Likutay Moharan - volume 2 - Torah-teaching 5

5 -

Blow the Shofar in the Month, the Essence is Faith

Blow the shofar in the month, at the concealed time for our festival day, for it is a statute for Israel, a judgment for the G-d of Jacob (Psalms 81:4-5).

1

The principal is faith [אֱמוּנָה, trust in G-d], and everyone must examine themselves and strengthen themselves in faith. For there are those who suffer illnesses, who have wondrous plagues [מַכּוֹת מֻפְלָאוֹת, severe, extraordinary afflictions], and they suffer these illnesses only because of a weakening of faith, in the aspect of: And the L-rd will make your plagues wondrous, great and enduring plagues, and evil and enduring illnesses (Deuteronomy 28:59). Enduring specifically, for they come due to a blemish in faith. Because through a weakening of faith, wondrous plagues come that are not helped by medicines, nor by prayer, nor by the merit of the patriarchs. For all medicines are through herbs [עֲשָׂבִים, medicinal plants, dependent on faith for efficacy], and they grow only through faith, as our Sages, of revered memory, said: Rain falls only through the merit of faith, as it is said: Truth will sprout from the earth, and righteousness will look down from heaven (Ta’anit 8a; Psalms 85:12). Rain falls, and herbs grow, and then there are medicines. But through a weakening of faith, there is no rain, and thus no medicine.

Also, the primary power of the medicine in each herb is according to the order of seeds [סֵדֶר זְרָעִים, this is the first of the six sections of the Mishna and Talmud dealing primarily with agriculture aligned with the attribute of emuna, thus - natural order of plant growth, sustained by faith] based on the place and time. For there is an herb whose primary power to heal is only when it is harvested before it reaches a third of its growth, and afterward, that herb has no power to heal. Likewise, there is an herb whose power is only when it is fully mature, until it falls on its own, and so forth, according to the order of time they have. Similarly, there is an order according to place, where in one place this herb grows, and in another place other herbs grow, and their primary power to heal is only according to their order of time and place. The order of seeds is through faith, in the aspect of: Faith is the order of seeds (Seder Ziru-im, the first section of the Mishna and Talmud, Shabbat 31a), for through faith, the order of seeds is established according to time and place, through which they have the power to heal. Therefore, through a weakening of faith, medicines do not help.

Likewise, prayer is also an aspect of faith, as it is written: And his hands were faith (Exodus 17:12), and its translation: spread out in prayer. Similarly, the merit of the patriarchs is revealed only through faith, in the aspect of: The buds appeared in the land (Song of Songs 2:12), the buds being the patriarchs, as it is written in the holy Zohar (Introduction 1a), they appear and are revealed in the land, which is the aspect of faith, as it is written: Dwell in the land and cultivate faith (Psalms 37:3), in the aspect of: earth, the vessel of all (Tikkunei Zohar, Tikkun 70, 120b). Therefore, through a weakening of faith, neither medicine, nor prayer, nor the merit of the patriarchs helps.

Also, the sound of a brother’s cry and groans, which sometimes help the ill through the compassion evoked by these sounds, do not help due to a weakening of faith. For these sounds and the cry of a brother are sound without speech, and this sound is the aspect of the patriarchs, for the sound is composed of fire, water, air (Tikkunei Zohar, Tikkun 69), which are the aspect of the three patriarchs, and they are revealed only through faith, which is the aspect of earth, the vessel of all. Therefore, through a weakening of faith, these sounds do not help.

Also, through this very weakening of faith, medicine does not help, for the primary aspect of medicine is through the blending of elements [יְסוֹדוֹת, four foundational elements: fire, water, air, earth]. For there are four elements: fire, water, air, earth, and it requires a great sage who knows, according to the medicine, how to blend the elements in each herb according to the medicine needed by the ill person, based on the corruption of the element that was corrupted and weakened in that person. [Also, in the decision of the sound, there is an aspect of the blending of elements.] Therefore, through a blemish in faith, which causes a blemish in the aspect of the four elements, for they are all revealed only through the aspect of earth, which is the vessel of all, there is no medicine for him.

2

The remedy for this is that one must strive and find the waters, from which faith [אֱמוּנָה, trust in G-d, foundation of spiritual and physical vitality] grows, and these waters are the aspect of advice [עֵצוֹת, spiritual guidance fostering faith], from which faith grows, in the aspect of: I will give thanks to Your name, for You have done wonders, advice from afar, faithful and true (Isaiah 25:1). Through advice, faith grows. Advice is the aspect of the depth of the heart [עמֶק הַלֵּב, inner spiritual source of silent prayer], meaning that when faith is corrupted and falls, to the point that even the sound of a cry, which is sound without speech, as mentioned above, does not help, then one must cry from the heart alone, in the aspect of: Their heart cried out to the L-rd (Lamentations 2:19), which is the cry of the heart [צַעֲקַת הַלֵּב, silent, heartfelt prayer] alone, without sound, in the aspect of: From the depths I called to You, L-rd (Psalms 130:1), from the depth of the heart. The depth of the heart is the aspect of advice, in the aspect of: Deep waters, advice in the heart of a person (Proverbs 20:5).

Therefore, when the sound of a cry does not help due to the weakening of faith, one must cry from the heart alone, without sound, only from the depth of the heart. Through this, advice is revealed, as mentioned above, which is the aspect of deep waters, advice, and so forth. Through the advice that is revealed in the world [meaning that people know in the world to give advice to their souls, each according to their need], faith grows, in the aspect of: advice from afar, faithful and true, as mentioned above. Then all the aforementioned aspects are repaired, for advice is the aspect of wonder, in the aspect of: I will give thanks to Your name, for You have done wonders, advice from afar (Isaiah 25:1). Through this, one is repaired and receives healing for the wondrous plagues [מַכּוֹת מֻפְלָאוֹת, severe, extraordinary afflictions], which are the aspect of: And the L-rd will make your plagues wondrous (Deuteronomy 28:59).

Also, prayer is the aspect of wonders, in the aspect of: Awesome in praises, doing wonders (Exodus 15:11). Likewise, the merit of the patriarchs, in the aspect of: Before their fathers He did wonders (Psalms 78:12). This is: And I trained Ephraim (Hosea 11:3), which is the aspect of advice, as it is written: The people at your feet (Exodus 11:8), those who follow your advice, He took them on His arms, which is the aspect of the merit of the patriarchs, who are arms of the world (Deuteronomy 33:27). They did not know that I healed them, for in truth, through this, healing is achieved, as mentioned above.

This is the aspect of the creation of the world, first darkness and then light. Darkness [חֹשֶׁך, absence of spiritual guidance] is the aspect of the absence of advice, in the aspect of: Who is this who darkens advice with words (Job 38:2). Afterward, when advice is revealed, which is the aspect of depth, in the aspect of deep waters, this is the aspect of: Revealing depths from darkness (Job 12:22). The more the light [אוֹר, revelation of divine guidance] is revealed, meaning advice, and the darkness, which is the absence of advice, is pushed away, the more faith grows. For the primary growth of faith is in the aspect of: And Your faith in the nights (Psalms 92:3), meaning that the more a portion of the night is pushed away and one approaches the light of the day, the more faith grows. It continues to grow little by little as the night is pushed away and one approaches the day more, until in the light of the day, then faith grows to completion, in the aspect of: New every morning, great is Your faith (Lamentations 3:23). Then, in the light of the day, is the primary growth of healing, in the aspect of: Then your light will break forth like the dawn, and your healing will spring up quickly (Isaiah 58:8).

Thus, through the revelation of advice, which is the aspect of the revelation of light from darkness, meaning that the darkness, which is the aspect of night, is pushed away, and the light, the aspect of day, is revealed, through this, faith grows, as mentioned above, and through this is the primary aspect of healing, in the aspect of: Then your light will break forth like the dawn, and your healing, and so forth, as mentioned above. This is what our Sages, of revered memory, said: Why do goats go out first and then lambs? Like the creation of the world, first darkness and then light (Shabbat 77b). Goats are the aspect of faith, in the aspect of: The L-rd clothed Himself with might, He girded Himself (Psalms 93:1), in the aspect of: Righteousness will be the belt of His waist, and faith the belt (Isaiah 11:5). Then lambs, lambs are the aspect of healing, in the aspect of: The L-rd said, I will heal him (Isaiah 57:19). This is said, the acronym of fire, water, air, from which healing comes. Why is the primary aspect of healing through faith? Because one must first have faith, and afterward, one merits healing. He replied: Like the creation of the world, first darkness and then light, meaning this is the aspect of the creation of the world, first darkness and so forth, for the primary growth of faith is through advice, which is the aspect of: revealing depths from darkness, for faith is not fully grown except in the light of the day. Therefore, one must receive healing only through faith, for the growth of healing is only in the light of the day, in the aspect of: Then your light will break forth like the dawn, and so forth, as mentioned above.

