Likutay Moharan - Torah-teaching 22

22 - Chosam within a Chosam [Seal within a Seal]

Sifra DiTzniusa [Book of Concealment], Chapter Five: Beraishisbara [In the beginning created]. Beraishis [In the beginning] is a complete utterance, bara [created] is a half utterance, [representing] father and son, hidden and revealed, upper Eden [delight/paradise] that is hidden and concealed, lower Eden.

1. Know that there is a chosam [seal] and a chosam within a chosam. This is because the mocheechay hador [rebukers of the generation] are aspects of raglin [feet]. They are called raglin on account of their being limooday Hashem [studies of Hashem, from limud, teaching/learning], that is, they teach, so to speak, Hashem, giving Him counsel. They go on His mission to Israel to rebuke them and return them to Hashem, blessed be He. Thus, they are called aspects of raglin on account of the counsel, as Rashi explains on “And all the people that are at your feet” (Exodus 11:8)—those who follow your counsel. They are also called aspects of raglin on account of their going, since they go on His mission to rebuke, [as explained] above.

When Hashem, blessed be He, decrees a judgment in the world, it is a judgment of Torah, for it must be a Torah judgment. Because they are limooday Hashem, He consults with them, revealing the Torah judgment decreed upon the generation. They cover this judgment and seal it, as an aspect of “A fountain sealed” (Song of Songs 4:12), so that external forces do not draw from it, preventing, Heaven forbid, a cruel judgment. This is the aspect of “Seal the Torah among My taught ones” (Isaiah 8:16)—among the limooday Hashem, the Torah judgment is sealed to protect it from external forces. And they, when the Torah judgment is revealed to them, go and rebuke the generation to return them to good, to sweeten the judgment, and even during rebuke they take care to seal and conceal it so that external forces do not draw from it, as an aspect of “And in their rebuke He seals” (Job 33:16). And on account of this they are the aspect of a chosam.

These limooday Hashem increase peace in the world, as it is written: “And all your children shall be taught of Hashem, and great shall be the peace of your children” (Isaiah 54:13). They go to appease and make peace between Israel and their Father in Heaven. Before Him, blessed be He, they minimize the matter and advocate for Israel’s good. Before Israel, they magnify the sin greatly, as we find with Moshe, who said to Hashem, blessed be He, “Why should Your anger burn against Your people” (Exodus 32:11), and to Israel, “You have sinned a great sin” (Exodus 32:30) [see Midrash Rabbah, Deuteronomy chapter 1; Zohar, Noach 67a].

When the generation’s evil prevails over this chosam and spoils it, Heaven forbid, the world’s peace is disrupted, and divorce and controversy arise—the opposite of peace—as an aspect of “And from the world he shall be driven out” (Job 18:18) [see Rashi on Leviticus 13:46, s.v. “From the camp, as in she shall dwell in her niddah”]. For from chosam [seal חותם] is made niddas - נדת [menstrual impurity/separation] (they share the same numerical value (454)), is brought (in the holy books).

2. There is a chosam [seal] above this chosam, that is, aspects of yadaye'im [hands] that receive rebuke from these mochichei hador [rebukers], as an aspect of “In the hand of every man He seals” (Job 37:7). The yadayim represent the aspect of emunah [faith], in which the rebuke is received, as an aspect of “As Hashem spoke by the hand of Moshe” (Exodus 9:35), and the aspect of “And his hands were faith” (Exodus 17:12).

This chosam requires extra guarding to prevent its spoiling, that is, to prevent the spoiling of emunah. For when, Heaven forbid, the outer chosam is spoiled, external forces can approach the inner chosam and spoil it through the spoiling of the outer chosam, which is emunah.

