour,
and on whatever spiritual level one finds oneself.
(See Likutei Etzos Chadash 155.)
122
Through the holy Torah we the People of
Israel are
Through always connected to Hashem Yisborach. And the holy Torah descends even to the depths of the abyss, to arouse to God even the most insignificant of the insignificant. By means of Torah study, every person can draw near to God, even those who have already sunken into the realm of death, God forbid; and “the words of the Torah never ever take on impurity” (Brachos 22a). The opposite is true: they elevate a person from impurity
to purity. (See Likutei Etzos Chadash, Torah 102.)
Through always connected to Hashem Yisborach. And the holy Torah descends even to the depths of the abyss, to arouse to God even the most insignificant of the insignificant. By means of Torah study, every person can draw near to God, even those who have already sunken into the realm of death, God forbid; and “the words of the Torah never ever take on impurity” (Brachos 22a). The opposite is true: they elevate a person from impurity
to purity. (See Likutei Etzos Chadash, Torah 102.)
123
The root of the Ba’al Davar and the Sitra Achera,
The that is, the root of their successive evolution [which explains] how they receive their sustenance, is an aspect of the beginning of the constriction of the Vacant Space [which God created at the start of Creation]. As it were, He hid and concealed the light of his wisdom for the purpose of free choice. And this hiding and concealing, as it were, is like an aspect of trickery [literally “theft”]. For on the level of absolute truth, Hashem Yisborach is there, just that He hides and conceals Himself as it were, which [makes possible] the [moral] test of free choice, which is an aspect of: “Indeed, You are a God who conceals Himself” (Yishiahu 45:15). And just like the blessed Sages said, that the Caesar said: “Your God is a trickster” [literally “a thief”] (Sanhedrin 39a). And he responded to him that this is for the best; and the metaphor is explained in the source. And from there derives the root of the trickery and deceitfulness and chicanery of the Ba’al Davar, who is the leader of all of the con artists, and he comes to a person with great cunning and deceptiveness, as is written: “He sits in the lurking-places....he lurks to seize a poor man” (Tehilim 10:8-9). And therefore the main rectification is through truth, by knowing that in every place God is hidden. Even within the overwhelming darkness of the yetzer ha’ra and its minions; nevertheless, there too one can draw forth onto oneself the light of truth, until it enlightens one [with inspiration] to go out from within the darkness and gloom, and to overcome what one needs to overcome, for the Empty Space is also full of Hashem Yisborach’s Divinity. And therefore, when one pulls oneself towards the absolute truth, then certainly “there is no darkness and no place of gloom to hide” (Eeyov 34:22), for darkness will not darken one’s [way], as it is written: “When I sit in darkness, God shall be a light to me.” And then, not only will one merit to come out from within the darkness, also one will merit to free all of the goodness that had been locked up there previously. And the greater the extent that the darkness overwhelms him, he should know that he needs to strengthen himself even more to pull himself towards the truth. And then to a larger and larger degree he will merit to free the goodness which is locked up, which is an aspect of a thief: when the theft is found on him, he pays double. And if he slaughtered it or sold it, then he pays four-fold or
five-fold, as explained elsewhere
The that is, the root of their successive evolution [which explains] how they receive their sustenance, is an aspect of the beginning of the constriction of the Vacant Space [which God created at the start of Creation]. As it were, He hid and concealed the light of his wisdom for the purpose of free choice. And this hiding and concealing, as it were, is like an aspect of trickery [literally “theft”]. For on the level of absolute truth, Hashem Yisborach is there, just that He hides and conceals Himself as it were, which [makes possible] the [moral] test of free choice, which is an aspect of: “Indeed, You are a God who conceals Himself” (Yishiahu 45:15). And just like the blessed Sages said, that the Caesar said: “Your God is a trickster” [literally “a thief”] (Sanhedrin 39a). And he responded to him that this is for the best; and the metaphor is explained in the source. And from there derives the root of the trickery and deceitfulness and chicanery of the Ba’al Davar, who is the leader of all of the con artists, and he comes to a person with great cunning and deceptiveness, as is written: “He sits in the lurking-places....he lurks to seize a poor man” (Tehilim 10:8-9). And therefore the main rectification is through truth, by knowing that in every place God is hidden. Even within the overwhelming darkness of the yetzer ha’ra and its minions; nevertheless, there too one can draw forth onto oneself the light of truth, until it enlightens one [with inspiration] to go out from within the darkness and gloom, and to overcome what one needs to overcome, for the Empty Space is also full of Hashem Yisborach’s Divinity. And therefore, when one pulls oneself towards the absolute truth, then certainly “there is no darkness and no place of gloom to hide” (Eeyov 34:22), for darkness will not darken one’s [way], as it is written: “When I sit in darkness, God shall be a light to me.” And then, not only will one merit to come out from within the darkness, also one will merit to free all of the goodness that had been locked up there previously. And the greater the extent that the darkness overwhelms him, he should know that he needs to strengthen himself even more to pull himself towards the truth. And then to a larger and larger degree he will merit to free the goodness which is locked up, which is an aspect of a thief: when the theft is found on him, he pays double. And if he slaughtered it or sold it, then he pays four-fold or
five-fold, as explained elsewhere
(Likutei Halachos, Genayvah 5:9-10; see Likutei
Etzos Chadash, Emes 77-78.)