3

To draw and reveal the aforementioned waters, meaning the advice [עֵצוֹת, spiritual guidance fostering faith], one needs a man of understanding [אִישׁ תְּבוּנוֹת, wise person with a purified soul], in the aspect of: Deep waters, advice in the heart of a person, and a man of understanding will draw it out (Proverbs 20:5). For a nation without advice is lost, and there is no understanding in them (Deuteronomy 32:28), for when there is no understanding, their advice is lost, because the revelation of advice is through a man of understanding, as mentioned above. A man of understanding is one who has a soul [נְשָׁמָה, spiritual essence enabling divine connection], in the aspect of: And the soul of Shaddai gives them understanding (Job 32:8). One must purify and refine the soul, and this is done by drawing the spirituality of divinity into contractions [צִמְצוּמִים, divine limitations creating physical reality], which is the aspect of Shaddai [שַׁדַּי, divine name of limitation, enabling creation], the aspect of contraction, for Shaddai is so called because He said to His world, “Enough,” (Rashi, Genesis 41; Genesis Rabbah 5 and 46; Chagigah 12a). Through this, the soul is refined, and this is: And the soul of Shaddai gives them understanding, for through the aspect of Shaddai, meaning the drawing of the spirituality of divinity into contractions, the soul is refined, and then he is a man of understanding, as mentioned above.

Through the drawing of the spirituality of divinity into contractions, meaning into bodies, one’s livelihood [פַּרְנָסָה, material sustenance tied to spiritual acts] is multiplied and increased. For when one draws the spirituality of divinity into contractions, meaning into bodies, this is the aspect of creation, for a new creation is made through the connection of the spirituality of divinity with the body and contraction. This is the essence of creation. Immediately when there is a creation, the Holy One, blessed be He, gives livelihood, for the Holy One, blessed be He, sustains from the horns of wild oxen to the eggs of lice (Avodah Zarah 3b). As soon as there is a creation, the Holy One, blessed be He, gives livelihood. For the soul alone does not need livelihood, and the body alone does not need livelihood either. The primary need for livelihood is only when the soul is joined with the body, meaning the partnership of soul and body (Introduction to Tikkunei Zohar). Then, they need livelihood. Therefore, through drawing the spirituality of divinity into contractions and bodies, which is the aspect of creation, the aspect of the partnership of soul and body, one’s livelihood is multiplied, for as soon as there is a creation, the Holy One, blessed be He, gives livelihood, as mentioned above.

This is the aspect of: Whoever partners the Name of Heaven with his suffering (Berachot 63b), meaning one who draws and partners the spirituality of divinity into the contraction, which is the aspect of suffering, then his livelihood is doubled, for through this, livelihood is increased, as mentioned above. This is: Shaddai was in your suffering, and abundant silver for you, Shaddai being the aspect of contraction, the aspect of drawing the spirituality of divinity into the contraction, the aspect of partnering the Name of Heaven with his suffering. Through this: and abundant silver for you, meaning the increase of livelihood, as mentioned above. Through livelihood, he refines his soul, for the eating of the tzadik is only for the sake of the soul, as it is written: The tzadik eats to satisfy his soul (Proverbs 13:25). The satisfaction of the soul is the aspect of refinement, refining his soul through his eating, in the aspect of: And He will satisfy your soul in parched places (Isaiah 58:11). Then, when he refines his soul, he is a man of understanding, in the aspect of: And the soul of Shaddai gives them understanding, as mentioned above. Through this, advice is revealed, as mentioned above, and from there, faith grows, and so forth, as mentioned above.

4

Know that through the weakening of faith [אֱמוּנָה, trust in G-d, foundation of spiritual and physical vitality], false beliefs [אֱמוּנוֹת כָּזְבִּיּוֹת, idolatrous or misguided faiths], the beliefs of idolatry and the like, are strengthened. As it is written: I will be filled, she that is laid waste (Ezekiel 26:2), when one rises, the other falls, and so forth (Megillah 6a; Rashi, Genesis 25:23). For the primary existence and strength of false beliefs come from the weakening of holy faith. When one raises the fallen faith, converts [גֵּרִים, those returning to holy faith, literally or spiritually] are made, for by gathering and clarifying the fallen faith, from which their belief draws sustenance, their belief’s strength is weakened, and then they return to our holy faith and become converts. Sometimes converts are made in potential, and sometimes in actuality, meaning either they become actual converts when gentiles convert, or it is only in potential, where by raising the fallen holy faith and weakening their belief, the holy faith is revealed to them where they are, and they believe where they are that there is an eternal One, blessed be He, in the aspect of: In every place incense is offered to My name (Malachi 1:11). This depends on the strength of the false beliefs initially. When the false beliefs were initially strong, then when they are broken and the fallen holy faith is raised, converts are made in actuality. When the false beliefs were not so strong initially, then when they are broken and turned to holiness, only converts in potential are made.

5

The general principle is that by raising the fallen faith [אֱמוּנָה, trust in G-d, foundation of spiritual and physical vitality], converts [גֵּרִים, those returning to holy faith, literally or spiritually] are made. Because these converts are made from gathering the fallen faith, they harm Israel, in the aspect of: Converts are as difficult for Israel as a sore (Kiddushin 70a). A sore is the aspect of plagues, the aspect of wondrous plagues [מַכּוֹת מֻפְלָאוֹת, severe, extraordinary afflictions] mentioned above, which come through the weakening of faith, as mentioned above. Because these converts are made from gathering the fallen faith, they are as difficult as a sore, as mentioned above. These converts introduce pride [גַּאֲוָה, arrogance, often spiritually harmful] into Israel, for our Sages, of revered memory, said: In secret my soul weeps because of pride (Chagigah 5b), because of the pride of Israel that was given to the gentiles. Thus, the holy pride of Israel fell to them, and therefore, when gentiles return and become converts, they bring with them the pride that was with them, as mentioned above, and introduce pride into Israel. Through this, they take the sword of pride, and the leaders of the generation, who act haughtily over the generation without cause, for there are leaders who conduct themselves with authority and rule over a poor people, acting haughtily over the generation without cause, for no greatness was given to them from Heaven at all, but they act haughtily over the generation on their own without cause. They receive the sword of pride, in the aspect of: And He who is the sword of your pride (Deuteronomy 33:29), through the aforementioned converts, who introduce pride into Israel, as mentioned above. They rule over a poor people without cause, and they have power even to punish those who do not wish to submit to their authority. All this is through the sword of pride mentioned above. In truth, this is not called punishing but harming, for they are the world’s harmers to Israel, like a sore, in the aspect of aftergrowths that grow on their own, meaning that through the converts, the leaders of the generation take pride, growing on their own and acting haughtily over the generation without cause, for no greatness was given to them from Heaven at all, as mentioned above. Therefore, they are called converts, in the aspect of: They will be poured out by the sword (Psalms 63:11), for through the converts, the sword of pride is made, as mentioned above.

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Through the pride [גַּאֲוָה, arrogance, often spiritually harmful] of these leaders of the generation, they strengthen illicit desire [תַּאֲוַת נִאוּף, immoral lust, spiritually corrupting] in the world, in the aspect of: And an adulterous woman hunts a precious soul (Proverbs 6:26). Through pride, illicit desire is strengthened (Sotah 4b), which is the aspect of the seal of the other side, in the aspect of: He sealed it in his flesh with his flow (Leviticus 15:3). For through the sword of pride of holiness, one overcomes illicit desire, in the aspect of: Gird your sword on your thigh (Psalms 45:4). But through the sword of pride of these aforementioned leaders, received from the converts, Heaven forbid, this desire is strengthened, as mentioned above.