And when, Heaven forbid, this chosam of the yadayim is spoiled, idolatries arise—the opposite of emunah—creating false faiths. The main power of idolatry comes only through receiving from these yadayim, as an aspect of “And he took from their hand and fashioned it with a graving tool” (Exodus 32:4) [see Zohar, Ki Tisa 192a: In what did they succeed in this work? Because of “And he took from their hand” and so on. If he had thrown it to the ground when he took from their hands, the evil work would not have succeeded, see there]. Its rectification is also only through the aspect of yadayim, as an aspect of “And they gave to Jacob all the foreign gods that were in their hand” (Genesis 35:4). For from chosam [seal] is made niddah [menstrual impurity/separation], as an aspect of “Your hands are full of blood” (Isaiah 1:15). For yad [hand] in its filling [like this: יוּד דָּלֶת] equals the numerical value of niddah, that is, the service of idols that defiles like niddah [Talmud Bavli, Shabbos 82a].

3. One must fill the yadayim [hands], which is emunah [faith], through illumination from the seven roa’im [shepherds, from the root רעה, to shepherd], who are the generality of all the generation’s leaders, as an aspect of “Seven days you shall fill their hand” (Exodus 29:35). They shepherd emunah, rectifying and completing it. Thus, they are called ro’im, on account of “And shepherd faith” (Psalms 37:3). They draw the main emunah of Israel to the generation. This is the aspect of “All His holy ones are in Your hand” (Deuteronomy 33:3)—they are the aspect of the generality of all the generation’s leaders. This is also the aspect of “And with holy ones faithful” [Hosea 12:1, interpreted as referring to the faithful shepherds]. Moshe, one of the seven ro’im, is called ra’aya mehemna [faithful shepherd] on account of this.

4. It is impossible to approach these ro’im [shepherds], who are the generality of holiness, except through azus [boldness], as our rabbis, of blessed memory, said (Avos chapter 5): Be bold as the leopard, as it is written: “You have led in Your boldness to Your holy habitation” (Exodus 15:13)—that is, through azus, one enters holiness. For there are ro’im of the sitra achara [other side, evil], who are also the generation’s famous ones, subjugating people under their rule. Their kingdom’s main power is through azus, for azus is kingship without a crown [Talmud Bavli, Sanhedrin 105a]. They are like dogs in their azus, as an aspect of “And the dogs are bold of soul, they are shepherds” (Isaiah 56:11). They are the face of the generation, like the face of a dog [Talmud Bavli, Sotah 49b]. To be saved from their rule, one must stand against their azus with azus of holiness. Then, “You have led in Your boldness to Your holy habitation”—one enters holiness.

And all calls—whether of cry, sigh, shofar [ram’s horn], or song—are the aspect of azus, as an aspect of “Behold He gives in His call a call of boldness” (Psalms 68:34).

5. And every person needs to have great compassion on the basar [flesh] of the body, to show it every he’ara [illumination] and every hasaga [spiritual attainment] that the neshama [soul] attains, so that the body too may know of this hasaga. This is the aspect of “And from your flesh you shall not hide” (Isaiah 58:7)—basar, specifically, meaning you shall not conceal your eyes from having compassion on your basar, that is, the basar of your body. For one must have great compassion on the body, to see to purify it, so that it may be able to have revealed to it all the he’aros [illuminations] and hasagos [attainments] that the neshama attains. For the neshama of every person always sees and attains exceedingly lofty matters, but the body does not know of them. Therefore, every person must have great compassion on the basar of the body, to see to purify the body until the neshama can reveal to it all that it sees and attains continually, [as explained] above.

And when the body is in this aspect, it is beneficial for the neshama, which sometimes falls from its level. When the body is pure and radiant, the neshama can rise and return to its level through the body, that is, through the pleasures of the body, it can recall and ascend to its own pleasures. For since the body too is good and proper, it is not ensnared by [worldly] pleasures, and thus the neshama can return, through the pleasures of the body, to its own level, to its pleasures. And Likewise, (also) through the reshimos [impressions] in the body, from the he’aros that the neshama previously illuminated in it, it can now recall, ascend, and return to its level. This is the aspect of “From my flesh I shall see G-d” (Job 19:26)—basar, specifically, meaning through the basar of the body, one shall see Elokim [G-d], that is, the lofty hasagos that the neshama continually attains, [as explained] above.