124
The main holiness of the People of
Israel every day
The is tzitzis and tefilin, which are aspects of the light of truth, as explained elsewhere. And they are an aspect of an ox and a lamb. And sometimes the Sitra Achera becomes so overpowering to the extent that it also steals the aspect of the ox and the lamb (God forbid), and slaughters them or sells them. That is, it injects defilement or annuls them completely, God forbid—even one’s primary holiness, which is tzitzis and tefilin. And he, he too needs to overcome, without causing himself to despair; and at least from that moment onwards he needs to pull himself towards the absolute truth, and to seek and to strive to return to God in truth. For in the final end, what will be with him? And at any rate, he should from that moment onwards search and seek and strive for his eternal ultimate purpose, until Hashem Yisborach will help him to find the thief. And then he will exact from him double and quadruple [damages], which is an aspect of four-fold and five-fold payments, as mentioned above. (Likutei Halachos, Genayvah 5:15) And here is another great source for strengthening oneself, which is how all people can draw near to God by means of the true light, which also shines forth in the midst of the black night. And this is an aspect of the aravis prayer service, which is done at night. For then there is no [mandated] time for tzitzis and
tefilin. (See Likutei Etzos, Emes 80.)
The is tzitzis and tefilin, which are aspects of the light of truth, as explained elsewhere. And they are an aspect of an ox and a lamb. And sometimes the Sitra Achera becomes so overpowering to the extent that it also steals the aspect of the ox and the lamb (God forbid), and slaughters them or sells them. That is, it injects defilement or annuls them completely, God forbid—even one’s primary holiness, which is tzitzis and tefilin. And he, he too needs to overcome, without causing himself to despair; and at least from that moment onwards he needs to pull himself towards the absolute truth, and to seek and to strive to return to God in truth. For in the final end, what will be with him? And at any rate, he should from that moment onwards search and seek and strive for his eternal ultimate purpose, until Hashem Yisborach will help him to find the thief. And then he will exact from him double and quadruple [damages], which is an aspect of four-fold and five-fold payments, as mentioned above. (Likutei Halachos, Genayvah 5:15) And here is another great source for strengthening oneself, which is how all people can draw near to God by means of the true light, which also shines forth in the midst of the black night. And this is an aspect of the aravis prayer service, which is done at night. For then there is no [mandated] time for tzitzis and
tefilin. (See Likutei Etzos, Emes 80.)
125
As
long as a person maintains complete emunah etc.,
then there will always be hope for him.
then there will always be hope for him.
(See Likutei Etzos, Emunah
177.)
126
Even though everyone who wants to
approach
Even holiness is forced to evoke the staff of power of their service, that is, the power and merit of their good points, and specifically the power and merit of the true tzadikim who guard over them; this is only for the sake of subduing the evil within him. That is, because the Ba’al Davar comes to disrupt a person even from his small amount of service, and to weaken his will because of the great damage the person has done and his many defilements; therefore, he is forced to search within himself for some kind of good points, in order to revive and strengthen himself, which is an aspect of: “A short while longer and the wicked man is not here,” as explained elsewhere. But before God he should stand like a penniless pauper, and pour out his heart like water, only with requests for compassion and supplications. And he shouldn’t justify [his requests] on the basis of any merit at all; and he also shouldn’t ever push too hard before the proper time, etc. And this is an aspect of what was said regarding David, “the gentle one of hard wood” (Shmuel II, 23:8). And the blessed Sages interpreted this to mean that when he goes to war, he hardens himself like wood, and when he engaged in the words of Torah, he
would make himself as pliant as a worm.
Even holiness is forced to evoke the staff of power of their service, that is, the power and merit of their good points, and specifically the power and merit of the true tzadikim who guard over them; this is only for the sake of subduing the evil within him. That is, because the Ba’al Davar comes to disrupt a person even from his small amount of service, and to weaken his will because of the great damage the person has done and his many defilements; therefore, he is forced to search within himself for some kind of good points, in order to revive and strengthen himself, which is an aspect of: “A short while longer and the wicked man is not here,” as explained elsewhere. But before God he should stand like a penniless pauper, and pour out his heart like water, only with requests for compassion and supplications. And he shouldn’t justify [his requests] on the basis of any merit at all; and he also shouldn’t ever push too hard before the proper time, etc. And this is an aspect of what was said regarding David, “the gentle one of hard wood” (Shmuel II, 23:8). And the blessed Sages interpreted this to mean that when he goes to war, he hardens himself like wood, and when he engaged in the words of Torah, he
would make himself as pliant as a worm.
(See Likutei Etzos, Talmud
Torah 104.)
127
There is much to discuss related to how
one cannot
There force a matter before its proper time, even with regards to drawing near to holiness. Rather one needs to wait a long time and look forward to God’s salvation, until one merits to clearly express oneself before Hashem Yisborach very well, with requests for compassion and supplications, until one merits to receive hot words, like the embers of a fire. And afterwards one needs to wait much longer, until one’s request will be fulfilled, and until one draws near to God completely. And despite all that, also during the time of waiting and biding one’s time, it is prohibited to forget about and become sidetracked from longing and yearning and having precious
desire for Hashem Yisborach.
