Likutay Moharan - Handwritten Manuscripts #5 - regarding Torah 13

Likutay Moharan - Handwritten Manuscript: #5

Additions to Torahs from Our Rebbe’s Handwritten Manuscript, of Blessed Memory

[This Torah was printed in a slightly different style in section 13, and there too it is the language of our Rebbe, of blessed memory, as I heard from his holy mouth in the holy tongue, when I was sitting at his book being written, and he told me word for word in the holy tongue. However, a few minor things he told me in the Ashkenazi tongue, and I wrote them in the holy tongue. And this Torah that I found now is his own handwritten manuscript, and there are some differences between them, as above. Thus, I copied it, and this is it]

It is stated in the Zohar, “The spirit descends to calm the heat of the heart” [Zohar, cf. Pinchas]. This is the aspect of *tzedakah* [charity], which is a generous spirit. Through it, they cool the heat of the desire for wealth. And this is the aspect of “He will restrain the spirit of princes” [Psalms 76:13], that the spirit diminishes the desire for nobility and wealth. And when the spirit descends, the heart receives it with the joy of the melody of Levi, this is the aspect of commerce in faith, that he is joyful in his portion and does not hasten to become rich. For melody is commerce, as it is written, “Raise a song and strike the drum” [Psalms 81:3]. And joy is that he is joyful in his portion. And this is the aspect of *ketores* [incense], an expression of binding (קשר [kesher]), that binds the heat of the heart with the spirit. [And this is] “Oil and *ketores* gladden the heart” [Proverbs 27:9]. And this is the aspect of “They shall place *ketores* before Your anger” [Deuteronomy 32:22], that through the aspect of the aforementioned *ketores*, the aspect of “By the sweat of your brow you shall eat” [Genesis 3:19] is nullified. And this is the aspect of the revelation of the *Mashiach* [Messiah], when the desire for wealth will be nullified, as it is written, “Each man will cast away his idols of silver and his idols of gold” [Isaiah 2:20]. And this is the aspect of “The spirit of our nostrils, the *Mashiach* of Hashem” [Lamentations 4:20]. And as long as this idolatry of wealth exists in the world, there is wrath in the world. And according to the nullification of this idolatry, so kindness is drawn into the world. And this is the aspect of “And He does kindness to His *Mashiach*” [Psalms 18:51]. And when this kindness is revealed, *da’as* [knowledge] is drawn, which is the building of the House, as it is written in the Zohar, “The right hand is prepared to build the House of the Sanctuary” [Zohar, Pinchas], in the aspect of “And I, in the abundance of Your kindness, will enter Your House” [Psalms 5:8]. For *da’as* is the aspect of the House, as our sages said, “Whoever has knowledge, it is as if the Temple was built in his days” [Berachot 33a]. For *da’as* is given between two letters, and the Sanctuary is between two letters. And this is the aspect of the revelation of the Torah in the future to come, as it is brought in the Zohar, that in the future the hidden ancient Torah will be revealed [Zohar, Vayera 119a]. For the essence of receiving the Torah is through the intellect, as it is written, “A city of warriors, a sage ascended” [Proverbs 24:5], which is Moshe, the *Mashiach*. And one who is in the aspect of Moshe, the *Mashiach*, as above, can receive the Torah. Also, one who is in this level of the aspect of Moshe, the *Mashiach*, the aspect of a sage, as above, can draw the illumination of the Torah to teach other people. For the revelation of the Torah comes from the union of Father and Mother, as it is written, “Listen, my son, to the instruction of your father, and do not forsake the Torah of your mother” [Proverbs 1:8]. And their union is from the elevation of the souls of Israel in the aspect of female waters. And the sage can take the souls in the aspect of “And a sage takes souls” [Proverbs 11:30]. And through this, the union gives birth to the Torah, which is the Tree of Life. And this is the aspect of “The fruit of the *tzadik* is a Tree of Life, and a sage takes souls”. And when the sage ascends with these souls in the aspect of “A city of warriors, a sage ascended”, then “And strength descends, her fortress” [cf. Proverbs 24:5]. And a soul is the aspect of will, that all these people who come to the sage of the generation, each and every one has some will. And the *tzadik* takes all the wills and ascends with them. And afterward, “And strength descends, her fortress”, in the aspect of “And the creatures run and return” [Ezekiel 1:14]. Running in the elevation of the souls, and returning in the return of the souls with the revelation of the Torah. And this is what is brought in the Zohar, running is Nuriel, and returning is Metatron, the minister of the face, who is inscribed with the name Moshe, who is the *Mashiach*, who is the spirit of our nostrils [Zohar, Pinchas], through whom the heat is calmed. And this is that Moshe calmed, that he calms the idols of silver and gold. Running is the will, which is the soul, and returning is Moshe, who receives the Torah.

