Likutay Moharan - Torah-teaching 17

17 - And It Was, They Were Emptying Their Sacks

And it was, they were emptying their sacks, and behold, each man’s bundle of his money was in his sack, and they saw the bundles of their money, they and their father, and they feared. And Jacob their father said to them, “Me you have bereaved: Joseph is not, and Simeon is not, and Benjamin you take—upon me have all these been!” (Genesis 42:35–36)

1.

For yirah (fear) and ahavah (love) cannot be received except through the tzadeekay hador (righteous ones of the generation). Because the tzadik hador he (is the one who) reveals the yirah and ahavah.

Because the tzadik constantly seeks and searches to reveal the wills of Hashem (the Name, G-d) blessed be He. In every thing, there is a will of Hashem blessed be He: in the generality of creation, namely, that Hashem blessed be He desired to create the world in general; and so in the details of creation, in every single thing, there is a will of Hashem blessed be He.

This means that Hashem desired each thing to be in its specific form (timoonah), and power (koach), and nature (teva). And another thing has a different form, power, nature, and conduct.

The tzadik always searches after these wills to attain (conception) and know the will of Hashem in every thing. For example: Why did Hashem will that the lion should have such power and might, in such a form, nature, and conduct? In contrast, a small mosquito has very weak power, with a different nature, form, and conduct. So too in the minutest details: within the lion itself, why is one limb formed thus, with such power and nature, while another limb has a different form, power, nature, and conduct?

Likewise, in all created things—domem (inanimate), tzomeach (vegetative), chai (living), medabair (speaking)—there are countless variations between each and its fellow, and within each one itself, there are many variations in the minutest details between every limb and limb. Similarly, in grasses, trees, and all other details of creation, there are numerous variations in their forms, powers, and conducts. All this stems from the will of the Creator blessed be His name, who desired that one thing be thus and another thus.

And the tzadik constantly searches after these wills and attains them through the exaltation (hisparus) that he finds in Israel, in general, in detail, and in the minutest details. For the entire world was created solely for Israel, as it is said: “Beraishis for Israel, who are called reshis (beginning)” (Vayikra Rabba 36:4). Israel ascended in the thought first (Genesis Rabba 1:4), meaning that Hashem foresaw the exaltation and delight He would receive from Israel, as it is written: “Israel, in whom I glorify (espu’air)(Myself)” (Isaiah 49:3). For this, He created the entire world. It comes out, that the entire world was created only for the exaltation that Hashem glorifies in Israel. The generality of creation was for the general exaltation that He would receive from Israel.

And likewise, the details of creation are for the detailed exaltation (hisparus) of Israel. For every individual in Israel has a specific exaltation, through which Hashem glorifies Himself. Even the least among Israel, even the transgressors of Israel, as long as they are called by the name Israel, because they are called "sinners of Israel" (Sanhedrin 44a), possess a specific exaltation through which Hashem glorifies Himself. And so too in the minutest details (details of the details): in every limb and every movement of Israel, there is a different exaltation. Sometimes, even a minor gesture, like shaking a sidelock, brings great exaltation to Hashem.

And the tzadik, through constantly seeking and finding the exaltation (hisparus) in Israel —in general, in detail, and in the minutest details— he knows and attains all the wills of Hashem in all of creation, - in general, in detail, and in the minutest details. For all the wills of creation were for the exaltation of Israel. Each thing was created with its specific will, power, nature, and conduct according to the exaltation in each individual of Israel. Thus, by knowing and finding the exaltation in Israel, in general, in detail, and in the minutest details (details of the details), the tzadik knows all the wills of creation, in general, in detail, and in the minutest details.