There force a matter before its proper time, even with regards to drawing near to holiness. Rather one needs to wait a long time and look forward to God’s salvation, until one merits to clearly express oneself before Hashem Yisborach very well, with requests for compassion and supplications, until one merits to receive hot words, like the embers of a fire. And afterwards one needs to wait much longer, until one’s request will be fulfilled, and until one draws near to God completely. And despite all that, also during the time of waiting and biding one’s time, it is prohibited to forget about and become sidetracked from longing and yearning and having precious
desire for Hashem Yisborach.
(See Likutei Etzos, Hitbodedus 47, Yirah 166, Pesach
165-166.)
128
Every person needs to know that a
hair’s breadth is
Every very very precious, and that at every moment he is dependent upon a hair’s breadth. For a person can do a lot of damage because of a hair’s breadth, God forbid. And even more so, one can rectify a lot through a hair’s breadth, for “the measure of goodness outweighs the measure of retribution” (Sotah 11a), for a hairs breadth of holiness is extremely precious. And Hashem Yisborach in his compassion privileged us with many mitzvahs every day. Each and every day every person of the People of Israel pulls himself away from evil towards good. For he goes from his house and his activities to the synagogue, and he dons his tallis and tefilin and prays, etc. And in all of this, there are certainly quite a few good points which are an aspect of holy hairs
which are extremely precious to God.
Every very very precious, and that at every moment he is dependent upon a hair’s breadth. For a person can do a lot of damage because of a hair’s breadth, God forbid. And even more so, one can rectify a lot through a hair’s breadth, for “the measure of goodness outweighs the measure of retribution” (Sotah 11a), for a hairs breadth of holiness is extremely precious. And Hashem Yisborach in his compassion privileged us with many mitzvahs every day. Each and every day every person of the People of Israel pulls himself away from evil towards good. For he goes from his house and his activities to the synagogue, and he dons his tallis and tefilin and prays, etc. And in all of this, there are certainly quite a few good points which are an aspect of holy hairs
which are extremely precious to God.
And additionally there are the
cravings and impure
And thoughts which [threaten to] overwhelm a person every day. And certainly someone who is a little bit of an upright person suffers from this immensely, and at every moment he combats these wanton musings and impure thoughts. And every movement by which he detaches himself from them by a hair’s breadth, is extremely precious in the eyes of God. Because He knows our urges etc. and He knows how the yetzer ha’ra [threatens to] overcome each and every person. Therefore in the eyes of Hashem Yisborach, every single movement is precious—even if it is really just a hair’s breadth—where a person pulls himself away from the Sitra
Achera towards holiness.
And thoughts which [threaten to] overwhelm a person every day. And certainly someone who is a little bit of an upright person suffers from this immensely, and at every moment he combats these wanton musings and impure thoughts. And every movement by which he detaches himself from them by a hair’s breadth, is extremely precious in the eyes of God. Because He knows our urges etc. and He knows how the yetzer ha’ra [threatens to] overcome each and every person. Therefore in the eyes of Hashem Yisborach, every single movement is precious—even if it is really just a hair’s breadth—where a person pulls himself away from the Sitra
Achera towards holiness.
For a person exists in the world of Asiyah
[i.e. the
For lower material plane], which is full of klipahs, and they bind themselves to people with great intensity. And if the Kadosh Baruch Hoo didn’t help a person, he would fall into their hands, God forbid. Therefore every person needs to be clever in his ways at every moment and guard himself very well so that his thoughts do not begin to exit the borderline of holiness, God forbid—even by a hair’s breadth. Since through a defilement by a hair’s breadth, where he strays from the good path (God forbid), one can stray greatly towards complicated paths. And each person knows within his soul that his main ruination and defilement and sin (Heaven help us) all began from a hair’s breadth, because he wasn’t careful to begin with to guard his thoughts very well, and he was drawn towards the Inciter little by little (Heaven help us), as it is written: “Woe to those who draw the wickedness with ropes of nothingness, and like cart ropes is the sin” (Yishiahu 5:18), and like the blessed Sages said: “Today he tells him to do such and such...” (Shabbas 108a). And if the overpowering force of the yetzer ha’ra on a person was the only think taken into account, there would be no hope, God forbid. But “the measure of goodness outweighs...,” for a hair’s breadth towards holiness is extremely precious. Therefore a person needs to also keep the opposite in mind: that when they try to overcome him with powerful force, and he thinks that he has already strayed so much, to the degree that it is impossible for him to stand up against them, he needs to know and to believe that every single movement where he detaches from them and pulls himself away from them—even by a hair’s breadth—this is very precious in the eyes of God, without measure. And as time goes by these hairs will collect together, and through them he will merit to acquire knowledge of Divinity, which is drawn forth by means of constrictions of holiness, which are an aspect of hairs, which are created through the aforementioned aspect of hairs. That is, a member of the People of Israel pulls himself from evil towards good time after time, which is mainly dependent on a hair’s breadth—for even great tzadikim are dependent at every moment on a hair’s breadth—which is an aspect of, “and around Him it storms furiously” (Tehilim 50:3), as the blessed
Sages said (Yebamos 121a).