But when the body has azus [boldness] in the aspect of “And the dogs are bold of soul” (Isaiah 56:11), the neshama cannot rely on itself nor draw near to the body to reveal to it its hasagos, for it could be ensnared by the strength and azus of the body, since the body is bold and strong in its desires. This requires azus di’kedusha [boldness of holiness], that is, the voices [mentioned] above, through which the azus of the body is broken. For a sigh breaks a person’s body (Talmud Bavli, Berachos 58b). When the azus and strength of the body are broken through this, the neshama can draw near to the body, for it will not be ensnared there.

And this is the aspect of “From the voice of my sighing, my (etzem) essence has cleaved to my flesh” (Psalms 102:6)—atzmi [my essence] is the neshama, which is the essence of a person, for the main essence of a person, what is called “I” in a person, is the neshama, which is the eternal essence. But due to the azus of the body in its desires, the neshama, which is the essence of the person, is distant from its basar and body. Through the voice of sighing, which is the aspect of azus di’kedusha, [as explained] above, the azus of the body is broken, and then the etzem (bone, essence) draws near and cleaves to the basar, that is, the neshama to the body. And this is: “From the voice of my sighing, my essence has cleaved to my flesh”, [as explained] above.

And the aspect of the voice of the teki’os [shofar blasts] is the aspect of “From the voice of my sighing”. And it breaks a person’s body, in the aspect of “If a shofar is sounded in a city, will the people not tremble?” (Amos 3:6). Through them, one can come to the ro’im [shepherds, from the root רעה, to shepherd] [mentioned] above. Tekiah, shevarim, teruah, tekiah—these are the voices, the voice of oz [strength]. Shevarim, through which the azus of the body is broken, [as explained] above. Teruah, in the aspect of “And you shall shepherd My people” (II Samuel 5:2), [referring to] the ro’im of holiness [mentioned] above, to whom one cannot draw near except through azus di’kedusha, which is the aspect of the voices of holiness, the aspect of the voice of the shofar, [as explained] above. This is: “And he circumcised the flesh of their foreskin on that very day” (Genesis 17:23), and it is written: “On that very day Abraham was circumcised” (Genesis 17:26). “That day” is the aspect of the voice of the shofar, whose mitzvah [commandment] is on the day (Talmud Bavli, Rosh Hashanah 28a), in the aspect of “Hashem will answer you on the day of distress” (Psalms 20:2). Through it, the foreskin of the basar is circumcised and broken, and it receives the light of the etzem [essence.

6. Likewise, in the generality of human beings, there is the aspect of etzem [essence, bone] and basar [flesh], that is, the true chocham [sage] who is the aspect of the neshama [soul] to the people who are below him is the aspect of etzem, and the people are, in relation to him, the aspect of basar. When they are in the aspect of basar, like the basar of the body in relation to the etzem of a person, they hear the call of anacha [sighing], that is, the call of the chocham, and it breaks their body, in the aspect of “A sigh breaks…” [the body of a person] (Talmud Bavli, Berachos 58b). Through this, he can rely and draw near to them, who are the aspect of basar, in the aspect of “From the call of my sighing, my essence has cleaved to my flesh” (Psalms 102:6), [as explained] above.

But when they are not in the aspect of basar, they do not hear the call of anacha [sighing] [mentioned] above at all. Even if they hear his call, they do not hear the call itself, but only the call of havara [echo].