[For the exaltation (hisparus) in which Hashem glorifies Himself with His people Israel is the root of the creation. That is: The generality of the exaltation of the generality of Israel, that which Hashem blessed be He glorifies with the general Israel, this is the root of the generality of all the creation in general. And so, the detail of the exaltation, that which Hashem blessed be He glorifies with every one from Israel in detail, this is the root of that specific thing of the creation, that was created for this exaltation. And so in the details of the details: The exaltation that Hashem blessed be He receives in the details of the details from every limb and movement of every one from Israel, this is the root of the details of the details of the creation, that is, of every limb and limb in the details of the details of every single creation.

And the general principle is, because the main purpose of the creation was for the exaltation that Hashem glorifies with Israel, and this exaltation is the root and the vitality of all the creation in general and in detail and in the details of the details. Because all the wills of Hashem blessed be He in the creation of His world, in general and in detail and in the details of the details, were according to the exaltation that He receives from Israel in general and in detail and in the details of the details. Because the generality of the creation was created in this form and in this order and the conduct that there is to the generality of the creation, according to the generality of the exaltation that He receives from the general Israel. And so, every thing in detail was created in this form and in this nature according to the detail of the exaltation that He receives from every one from Israel in detail. And so in the details of the details, as explained above.

And therefore the tzadik, through finding the hisparus that Hashem yisburach receive from Israel constantly, in general and in detail and in details of the details, through this he knows the reason of all the ritzoanoas (wills. desires) that Hashem Yisburach had in all of creation, in general and in detail etc., because all the ritzoanoas of creation, in general etc., were according to the hisparus that He would receive from Israel, in general etc., as explained above.

And understand these words well, for they are very deep matters, and from them you can understand the greatness of the Creator blessed be He, and the greatness of Israel, and the greatness of the true tzadikim, how they gaze upon the world, that they know in every grass and grass, and so in every created thing in the world, the reason for its form (timoona), its power (koach), and its conduct (hanaga) in the details of the details, as mentioned above. Therefore, I lengthened to repeat the words, from the greatness of their fineness/subtlety and their depth].

And through this that the tzadik reveals the exaltation (hisparus) of Hashem, who glorifies Himself with His people Israel, thereby revealing all the wills of creation, as explained above, through this, yirah (fear) and ahavah (love) are revealed. Because through the revelation of exaltation (hisparus), the yirah is revealed. And just like (TN - this is an extremel long sentence for the first side of this correlation, culminating in a bold so too), (that) through the revelation of the hisparus of Israel that they exalt with Him blessed He - through this fear is falls (upon everyone) - because the hisparus of Israel is the aspect of tefilin which are called pi'air (splendor - same word as hisparus), and through them fear is revealed, as our Sages of blessed memory said (Brachos 6a), "What is the source that the tefilin are oaz (might, boldness) for Israel? Becasue it says (Deuteronomy 28:10), 'And all the nations of the earth will see that you are called in the name of Hashem and they will be afraid of you'." It comes out, that through the revelation of the hisparus that Israel exalts with Him blesse He, through this fear falls (upon everyone), so too - through the revelation of the hisparus of Hashem yisburach that he exalts in/with Israel, which is the aspect of the tefilin of Hashem yisburach, as our Rabbis of blessed memory said (Brachos 6a) ["What is the source that the Holy One blessed He dons tefilin etc." and it says there, that the tefilin of Hashem yisburach have written in them the hisparus that He blessed He exalts with His nation Israel, as it says there, that the tefilin of the Master of the World have written in them (Chronicles 1:17:21), "And who is like Your nation Israel etc." - (Deuteronomy 4:7), "Because who is a great nation etc."], through this hisparus the fear of Hashem yisburach is revealed, i.e. to have fear before Him blessed He. And through this, the yirah (fear) is revealed even upon the shinanay shachak [angels who operate on kindness, indigenous to the firmament of Shechakim - third of seven - from the bottom, this firmament is also known as the Seat of Haughtiness. They are mentioned in the liturgy of the second day of Rosh Hashana].