For lower material plane], which is full of klipahs, and they bind themselves to people with great intensity. And if the Kadosh Baruch Hoo didn’t help a person, he would fall into their hands, God forbid. Therefore every person needs to be clever in his ways at every moment and guard himself very well so that his thoughts do not begin to exit the borderline of holiness, God forbid—even by a hair’s breadth. Since through a defilement by a hair’s breadth, where he strays from the good path (God forbid), one can stray greatly towards complicated paths. And each person knows within his soul that his main ruination and defilement and sin (Heaven help us) all began from a hair’s breadth, because he wasn’t careful to begin with to guard his thoughts very well, and he was drawn towards the Inciter little by little (Heaven help us), as it is written: “Woe to those who draw the wickedness with ropes of nothingness, and like cart ropes is the sin” (Yishiahu 5:18), and like the blessed Sages said: “Today he tells him to do such and such...” (Shabbas 108a). And if the overpowering force of the yetzer ha’ra on a person was the only think taken into account, there would be no hope, God forbid. But “the measure of goodness outweighs...,” for a hair’s breadth towards holiness is extremely precious. Therefore a person needs to also keep the opposite in mind: that when they try to overcome him with powerful force, and he thinks that he has already strayed so much, to the degree that it is impossible for him to stand up against them, he needs to know and to believe that every single movement where he detaches from them and pulls himself away from them—even by a hair’s breadth—this is very precious in the eyes of God, without measure. And as time goes by these hairs will collect together, and through them he will merit to acquire knowledge of Divinity, which is drawn forth by means of constrictions of holiness, which are an aspect of hairs, which are created through the aforementioned aspect of hairs. That is, a member of the People of Israel pulls himself from evil towards good time after time, which is mainly dependent on a hair’s breadth—for even great tzadikim are dependent at every moment on a hair’s breadth—which is an aspect of, “and around Him it storms furiously” (Tehilim 50:3), as the blessed
Sages said (Yebamos 121a).
(Likutei
Halachos, Nizikin 4:3; see Likutei Etzos, Tzadik 74)
129
The most important thing in Judaism
is dependent
The on strengthening oneself, which is an aspect of holy daring, where every person who strengthens himself time after time, even by a hair’s breadth [merits this]. Likewise, he enters into the borderline of holiness, which is an aspect of: “You led [them] with your might to your holy abode” (Shmos 15:13). And he will get closer to the Torah, prayer and the true tzadikim. And the more Torah and prayer that he merits, he likewise merits a greater amount of holy daring and strengthening. And the cycle repeats, until in this way he can arrive at very high levels in Divine service—if he always merits to make himself strong and courageous at every moment, and to be daring like a tiger in every aspect. Additionally he should have holy daring towards his coarse body, which is full of chutzpah regarding the cravings. And he should also have holy daring towards all sorts of people of the generation with chutzpah, who constitute all of the obstacles and inciters who cast one away from the absolutely true path. And also the opposite occurs, God forbid: by losing one’s nerve somewhat, one can become discouraged, and in this way become distanced from Torah and prayer, and in turn he can become extremely discouraged, God forbid. And the cycle can repeat itself, to the point that because of
this, many fell completely.
The on strengthening oneself, which is an aspect of holy daring, where every person who strengthens himself time after time, even by a hair’s breadth [merits this]. Likewise, he enters into the borderline of holiness, which is an aspect of: “You led [them] with your might to your holy abode” (Shmos 15:13). And he will get closer to the Torah, prayer and the true tzadikim. And the more Torah and prayer that he merits, he likewise merits a greater amount of holy daring and strengthening. And the cycle repeats, until in this way he can arrive at very high levels in Divine service—if he always merits to make himself strong and courageous at every moment, and to be daring like a tiger in every aspect. Additionally he should have holy daring towards his coarse body, which is full of chutzpah regarding the cravings. And he should also have holy daring towards all sorts of people of the generation with chutzpah, who constitute all of the obstacles and inciters who cast one away from the absolutely true path. And also the opposite occurs, God forbid: by losing one’s nerve somewhat, one can become discouraged, and in this way become distanced from Torah and prayer, and in turn he can become extremely discouraged, God forbid. And the cycle can repeat itself, to the point that because of
this, many fell completely.
And concerning this the blessed Sages
said: “a
And person’s urges [threaten to] overwhelm him every day, and if the Kadosh Baruch Hoo wouldn’t help him...” (Sukah 52a). For its main method of attacking a person is to weaken his heart through its plotting. And if the Kadosh Baruch Hoo wouldn’t help him every day, so that the true tzadikim strengthen our heart through their Torah and conversations, which are extraordinarily wondrous, awe-inspiring, and exceedingly deep; [without that,] the situation would be what it would be, God forbid. And therefore the main ladder by which one ascends from level to level in the service of God is only through strengthening oneself in holy daring, as
mentioned above.
And person’s urges [threaten to] overwhelm him every day, and if the Kadosh Baruch Hoo wouldn’t help him...” (Sukah 52a). For its main method of attacking a person is to weaken his heart through its plotting. And if the Kadosh Baruch Hoo wouldn’t help him every day, so that the true tzadikim strengthen our heart through their Torah and conversations, which are extraordinarily wondrous, awe-inspiring, and exceedingly deep; [without that,] the situation would be what it would be, God forbid. And therefore the main ladder by which one ascends from level to level in the service of God is only through strengthening oneself in holy daring, as
mentioned above.