And this is the meaning of the verse, “G-d of Hosts, return, please, look from heaven and see” [Psalms 80:15]. The language seems redundant, “look and see,” but know that the essence of seeing is due to the power of sight striking the object seen, and the power of sight returns due to the striking to the eyes, and the object seen is formed in the eyes. And then the eyes see the object seen, for seeing brings the object into the eyes. But when the object seen is distant, then before the power of sight reaches the object seen, it scatters in the air and becomes clouded, and it does not reach with striking upon the object. And through this, the sight does not return to the eyes, and then the eyes do not see, for the essence of seeing is due to the striking. And this is “Return, please, look from heaven”, that He should return the looking that He looks from heaven upon us, return it through the striking, return the sight to His eyes, and then “And see”, for the seeing is through the return of the looking. And this is the aspect of “And the creatures run and return”, that is, the Torah, which is life, running in the aspect of looking from above to below, and returning in the aspect of the striking of the sight upon the object seen, and it returns to the eyes and is formed in the eyes. For the eyes are like a flying mirror in which everything standing opposite them is seen. And the Torah is טנתא (acronym for: letters, vowels, crowning strokes, cantillation notes - tanta), which is the three colors of the eye, and the pupil of the eye. And this is that the Torah is called בראשית (Beraishis), there the heads, there the daughter of the heads, “These are the heads of their fathers’ houses” [Exodus 6:14], that the fathers are the three colors of the eye, there the pupil of the eye. Thus, when a sage brings Torah, as brought above, it follows that he brings the power of sight of the *hashgachah* [providence] of Hashem upon us, as above. And through our being close to the Torah, it follows that we are close to the power of sight, and through this the power of sight returns to His eyes, and we are seen and formed in His eyes, which are like mirrors of Hosts, as it were. But the nations of the world, because they are distant from the Torah, they are distant from *hashgachah*, and His *hashgachah* does not reach them with striking. Thus, it follows that the sight does not return to His eyes, and they are not formed in His eyes. Thus, His *hashgachah* over the nations is in half the sight, in the aspect of running and not in the aspect of returning, for the return of sight is due to striking, and striking is only on something close and not on something distant.