7. And the call of havara [echo] is: Know that when a call of kedusha [holiness] is aroused, then a call of the sitra achara [other side, evil] is aroused from it. For through avairos [transgressions], destroyers are created, and they cry out: “Give us sustenance! Give us life!” When a call of kedusha is neither strengthened nor aroused, they rest. But as soon as a call of kedusha is aroused, they are immediately aroused and begin to cry out and accuse against it. This is the call of havara that emerges from the call of kedusha. This is the aspect of “If our iniquities have spoken up against us” (Jeremiah 14:7)—aneya [speaking up] refers only to the language of crying out [see Rashi on Deuteronomy 26:5, s.v. “And you shall answer”; Talmud Bavli, Sotah 32b]. That is, the avairos cry out within us, truly within us, because a call of kedusha was aroused. As it is written regarding the Tzarfatite: “You have come to me to recall my iniquity” (I Kings 17:18). That is, as long as Eliyahu was not there and kedusha was not so dominant, her avairos were at rest. But because the kedusha of Eliyahu was aroused there, her avairos were recalled and aroused to cry out and accuse against her.

And this is: “If our iniquities speak up against us”— that the avairos cry out within us. Even when we cry out with some call of kedusha, we do not merit to hear the call of kedusha itself to break through it the azus [brazenness] of the body, but only the call of havara, which is the call of the avairos that are aroused against the call of kedusha, and they cry out within us: “Hashem do for the sake of Your name”—that You Yourself do for the sake of Your name and have compassion on us for Your sake alone.

And when one is not in the aspect of basar to the chocham, who is the aspect of the etzem, then he does not hear the call itself [mentioned] above, but only the call of havara, that is, the call of the avairos that are aroused from this call.

And this is: “One who blows [the shofar] in a pit” (Talmud Bavli, Rosh Hashanah 27b), in the aspect of “You have placed me in the pit of the depths” (Psalms 88:7). He sighs and blows on account of this. Those standing outside, who are not in the aspect of basar, if they heard the call of the shofar [ram’s horn], they have fulfilled [the commandment]; that is, they can emerge from their evil. But if they heard the call of havara, they have not fulfilled, [as explained] above.

It comes out, that whether it is the call of the sighing of the person himself, he does not hear it if he is not in the aspect of basar, since the body is so distant from the etzem, the neshama, that it is not in the aspect of basar. Then he does not hear the call of his sighing. Likewise, the call of the sighing of the chocham, if one is not in the aspect of basar to the chocham, he does not hear his call, but only the call of havara, [as explained] above.

8. And to come to the aspect of basar, it is through shimus [service]. Through serving the chocham, one becomes the aspect of basar to the chocham. Likewise, through the body serving the neshama by performing practical mitzvahs [commandments], the body becomes the aspect of basar to the neshama.

When the basar is in this aspect, then: “And to Jerusalem I will give a herald” (Isaiah 41:27). From the basar that is circumcised [purified, as explained] above, Jerusalem, which is “a faithful city” (Isaiah 1:26), is completed. That is, one merits to come to emunah [faith], which is the generality of kedusha [holiness], received from the true tzadikim [righteous ones] of the generation, to whom one cannot draw near except through azus di’kedusha [boldness of holiness], which is the aspect of all the calls of kedusha. Through this, one breaks the azus of the sitra achara [other side], which is the aspect of the azus of the body, and one merits to draw near and cleave to them. Through this, one merits to complete emunah, which is the aspect of Jerusalem, a faithful city, [as explained] above.

9. To come to the aspect of azus di’kedusha [boldness of holiness] [mentioned] above, it is through simcha [joy], in the aspect of “For the joy of Hashem is your strength” (Nehemiah 8:10). That is, through the aspect of na’aseh v’nishma [we will do and we will hear], which is the aspect of simcha, as our rabbis, of blessed memory, said (Talmud Bavli, Shabbos 88a): At the moment when Israel said na’aseh v’nishma, sixty myriads of angels descended and placed two crowns on the head of each one, [and so on]. And when they sinned, they were taken away, [and so on]. And in the future, the Holy One, blessed be He, will return them to them, as it is said: “And everlasting joy shall be upon their head” (Isaiah 35:10). It is found that na’aseh v’nishma is the aspect of simcha, the aspect of “And everlasting joy shall be upon their head”, [as explained] above.