For in truth, before the king, all tremble and fear. Yet even still, on the day of the king’s birth, the day of the genusya dimalka (coronation of the king), when the king wears garments of hisparus (splendor), (then) yirah is revealed more and more. Because even though also before (all this) they knew of the king, even still, the soul of the beholder is much more profoundly affected (mispu'el), as is known.

[Explanation (Added in Rabbi Nussun's publication 1821): For every thing that one sees with the eyes, his soul is affected from this more than if he was knowing it with knowledge alone, without completely seeing it with the eyes, as brought in the holy books. For example: when they tell a man the greatness of the king, even though he knows the matter clearly, even though so, his soul is not affected so much to fear so much from the king, as when he actually sees with his eyes the greatness of the king, when he is dressed in garments of his exaltation (hisparus) and leads his armies and so forth, for then falls upon him more yirah (fear), for the soul is affected more through (the) seeing.]

Therefore, through the tzadik revealing the exaltation (hisparus) in Israel, which is the aspect of the day of the king’s birth, the day of his genusya, when the aspect of kingship is born—for the main aspect of kingship is through Israel, who accept His kingship, as there is no king without a people—then the soul of the beholder is affected, and His yirah is revealed and falls upon all, even the haters of clouds. This is: “Upon Israel is His pride, and His strength in the clouds” (Psalms 68:35). When His pride and splendor are revealed upon Israel, then His strength—this being the aspect of yirah, as stated above regarding tefillin as strength—is revealed even upon the shinany shachak (angels of Shachak), as the soul of the beholder is affected.

Through the revelation of this exaltation (hisparus), which is the aspect of yirah, the will is revealed, which is the aspect of ahavah. For this is the way of the king on the day of his genusya, when he wears garments of exaltation: great yirah falls upon all, and all tremble and crawl before him. Afterward, the king reveals his will to each individual, distributing gifts to each according to his honor, according to the king’s will and ahavah for each one, which is the aspect of ahavah.

Similarly, through the tzadikim revealing the exaltation (hisparus) with which Hashem glorifies Himself with Israel, they reveal the wills of Hashem in every thing. On the day of the king’s genusya, which is the revelation of exaltation, His will is revealed. After the exaltation causes His dread and yirah to fall upon all, the king reveals his will, giving gifts and exalting the horn of each according to his will, which is the revelation of ahavah. [When people see the king’s will and closeness to each individual, they draw near and love him. Thus, through the exaltation of Israel, all the wills of creation are revealed, and through the yirah from this exaltation, the king’s will is revealed, drawing them near in ahavah.]

And this is the aspect of: “For the splendor (tipheres) of His strength (ozo) is Yours, and in Your will (ritzoincha) our horn is exalted” (Psalms 89:18). “Splendor of His strength” this is the aspect of yirah that is revealed through the revelation of the exaltation, as above, because strength is the aspect of yirah, as above. And then, “in Your will exalt our horn,” because He reveals His will and exalts the horn of every one and one, as above, that through this is the revelation of the ahavah, as above. It is found that the tzadik reveals the yirah and the ahavah.

2.

And when yirah and ahavah are darkened for one, in the aspect of: “I clothe the heavens in blackness, and sackcloth I place as their covering” (Isaiah 50:3). “Heavens” this is the aspect of fire and water, that is yirah and ahavah, they are clothed in blackness and darkened and covered in sackcloth, that is, that yirah and ahavah are darkened for him.

This is because the light of the tzadik is darkened for him, from whom yirah and ahavah are received, as above. Because sometimes the light of the tzadik is darkened for one, and he does not merit to understand and to see its great light. And even though he is by the tzadik, he cannot taste and understand and see the great light of the tzadik, through which one can come to the ultimate good.

And as we found by Ephron, that the place of the Cave of the Machpelah, which is the gate of Gan Eden, through which all souls ascend, and its light is very great, even though so, for him it was a place of darkness and gloom, and therefore he sold it in great joy to Abraham, as brought (Zohar, Chayei Sarah 128a). And likewise, when the light of the tzadik, which illuminates in all the worlds, all the more so in this world, and even though so, for him it does not illuminate at all, on the contrary, it is darkness for him.