And this is what is brought in the fast, the deed of Rabbi Yonah, when the world was in need [*of rain], that is, of Torah, as it is written, “My teaching will drip like rain” [Deuteronomy 32:2]. He said, I will go and bring with coins a ferry, crossing. Crossing is the aspect of עב ([av] cloud), coolness; ריו ([riv] heat), as is known. With coins is the aspect of the desire for wealth, that is, he goes to calm the desire for wealth, as above. And he stood in a deep place, in a hidden place, that is, through calming the desire for wealth, he merited a deep place, which is the aspect of *chesed* [kindness], like the appearance of the sun, deeper than the shade. And *chesed* is the light of day, as it is written, “By day, Hashem commands His *chesed*” [Psalms 42:9]. And through *chesed*, he merited the building of the House, the aspect of intellect, as above. And this is a hidden place, which is the Temple, which is the intellect, as it is written, “And to the hidden ones, *chochmah*” [Job 28:21]. And he was covered with a sack, this is the aspect of taking the souls to elevate them, as above, “A sage takes souls”. And the generality of souls are called a sack, for they are refined from the drink of the stream, in the aspect of “And He satisfied your soul with splendor” [Isaiah 55:2]. And through this, rain comes, that he drew the Torah below, as above, in the aspect of “And strength descends, her fortress”. And there are four creatures in the aspect of the soul, and four creatures in the Torah, bearing the throne: lion, ox, eagle, man. Lion [in the aspect of] the soul is the aspect of “I roared, myrrh with my perfume” [Song of Songs 5:5]. Myrrh is the aspect of the bitterness of the soul, in the aspect of “And her soul was bitter to her” [1 Samuel 1:10], this is the aspect of damage to the soul, damage to the will. When he desires a thing of desire, this will is damage and bitterness to the soul. And now, when this man comes to the sage of the generation with a good will, with a good soul, the *tzadik* takes all the wills and gathers them one by one to elevate them, as above. And then he gathers also the wills, the souls that fell, and this is the aspect of lion, an expression of gathering (לקט [laket]), that he gathers myrrh, the bitterness of the soul, with my perfume, with the good will that elevates a good scent. And the ox in the aspect of the soul is the polished light that is added [to the soul through] the gathering, that the scattering of the soul was gathered, and then [the soul shines more], for when the will does not shine, then the soul is in the aspect of “And a hungry soul” [Proverbs 27:7]. For the essence of hunger is due to the absence of light, as our sages said, “And He afflicted you and made you hungry and fed you the manna” [Deuteronomy 8:3], from here [*that] the blind one is not satisfied, for the essence of satisfaction is due to the light that he sees with his eyes. And through not seeing, his soul, that is, his will, is not filled, for “The sight of the eyes is better than the wandering of the soul” [Ecclesiastes 6:9]. And when he polishes his soul with the splendor of light, then “And a hungry soul is filled with good” [Proverbs 27:7], in the aspect of “And He satisfied [your soul] with splendor”. And this is the aspect of ox, an expression of looking (שור [shur]), in the aspect of “The sight of the eyes is better than the wandering of the soul”. Eagle in the aspect of the soul is the renewal that the soul is renewed in its elevation, in the aspect of gestation, this is the aspect of “Your youth will be renewed like an eagle” [Psalms 103:5]. Man in the aspect of the soul is the aspect of “And the man became a living soul” [Genesis 2:7], for the man is the aspect of poor and rich, as it is written, “Man was made in Our image, rich; in Our likeness, poor” [cf. Genesis 1:26]. And when the souls are gathered, then they are in the aspect of man, great and small souls, in the aspect of poor and rich, for not all wills are equal, for there is one who desires a great thing, and one who desires a small thing. And the lion in the Torah, the Torah is called strength, “What is stronger than a lion?” [Judges 14:18]. And ox is the aspect of “Princes will sing” [cf. Psalms 68:26]. And eagle is the aspect of the renewal of the Torah, in the aspect of “Will be renewed like an eagle”. And man is the aspect of “This is the Torah of man” [Numbers 19:14], for it has light and heavy [commandments], and it has a complete stature, 248 limbs and 365 sinews. And the throne of the creatures of the soul is the soul of the sage, that the soul of the sage is covered with those souls, in the aspect of “And he was covered with a sack”. For it is precious above pearls, for because it is precious, it is from within and within, and all the souls become garments for it. And the throne of the creatures of the Torah are ancient things that the Ancient of Days covered, in the aspect of “And to the covered, ancient” [cf. Isaiah 23:18]. And they cover themselves in the stories of the Torah. And the man sitting on the throne is the sage who is the master of the soul, in the aspect of “If you are a master of the soul” [cf. Proverbs 16:32]. And the man on the throne of the Torah is the Ancient of Days, in the aspect of “And the Ancient of Days sat” [Daniel 7:9]. And the wheels are the bodies, for the essence of the actions of the bodies is only from the creatures in the soul, that the soul shows its actions through the limbs of the body, and the body has no independent motion, but all is through the soul, through the powers of the soul. And the wheels in the Torah are the bodies of the laws. And this is “When they go, they go, and when they stand, they stand” [Ezekiel 1:21]. And the four wheels in the body are the four elements. And the four wheels in the Torah are the four types among students: sponge, funnel, strainer, and sieve. And this is what Rabba bar Bar Chana said, “The sailors told me” [Bava Batra 73b], that is, those who draw the Torah to this world, between wave and wave, three hundred parasangs, three hundred parasangs. These are the sages of the generation who are in the aspect of “In three things” [Jeremiah 9:23], as it is written, “Let him not boast in his wisdom, nor in his might, nor in his wealth, but in this…”. And it is written, do not read מה (what) but מאה (hundred). And these sages are between wave and wave, that is, they connect all the souls in the aspect of “And a sage takes souls”, as above. And souls are wheels, in the aspect of circles, as is known.