(Likutei Halachos, Ma’akeh ooShmirat Nefesh 4:2-3)
130
Each time one wants to ascend from
level to level, it
Each certainly is a requirement that there be a descent before the ascent. And at that point a person is certainly in great danger, and there are battles waged over him, and one needs to strengthen oneself immensely, until one eliminates the partition which divides, and the darkness before the light, which is an aspect of the descent before the ascent—until the descent transforms into an ascent. And this is the service of the tzadikim and the upright all the days of their life. Because every person in the world goes through all of this, for even someone who is on an extremely low level, and even if he went through what he went through, and even if he is [flawed in] the way he is; nevertheless, in every moment that he awakens and makes some kind of small movement to draw near to something holy, then in accordance with his own situation, he immediately has a lot of ascents and descents, as befits his level of motivation to draw near God. For even a person who is really sunken in the earth, even in She’ol Tachtios and beneath it (Heaven help us) even from there, when one has an awakening to arise from there, in that place too there certainly are quite a lot of levels, without measure. As, for example, in the material world, just as there are many steps from the [ground level] to the second floor, and from story to story, and even more so if a person could imagine how many steps there are from the earth to heaven, and even more regarding [the steps] from heaven to the loftier and most elevated planes—likewise, within the coarse earthen body there are certainly quite a number of steps. If one can imagine lots of pits and tunnels in the depths of the earth, certainly if one wants to rise out of there from the depths of the pits and the tunnels, it is definitely required that one proceed and rises step by step. And then when one wants to rise from some level to a little bit of a higher level (even though this level is also still very deep within the earth); nevertheless, at that spot, time after time many [obstacles] rise up against a
person.
Each certainly is a requirement that there be a descent before the ascent. And at that point a person is certainly in great danger, and there are battles waged over him, and one needs to strengthen oneself immensely, until one eliminates the partition which divides, and the darkness before the light, which is an aspect of the descent before the ascent—until the descent transforms into an ascent. And this is the service of the tzadikim and the upright all the days of their life. Because every person in the world goes through all of this, for even someone who is on an extremely low level, and even if he went through what he went through, and even if he is [flawed in] the way he is; nevertheless, in every moment that he awakens and makes some kind of small movement to draw near to something holy, then in accordance with his own situation, he immediately has a lot of ascents and descents, as befits his level of motivation to draw near God. For even a person who is really sunken in the earth, even in She’ol Tachtios and beneath it (Heaven help us) even from there, when one has an awakening to arise from there, in that place too there certainly are quite a lot of levels, without measure. As, for example, in the material world, just as there are many steps from the [ground level] to the second floor, and from story to story, and even more so if a person could imagine how many steps there are from the earth to heaven, and even more regarding [the steps] from heaven to the loftier and most elevated planes—likewise, within the coarse earthen body there are certainly quite a number of steps. If one can imagine lots of pits and tunnels in the depths of the earth, certainly if one wants to rise out of there from the depths of the pits and the tunnels, it is definitely required that one proceed and rises step by step. And then when one wants to rise from some level to a little bit of a higher level (even though this level is also still very deep within the earth); nevertheless, at that spot, time after time many [obstacles] rise up against a
person.
Therefore time after time a person has great
battles
Therefore and many obstacles when he wants to begin doing some holy service. And occasionally because of the enormity of the battles, he fails and sometimes doesn’t stand up to the test, God forbid. And then one needs to begin anew. Therefore one needs great and extremely immense self-strengthening time after time, every day and every moment, to have compassion on oneself and to think about one’s ultimate purpose and final end very often. For at the very end, what will be with him? Whatever happens and whatever the situation, he is obligated and locked-in to fight the battles of God every way he can. For the struggling itself, that one at least struggles and strives time after time to exit and arise from one’s lowly level, this too is extremely precious in the eyes of Hashem Yisborach. And if he struggles and strives and prays every day to God that He free him from these places which he fell into, certainly his final end will be well. For in the final end everything will transform into goodness, and all of the descents will transform into great ascents, which is an aspect of, “the descent
is for the purpose of the ascent.”
Therefore and many obstacles when he wants to begin doing some holy service. And occasionally because of the enormity of the battles, he fails and sometimes doesn’t stand up to the test, God forbid. And then one needs to begin anew. Therefore one needs great and extremely immense self-strengthening time after time, every day and every moment, to have compassion on oneself and to think about one’s ultimate purpose and final end very often. For at the very end, what will be with him? Whatever happens and whatever the situation, he is obligated and locked-in to fight the battles of God every way he can. For the struggling itself, that one at least struggles and strives time after time to exit and arise from one’s lowly level, this too is extremely precious in the eyes of Hashem Yisborach. And if he struggles and strives and prays every day to God that He free him from these places which he fell into, certainly his final end will be well. For in the final end everything will transform into goodness, and all of the descents will transform into great ascents, which is an aspect of, “the descent
is for the purpose of the ascent.”