And this is because of the turbidity of the deeds and the foolishness of the intellect, that through evil deeds his intellect is darkened in foolishness, that is, corrupted opinions and foreign wisdoms, as it is written: “They are wise to do evil, but to do good they do not know” (Jeremiah 4:22). Because through their evil deeds, they cannot use their intellect at all for good, only for evil. And through the foolishness of the intellect, through this, he cannot see and understand the light of the tzadik.

3.

And the repair for this is to subdue and to nullify the foolishness of the intellect, it is through the aspect of mizbayach (altar). Because the main suckling of the foolishness, that is the klipos (husks), it is only from the aspect of mizbayach (see Zohar, Terumah 139a), that is the aspect of eating, because the table of a man atones as an altar (Berachos 55a), and from there is their main suckling.

And therefore, even after the eating of a proper man in necessity, that there will be to him confusion of the mind a little after the eating, and this is because of the suckling of the foolishness from there. But it is necessary that not to give vitality to the klipos except for their vitality in contraction and not more. And then, when the mizbayach is as its repair, that is the eating in properness proper, then the klipos, that is the foolishness, are subdued, because he does not give to them power and vitality except for their vitality in contraction, that this is compelled to give to them, as known, but he does not give to them any power and vitality more from their vitality.

And therefore, through eating in properness, the foolishness is subdued, and the intellect is elevated, as we found in the Gemara (Bava Kama 72a), in the question that Rava asked from Rav Nachman etc., to the morning he said to him etc., and this that I did not say to you in the evening, that I did not eat meat of ox etc. It is found that through that he did not eat, his mind was not clear, because through the eating, the foolishness is subdued, and the intellect is elevated.

But when he eats as a glutton and drunkard, that this is the aspect of damage of the mizbayach, then the klipos, that is the foolishness, suck more from the proper, and then the foolishness overpowers on the intellect. But through eating proper, they are subdued, as above.

And this is the aspect of: “Mizbayach in its portion of tearing” (Zevachim 53a). This is the aspect of: “Prey He gave to His fearers” (Psalms 111:5), the aspect of eating in properness, that through this they subdue and tear them, that is the klipos and the foolishness. But through damage of the mizbayach, that is damage of the eating, through this he gives power to the foolishness, and it is made from tearing torn the mind, that overpowers through this, as above.

4.

And to complete the damage of the mizbayach, it is through converts (gayrim), because all the idolatry no to them power except from damage of the mizbayach. And this is: “In every place incense is offered and presented to My name” (Malachi 1:11), because even though they are worshipers of idolatry, all their power it comes from damage of portions of the mizbayach. And therefore Hashem blessed be He said: incense is offered and presented to My name, because their power it is from the holy spark of the mizbayach of holiness that fell to there.

And through the converts, through that every one casts his faith and goes after the faith of Israel, through this subdues the idolatry that is made from damage of portions of the mizbayach. And then return the sparks of portions of the mizbayach to their place, and the mizbayach is completed.

And this is the aspect of: “Not he lies until he eats prey and blood of slain he drinks” (Numbers 23:24), and its translation: and property of nations he inherits, he eats prey. This is the aspect of completeness of the mizbayach, aspect of mizbayach in its portion of tearing, as above. And this is made through and property of nations he inherits, that is through converts, as our sages, of blessed memory, said (Bava Basra 42a, 53a, 149a and in several places) regarding the inheritance of the convert, all who precedes in the property of the convert acquired.

5.

But how is it possible to make converts, and behold they are distant very from the holiness of Israel, and from where comes this that it comes to them on the mind that they convert? But know, that this is made through the aspect of: “Wealth adds friends many” (Proverbs 19:4), that is through tzedakah (charity) that he gives to a Torah scholar who is included from several souls of Israel.