One time we were going on the way, that is, we went and entered to arouse the union called the way, as it is written, “My ways and my lying down” [Psalms 139:3]. And we lifted the wave, that is, we lifted the souls upward in the aspect of “A city of warriors, a sage ascended”. For the essence of the elevation of the souls is through the sage, as above. And the height of the wave, three hundred parasangs, that is, the elevation of the souls upward is only through the sage who is in the aspect of three hundred parasangs. Until we saw [*in] her square, that is, we caused a supernal union. And this [*in] her square is the aspect of union, as it is written, “My ways and my lying down”. And the *Shechinah* is called at the time of union a small star, as brought in the Zohar, Parashat Pinchas, that she became a small point from love, then her husband joined with her, see there [Zohar III, 250b]. That it was made like scattering forty grains of mustard seed, as brought in Parashat Pinchas. And this creature, when she was pregnant, was sealed and could not give birth until a serpent came and bit her, then she opened, and blood came out from her, and he drank the blood. And this is the aspect of a mustard seed, that is, the aspect of a drop of blood like a mustard seed that comes out from her due to the bite in the house of the seed. A seed is the house of the seed. And afterward, she gave birth, and this birth is the Torah, as above. And this Torah goes the way of forty, that is, the aspect of the other creatures, which are forty to each side, ten, as brought in Parashat Pinchas, “And in the first month” [Numbers 28:16], etc. And this is the aspect of forty grains, the aspect of forty creatures. And if we lift more, it is they lighten from the vanity, for there is vanity that there are *tzadikim* who receive as the deeds of the wicked, and the same applies to the opposite. And through this vanity, many became corrupt, seeing a *tzadik* and it is bad for him, a wicked person and it is good for him. But this is because the world is judged according to its majority, and then *tzadikim* are caught in the sin of the generation, and the same applies to the opposite. And if we lift many souls, then certainly it would be lightening, an expression of leniency, from the vanity, that is, through the majority of the world being good, through this it would be good for the *tzadikim*, and this vanity would not be so harsh on the *tzadikim*. And the wave casts a voice to its companion, one who left something in the world that you did not wash away, and I will come and destroy it, that is, afterward, when all these souls return from the gestation above, then they arouse one another and say to one another and remind one another, my brother, perhaps you left something in this world that still rules over you, and you cannot overcome it. And I will come and destroy it, that is, I will consume that thing from you. And he answered him, go out and see the might of your Master, who is the sage above. See how great his power is, that even as much as the width of a thread of sand, there is none that passes, per Rabbi Shimon, even as much as the width of a thread, I cannot go out beyond the sand. That is, you ask me whether I left something in the world that I have not yet repaired. Know, my companion, that I am still sunk in all the desires, and I have not yet gone out from the sand to the holy, even as much as a thread. And this is known to you, that one who is in the profane is in the aspect of cannot come to the holy. And this is the aspect of as much as the width of a thread of sand, there is none that passes, that is, one who is in the profane, even as much as a thread, through this there is none that passes, he cannot come in the aspect of gestation, as it is written, I who am sunk in the sand, that I could not go out from the sand to the holy, even as much as the width of a thread, as it is written, that I am not worthy to come to the holy in the aspect of gestation. But go out and see the might of your Master, that is, the power of the sage, that his power is so strong that even my soul he elevated in gestation. And this is “And the glory of Hashem was revealed” [Exodus 40:34], this is the aspect of *chochmah*, as it is written, “Sages will inherit glory” [Proverbs 3:35], in the aspect of the Temple, as it is written, “A throne of glory, exalted from the beginning” [Jeremiah 17:12]. Through this, “And all flesh together saw” [Isaiah 40:5], saw is the aspect of drawing the Torah, which is טנתא (acronym for letters, vowels, crowns, cantillation notes - tanta), as above. All flesh together is the aspect of gathering all the souls in the aspect of “A sage takes souls”, as above. For by the mouth of Hashem all this was done through a generous spirit, as above, which is by the mouth of Hashem, as our sages said, “By your mouth, this is *tzedakah*” [cf. Bava Batra 9b].