(Likutei Halachos, Ma’akeh ooShmirat Nefesh 2:5)
131
He who is concerned about his true
and eternal life,
He then whenever he sees that the Sitra Achera (which is an aspect of the chambers of transformation) overwhelms and rises up and comes against him more and more—to the same degree he fights back and struggles and hastens to drawing near to God; since he sees that they want to push him away completely (God forbid). And this is an aspect of: distancing is for the purpose of drawing near; descent is for the purpose of ascent. And this is an aspect of what the blessed Sages said concerning Mamrey, who gave [Avraham] advice about circumcision. Mamrey is an aspect of the chambers of transformation which [threaten to] overwhelm and rise up against a person, and specifically because of this he was advised to completely
circumcise his heart. (Likutei Halachos, Eeshoot 4:19)
He then whenever he sees that the Sitra Achera (which is an aspect of the chambers of transformation) overwhelms and rises up and comes against him more and more—to the same degree he fights back and struggles and hastens to drawing near to God; since he sees that they want to push him away completely (God forbid). And this is an aspect of: distancing is for the purpose of drawing near; descent is for the purpose of ascent. And this is an aspect of what the blessed Sages said concerning Mamrey, who gave [Avraham] advice about circumcision. Mamrey is an aspect of the chambers of transformation which [threaten to] overwhelm and rise up against a person, and specifically because of this he was advised to completely
circumcise his heart. (Likutei Halachos, Eeshoot 4:19)
132
When a person wants to enter into
holiness, then the
When Sitra Achera, which constitutes the chambers of transformation [threatens to] overwhelm him and rises up against him exceedingly. And to the degree that he gets close to the borderline of holiness, they [threaten to] overwhelm him and rise up against him more and more, to the extent that there are many who were already next to the opening, and turned back (Heaven help us) since they didn’t know that they were already by the opening or because [the Sitra Achera] rose up against them very strongly, to the point that it was hard for [them] to break down [the oppositional forces]. But the truly upright person bides his time and waits and lingers many a day next to the opening of holiness. And despite that during the time that he lingers next to the opening, and hopes and looks forward to entering within, the yetzer ha’ra heats him up with great intensity; nevertheless, he does what he needs to do and bides his time and waits next to the opening of holiness, and isn’t willing to turn back under any
circumstances.
When Sitra Achera, which constitutes the chambers of transformation [threatens to] overwhelm him and rises up against him exceedingly. And to the degree that he gets close to the borderline of holiness, they [threaten to] overwhelm him and rise up against him more and more, to the extent that there are many who were already next to the opening, and turned back (Heaven help us) since they didn’t know that they were already by the opening or because [the Sitra Achera] rose up against them very strongly, to the point that it was hard for [them] to break down [the oppositional forces]. But the truly upright person bides his time and waits and lingers many a day next to the opening of holiness. And despite that during the time that he lingers next to the opening, and hopes and looks forward to entering within, the yetzer ha’ra heats him up with great intensity; nevertheless, he does what he needs to do and bides his time and waits next to the opening of holiness, and isn’t willing to turn back under any
circumstances.
And this is an
aspect of “and he sat by the opening of
And the tent” (Bereshis 18:1). The word “sitting” [i.e. yeshiva] is related to the word for “lingering,” as the blessed Sages said: “in the heat of the day” (Bereshis 18:1) alludes to the heat of the yetzer ha’ra. Despite that, he doesn’t want to delude himself and he thinks honestly about his ultimate purpose, and he doesn’t turn back under any circumstances, no matter what happens. He simply sits and waits and lingers by the opening of holiness many a day, as many as it takes. And even though they don’t allow him to enter into the opening, and the heat of the day, which is the heat of the yetzer ha’ra, scorches him badly; nevertheless, he doesn’t budge, and he sits and lingers at the opening of the tent of the tzadikim and the upright, until he receives mercy from heaven. And this is also an aspect of, “Yehoshua the son of Nun, a lad, would not depart from the tent (Shmos 33:11), as explained
elsewhere. (Likutei Halachos, Eeshoot 4:19)
And the tent” (Bereshis 18:1). The word “sitting” [i.e. yeshiva] is related to the word for “lingering,” as the blessed Sages said: “in the heat of the day” (Bereshis 18:1) alludes to the heat of the yetzer ha’ra. Despite that, he doesn’t want to delude himself and he thinks honestly about his ultimate purpose, and he doesn’t turn back under any circumstances, no matter what happens. He simply sits and waits and lingers by the opening of holiness many a day, as many as it takes. And even though they don’t allow him to enter into the opening, and the heat of the day, which is the heat of the yetzer ha’ra, scorches him badly; nevertheless, he doesn’t budge, and he sits and lingers at the opening of the tent of the tzadikim and the upright, until he receives mercy from heaven. And this is also an aspect of, “Yehoshua the son of Nun, a lad, would not depart from the tent (Shmos 33:11), as explained
elsewhere. (Likutei Halachos, Eeshoot 4:19)
133
The main relief from all of the
constrictions and
The strict judgments is through the intellect. And each constriction has an aspect of an individual intellect, and specifically through this intellect the constriction is eased. However there is an aspect of the general intellect, an aspect of the higher wisdom, where all of the constrictions and strict judgments are eased. But it is impossible to receive from there, only through the multiplying of holy Torah books, as
explained elsewhere.
The strict judgments is through the intellect. And each constriction has an aspect of an individual intellect, and specifically through this intellect the constriction is eased. However there is an aspect of the general intellect, an aspect of the higher wisdom, where all of the constrictions and strict judgments are eased. But it is impossible to receive from there, only through the multiplying of holy Torah books, as
explained elsewhere.