Because in truth, how is it possible for the nations to come to the faith of Israel, and behold they are distant very from Israel? And how is it possible to speak to them that they hear and come to the holy faith? But as when one is distant very from his fellow, and it is impossible to speak to him that he hear, he needs to write to him a writing. So he needs to send the aspect of writing to them until that they can hear even though they are distant.

Because the main sense of the hearing it is because that the letters of the speech are engraved in the air, and the airs strike this in this until that it comes to the ear of the hearer. And therefore, when the air is calm and pure and clear, then when one speaks that he can speak, then the speech is heard from afar, as that we see in sense. But when there is wind storm, then it is impossible to his fellow to hear, because the wind confuses and separates portions of the airs and scattered until that it is impossible to his fellow to hear even the voice all the more the speech itself.

And through tzedakah he takes souls, because he takes to himself friends and lovers, as said Monbaz (Bava Basra 11a): my fathers stored wealth, and I stored souls. It is found, that all what that he gives tzedakah to more people, through this he acquires to him friends more. And through this the love that he acquires through the tzedakah, through this the air is purified.

And all what that he gives to more people tzedakah and acquires love with more people, through this is increased more the air the calm and the pure. Because love is attachment spirit in spirit, that is spirit of the lover in spirit of the beloved, that this is the aspect of air the calm that their spirits calm this from this, because there is no evil spirit which is hatred that separates between them.

Because the hatred she is the aspect of evil spirit, as written: “And placed Hashem evil spirit between Avimelech and between men of Shechem” (Judges 9:23), and explained Rashi: hatred. It is found that hatred he is the aspect of evil spirit, confusion of the air, that through this no can to hear the speech.

And to opposite, love and friendship he is the aspect of air the calm and the pure, that through this the speech is heard from afar. And this is made through tzedakah, aspect of “wealth adds friends many”, that through tzedakah he takes to him friends and lovers, that through this is made the aspect of the air the calm and the pure, as above.

And all what that he increases to give tzedakah to more people, increased in more the aspect of the air the calm and the pure. Because when he gives tzedakah to one man, it is found that he acquires to him one lover, and then attached his spirit in his spirit, and made area small of air the calm and the pure. And when he gives tzedakah to two people, made area more large of air the calm and the pure.

And so all what that he increases to give to more people and acquires to him friends and lovers more, in the aspect of “wealth adds friends many”, enlarged and increased more and more the area of the air the calm and the pure. And therefore, the main to give tzedakah to true tzadikim and to proper poor who are included from several souls of Israel, because in this he enlarges very the area of the air the calm and the pure, as above.

Because in tzedakah that he gives to them alone, he acquires to him friends many very, because they are included from many souls, that through this increased in more the aspect of the air the calm and the pure, as above. And then, when the air is calm and pure, then when he speaks this that can speak, the speech the Israelite that is holy speech, then this the speech is written and engraved in the air, in the aspect of: “My tongue is the pen of a swift scribe” (Psalms 45:2).

And then the speech goes and is heard from afar, in the aspect of: “And his fame goes in all the provinces” (Esther 9:4), because because of that the air is calm and pure, can to hear from afar. And then this the speech is written in their books of the nations, province and province as its writing. And then the nations find in their books opposite of their faith, as that we found several converts that converted because of this, because that they found in their books opposite of their faith.

And from where comes this that they find now what that it is opposite to their faith? But this comes through the speech of the tzadik that is engraved and written in the air, in the aspect of “My tongue is the pen of a swift scribe”, and the air was pure and calm through the aspect of “wealth adds friends many”, until that the speech went in the aspect of “And his fame goes in all the provinces”, and engraved and written there in their books.

And through the aspect this, they found in their books opposite of their faith, and through this they converted, as that they tell from several converts that converted through this, through that they found in their books opposite of their faith. And all this is drawn from the aspect above, as above. And this is the aspect of: “And it was found written that Mordechai had told” (Esther 6:2). Mordechai he is the aspect of the denial in idolatry, as written: “Man Jewish” (Esther 2:5), as our rabbis, of blessed memory, said (Megilla 13a): all who denies in idolatry is called Jewish.