Likutay Moharan - Torah-teaching 13

13 - To draw complete supervision

[Language of our rabbi, of blessed memory] Happy the people who know the shout etc. (Psalms 89) [see at end of the book all this Torah from handwriting of our rabbi z"l himself in another version]

1.

To draw complete supervision impossible except until he breaks lust of money and its breaking is through charity because there is in Zohar (Pinchas 224:): spirit descends to cool the heat of the heart and when spirit descends the heart receives it in joy of melody of Levites spirit this aspect of charity which is generous spirit through it cool heat of lust of money and this aspect of (Psalms 76): "breaks spirit of princes" that the spirit diminishes lust of the princedom and the richness melody of Levites this aspect of business in faith that happy in his portion and not hastens to enrich because the melody this the business as written (there 81): "lift up melody and give drum" joy this that happy in his portion and this aspect of incense that binds heat of the heart with the spirit and this (Proverbs 27): "incense gladdens heart" and this aspect of (Deuteronomy 33): "they shall put incense in Your nose" that through aspect of incense above nullified aspect of (Genesis 3): "in sweat of your nose you shall eat" and this aspect of revelation of Messiah that then nullified covetousness of the money as written (Isaiah 2): "in that day man shall cast his idols of silver and his idols of gold" and this (Lamentations 4): "spirit of our nose Messiah of Hashem" and as long as there is this idolatry of money in the world wrath in the world (see Sanhedrin 113: and see Sifri p Reeh:) and as the nullification of this idolatry so nullified the wrath in aspect of "spirit of our nose Messiah of Hashem" and drawn mercy in the world in aspect of (Psalms 18): "and does mercy to His Messiah" and when revealed this mercy drawn the knowledge which is building of the house in aspect of (there 5): "and I in abundance of Your mercy enter Your house" as written in the Zohar (Pinchas 220:): and right this prepared to build the Temple because the knowledge is aspect of house as the saying of our sages, of blessed memory (Berachos 33): who has in him knowledge, as if the Temple built etc.

2.

And this aspects of revelation of the Torah that for the future to come as brought in the Zohar (see Zohar Behaaloscha 152:) that for the future revealed Torah of ancient hidden because main reception of the Torah through the intellect which is Moses Messiah (Zohar Bereshis 25: 27:) as written (Proverbs 21): "city of mighty ascended wise" and who has aspect of Moses Messiah can receive Torah and can draw illumination of the Torah to teach other people because revelation of the Torah comes from unification of Kudsha Brich Hu and His Shechinah as written (there 1): "hear my son discipline of your father" etc your father this Kudsha Brich Hu and your mother this congregation of Israel (Zohar Yisro 85: Pinchas 213:) and their unification through raising of souls of Israel in aspect of female waters and the wise can take the souls and raise them in aspect of female waters in aspect of (there 11): "and take souls wise" and through this unification born the Torah and when ascends the wise with the souls in aspect of city of mighty ascended wise through this "and descended strength from trust".

3.

And soul this aspect of will that all these people that come to wise of the generation every one and one has some will and the tzadik takes all the wills and ascends with them and after that "and descended strength from trust" in aspect of (Ezekiel 1): "and the living beings running and returning" running in ascents of the souls and returning in return of the souls with revelation of the Torah and this that brought in Tikunei Zohar (Tikun 70, page 109:): running this Nuriel returning this Metatron prince of the face Nuriel this fire burning (Zohar Bereshis 23: and in Tikuna 70) in heat of lust of money and returning this Metatron prince of the face that inscribed in name Moshe that he Messiah which is "spirit of our nose" that through him calmed the heat calmed gematria Moshe (Zohar Behar 111: Pinchas 231:) that calms idols of silver and gold running this will which is the soul and returning this Moshe that receives the Torah.