7

To be saved from this is through the shields [מָגִנִּים, spiritual protectors of the generation] of the generation, for there are shields of the earth that protect us and save us, for they subdue the seal of the other side that is made through pride [גַּאֲוָה, arrogance, often spiritually harmful], as mentioned above, in the aspect of: Pride, the channels of shields, sealed with a tight seal (Job 41:26). They close and subdue the seal of the other side, which is the aspect of the aforementioned desire [תַּאֲוָה, immoral lust, spiritually corrupting] made through pride, as mentioned above. Through their subduing this desire, which is the aspect of the seal of the other side, the aspect of tefillin [תְּפִלִּין, phylacteries, symbolizing holy intellect], intellect [מחִין, spiritual mind, source of divine thought], is made, which is the aspect of the seal of holiness, in the aspect of: Set me as a seal upon your heart, as a seal upon your arm (Song of Songs 8:6) (Tikkunei Zohar, Tikkun 1 and 22). For the primary rectification of intellect is through breaking the desire for illicit relations. For the primary aspect of intellect is through the moisture of the body, for the intellect is like a burning candle, and the moisture of the body rises to the intellect and becomes fat for the intellect. Thus, the primary intellect is through the moisture and fatness of the body. Therefore, by subduing the desire for illicit relations, preventing the moisture and fatness of the body from going outward, this moisture rises to the intellect and becomes fat, which is the essence of intellect. Thus, through the aforementioned shields that subdue this desire, they create the aspect of tefillin, intellect, as mentioned above, for they raise the moisture of the body from the aspect of he sealed it in his flesh and make it into intellect, the aspect of tefillin. For tefillin are the sparkling of intellect. Therefore, tefillin are called precious, as our Sages, of revered memory, said: ‘Precious’ refers to tefillin (Megillah 16b), for tefillin are made through the rectification of the desire for illicit relations, which is the aspect of: And an adulterous woman hunts a precious soul, as mentioned above. Therefore, tefillin are called splendor (Sukkah 25b), for they are made through the rectification of pride and haughtiness brought by the converts, as mentioned above. This is the aspect of: And Moses was a shepherd (Exodus 3:1). Moses is the aspect of knowledge, the aspect of intellect, tefillin, a shepherd of holiness, the opposite of a shepherd of harlots (Proverbs 29:3). This is the aspect of the seven shepherds of holiness, the aspect of Moses was a shepherd, the aspect of tefillin, the shin of three heads, the shin of four heads, which are the aspect of the seven shepherds mentioned above. The Shaddai of tefillin is the aspect of contraction, for everyone must contract their intellect and mind not to allow the intellect to go beyond the boundary they have, so that the intellect does not wander into what they are not permitted to explore according to their level, in the aspect of: Do not inquire into what is too wondrous for you, do not investigate what is hidden from you (Chagigah 13a), which is the aspect of Shaddai, the aspect of contraction. For Shaddai means there is enough in His divinity for each creature (Rashi, Genesis 17), meaning each creature has enough and a boundary in His divinity, blessed be He, and it is forbidden to go in their intellect beyond the boundary, only up to the boundary, no more, for everyone has a boundary and contraction in their intellect according to their level, even in holiness it is forbidden to go beyond the boundary they have, in the aspect of: Do not inquire into what is too wondrous for you, and so forth, in the aspect of: Lest they break through to the L-rd to see (Exodus 19:21) [meaning each person has a boundary and contraction in knowing His divinity, according to their level and rank, for what is considered too wondrous for a lesser person is above their level, and they must contract their intellect there, this is the aspect of what is too wondrous for them, but a greater person can attain it, though they have another higher boundary and contraction where they must contract their intellect, and so for an even greater person, it is not considered too wondrous for them, but they have a higher boundary and contraction, and so for each person according to their level, thus each person and creature has a unique boundary and contraction in attaining His divinity, blessed be He, according to their level, up to which they may pursue their thought to attain Him, blessed be He, no more, and this is the aspect of Shaddai, as our Sages said, there is enough in His divinity for each creature, meaning each creature has enough and a boundary and contraction in His divinity, in knowing His divinity, each creature has a unique enough and contraction and boundary in knowing His divinity according to their level]. This is the aspect of: And I will place you in the cleft of the rock (Exodus 33:22), said of Moses when he merited to see and attain what he attained, meaning the Holy One, blessed be He, assured him protection to be hidden in the cleft of the rock, the aspect of contraction, so that his intellect would not wander beyond the boundary he had.

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Through this, pure speech [דִּבּוּרִים כְּשֵׁרִים, righteous words reviving the soul] is made to revive and restore fallen souls [נְשָׁמוֹת נְפוּלוֹת, souls needing spiritual revival], for there are souls that have fallen that need to be revived and restored with all kinds of delicacies that restore the soul, in the aspect of: Sustain me with raisins, refresh me with apples, for I am faint with love (Song of Songs 2:5). Through the rectification and purification of intellect [מחִין, spiritual mind, source of divine thought], made through the shields of the earth, as mentioned above, pure sayings are made to revive them, for the primary revelation of intellect is in speech, as it is written: From His mouth come knowledge and understanding (Proverbs 2:6). Therefore, when the intellect is pure, pure speech is made, and through it, the fallen souls are restored, in the aspect of: Seven restorers of reason (Proverbs 26:25), meaning through tefillin, intellect, which are the aspect of the seven shepherds, seven restorers of reason are made, meaning the aspect of pure speech mentioned above, through which the souls that fell are restored, in the aspect of: Seven times a tzadik falls and rises (Proverbs 24:16). The sayings of the L-rd are pure sayings, refined sevenfold (Psalms 12:7), meaning the aspect of pure sayings made through the purification of intellect, the aspect of tefillin, which are the aspect of the seven shepherds, through which seven restorers of reason are made, as mentioned above, and this is: refined sevenfold, as mentioned above.

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This is the aspect of dream through an angel (Berachot 55b), for these pure sayings [אֲמָרוֹת טְהוֹרוֹת, righteous words reviving the soul] are the aspect of an angel, the aspect of a dream through an angel. For speech is the impression of the intellect [מחִין, spiritual mind, source of divine thought], for what is impressed and concealed in the intellect is engraved and impressed in speech. When the intellect is pure, such that pure sayings are made, as mentioned above, then even when the intellect departs during sleep and only the impression of the intellect, which is the aspect of speech, remains, that impression is pure, in the aspect of a dream through an angel. This is the aspect of: after the departure of Moses, the prince of the host of the L-rd came and said: Now I have come (Joshua 5:14). The departure of Moses is the aspect of the departure of knowledge, the aspect of sleep when knowledge departs, and only the impression remains. Then it is the aspect of: And he said, I am the prince of the host of the L-rd, meaning an angel, Now I have come, for then the impression remains in the aspect of an angel, the aspect of a dream through an angel, as mentioned above. This is the aspect of: The L-rd gives a saying, the bearers of tidings are a great host (Psalms 68:12). The L-rd gives a saying is the aspect of the aforementioned pure sayings, the impression of the intellect, which is the aspect of an angel, as mentioned above. The bearers of tidings are a great host refers to angels, as mentioned above. This is the aspect of what is brought in the writings of the Ari, of blessed memory, that Hosts is the concealment of Shaddai, for the concealment of shin, dalet, yud equals Hosts in gematria, including the kolel, as explained there. This means that the concealment of Shaddai, when the aspect of Shaddai, which is the intellect, departs during sleep, and only the impression remains, which is the aspect of the concealment of Shaddai, is in the aspect of Hosts, the aspect of an angel, as mentioned above. This is the aspect of: And the hair of his head was like pure wool (Daniel 7:10). Hair of his head is the aspect of the sparkling of the intellect, for the hairs come from the intellect. When the intellect is pure and refined, then the impression also becomes the aspect of an angel. This is: like pure wool, the acronym of wool being: He makes His angels spirits (Psalms 104:4), the aspect of angels made through the impression when the intellect is pure and refined, as mentioned above. But when the intellect is not pure and refined, then the aspect of hairs becomes the aspect of: And satyrs will dance there (Isaiah 13:21), the aspect of a dream through a demon. This is the aspect of man and beast, the aspect of a dream through an angel and a dream through a demon. For a dream through an angel is the aspect of man, in the aspect of: Let us make man in our image, after our likeness (Genesis 1:26). After our likeness is the power of imagination, which is in our image, in the aspect of an angel, the aspect of a dream through an angel. For during sleep, the intellect departs, and only the aspect of the power of imagination remains. When the intellect is pure, then the power of imagination that remains is in the aspect of an angel, in the aspect of: in our image, after our likeness, for the power of imagination is in our image, in the aspect of an angel, as mentioned above, the aspect of a dream through an angel. This is the aspect of man, as it is written: Let us make man, and so forth. But a dream through a demon is the aspect of beast, in the aspect of: And He will revive the beasts (Habakkuk 2:17). This is the aspect of: Man in honor does not abide (Psalms 49:13), meaning when he does not sleep in honor, in the aspect of tefillin, as mentioned above, meaning he does not purify the intellect in the aspect of tefillin, then: he is likened to the beasts that are silent, meaning then the power of imagination is in the aspect of a beast, the aspect of a dream through a demon, which is the aspect of a beast, as mentioned above. This is the letters of angel, the acronym of: For to G-d are the shields of the earth (Psalms 47:10), for through the shields of the earth, the angel is made by rectifying the intellect and tefillin, as mentioned above, through which the aspect of a dream through an angel is made, as mentioned above.