That is, that the speeches that Mordechai told, which are speeches of denial of idolatry, they are written in the air until that it is found written in their books, as above. And this is: “And it was found written that Mordechai had told”, that the speeches which Mordechai told, which are speeches of faith of the true tzadik, are found written in their books. Because the speech of the tzadik went to afar until that it is written and engraved there in their books, that through this they found in their books opposite of their faith, because they found in their books the holy speeches which Mordechai told, which he is the aspect of the tzadik, as above.

And this is: “And it was found written that Mordechai had told”, as above. And then, when these the nations come and find there opposite of their faith, from this are made converts, in the aspect of: “And many from the peoples of the land becoming Jews” (Esther 8:17).

6.

But from where comes that these specifically find in their books opposite of their faith and return and recognize faith of Israel, and the others no find at all and remain in their faith? But know, that this is because of the aspect of the good the subdued under their hand, that is the aspect of portions of souls of Israel the subdued by them. Because all the good he is only the aspect of souls of Israel.

That is, when the nations overpower and no allow to Israel to do mitzvos, as that was found that they decreed that not circumcise their sons and that they profane the Shabbos (see Rosh Hashanah 19a), it is found, that the good that Israel need to do he is subdued under their hand. And so when they prevent the Israel from service of Hashem blessed be He through causation that they cause through the taxes and tributes that they impose upon them, and so through that they prevent goods from Israel, that through all this the good is subdued under their hand, that is portions of souls of Israel.

And at beginning this the good the subdued by them remembers that it came from place holy and upper very, but after that they overpower on this the good and subdue it under their hand until that it is caught and tied by them until that the good itself forgets its excellence. And through the speech the Israelite that goes out and written in their books, as above, then this the good the subdued there finds it in their books, that is that it finds there opposite of their faith.

And then this the good remembers its excellence, how that it came from place upper very, that is that it is portions of souls of Israel that all the worlds were created for them, and “They are the formers, dwellers of plantings with the king in his work” (1 Chronicles 4:23), because the Holy One blessed be He consulted with souls of Israel to create the world (Genesis Rabba 88, Midrash Ruth 2:3).

And then this the good begins to grieve and to long on that it fell from place high such, and now it is subdued in their hand, and come, G-d forbid, to annihilation and loss. And it wants to draw and to return to its place, and because that already tied and caught very the good by them in ties of knots, therefore when the good begins to return, then it draws and tears with it more from their evil.

And this is the aspect of the converts that come to convert, that they are the aspect of the evil that is torn from them with the good through that the good returned to its place. Because it is impossible to the good to return in itself because of greatness of the connection that tied and tightened there very, and in necessity that torn with it from the evil, and this is the aspect of the converts.

And this is the aspect of: “This one writes his hand to Hashem” (Isaiah 44:5), explained Rashi: these are baalay teshuvah, that is the aspect of the good that returned and returns to its place. And this is made through the aspect of writing, as above, the aspect of “And it was found written that Mordechai had told”, as above.

“And in the name of Israel he is called” (Isaiah 44:5), these are the converts, because through that the good returned and returns, through this are made converts, as above. And this is: “In the writing of Israel they are not written, and to the land of Israel they do not come” (Ezekiel 13:9), that is, when there is no aspect of writing of Israel, that through it are made converts, as above, through this: “and to the land of Israel they do not come”, that is that no merit to completeness of the mizbayach that is called altar of land (Exodus 20:24, and see Genesis Rabba parsha 14), that its completeness is through converts, as above.

And this is: “All is in writing from the hand of Hashem upon me, He made me wise” (1 Chronicles 28:19), because completeness of the intellect it is through writing, as above, because through writing above, the aspect of “And it was found written that Mordechai had told”, as above, through this are made converts, and through converts the mizbayach is completed, and through completeness of the mizbayach the intellect is completed, as above. It is found that through the aspect of the writing above, the intellect is completed.