4.

And through drawing of the Torah drawn the supervision because the Torah is tant"a [cantillation, vowels, crowns, letters] which are three colors of the eye, and daughter of eye (Tikunei Zohar page 18:) and this that begins the Torah in Bereshis there heads, there daughter heads "these heads of house of their fathers" (Exodus 6) that the fathers they three colors of the eye there daughter this daughter of eye it is found, when wise brings Torah as above it is found that brings power of the seeing of the supervision of Hashem blessed be He upon us and every one according to his closeness to the Torah so the supervision of Hashem blessed be He upon him because main power of the seeing because of that strikes in the thing the seen and returns power of the seeing because of the striking to the eyes and depicted the thing the seen in the eyes and then the eyes see the thing the seen because the seeing brings the thing into the eyes but when the thing the seen is distant then before that reaches power of the seeing to the thing the seen scatters into the air and becomes turbid and no reaches in striking on the thing and through this no returns the seeing to the eyes and then no the eyes see because main the seeing is because of the striking and this (Psalms 80): "return please look from heavens and see" that return looking that looks from heavens upon us return through the striking return the seeing to His eyes and then: and see because the seeing through return of the looking and this aspect of: "and the living beings running and returning" and the living beings that is the Torah which is the lives running in aspect of looking from above to below and returning in aspect of striking of the seeing in the thing the seen and returned to the eyes and depicted in the eyes because the eyes they as polished mirror that appears in them every thing that stands against it and through that we close to the Torah it is found that we close to the seeing and through this power of the seeing returned to His eyes and we appear and depicted we in His eyes but the nations because that they distant from the Torah they distant from His supervision and His supervision no reaches upon them in striking it is found His supervision on the nations in half the seeing in aspect of running and upon us His supervision in completeness.

5.