And this is the main reason why the
bond between a
And man and a woman, who are an aspect of intellect and constriction, is primarily through the scroll [lit. “book”] of the ketubah or kidushei shtar [i.e. a preliminary wedding contract]. And also the separation between them is also enacted specifically through the scroll [lit. “book”] of separation, for regarding connection and separation, both are impossible until one rises to that place, to this aspect of the general intellect, which one receives from there through an aspect of a book. And because of this it sometimes happens that there are arguments and quarrels between a man and his wife, to the point that they come to a Rabbi to arrange for a gett [i.e. the book of separation/bill of divorce]. And then specifically they become agreeable and placate each other, and the love and connection between them strengthens greatly. And this is because an inspiration is drawn down upon them through the easing effect of the general intellect, from where all of the harsh judgments and all of the quarrels in the world are relieved. However, since in most cases they don’t have the strength to completely receive the relief from there; therefore, usually the gett is enacted because they don’t have the strength to completely ease the quarrels between them. The opposite occurs: They ascend to that place to completely annul the connection and bond at its higher root, which is an aspect of a gett. (See Likutei Etzos, Zeevoogim etc. 27-28.) But Hashem Yisborach desires chesed, and already chose us from among all the Nations at the receiving of the Torah by Mount Sinai, which is call “the day of his wedding,” as the blessed Sages said: “‘the day of his wedding,’ this is the Giving of the Torah” (Shir HaShirim 3:11; Ta’anit 26b). And it was already sworn to our forefathers and to us that He will never
ever distance us, God forbid.
And man and a woman, who are an aspect of intellect and constriction, is primarily through the scroll [lit. “book”] of the ketubah or kidushei shtar [i.e. a preliminary wedding contract]. And also the separation between them is also enacted specifically through the scroll [lit. “book”] of separation, for regarding connection and separation, both are impossible until one rises to that place, to this aspect of the general intellect, which one receives from there through an aspect of a book. And because of this it sometimes happens that there are arguments and quarrels between a man and his wife, to the point that they come to a Rabbi to arrange for a gett [i.e. the book of separation/bill of divorce]. And then specifically they become agreeable and placate each other, and the love and connection between them strengthens greatly. And this is because an inspiration is drawn down upon them through the easing effect of the general intellect, from where all of the harsh judgments and all of the quarrels in the world are relieved. However, since in most cases they don’t have the strength to completely receive the relief from there; therefore, usually the gett is enacted because they don’t have the strength to completely ease the quarrels between them. The opposite occurs: They ascend to that place to completely annul the connection and bond at its higher root, which is an aspect of a gett. (See Likutei Etzos, Zeevoogim etc. 27-28.) But Hashem Yisborach desires chesed, and already chose us from among all the Nations at the receiving of the Torah by Mount Sinai, which is call “the day of his wedding,” as the blessed Sages said: “‘the day of his wedding,’ this is the Giving of the Torah” (Shir HaShirim 3:11; Ta’anit 26b). And it was already sworn to our forefathers and to us that He will never
ever distance us, God forbid.
Therefore, even though a number of times
God
Therefore, employs, so to speak, language of distancing and disconnection towards us, his intention is none other than to draw us near, as the blessed Sages said: “There is a parable of a king who was angry at his wife, and he sent for the scribe to write them a gett, and meanwhile they made up. He said to the scribe, ‘double [the amount of money of] her ketubah’” (Rashi, Hoshea 2:1). That is as mentioned above, the distancing and disconnection (God forbid), the annulling of the connection which they already have with each other, this cannot be done unless one ascends to an aspect of higher wisdom, which is an aspect of the general intellect. And Hashem Yisborach is full of compassion; and immediately when one ascends to there, then God [cannot help but] reveal his compassion. And then the matter reverses, and not only is the connection there not annulled—the opposite occurs—a great inspiration is drawn down from there to annul all of the constrictions and all of the harsh judgments in the world. And all of the anger and all of the grudges which He ever had against the People of Israel, generally and privately, He eases and annuls all of this through the aspect of higher wisdom, which is evoked to draw down an inspiration from that place, because of the disconnection and because of the book of separation [i.e. the gett], God forbid [which had been written]. For now the matter has become reversed to the extent that a switch has occurred—a great easing has been drawn forth from there, which is an aspect of what he told the scribe, “double her ketubah”; that is, a great inspiration is drawn forth from there for the purpose of strengthening the bond
and love and peace.
Therefore, employs, so to speak, language of distancing and disconnection towards us, his intention is none other than to draw us near, as the blessed Sages said: “There is a parable of a king who was angry at his wife, and he sent for the scribe to write them a gett, and meanwhile they made up. He said to the scribe, ‘double [the amount of money of] her ketubah’” (Rashi, Hoshea 2:1). That is as mentioned above, the distancing and disconnection (God forbid), the annulling of the connection which they already have with each other, this cannot be done unless one ascends to an aspect of higher wisdom, which is an aspect of the general intellect. And Hashem Yisborach is full of compassion; and immediately when one ascends to there, then God [cannot help but] reveal his compassion. And then the matter reverses, and not only is the connection there not annulled—the opposite occurs—a great inspiration is drawn down from there to annul all of the constrictions and all of the harsh judgments in the world. And all of the anger and all of the grudges which He ever had against the People of Israel, generally and privately, He eases and annuls all of this through the aspect of higher wisdom, which is evoked to draw down an inspiration from that place, because of the disconnection and because of the book of separation [i.e. the gett], God forbid [which had been written]. For now the matter has become reversed to the extent that a switch has occurred—a great easing has been drawn forth from there, which is an aspect of what he told the scribe, “double her ketubah”; that is, a great inspiration is drawn forth from there for the purpose of strengthening the bond
and love and peace.