10

However, foods [מַאֲכָלִים] also have a role in dreams, for from foods, vapors rise to the intellect [מחַ, spiritual mind, source of divine thought], and dreams are formed from them during sleep. Therefore, one must strengthen the angel [מַלְאָך, spiritual force guiding pure dreams] so that the dream is not corrupted by foods. For when there is no strength in the angel, the dream is corrupted by foods, in the aspect of a dream through a demon [שֵׁד, impure forces corrupting dreams], Heaven forbid. For there are seven climates [שִׁבְעָה אַקְלִימִים, seven cosmic regions influencing creation], and over each climate, there is an appointed angel, in the aspect of: The seven eyes of the L-rd, they roam throughout the earth (Zechariah 4:10). Therefore, in each climate, different fruits grow, according to the appointed angel. Thus, they are divided into seven climates, corresponding to the aspect of the seven shepherds, which are the aspect of tefillin [תְּפִלִּין, phylacteries, symbolizing holy intellect], from which the aspect of angels is made, as mentioned above. When the abundance [שֶׁפַע, divine flow sustaining creation] descends, the appointed angel there receives it first, and then it descends through the demons dwelling in the air, who receive the abundance only in passing and draw from it only for their sustenance. Afterward, the abundance descends below to the place and the field where the abundance goes, and then the king receives the abundance (Zohar, Terumah 153), in the aspect of: You are the king (Daniel 4:14), as it is said there about the tree: Whose food is for all, and so forth. This is the aspect of: A king for a cultivated field (Ecclesiastes 5:8), for the king receives the abundance from the field, meaning when the abundance comes below, the king receives it. All these receive from the aspect of Shaddai [שַׁדַּי, divine name of limitation, enabling creation], and therefore, all are called after Shaddai, for a demon is named after Shaddai, and a field is named after Shaddai, and the worker of the field is called after Shaddai, as it is written: He opens and tills his land (Isaiah 28:24). When the aspect of the angel is strong, then the demons receive the abundance only in passing and draw from it only for their sustenance. But when the power of the angel is weakened, Heaven forbid, then they receive the power of the angel for themselves, and then the foods that grow through them are mixed with the power of the demon. For they have actually taken the power of the angel into themselves. Thus, when the foods grow, they grow mixed with the power of the demon. When one eats these foods, a dream through a demon is made, Heaven forbid. Not only that, but they can also defile a person, Heaven forbid, during sleep with the known impurity, Heaven forbid. For the angel is the aspect of fire, as it is written: Their appearance was like burning coals of fire, like the appearance of torches (Ezekiel 1:13). When the power of the angel is weakened, and the demons receive the power of the angel for themselves, they heat through this fire and defile, Heaven forbid, with the aforementioned impurity. Therefore, one must strengthen the angel, and the strengthening of the angel is through joy, in the aspect of: A joyful heart makes a cheerful face (Proverbs 15:13). This is the aspect of the angel, in the aspect of: And the angel of His face saved them (Isaiah 63:9), which is strengthened through a joyful heart. Therefore, the place of the angels is called heavens, from laughter and joy, for the primary strengthening of angels is through joy, as mentioned above. This is the aspect of the joy of tefillin, as our Sages, of revered memory, said: [Rav] (Rav Yirmiyah) was very joyful, and said, We are putting on tefillin (Berachot 30b; Tosafot there). This is because through tefillin, intellect, the aspect of the angel is made, as mentioned above. Therefore, joy is needed to give strength to the angel, as mentioned above. Thus, when a person dreams a bad dream, the remedy is fasting (Shabbat 11a), for fasting is the aspect of joy, as it is written: Make us joyful as the days You afflicted us (Psalms 90:15). Through fasting, joy is made, and through joy, strength is given to the angel, rectifying and subduing the aspect of a bad dream, which is the aspect of a dream through a demon that comes because the angel is not strengthened, as mentioned above. Therefore, for one who does not wish to fast for the dream, they say to the good ones: Go, eat your bread with joy (Ecclesiastes 9:7), meaning that their eating should be in the aspect of joy, through which the angel is strengthened, and the demons that corrupt the dream through foods are subdued, as mentioned above. The primary strengthening of the angel is in Nisan, for Nisan is the head of the year for kings (Rosh Hashanah 2b), and then all the appointments of each one are renewed, and then the angels are given their appointments, and then the will of the Holy One, blessed be He, is renewed, in the aspect of: And according to His will He acts in the host of heaven (Daniel 4:32). For then, all are given their appointments according to His will, blessed be He, and then the angels have joy and are strengthened, for then, in Nisan, is the time of redemption, for in Nisan they were redeemed, and this is known, that the primary exile of Egypt was to rectify the sin of Adam the First, who was heated by demons and begat demons (Eruvin 18b; Genesis Rabbah 20). This heating was due to the weakness of the angel, as mentioned above. Because of this, there was the exile of Egypt, and in Nisan, they were redeemed, and the sin of Adam the First was rectified. Thus, in Nisan, the power of the angel was strengthened, which is the aspect of the rectification of the sin of Adam the First that was rectified in Nisan, at the time of the redemption of Egypt, as mentioned above. This is as it is written: And I brought out My hosts (Exodus 7:4), the aspect of angels that went out and were redeemed in Nisan (Mechilta, Bo), for then they were strengthened and rectified, as mentioned above. Therefore, the primary renewal of the will, in the aspect of: And according to His will He acts in the host of heaven, is in Nisan, for then is the primary rectification and strengthening of them, as mentioned above. But also throughout the year, one can renew the will through joy, for through joy, strength is given to the angels, as mentioned above, and then joy is aroused in the angels as if the will was renewed, in the aspect of: And according to His will He acts in the host of heaven, as if they received their appointment on that day. But the primary renewal of the will is in Nisan, and then is the primary strengthening of them, and then in Nisan, it was fitting that the aforementioned impurity be completely nullified, since the power of the angel was rectified and strengthened, as mentioned above.