And know that the two adaye'im [ornaments] that were crowned at Sinai from na’aseh v’nishma are the aspect of “Beraishis bara” [In the beginning created], as brought in Sifra DiTzniusa [Book of Concealment], Chapter Five: Beraishis [In the beginning] is a complete utterance, bara [created] is a half utterance, Eden ila’a [upper delight/paradise], Eden tata’a [lower delight/paradise], chochma ila’a [upper wisdom], chochma tata’a [lower wisdom], father and son. For na’aseh v’nishma is the aspect of nistaros [hidden things] and niglos [revealed things]. Na’aseh [we will do] is the aspect of niglos, that is, the mitzvahs [commandments] that everyone can fulfill according to his level. And nishma [we will hear] is the aspect of nistar, what is lofty and hidden from him, in which he cannot perform service. For example, with every mitzvah, there are matters surrounding the mitzvah. For besides the command stated in the Torah to fulfill the mitzvah, there are further matters in the Torah, such as “And Hashem spoke to Moshe” and other utterances of the Torah surrounding the mitzvah. The service in these utterances of the Torah surrounding the mitzvah is the aspect of nishma, the aspect of nistar. For the mitzvah itself we can fulfill, but the service in these utterances we do not know. This is the aspect of nishma, the aspect of nistar.

This is the aspect of Torah and tefillah [prayer]. Na’aseh is the aspect of Torah, that is, the niglos, what one knows to fulfill. And nishma is the aspect of nistar, the aspect of the utterances of the Torah, which are the utterances of the Torah surrounding every mitzvah, which are the aspect of nistar, [as explained] above, in which one does not know how to serve Hashem, blessed be He, in the aspect of tefillah, which is devaikus [attachment]. For hearing depends on the heart (Zohar, Tikkun 58), as it is written: “And You shall give to Your servant a hearing heart” (I Kings 3:9). And service of the heart is tefillah (Talmud Bavli, Taanis 2a). That is, bitul [self-nullification] and devaikus to the Infinite, for the Infinite is the aspect of what cannot be grasped. Since there is no grasp in this [that is, in the utterances of the Torah mentioned above, which are the aspect of nistar], it is the aspect of tefillah, devaikus, which is only bitul to the Infinite (Ain Soaf).

10. And in every level and level, and likewise in every world and world, there is the aspect of na’aseh v’nishma [we will do and we will hear]. For each person, according to his level, has the aspect of na’aseh, the aspect of Torah, that is, the niglos [revealed things] to him, and the aspect of nishma, which is the aspect of nistar [hidden thing], the aspect of tefillah [prayer], [as explained] above. For one who comes to a higher level than the first, then the nishma of his aspect becomes na’aseh, and then he has another aspect of nishma. Likewise, from level to level. And likewise, every person, according to his level, has the aspect of na’aseh v’nishma. And likewise, in every world, there is the aspect of na’aseh v’nishma. For what is in this world the aspect of nishma is in the world of the spheres the aspect of na’aseh, and they have an aspect of nishma higher than it. And likewise, from world to world.

This is the aspect of Toaras Hashem [the Torah of Hashem] and Toaraso [his Torah] (Talmud Bavli, Avodah Zarah 19a). At first, Toras Hashem, which is the aspect of nistar, “The hidden things are for Hashem our G-d” (Deuteronomy 29:28). And afterwards, when he is on a higher level than it, it is made toarusoa (his Torah) - for it made from the "nishma" - "na'aseh", which is the aspect of, "and the revealed is for us and our children."