And this aspect of repair of upper chariot and lower chariot that through the wise that takes the souls and ascends with them and descended strength from trust repaired two the chariots because there are four living beings in aspect of soul and throne, and sitting on the throne lion that in aspect of soul this aspect of (Song of Songs 5): "I swept my myrrh with my spice" my myrrh this aspect of "bitter of soul" (1 Samuel 1) aspect of (2 Kings 4): "and her soul bitter to her" this aspects damage of the soul damage of the will when wants thing of lust this the will is damage and bitter to the soul and now when comes this the man to wise of the generation with his soul and his will and the wise of the generation takes all the wills and gathers them one to one in order to raise them as above and then gathers also all the wills and the souls that fell and this aspect of: lion language of gathering that gathers bitterness of the soul that is damage of the soul "with my spice" with the good will that raises good fragrance and aspect of ox that in the soul this the light the polished that added in the soul because of the gathering that gathered scattering of the soul and then illuminates the soul more because when the will no illuminates then the soul in aspect of and soul hungry because main the hunger because of lack of the light as our sages, of blessed memory, said (Yoma 74:). "and afflicted you and starved you and fed you the manna" from here that the blind no satiated because main the satiation because of the light that sees in his eyes and through that no filled his soul that is his will because "good sight of eyes from walking of soul" (Ecclesiastes 6) and when polishes his soul in polishings of the light then "and soul hungry filled good" (Psalms 107) in aspect of (Isaiah 58): "and satiate in polishings your soul" and this aspect of ox, language of looking aspect of sight of eyes from walking of soul and eagle that in aspect of soul this the renewal that renewed the soul in its ascent in aspect of pregnancy and this aspect of eagle "renew like eagle your youth" (Psalms 103) and man that in the soul this aspect of (Genesis 2): "and the man became to living soul" because the man aspects of poor and rich as written (in introduction to the Zohar 13:). "let us make man in our image" rich "after our likeness" poor and when gathered the souls then they in aspect of man souls great and small in aspect of poor and rich and wheels they the bodies because main their actions of the bodies only from the vitality that in the soul that the soul shows its actions through limbs of the body and no to the body any self movement and all through powers of the soul and throne that in aspect of soul is soul of the wise that covered, in aspect of (Proverbs 3): "precious she from pearls" [as our rabbis, of blessed memory, expounded (Sotah 4:): from high priest that enters innermost] because because soul of the wise it precious it covered innermost and all the souls made garments by it and the man the sitting on the throne is his knowledge of the wise because "also without knowledge soul no good" (Proverbs 19) and there are four living beings in the Torah. Lion that in the Torah because the Torah called strength "and what strength from lion" (Judges 14) and ox that in the Torah this aspect of (Proverbs 8): "in me princes rule" and eagle that in the Torah this aspect of innovations of Torah, in aspect of "renew like eagle" and man that in the Torah this aspect of (Numbers 19): "this the Torah man" and there is in it light and severe which are aspect of poor and rich and throne that in aspect of Torah they things that covered ancient of days (Pesachim 119, ) and they cover themselves in stories of the Torah and sitting on the throne is ancient of days in aspect of (Daniel 7): "and ancient of days sat" and wheels that in the Torah they they bodies of halachos (see Zohar above) and this that brings in Taanis (23:): incident of Rabbi Yonah: when the world needed rain, said: go and bring in zuz wheat, and was standing in deep place, in hidden place covered sack, and through this and came rain when was needed world to rain that is to the Torah as written (Deuteronomy 32): "drop as rain my taking" said, go and bring in zuz wheat this aspect of 72 216 (see Tikun 10 and Tikun 21 and Tikun 69) 72 is calming 216 this aspect of heat in zuz this aspect of lust of money that is that goes to calm lust of money as above and was standing in deep place through that calmed lust of money merited to deep place which is aspect of mercy as appearance of the sun deep from the shadow (Shevuos 6:) and mercy is light of day as written (Psalms 42): "day Hashem commands His mercy" and through the mercy merited to building of the house to aspect of intellect as above and this: hidden place which is the Temple, which is the intellect as written (Proverbs 11): "and to hidden wisdom" and was covered sack this aspect of taking of the souls to raise them as above: "and take souls wise" and generality of the souls they called by name sack because they delight from drinks of the brook in aspect of "and satiate in polishings your soul" and through this: and came rain that drew Torah in aspect of "and descended strength from trust".

6.