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However, there is the aforementioned impurity that comes from another aspect, for know that through rabbis and judges who are not righteous, who cause a distortion of justice [עִוּוּת הַדִּין, perversion of righteous judgment], through this, the aforementioned impurity comes, Heaven forbid. For through the distortion of justice, which is the aspect of: Thrones for justice (Psalms 122:7), the aspect of loves falls from the chariot [מֶרְכָּבָה, divine structure of holiness], for thrones for justice, which is the aspect of the chariot, is the aspect of holy love, in the aspect of: Its chariot is purple, its interior paved with love from the daughters of Jerusalem (Song of Songs 3:10). When the chariot is blemished, in the aspect of thrones for justice, through the distortion of justice, then fallen loves [אֲהָבוֹת נְפוּלוֹת, corrupted desires from spiritual decline] fall from there, and through these fallen loves, the aforementioned heating and impurity come, Heaven forbid. The distortion of justice is caused by the aspect of defective tefillin [תְּפִלִּין, phylacteries, symbolizing holy intellect], for there is an aspect of tefillin, intellect [מחִין, spiritual mind, source of divine thought], that contains dross. For tefillin, intellect, are made by raising the moisture and fatness of the body from the aspect of he sealed it in his flesh to the aspect of the seal of holiness, the aspect of tefillin, intellect, as mentioned above. There is moisture that needs to go out, in the aspect of the drop of Esau and Ishmael, and when the aspect of this fatness is raised from the aspect of he sealed it in his flesh to the intellect, then dross is mixed into the intellect and tefillin. Through this, the corruption of justice 후, in the aspect of: The wicked surrounds the tzadik (Habakkuk 1:4), meaning the dross that is mixed and surrounds the intellect by raising the aspect of the drop of Esau and Ishmael to the intellect. Through this, justice is corrupted, and this is: Therefore, justice comes forth perverted, meaning the corruption of justice, as mentioned above, for justice is through the intellect, as it is written of Solomon: For they saw that the wisdom of G-d was in him to do justice (1 Kings 3:28). Through the corruption of justice, the aspect of perverted justice, this brings the aforementioned impurity, Heaven forbid, as mentioned above. Perverted is the letters of Amalek, through which the aforementioned impurity comes, in the aspect of: Who met you on the way (Deuteronomy 25:18), And he saw the Kenite, And he saw Amalek (Numbers 24:20-21), which are adjacent in the Torah, for the aforementioned impurity, which is the impurity of Amalek, comes through converts [גֵּרִים, those returning to holy faith, literally or spiritually], as explained above. This is the aspect of a vision in a dream [as this impurity is called visions], vision being the acronym of: The wicked surrounds the tzadik, through which this impurity comes, as mentioned above, through the distortion of justice, as mentioned above.

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Then, when the aforementioned impurity comes through the distortion of justice [עִוּוּת הַמִּשְׁפָּט, perversion of righteous judgment], the remedy is only through the binding of the chariot [קִשּׁוּר הַמֶּרְכָּבָה, spiritual act of unifying divine forces], for one must bind the chariot [מֶרְכָּבָה, divine structure of holiness], in the aspect of its chariot is purple (Song of Songs 3:10), which are Raphael and Gabriel and so forth, who are the angels of the chariot, as it is taught that one must bind them to rectify the blemish of the chariot mentioned above, from which the fallen loves [אֲהָבוֹת נְפוּלוֹת, corrupted desires from spiritual decline] come, as mentioned above. Therefore, before sleep, it was established by the ancients to say the binding of the chariot, meaning: From my right, Michael, and from my left, Gabriel, and so forth, for through the binding of the chariot, one is saved from the aforementioned impurity.

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This is the aspect of: tekiah [תְּקִיעָה, shofar blast inspiring awe], teruah [תְּרוּעָה, shofar wail linked to holy intellect], shevarim [שְׁבָרִים, broken shofar sobs rectifying justice]. Tekiah is the aspect of: Will a shofar be blown in a city and the people not tremble? (Amos 3:6), the aspect of the trembling of the body, the aspect of a cool spirit, in the aspect of: A cool spirit is a man of understanding (Proverbs 17:10), through which the faith [אֱמוּנָה, trust in G-d, foundation of spiritual and physical vitality] is rectified, through the man of understanding [אִישׁ תְּבוּנָה, wise person with a purified soul], as mentioned above. Teruah is the aspect of: And Moses was a shepherd (Exodus 3:1), the aspect of tefillin [תְּפִלִּין, phylacteries, symbolizing holy intellect], the opposite of a shepherd of harlots, as mentioned above. Shevarim is the aspect of true and just dreams, in the aspect of: The number of the dream and its interpretation (Judges 7:13), meaning true and just dreams. Also, shevarim is the aspect of the rectification of justice, in the aspect of: A broken heart (Psalms 51:19) (Tikkunei Zohar, Tikkun 21, 49), meaning that the heart is quenched to extinguish the heating of the heart, which is like a burning fire, in the aspect of: Wild oxen break their thirst (Psalms 104:25). For through the corruption of justice, from which fallen loves [אֲהָבוֹת נְפוּלוֹת, corrupted desires from spiritual decline] come, as mentioned above, they heat the heart and defile, Heaven forbid, as mentioned above. For the heart is the place of justice, as it is written: And Aaron shall bear the justice of the children of Israel upon his heart (Exodus 28:30).-when there is corruption of justice, they heat the heart through the fallen loves. Therefore, one must quench the heart to extinguish the aforementioned heating, and this is the aspect of shevarim, the aspect of a broken heart, the aspect of: Wild oxen break their thirst, meaning that the heart is quenched, and the aforementioned heating is extinguished, which is the aspect of the rectification of justice.

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And this is the aspect of: Rosh Hashanah, Yom Kippur, Sukkot, Shemini Atzeret.
Rosh Hashanah is the aspect of the rectification of faith in the aspect of (Psalms 89): Indeed, Your faith in the assembly of holy ones, for then all the holy assemblies are gathered [root: קבץ], and through this, all the collections [root: לקט] of faith are gathered and assembled in the aspect of: Indeed, Your faith in the assembly of holy ones, as mentioned above. And through this, the rectification of the mind is achieved, as mentioned above. And this is Rosh Hashanah, specifically Head [Rosh], because the aspect of the mind is made and rectified, as mentioned above. And this is the aspect of the five senses of the mind, all of which are present in the aspect of Rosh Hashanah, for there are five senses in the mind, namely: sight, hearing, smell, taste, touch, and all of them are drawn from the mind, for from the mind nerves extend to all these senses. And all these senses are present in the aspect of Rosh Hashanah, which is the aspect of head and mind, as mentioned above.

The sense of sight on Rosh Hashanah is in the aspect of (Deuteronomy 11): The eyes of Hashem your G-d are always upon it, from the beginning of the year until the end of the year (see Rashi there). On Rosh Hashanah, it is judged what will be at its end, for on Rosh Hashanah, [G-d] sees and observes the entire year, what will be at its end, and this is the aspect of the sense of sight.

The sense of hearing is the aspect of Hashem, blessed be He, hearing the sound of the cries, prayers, and shofar blasts of His people Israel with mercy.

The sense of smell is the aspect of (Isaiah 11): And he shall smell with the fear of Hashem, in the aspect of: Therefore, place Your fear, Hashem our G-d, upon all Your works, and Your awe upon all that You have created (Ne’ilah prayer, Yom Kippur).

The sense of taste is the aspect of (Genesis 27): And make me delicacies as I love, from the positive commandments [mitzvot aseh] (Tikkunei Zohar, Tikkun 21), namely, that Hashem, blessed be He, tastes on Rosh Hashanah all the good deeds of Israel, and this is the aspect of the sense of taste.

The sense of touch is in the hands, as it is written regarding idolatry (Psalms 115): They have hands but do not feel, for the sense of touch is in the hands, and this is the aspect of [G-d’s] hand being outstretched to receive penitents from Rosh Hashanah until Yom Kippur (Babylonian Talmud, Rosh Hashanah 18), and this is the aspect of the sense of touch.

It follows that on Rosh Hashanah, there is the rectification of the mind, as mentioned above, and through the rectification of the mind, the aspect of tefillin is formed, which covers the mind, for tefillin are the radiance of the mind. And this is the aspect of the Ten Days of Repentance, for repentance is the aspect of (Jeremiah 15): If you extract the precious from the worthless, and this is the aspect of tefillin, which are called precious, as it is said: And precious refers to tefillin, as mentioned above (see above). For tefillin are formed through the rectification of the mind, which is achieved by rectifying and elevating from the aspect of the imprint of his flesh [chetim b’saro] to the aspect of the seal of holiness, the aspect of the mind and tefillin, as mentioned above. And this is the aspect of: If you extract the precious from the worthless, which is the aspect of repentance. Understand this.

And on Yom Kippur, this is the completion of the rectification of the seal of holiness, which is the aspect of tefillin, the opposite of the seal of the Other Side, as mentioned above, in the aspect of: And on the day of the fast of Kippur, they shall be sealed (Ne’ilah prayer, Yom Kippur). That is, during the Ten Days of Repentance, the aspect of the rectification of tefillin is achieved, as mentioned above, and on Yom Kippur, their rectification is completed, for then the final completion of the rectification of the seal of holiness, which is the aspect of tefillin, is achieved, as mentioned above.