And this is: “To repair the world in the kingdom of Shaddai, and all sons of flesh will call in Your name” (Liturgy), this is the aspect of teshuvah that returns the good to its place, as above, because Shaddai he is the aspect of teshuvah that returned in teshuvah on damage of idolatry, because Shaddai he is the aspect of that there is enough in My divinity to every creature (as brought in Rashi, Genesis 17:1), and no need to any service other.

“To turn to You all the wicked of the land”, this is the aspect of the converts. “Recognize and know all dwellers of the world”, this is the aspect of completeness of the knowledge that is made through this, as above. And this is: “And Shaddai will be in your distress, and silver of flights to you” (Job 22:25), that through the aspect of silver of flights, that is the aspect of “wealth adds friends many”, that through this is made air flying that purified the air, as above, through this is made aspects of Shaddai, that is teshuvah and converts, because Shaddai he is the aspect of teshuvah, as above.

7.

And know that sometimes when the evil sees that the good yearns and draws himself and wants to return to its place, then they overpower on the good more and bring it into concealment more, that is that they bring it into interior of their thought, that is that they begin to think thoughts on this the good, and through this insert the good into concealment and hiding more in interior of their thought.

And then the good goes out through birth that they beget, because the good he is hidden and concealed in interior of their thought, and from there, as above, and from there the birth. And therefore the good goes out in seed of the births, and then no power in the evil of the births to overpower on the good that in them, and then the good goes out through the births and are made converts.

And this is the aspect of: “Hashem counts in the writing of peoples, this born there selah” (Psalms 87:6). “In the writing” this is the aspect of the good that goes out through the aspect of the writing, as above. And this is: “this born there selah”, that the good is clothed in the births and goes out through them, as above.

And this that explained Rashi: “this born there” that they are Israel that defiled in the nations, that is the aspect of the good the subdued by them, which he is the aspect of portions of souls of Israel, as above. And this is the aspect of: “Not he lies until he eats prey”, this is the aspect of completeness of the mizbayach, aspect of mizbayach in its portion of tearing, as above. “and blood of slain he drinks”, and its translation: and property of peoples he inherits, that is the aspect of converts. And this: and property of peoples, that is the aspect of the good that covered by the nations, that they brought it in concealment and hiding in interior of their thought, as above, that goes out through seed of the births and are made converts, and through this the mizbayach is completed, as above.

8.

And this is the interpretation: Rav Safra speaking: one time was going in ship, and we saw that fish that took out head from water, and there is to it horns, and engraved on them: I creature light that in the sea and was three hundred parsang, and going to mouth of Leviathan. Said Rav Ashi: that goat of sea was, that digs, and there is to it horns (Bava Basra 74b). Rashbam: creature light from creatures small that in the sea: to its mouth of Leviathan that eat me the day: goat of sea that all what that there is in the dry land there is in the sea, except from the weasel, in slaughter of Chullin: that digs digs in the sea in its horns to seek after its sustenances.

We saw that fish that took out head from water etc., this is the aspect of the good which they are portions of souls of Israel with the converts above. Because fishes, their gathering she purifies them (see Chullin 27a), this is the aspect of portions of the souls, aspect of: “His spirit and His soul to Him gathers” (Job 34:14), and aspect of converts in aspect of: “Nobles of peoples gathered” (Psalms 47:10), and on name this the sages are called “masters of gatherings” (Ecclesiastes 12:11), that they gather the good with the converts.

Took out its head from water, that is that takes out the intellect from flooding of the waters the insolent, which he is the foolishness the flooding on the intellect, as above. And was to it horns, and engraved on them: I creature light that in the sea, and was three hundred parsang, and going to mouth of Leviathan, this is the aspect of tzedakah, which he is the aspect of “wealth adds friends” above, that he is the main the horn the existing to the world to come, as saying of Monbaz (Bava Basra 11a): my fathers stored below and I stored above.