This is: “The hidden things are for Hashem our G-d”, this is the aspect of nishma. And “The revealed things are for us and our children” (Deuteronomy 29:28), this is the aspect of na’aseh, “forever, to do all the words of this Torah”—that he should go from level to level, that he should come to a world where the nishma becomes na’aseh, to do all the words of this Torah. The words of the Torah are the utterances of the Torah surrounding the mitzvah [commandment], such as “And He spoke” [e.g., And Hashem spoke to Moshe], [as explained] above, which are the aspect of nishma, [as explained] above. It becomes from them the aspect of na’aseh, forever, that he should go from level to level and from world to world, to do—to do, specifically—the aspect of na’aseh, all the words of this Torah. The words of the Torah are the aspect of the utterances of the Torah surrounding the mitzvah, which are the aspect of nistar, the aspect of nishma, [as explained] above. It becomes from them the aspect of na’aseh, the aspect of niglos [revealed things], [as explained] above.

שֶׁיִּהְיֶה נַעֲשֶׂה אֶצְלוֹ בְּכָל פַּעַם מִבְּחִינַת נִשְׁמָע בְּחִינַת נִסְתָּר בְּחִינַת תְּפִלָּה בְּחִינַת דִּבְרֵי הַתּוֹרָה שֶׁסְּבִיבוֹת הַמִּצְוָה בְּחִינַת תּוֹרַת ה יִהְיֶה נַעֲשֶׂה מִזֶּה בְּחִינַת נַעֲשֶׂה בְּחִינַת נִגְלֶה בְּחִינַת תּוֹרָה בְּחִינַת תּוֹרָת

And every person must go from level to level and from world to world until he merits each time to the aspect of na’aseh v’nishma higher still, that it should be made for him each time, from the aspect of nishma, the aspect of nistar (which is) the aspect of tefillah (which is) the aspect of the words of the Torah surrounding the mitzvah, the aspect of Toras Hashem, the aspect of prayer - (should be made into) the aspect of na’aseh (which is) the aspect of niglos (which is) the aspect of Torah, the aspect of Toraso. And there will be for him the aspect of nishma [and so on (all the aspects of nishma)], higher still. And likewise, each time he should go from level to level and from elevation to elevation until he comes to Beraishis [In the beginning], the point of creation, which is the beginning of atzilus [emanation]. And there too, there is the aspect of na’aseh v’nishma.

The aspect of nishma that is there is Toras Hashem in truth. For in every world and level, Toras Hashem is only in a borrowed sense, because it is called Toras Hashem only because it is hidden from him. And when he comes there, it becomes Toraso. But the aspect of nishma at the beginning of atzilus is Toras Hashem in truth, for there is nothing higher than it except Toras Hashem itself (mamash).

And afterward, when he is included in Ain Sof [the Infinite], then the na’aseh is the aspect of Toras Hashem itself, and the nishma is the aspect of tefillas Hashem [the prayer of Hashem]. For there is Toras Hashem, as our rabbis, of blessed memory, said (Jerusalem Talmud, Bikkurim 3:3; Rosh Hashanah 1:2): “I fulfilled it first”. And as they said (Talmud Bavli, Sotah 14a): The Holy One, blessed be He, clothes the naked, visits the sick, [and so on]. And likewise, our rabbis, of blessed memory, said (Talmud Bavli, Berachos 6a): From where do we know that the Holy One, blessed be He, puts on tefillin? [And so on]. And there is tefillas Hashem, as our rabbis, of blessed memory, said (Talmud Bavli, Berachos 7a): From where do we know that the Holy One, blessed be He, prays? As it is said: “And I will make them rejoice in My house of prayer” (Isaiah 56:7). It is found that there is Toras Hashem and there is tefillas Hashem.

When one merits to be included in Ain Sof, then his Torah is Toras Hashem itself, and his tefillah is tefillas Hashem itself.

This is what our rabbis, of blessed memory, said (Talmud Bavli, Bava Kama 92a): One who seeks mercy for his fellow while he needs that thing, he is answered first. Because what he needs that thing and does not seek it for himself, is because he is in the aspect of a'yin [nothingness], and he is the aspect of techila [beginning], that is, before creation. And because he is in the aspect of techila, through this, he is answered first.