Sukkah is the aspect of the rectification of the angel, for Sukkah in gematria equals angel (Sukkah = 91, Mal’ach = 91), in the aspect of a dream through an angel, which is achieved through the rectification of the mind and tefillin, as mentioned above. Therefore, Sukkot is the time of our joy, in the aspect of the joy of tefillin, to give strength to the angel so that the foods do not harm and spoil the dream, as mentioned above. For Sukkot is the festival of ingathering, which gathers all kinds of food, and therefore, at that time, joy is needed to strengthen the angel, which is the rectification of the foods, as mentioned above. And therefore, it is the time of our joy, as mentioned above.

Shemini Atzeret is the aspect of kingship [Malchut], in the aspect of (I Samuel 9): He shall restrain My people, said regarding a king, which is the aspect of the rectification of judgment, in the aspect of (Psalms 72): Give Your judgments to the king. That is, the aspect of the rectification of judgment explained above, through which the aforementioned impurity is nullified, as mentioned above. And this is the aspect of what is stated in the writings, that on Shemini Atzeret, the feminine [Nukva] retains the drop, namely, the aspect of the rectification of the aforementioned impurity, which rectifies the aspect of the imprint of his flesh [chetim b’saro] through the aforementioned aspects, and the drop is retained in holiness and is not corrupted, in the aspect of the imprint of his flesh, Heaven forbid.

15

And this is the aspect of a tzadik with disciples, for when there is a true tzadik with disciples, through this, all the aforementioned aspects are formed and rectified. For through the gathering [root: קבץ] of the disciples to the tzadik, through this, the portions of faith are gathered and collected [root: לקט]. Therefore, the study of the tzadik with the disciples is called a yeshiva, named after the gathering of the portions of faith, which is the aspect of (Exodus 16): An inhabited land, in the aspect of (Psalms 37): Dwell in the land and shepherd faith, the opposite of (Jeremiah 2): A land not sown, which is the aspect of a blemish in faith, as mentioned above. For the tzadik oversees the portions of faith of each and every one, to gather them and elevate them, in the aspect of (Psalms 101): My eyes are on the faithful of the land to dwell with me. “To dwell with me” is the aspect of a yeshiva, the aspect of: An inhabited land, as mentioned above.

Therefore, the converts who are formed through the gatherings of faith, as explained above, are called by the name of yeshiva, as it is written (Numbers 24): And he saw the Kenite and said, “Enduring is your dwelling”. Enduring [Eitan] is Tanya that assists you, as brought in the Tikkunim (Tikkunei Zohar, Tikkun 21, 43), for the study of the yeshiva assists the converts, as they are converted through the aspect of the yeshiva, as mentioned above. For through a tzadik with disciples, which is the aspect of a yeshiva, converts are formed, through the gathering and collection of the portions of faith, as mentioned above.

It follows that the aspect of faith is rectified through a tzadik with disciples. Also, the mind is renewed and rectified, for the mind of the disciples is rectified and renewed through the tzadik, and also the mind of the tzadik is renewed through the disciples, as it is said (Makkot 10): And from my disciples, more than all of them. The primary time of this gathering is on Rosh Hashanah, which is the aspect of the head, when there is the aspect of the rectification of the mind, as mentioned above. And they illuminate and strengthen one another, meaning that when the tzadik and disciples gather, all the aspects of the five senses of the mind are present.

The sense of sight is the aspect of seeing the tzadik, in the aspect of (Isaiah 30): And your eyes shall see your teachers, which is a great matter. The sense of hearing is the aspect of (Job 36): And He opens their ear to instruction, namely, that each one hears the instruction of the tzadik. The sense of smell is the aspect of the efforts and exertions that each one has in order to travel and come to the tzadik, and this is the aspect of smell, in the aspect of (Song of Songs 7): And the fragrance of your breath, in the aspect of (Ecclesiastes 2): My wisdom stood by me. “My wisdom in my breath stood by me” (Midrash Rabbah, Ecclesiastes, Section 2, see Matnot Kehuna there), namely, through efforts and exertions, for it is impossible to receive from the tzadik except through efforts and exertions, and this is the aspect of the sense of smell. The sense of taste is the aspect of each one tasting and feeling the sweetness of the pleasant words of the tzadik. The sense of touch is the aspect of hands, as mentioned above, the aspect of the expenses that each one has, that each one expends the labor of his hands on expenses to come to the tzadik, and this is the aspect of touch, the aspect of hands, the aspect of the labor of his hands, as mentioned above.

It follows that here too, the aspects of the five senses are rectified, as on Rosh Hashanah, and they illuminate and strengthen one another. Sometimes the aspects of the five senses of Rosh Hashanah weaken, and they are strengthened through these five senses of the tzadik with the disciples, and vice versa. This is the seal of holiness, rectified through them, in the aspect of (Isaiah 8): Seal the Torah among my disciples. And this is the aspect of what our Sages, of blessed memory, said (Ketubot 106, see there): When the Rabbis arose from the yeshiva of Rav Huna, they shook out their garments, and clouds arose and covered the day [i.e., the sun] [In Bava Batra, it is stated that dust arose, but the intention is that the dust covered the light of the sun like a cloud. See Chiddushei Maharit, Ketubot, who writes: “It seems that it means that when the day was covered in the west due to clouds, they would say, ‘They have arisen from the yeshiva of Rav Huna,’ meaning they were like those who arose, and they mentioned him in praise, saying that he had many disciples. And it is possible that this is in the sense of (Nahum 1): ‘And a cloud is the dust of His feet’”]. That is, when the disciples arose from the yeshiva of their teacher, Rav Huna, they shook out their garments, meaning the clothing, the aspect of greatness, as it is written (Psalms 93): Hashem reigns, He is clothed in majesty. That is, they shook out and removed the aspect of pride, for through the yeshiva of the tzadik with the disciples, the seal of holiness is rectified, which is the opposite of pride, as mentioned above. Galmi [my garment] is the acronym of: Hashem reigns, He is clothed in majesty (Psalms 93), the aspect of pride, as mentioned above, which they subdued and removed. And this is: “And clouds arose,” which is the aspect of the rectification of the bris, removing and elevating the aspect of the imprint of his flesh [chetim b’saro] to the aspect of the mind and tefillin, as mentioned above (Genesis 9): And the bow shall be in the cloud, the aspect of the rectification of the bris, as mentioned above. Cloud [anan] is the acronym of: The nobles of the peoples are gathered (Psalms 47), the aspect of converts, for through the rectification of converts, the rectification of the bris is achieved, as mentioned above.

And then, when the rectification of the bris is achieved, meaning that the aspect of the imprint of his flesh is elevated to the aspect of the mind, then the aspect of tefillin is formed, which covers the mind (see Tikkunei Zohar, Tikkun 69, 116). And this is: “And covered the day,” meaning the sun, which is the aspect of tefillin that cover the mind, which is the aspect of the sun, the aspect of Moshe, in the aspect of (Bava Batra 75): The face of Moshe is like the face of the sun, for Moshe is the knowledge [da’at], as mentioned above. And when the mind is rectified in the aspect of Moshe, in the aspect of tefillin, as mentioned above, then even in the aspect of the withdrawal of Moshe, meaning when the mind is withdrawn, then the remnant that remains, which is the aspect of sleep, is also very good, in the aspect of (Ecclesiastes 5): Sweet is the sleep of the laborer, the acronym of which is Moshe. For sometimes the mind is withdrawn from the tzadik and also from the disciples, for the mind is not always constant. And during the withdrawal, this is the aspect of the withdrawal of Moshe, who is the knowledge, the aspect of sleep. And through the rectification of the mind through the yeshiva, as mentioned above, then even during the withdrawal of knowledge, which is the aspect of the withdrawal of Moshe, the aspect of sleep, even then the aspect of sleep is sweet and good, in the aspect of: Sweet is the sleep of the laborer, as mentioned above. For through the rectification of the mind in the aspect of Moshe, this is the rectification of sleep, in the aspect of a dream through an angel, as mentioned above. And this is: Sweet is the sleep of the laborer, specifically sweet, the aspect of sweet waters, the aspect of the rectification of the bris, which is the aspect of sweet waters [see Likutei Moharan I, 50], the opposite of a blemish in the bris, which is the aspect of bitter waters, the aspect of the blemish of the aforementioned impurity, Heaven forbid. But through the rectification of the mind, as mentioned above, the sleep is sweet, in the aspect of sweet waters, in the aspect of the rectification of the bris, as mentioned above.