And engraved on them, that is through the tzedakah made engraving aspect of the writing above, as above, in aspect of “and his fame goes in all the provinces” to the good the subdued between the nations and arouses it in teshuvah to return to its root. Because the good remembers itself I creature light that in the sea, that is, that I above from all the worlds, sea that is the mem he four worlds, yud he aspect of the wisdom that spreads in all the worlds, as written: “All in wisdom You made” (Psalms 104:24).

And this creature light that in the sea, that is that as that the thing the light he floats above, so the soul which he is the good he is above from all the worlds. And was three hundred parsang, that is that the soul remembered that was in aspect of Israel ascended in thought first, and the Holy One blessed be He consulted in it in creation of the world, in aspect of “They are the formers, dwellers of plantings with the king in his work” that consulted in their souls of Israel at time of creation of the world.

That is that she remembered that was in degree great such as above, and now she is going to annihilation and loss, G-d forbid. Three this is the aspect of the thought that divided to three heads: thoughts intellectual, thoughts middot, thought practical. Parsang aspect of foot, that is advice, as “and all the people that in your feet” (Exodus 11:8), the drawn after your advice.

That is that the soul remembered that was first in thought and in it consulted and consulted in creation of His world, and now I going to mouth of Leviathan, that is to annihilation and loss, G-d forbid. And through this has mercy on itself and aroused to return to its root, as above, and made baalay teshuvah and converts, as above.

Said Rav Ashi: this goat of sea that digs and there is to it horn. Goat this aspect of strength, that is yirah, aspect of “Because splendor of His strength You” above. That digs, that is aspect of the tzadik that searches always after the exaltation that in every one from Israel, as above. And there is to it horn, that is aspect of “and in Your will exalt our horn”, that is the ahavah that revealed through the tzadik, as above, because through all aspects above revealed light of the tzadik that through this merit to yirah and ahavah, as above.

9.

And this: “And it was they emptying their sacks” that is aspect of “clothed heavens blackness and sack etc” heavens that is yirah and ahavah as above and when they emptying the sack and the darkness from the yirah and the ahavah and behold each man bundle of his money in his sack this aspect of the tzadik aspect of (Proverbs 7): “bundle of the money took in his hand” which they the tzadikim, as explained Rashi there in his sack, that is that light of the tzadik darkened and clothed and covered in blackness and sack that is that feel that the sack and the darkness that was on the yirah and the ahavah this because of sack and darkness that darkened to them light of the tzadik as above.

And they saw the bundles of their money they and their father that is that saw and recognized that bundles of their money depend in the matter and the form that called they and their father this the matter, which they vessels of the deed and their father he the intellect that called father aspect of father in wisdom (Megilla 13a) that is as above that revelation of light of the tzadik that merit to recognize it and to understand and to taste and to see its great light it depend only in completeness of the deeds and in purity of the intellect.

And said to them Jacob their father that is rebukes of the intellect that rebukes the materials which they vessels of the deed that he hangs the stench, in vessels of the deed and this: me you bereaved that through the deeds the turbid cause annihilation and loss to the intellect Joseph is not this aspect of “wealth adds friends many” above and Simeon is not this aspect of “and his fame goes in all the provinces” that made through aspect of “wealth adds” as above and Benjamin you take this aspect of altar in portion of tearing which he Benjamin that main completeness of the intellect depend in this as above.

That is that the intellect rebukes and says that main the lack that turbid the mind it depend only in vessels of the deed that is tzedakah which she depend in deed aspect of (Isaiah 32): “and was deed of the charity” that through it completed the intellect as above because when give tzedakah through this made converts as above and through this completed the altar which he aspect of table of man that is that merit to eat in holiness and then completed the intellect and then merit to see light of the tzadik and through this receive from him yirah and ahavah as above [language of our rabbi, of blessed memory].