[It appears that this matter is not well connected to what precedes. But in truth, this matter is well explained to one who examines slightly, for it is explained above and below that the aspect of tefillas Hashem is the aspect of before creation, the aspect of Ain Sof, which is the aspect of techila. And because this aspect is the aspect of ayin, therefore, no one merits this except one who is in the aspect of ayin, that is, who is truly humble and completely nullifies himself to the utmost nullification, as if he is not in the world, until he is included in Ain Sof, where it is the aspect of tefillas Hashem, as explained above. And through this, what is brought below about the statement of our rabbis, of blessed memory, “Elazar Ze’ira, and so on, they suspected him of pride, and therefore they imprisoned him, and so on,” is well connected. See there. It appears that the matter of the defect of pride has no connection to this Torah, as pride is not mentioned here at all. But in truth, according to what is explained above, it is clear to the eyes that this entire matter—to merit the aspect of na’aseh v’nishma higher still, which is the aspect of the generality in Ain Sof at the beginning of creation—is not possible except through true humility, which is the aspect of ayin, as explained above. Now the connection of this matter, one who prays for his fellow even though he needs that thing, and so on, to this Torah is well explained, for one who prays for his fellow even though he needs that thing is the aspect of humility, the aspect of ayin, that he nullifies himself and is not concerned for himself at all, but only feels the pain of his fellow Israel. And through this nullification, he is included in ayin, which is the aspect of techila, the aspect of before creation, the aspect of nishma, the aspect of tefillas Hashem, as explained above. And therefore, he is answered first, for he is in the aspect of techila, as explained above].

And this is the aspects of father and son, complete utterance (maamar) and half utterance chatzee maamar). For the na’aseh is the aspect of niglay, the aspect of Torah, the aspect of bara [created], the aspect of son, the aspect of Eden tata’a [lower delight/paradise], the aspect of chochma tata’a [lower wisdom], the aspect of half utterance, corresponding to the nishma, which is the aspect of Beraishis [In the beginning], the complete utterance (maamar hashulaim), chochma ila’a [upper wisdom], Eden ila’a [upper delight/paradise], the aspect of father, the aspect of tefillah, the aspect of nistar. For every level, compared to the level above it, is the aspect of half utterance, like the father when he speaks, he speaks a complete utterance, and when his young son speaks after him, he speaks only a half utterance. So too, every level compared to the level above it is the aspect of half utterance, and the level above it is the aspect of complete utterance in relation to it. And likewise, from level to level. For all people, animals, birds, plants, and all things in this world are only the aspect of half utterance compared to the world above this world, for they are only hints to things higher than them. And likewise, from world to world. And likewise, the generality of creation compared to before creation is the aspect of half utterance. For the primary perfection is in Ain Sof, and there it is the aspect of complete utterance. And this is bara, which is the generality of creation, a half utterance compared to Beraishis, which is the aspect of before creation, the aspect of tefillah, as in Beraishis yara bashes [In the beginning, fear, shame] (Zohar, Tikkun 7), which is tefillah, the aspect of “The fear of Hashem, she shall be praised” (Proverbs 31:30), which is the complete utterance.

Therefore, emunah [faith] is called Yerushalayim [Jerusalem], as explained above, because the primary building of it is from Beraishis, which is the aspect of complete yirah [fear]. For there is yirah, there is complete [see Midrash Rabbah, Vayera 56]. Beraishis yara bashes, the complete utterance. For emunah is from the ro’im [shepherds, from the root רעה, to shepherd], [as explained] above. And to the ro’im one cannot draw near except through azus [boldness], [as explained] above. And to azus one merits through simcha [joy], [as explained] above. And to simcha one merits through the aspect of na’aseh v’nishma, which is the aspect of Torah and tefillah, [and so on, as explained] above. But the primary perfection of simcha is through yirah, for it is written: “And rejoice with trembling” (Psalms 2:11) [see Talmud Bavli, Berachos 30b]. That is, the primary rejoicing and simcha is through tefillah, which is the aspect of yirah, [as explained] above, which is the aspect of nishma, the aspect of complete utterance, where the primary perfection is, [as explained] above.