And this is: “Whether he eats little or much,” meaning that the eating does not harm him, which, Heaven forbid, brings the aforementioned impurity in a dream during sleep, as mentioned above, for the aspect of sleep is rectified through the rectification of the mind, as mentioned above. For through the rectification of the mind, even the sleep, which is the aspect of the withdrawal of knowledge, is also very good and sweet, as mentioned above. For in truth, it is specifically necessary to remove the mind, for one must cast aside all wisdom and serve Hashem in simplicity, for one’s deeds must be greater than his wisdom (Pirkei Avot 3), and the exposition is not the main thing, but the deed (Pirkei Avot 1). Therefore, one must remove all wisdom and serve Hashem in simplicity, without any wisdom—not only the foolish wisdom of ordinary people, but even true wisdom. Even one who truly has a great mind, when he comes to perform any service, he must cast aside all wisdom and engage in the service of Hashem, blessed be He, in simplicity. And he must even act and do things that appear as madness for the sake of serving Hashem, in the aspect of (Proverbs 5): In her love, you shall always err, for the sake of the love of Hashem, one must do things that appear as madness in order to fulfill His commandments and His will, blessed be He. For one must roll in all kinds of mud and mire for the sake of serving Hashem and His commandments, blessed be He, and not only an actual commandment, but every matter that contains the will of Hashem, blessed be He, is called a commandment. For there are 613 commandments, and these 613 commandments have many branches, and every matter that contains the will of Hashem, blessed be He, that brings satisfaction to our Father in Heaven, is the aspect of a commandment. And one must roll himself in all kinds of mud and mire to perform any will and satisfaction for Hashem, blessed be He.

And then, when his love for Hashem, blessed be He, is so strong that he casts aside all his wisdom and throws himself into mud and mire for the sake of His service, blessed be He, to bring Him some satisfaction, then this is beneficial to the mind. For then he merits to attain even that which is beyond the mind, that which even Moshe in his lifetime did not attain, namely the aspect of: “A tzadik and it is bad for him, a wicked person and it is good for him” (see Berachot 7), which is the aspect of the distortion of judgment, for this appears as a distortion of justice, Heaven forbid, which even Moshe in his lifetime did not attain. That is, even when the mind is in its perfection and is not withdrawn, which is the aspect of Moshe in his lifetime, for the withdrawal of the mind, the aspect of sleep, is the aspect of the withdrawal of Moshe, as mentioned above, and the presence of the mind, when the mind is present and not withdrawn, is the aspect of Moshe in his lifetime. And even then, one cannot attain the aforementioned attainment, namely to understand why there is a tzadik and it is bad for him, and so forth. But through his love being so strong for Hashem, blessed be He, that he throws and rolls himself in mud and mire for His service, blessed be He, and performs service as an actual servant for the sake of His love, blessed be He, then he merits to attain even that which the aspect of Moshe in his lifetime, namely when the mind is present, cannot attain, namely a tzadik and it is bad for him, a wicked person and it is good for him.

For there is the aspect of a son, who searches in the treasures of the king, like a son (see Zohar, Behar 111), and there is the aspect of a servant, who has only to perform the service given to him and is forbidden to ask any reason or inquiry about his service, for he is obligated only to do his task, namely the service given to him to perform. But there is a son, who loves his father so much that, due to his love, he performs the deeds of a servant, what a simple servant must do, and goes and leaps into the great entanglements (called “pasi”), into the knots of war, and rolls himself in all kinds of mud and mire to bring satisfaction to his father, what even a simple servant would not do such services. And then, when his father sees his love so strong that he throws himself into complete servitude for the sake of his love, then he reveals to him even that which is not given even to a son. For even the son, who searches in the treasures of the king, nevertheless, there are places where even the son is forbidden to enter, namely there are attainments that even the son does not attain. But through the son casting aside all his wisdom and throwing himself into servitude, as mentioned above, through this, his father has compassion on him and reveals to him that which is not given even to a son, namely the aspect of a tzadik and it is bad for him, a wicked person and it is good for him, which even Moshe in his lifetime did not attain. And this is the aspect of (Malachi 3): And I will have compassion on them as a man has compassion on his son who serves him. “Who serves him” specifically, namely the aspect of a son who throws himself into servitude, who casts aside all his wisdom and performs the deeds of a servant. And this is: “His son who serves him,” namely a son who performs the deeds of a servant, as mentioned above. Through this, And I will have compassion on him, for through this, Hashem, blessed be He, has compassion on him because He sees his love so strong and shows and reveals to him the aspect of a tzadik and it is bad for him, a wicked person and it is good for him, as mentioned above. (Malachi 3): And you shall return and discern between the tzadik and the wicked, namely that he merits to attain through this a tzadik and it is bad for him, a wicked person and it is good for him, as mentioned above.

And this is the aspect of the rectification of judgment, for he merits to attain a tzadik and it is bad for him, a wicked person and it is good for him, which appears as a distortion of judgment. And now, when he merits to attain and understand this, this is the aspect of the rectification of judgment. It follows that through a true tzadik with disciples, all the aforementioned aspects are formed and rectified.

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And this is the aspect of the lung [re’ah]. When the lung is in its perfection, all the aforementioned aspects are also formed. For the lung is cold and moist. Cold is the aspect of (Proverbs 25): And cold is the spirit of a man of understanding, the aspect of the rectification of faith through a man of understanding, as mentioned above. Moist is the aspect of the moisture and oiliness that ascends to the mind and forms the aspect of the mind and tefillin, as mentioned above. Also, when the lung is in its perfection, this is the aspect of the rectification of sleep, for sleep is through the lung, because the lung is cold and moist, and through cold and moist, the essence of sleep is achieved. Therefore, during the time of rain, it is a time of sleep, for then sleep is very pleasant to a person, and this is because the rains are cold and moist, coolness and moisture. Similarly, in the morning, sleep is also pleasant, for then the dew descends, and then it is also cold and moist, and therefore sleep is pleasant then. It follows that through the lung, which is cold and moist, it is the aspect of the rectification of sleep.

Also, the lung [re’ah] is so called because it illuminates the eyes [me’irat einayim], as our Sages, of blessed memory, said (Chullin 49, Proverbs 15): The light of the eyes gladdens the heart, namely, the aspect of the rectification of joy, which is the strengthening of the angel, as mentioned above. Also, the lung in its perfection is the aspect of the rectification of judgment, for the place of judgment is in the heart, as it is written (Exodus 28): And Aaron shall bear the judgment of the Children of Israel upon his heart. And through the distortion of judgment, through which fallen loves fall from the Chariot [Merkavah], as mentioned above, through this, the heating of the heart occurs, as mentioned above. It follows that the heating of the heart is the aspect of the distortion of judgment. And the lung blows upon the heart and cools the heating, which is the aspect of the rectification of judgment. And this is the aspect of (Psalms 147): He sends forth His wind, and the waters flow, namely, through the blowing of the wind of the lung, which blows upon the heart and cools the heating of the heart, through this, the aspect of the rectification of judgment is achieved. And this is: And the waters flow, the aspect of (Amos 5): And let judgment roll down like waters, which is the aspect of the rectification of judgment, as mentioned above.

And this is: lung [re’ah], so called because it illuminates the eyes [me’irat einayim], as mentioned above, the aspect of (Sanhedrin 6): A judge has only what his eyes see, which is the aspect of the rectification of judgment. Me’irat is the acronym of: Its interior is paved with love from the daughters of Jerusalem [tocho ratzuf ahavah mibnot Yerushalayim], namely, the aspect of the rectification of judgment, which is the rectification of the Chariot, where there is the love of holiness, in the aspect of (Song of Songs 3): Its Chariot is purple, its interior is paved with love from the daughters of Jerusalem, as mentioned above. And this is the aspect of (Hosea 6): And Your judgments shall go forth as light. And as we say: And bring forth our judgments as light, namely, through the lung, which illuminates the eyes, through this, it is the aspect of the rectification of judgment, the aspect of: And bring forth our judgments as light.