But needs to request very and to pursue after such wise and to request from Hashem blessed be He that merit to find such wise that gathers the souls, in aspect of: "and take souls wise" and raises them and descends with them Torah because also the wise himself impossible that do this in one intellect because they two intellects. What that gathers the souls is one intellect and what that raises them and descends strength from trust is other intellect and this aspect of shin of three heads and shin of four heads that the two shins they the two intellects and this interpretation: said Rabba bar bar Chana: told to me descendents of sea: between wave to wave three hundred parsangs, and height of wave three hundred parsangs. One time we were going in way, and lifted us wave, until that we saw in nest of star small, that was as sown forty griva seed of mustard, and if lifted us more, was burning us from breath and threw wave voice to its fellow and said to it: my fellow what left something in world that not washed, and bring I and destroy it. Said to it: go see might of your Master, that even as full thread of rust no that passes, as said: Me not fear declaration of Hashem etc Rashbam: between wave to wave etc because that we say nearby, and threw wave voice to its fellow, needed to inform us that from three hundred parsangs hears voice of its fellow that lifted us wave more than measure of its height threw us above until to heaven, or, breath of heaven much until walk close to 500 year that there from heaven to earth nest lying of star small star small of smalls seed house seed forty kor of mustard, that many from all other seeds burning us from breath of the star and threw to it wave gave its voice, that is, shouted, as example deep to deep calls to voice etc, and perhaps the angels appointed on them they left something in world etc because raised so much, thought that went out outside to lip of the sea and washed the world and destroy it because of sin of the generation said to it wave to its fellow go see might of your Master etc that is, no to me permission to go out as full thread of rust as full width of the thread I cannot to go out outside from the sand as said Me not fear Talmud says to it descendents of sea that is drawers of sea of Torah to this world between wave to wave three hundred parsangs which is aspect of shin above and height of wave three hundred parsangs which is aspect of shin second above [that is aspect of two the intellects above which is the intellect of gathering of the souls and the intellect of raising of the souls to draw Torah which these two the intellects of the tzadik which is wise of truth they aspect of two shins as above] and the waves they the souls in aspect of exult your voice daughter of waves that she daughter of fathers (as our rabbis z"l expounded Sanhedrin 94: see Zohar Vayechi 249:) between wave to wave these the wise which they between wave to wave that is connect all the souls in aspect of "and take souls wise" three hundred parsangs which she aspect of one shin and height of wave three hundred parsangs that is to raise the souls this aspect of other shin one time going in way that is we entered to arouse union, called way as written (Psalms 139): "my way and my lying" and lifted us wave that is that lifted us the souls above in aspect of city of mighty ascended wise until that we saw in nest of star small that is that caused upper union nest this aspect of union as written: "my way and my lying" Shechinah called at time of union star small as brought in the Zohar (Balak 191:), made point small from inside love, then attached in her husband, see there and was as sown forty griva seed of mustard as brought in the Zohar (Pinchas 249:): this beast when impregnated, sealed and not can to give birth, until comes snake and bites in nakedness, then opens and goes out from it blood, and she drinks the blood and this aspect of seed of mustard that is aspect of drop of blood as mustard that goes out from it because of the bite in house of the seed seed explained our rabbi Shmuel: house seed and after that gives birth and the offspring this is the Torah as above and the Torah this goes way of forty day that is aspect of rest beasts which they forty ten to each side, as brought there (in the Zohar above) and this aspect of forty griva aspect of forty beasts which they forty day of the Torah and if lifted us more, was burning us from breath because (Ecclesiastes 8): "there is vanity that done on the earth, that there are tzadikim that reaches to them as deed of the wicked" etc and through this vanity many became heretics that see "tzadik and evil to him, wicked and good to him" and if lifted us much souls then certainly was burning us language of cooling from breath from this vanity and not was this vanity so hard on the world and threw wave voice to its fellow my fellow, what left something in world that not washed, and bring I and destroy it that is, when after that when all these the souls return from pregnancy above and through the generality added in them love this to this and then arouse these to these and say this to this and remind this to this my brother perhaps left some quality in this world that still rules on you and no you can to overcome on it and bring I and destroy it that is I will assist to you to consume this quality from you and answered him: go see might of your Master which is the wise above see how his power great that even as full thread of rust no that passes explained our rabbi Shmuel: even as full width of the thread not could I to go out outside from the sand interpretation: you ask me perhaps left quality in the world that still not repaired I it know my fellow that still I sunk in all the lusts and still not went out from the sand to the holy even as full thread and certainly who in such degree certainly no that passes that is that impossible to him to come to aspects pregnancy above (see Zohar Vayakhel 195: 213:) and even though so go see might of your Master that is power of the wise that all so his power strong that even my soul raised in pregnancy and this interpretation "happy the people" this aspect of supervision "who know the shout" this aspect of Jacob (see Tikun 55) which is aspect of charity as written (Psalms 99): "judgment and charity in Jacob You did" this aspect of happenings aspect of mercies in light of Your face this aspect of the intellect as written (Ecclesiastes 8): "wisdom of man illuminates his face" shall walk these the souls aspect of walking of soul [further I found handwriting of our rabbi, of blessed memory, that belongs to the Torah above. But I found only edge of the paper, and written there only end of matter, and lacks beginning of the matter, and this is:] the Torah, which is aspect of seeing, tant"a as above "all flesh together" this aspect of gathering of the souls all in aspect of take souls wise as above because mouth of Hashem spoke all this made through generous spirit as above which is mouth of Hashem as Chazal said: in your mouth this charity [until here his language z"l] and understood the thing that brings the verse: "and revealed glory of Hashem and see all flesh together because mouth of Hashem spoke" and explains all the saying above which he explains in this verse but in our many sins lacks explanation of its beginning [see at end of the book in another version of handwriting of our rabbi z"l himself brought all this verse]