And this is an aspect of, “distancing
is for the
And purpose of drawing near.” For all of the principle intention of Hashem Yisborach, in that as it were, He called the scribe to write the gett, that is, He employed language of distancing (God forbid); his entire intention was for a greater good, for the aforementioned drawing near. And this is an aspect of: “Instead of saying to them: ‘You are not my people,’ it shall be said to them: ‘The children of the living God.’” Specifically “instead of,” for specifically instead of distancing, which is an aspect of the gett he wanted to write (God forbid) which, as it were, draws down the intellect of disconnection and distancing (God forbid), specifically instead of this, the reverse occurs, and [the power to] relieve everything is drawn forth from that place, to the extent that He will say: “The children of the living God,” for from that place specifically, all of the easing in the world is drawn
forth. (Likutei Halachos, Gitin 3:4-6; see Likutei Etzos, Torah 112)
And purpose of drawing near.” For all of the principle intention of Hashem Yisborach, in that as it were, He called the scribe to write the gett, that is, He employed language of distancing (God forbid); his entire intention was for a greater good, for the aforementioned drawing near. And this is an aspect of: “Instead of saying to them: ‘You are not my people,’ it shall be said to them: ‘The children of the living God.’” Specifically “instead of,” for specifically instead of distancing, which is an aspect of the gett he wanted to write (God forbid) which, as it were, draws down the intellect of disconnection and distancing (God forbid), specifically instead of this, the reverse occurs, and [the power to] relieve everything is drawn forth from that place, to the extent that He will say: “The children of the living God,” for from that place specifically, all of the easing in the world is drawn
forth. (Likutei Halachos, Gitin 3:4-6; see Likutei Etzos, Torah 112)
134
In
the harsh exile, with the hard descent of the soul
In of the person of Israel, when he falls so much (God forbid) into the forces of impurity, in that specific situation he cannot receive life energy from any private holiness; rather, only from an aspect of a very lofty holiness, which is also able to hide and be invisible even in the completely impure places, and revive those who have fallen into them (God forbid), which is an aspect of “‘I will pass through the land of Egypt...’; I and not an angel” (Haggadah on Shmos 12:12), as is well known. And therefore in truth, sometimes [sic] the descent is for the purpose of the ascent, since at any rate, in truth during the time of the descent and exile one receives [sustenance] from extremely lofty holiness; therefore, there is absolutely no despair in the world at all, because from all of the evil and impure places in the world it is possible to return to God. But on the contrary, specifically in that place, extremely lofty holiness is enclothed and hidden and unseen. Therefore if a person is able to remember this in the midst of his deep descent and fall, and if he believes this with complete emunah, that specifically in his place Hashem Yisborach hides Himself in order to revive him, and He sends him [signs and] hints from afar to come back to Him, to [at least] just stop violating prohibitions; then [if he believes this] he certainly can merit to draw near to God from wherever he may be, and to transform the descent into an ascent, as explained elsewhere. That is, that he can merit to do complete teshuvah, which is an aspect of Yom Kippur. For on that [day] one ascends to that place—which is an aspect of the aforementioned lofty holiness—arriving at the ultimate ascent. For by doing complete teshuvah, a person becomes fit to ascend to there and receive from that place great plenty and abundant goodness, [also] for the House of the People of Israel, and to ease all of the constrictions and harsh judgments—to
the extent that sins are transformed into merits.
In of the person of Israel, when he falls so much (God forbid) into the forces of impurity, in that specific situation he cannot receive life energy from any private holiness; rather, only from an aspect of a very lofty holiness, which is also able to hide and be invisible even in the completely impure places, and revive those who have fallen into them (God forbid), which is an aspect of “‘I will pass through the land of Egypt...’; I and not an angel” (Haggadah on Shmos 12:12), as is well known. And therefore in truth, sometimes [sic] the descent is for the purpose of the ascent, since at any rate, in truth during the time of the descent and exile one receives [sustenance] from extremely lofty holiness; therefore, there is absolutely no despair in the world at all, because from all of the evil and impure places in the world it is possible to return to God. But on the contrary, specifically in that place, extremely lofty holiness is enclothed and hidden and unseen. Therefore if a person is able to remember this in the midst of his deep descent and fall, and if he believes this with complete emunah, that specifically in his place Hashem Yisborach hides Himself in order to revive him, and He sends him [signs and] hints from afar to come back to Him, to [at least] just stop violating prohibitions; then [if he believes this] he certainly can merit to draw near to God from wherever he may be, and to transform the descent into an ascent, as explained elsewhere. That is, that he can merit to do complete teshuvah, which is an aspect of Yom Kippur. For on that [day] one ascends to that place—which is an aspect of the aforementioned lofty holiness—arriving at the ultimate ascent. For by doing complete teshuvah, a person becomes fit to ascend to there and receive from that place great plenty and abundant goodness, [also] for the House of the People of Israel, and to ease all of the constrictions and harsh judgments—to
the extent that sins are transformed into merits.
(Likutei Halachos, Gitin 3:21-22)
Strength
strength, and let us be strengthened!
Bless
is He who gives strength to the tired, and vigor to the weary.
Ended
and done. Blessed be God
the Creator of the world.
the Creator of the world.
Na
Nach Nachma Nachman MeUman
Na Nach Nachma Nachman MayUman!
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