And this is the meaning of: Rav Ashi said: Huna bar Natan told me, “Once we were traveling in the desert, and we had a thigh of meat with us. We opened it, removed its sinews, and placed it on grass until we brought firewood. It dried up, and we roasted it. When we returned after twelve months of the year, we saw those coals that were still smoldering. When I came before Ameimar, he said to me: That grass was samtrei, and those coals were of ritma” (Bava Batra 74). That is, he recounted that once he traveled in the desert, which is the aspect of the rectification of faith, in the aspect of (Jeremiah 2): Your following Me in the desert, in a land not sown. “A land not sown” is the aspect of a blemish in faith, through which the seeds were spoiled, as mentioned above. And “Your following Me in the desert” is the aspect of the rectification of faith, that they believed in Him, blessed be He, and followed Him in the desert, and rectified the aspect of “a land not sown,” namely, the fall of faith, as mentioned above. “And we had a thigh of meat with us” – thigh of meat [atma d’bisra] is the aspect of converts, who are uncircumcised in flesh (Ezekiel 44), through whom the aspect of the imprint of his flesh [chetim b’saro] comes, as mentioned above. Thighs of meat is the aspect of uncircumcised in flesh and the aspect of the imprint of his flesh, as mentioned above, for through the elevation of fallen faith, converts are formed, through whom, Heaven forbid, the seal of the Other Side is strengthened, the aspect of the imprint of his flesh, as mentioned above. “We opened it” – namely, we rectified the aspect of the imprint of his flesh, and it became the aspect of the seal of holiness, which is the aspect of (Exodus 28): Engravings of a seal, holy to Hashem, namely, the aspect of the rectification of the mind, as mentioned above. “And removed its sinews” – this is the aspect of (Exodus 33): And I will place you in the cleft of the rock, the aspect of the contraction of the mind, so as not to go beyond the boundary, as mentioned above. “And placed it on grass” – grass [isba] is the aspect of the generality of foods, as it is written (Genesis 9): Like green grass, I have given you everything. It follows that the generality of foods is the aspect of grass. “And placed it on grass” – namely, after we rectified the mind, as mentioned above, we placed ourselves on the foods, to rectify the foods so that they do not harm and spoil the dream, Heaven forbid. And this rectification, namely the rectification of the foods, is achieved through the strengthening of the angel, which is strengthened through the renewal of the will, through joy, as mentioned above. And this is: “Until we brought firewood” – this is the aspect of (Daniel 4): And according to His will, He acted with the host of heaven, the aspect of the renewal of the will, namely, that we desired to bring the will, the aspect of the renewal of the will, which is the strengthening of the angel, through which is the rectification of the foods, as mentioned above. And this is: “Until we brought firewood” [tzivei]. “It dried up” – namely, while we were engaged in the rectification of the foods through the renewal of the will, a dream came to us, and this is “dried up” [chilim], the language of a dream. Chilim is the language of connection and joining, for the dream was composed of two forces: the force of the angel and the force of the demon, because the foods had not yet been rectified, as mentioned above. “And we roasted it” [u’tvinan] – the language of fasting (see Daniel 6, Pesachim 107), namely, that we were fasting, for fasting brings joy, which is the rectification of the dream, as mentioned above. “When we returned after twelve months of the year” – namely, when we returned and came to the month of Nisan, which is after twelve months of the year, for Nisan is the beginning of the months, and it is the Rosh Hashanah for kings, and then it is the strengthening of the angel, as mentioned above. And even so: “We saw those coals that were still smoldering” – namely, that even after twelve months of the year, which is Nisan, even then the coals were still burning, namely, the aspect of the heating of the heart, through which the aforementioned impurity comes, Heaven forbid. And in truth, in Nisan, it is the strengthening of the angel, as mentioned above, and it would have been fitting for the aforementioned impurity to be completely nullified then. “When I came before Ameimar, he said: That grass was samtrei” – namely, that the aforementioned foods, which are the aspect of grass, as mentioned above, were of samtrei, meaning they contained two forces: the elixir of life and the elixir of death, namely, the force of the angel and the force of the demon, as mentioned above. For before the rectification of the foods, the force of the demon is mixed with them, as mentioned above, and then they are the aspect of samtrei, an elixir of two, for they are composed of two forces: the force of the angel and the force of the demon, as mentioned above. And this is: “That grass was samtrei,” as mentioned above. “Those coals were of ritma” – ritma, namely, broom [retem], as Rashi explains, this is the aspect of the rectification of the Chariot, the aspect of (Micah 1): Harness the Chariot, namely, that Ameimar informed him that the heating came from a blemish in the Chariot due to the distortion of judgment, as mentioned above, for which there is no rectification except through the binding of the Chariot, the aspect of: Harness the Chariot. Ritma is the acronym of: Its interior is paved with love from the daughters of Jerusalem, for from the fall of this love came the aforementioned heating, and there is no rectification except through the aspect of: Harness the Chariot, namely, the binding of the Chariot, the aspect of (Song of Songs 3): Its Chariot is purple, its interior is paved with love from the daughters of Jerusalem, as mentioned above.

And this is: (Psalms 81): Blow the shofar in the month. “Blow” is the aspect of (Amos 3): Shall a shofar be blown in the city and the people not tremble?, the aspect of the trembling of the body, the aspect of: And cold is the spirit of a man of understanding, namely, the aspect of a man of understanding through whom faith is rectified, as mentioned above. “In the month, the shofar” – namely, in the new glory, namely, a new glory and pride that is revealed, the aspect of converts who introduce pride to Israel, who are formed through the elevation of fallen faith, as mentioned above. “At the full moon for our festival day” – this is the aspect of tefillin that cover the mind, for from the aforementioned pride, tefillin are formed through the shields of the earth, who rectify and elevate the blemish of pride, which is the aspect of the imprint of his flesh, and make from this the aspect of the seal of holiness, the aspect of tefillin, as mentioned above. And this is: “For our festival day” – namely, Rosh Hashanah, which is the aspect of the head and mind, when all the aforementioned aspects are formed. “For it is a statute for Israel” – a statute for the year of sustenance (Beitzah 16), the aspect of the rectification of foods, as mentioned above. “A judgment for the G-d of Jacob” – this is the aspect of the rectification of judgment, all as mentioned above.

[Related to above, to the verse “And I will have compassion on them,” etc.]: And in truth, it is a very great matter to cast aside all wisdom and act in simplicity, to perform the deeds of servitude to serve Him, blessed be He, in actions with sincerity, without wisdom, for this is the aspect of the secrets of the Torah, where the Torah is hidden and concealed, for when one performs simple actions, and in truth, there is certainly very lofty Torah in them, only one does not know what is in them. It follows that the Torah that is in them is hidden and concealed, the aspect of the secrets of the Torah. And the secrets of the Torah are the aspect of (Song of Songs 7): The curves of your thighs – just as the thigh is hidden, so too the words of the Torah are hidden, as our Sages, of blessed memory, expounded (Sukkah 49). And through this, the rectification of judgment is achieved, in the aspect of: The curves of your thighs are like jewels, which are the shtin [pipes] that dance and descend to the abyss (as our Sages expounded there in Sukkah), the aspect of (Psalms 36): Your judgments are a great abyss, namely, the aspect of judgment that has fallen to the abyss. And through the aforementioned actions, which are the aspect of the secrets of the Torah, the aspect of: The curves of your thighs, the aspect of the shtin, which dance to the abyss, they pierce and descend to the abyss and elevate the judgment from its fall, from the aspect of: Your judgments are a great abyss, in the aspect of (Psalms 42): Abyss calls to abyss. And our Sages, of blessed memory, expounded (Taanit 25): When they pour the water on the festival, the abyss says to its fellow: “Let your waters bubble forth.” Namely, the abysses call to one another to return and restore the judgment that fell to them, so that the judgment may be returned and rectified, in the aspect of: And let judgment roll down like waters. And this is: “Let your waters bubble forth,” the aspect of: And let judgment roll down like waters, namely, that they express and return the judgment that fell to them, to be rectified in the aspect of: And let judgment roll down like waters, as mentioned above. It follows that through actions and deeds in simplicity, the rectification of judgment is achieved.