It comes out, that the primary building of emunah (faith), which is the aspect of Yerushalayim, a faithful city, is merited through tefillah, which is the aspect of yirah, the aspect of complete utterance, [as explained] above.

Therefore, emunah [faith] is called Yerushalayim [Jerusalem], which is complete yirah [fear], for the main building of it is through the aspect of yirah, which is the aspect of complete utterance, which is the aspect of Beraishis yaray boashess [In the beginning, fear, shame], which is the complete utterance, [as explained] above. And this is: “The testimony (aidoos) of Hashem is faithful” (Psalms 19:8). The testimony [root: עד] of Hashem, which is the adayim [ornaments, same root: עד] [mentioned] above, is faithful, for through them emunah is built.

This is: “From there the shepherd, the stone of Israel” (Genesis 49:24). And its Targum: father and son [the Hebrew word for stone, evven, is like an abbreviated av ben, father son]. And this is the complete utterance (maamar hashulaim), which is father and son together, for the half utterance (chatzee maamar) is the aspect of son alone, but the complete utterance is father and son together, for there all is included. Through this, one can come to the aspect of ro’im [shepherds, from the root רעה, to shepherd], [as explained] above. And this is: “From there the shepherd, the stone (evven) of Israel”, [as explained] above.

11. But when one desires to go out from this level of na’aseh v’nishma [we will do and we will hear] to a level of na’aseh v’nishma higher than it, there must be a descent before the ascent, for the descent is the ultimate purpose of the ascent, as our rabbis, of blessed memory, said (Talmud Bavli, Avodah Zarah 4b): David was not worthy of that deed, [and so on], and Israel were not worthy of that deed, but Hashem, blessed be He, gave them a stumbling block for the benefit of the world, as our rabbis, of blessed memory, said there, to teach repentance.

And this is: “And this stumbling block is under your hand” (Isaiah 3:6)—these are the words of Torah [Torah], for one does not stand upon them unless he has stumbled in them (Talmud Bavli, Shabbos 120a; Gittin 43a). The words of Torah are the aspect of the utterances surrounding the mitzvah [commandment], which are “And Hashem spoke to Moshe” [e.g., the Torah’s narrative framework], [as explained] above, which are the aspect of nistar [hidden thing], the aspect of nishma [we will hear], the aspect of tefillah [prayer], [as explained] above. Standing upon them is the aspect of tefillah, for standing is only tefillah (Talmud Bavli, Berachos 6b). To make from the words of Torah, which is the aspect of nishma, it becomes from it the aspect of na’aseh [we will do], until the standing, which is the aspect of tefillah, will be upon them, that is, that there will be for him the aspect of standing, the aspect of tefillah, the aspect of nishma, higher still. For when it becomes from the nishma—na’aseh, there will be for him a nishma higher than it, [as explained] above. And this is impossible, except if he stumbles in them, because ascending from level to level needs a descent first, which is the stumbling block.

And this is: “On that day the iniquity of Israel will be sought and it will not be” (Jeremiah 50:20). For in the future, all will be repentance, and through teshuvah [repentance], intentional sins are made into merits [see Talmud Bavli, Yoma 86b]. It will be made from the transgressions of Israel—Torah. Therefore, they will seek then the iniquities, for they will seek and search then after the iniquities of Israel, how to take yet some iniquity to make from it Torah, and it will not be, for all the iniquities will be included in ayin [nothingness], that is, in Ain Sof [the Infinite], where the iniquities are transformed into merits through teshuvah. This is the aspect of descent, the ultimate purpose of the ascent, [as explained] above.

And this is: “Return, Israel, and so on, for you have stumbled in your iniquity” (Hosea 14:2). That is, through teshuvah, it will be made from the transgressions the aspect of machshayla [stumbling block], which is Torah, [as explained] above.

This is the explanation of the Mishnah (Avos, chapter 5): Yehudah ben Taima says: “Be bold as a leopard”, [and so on]. It is found that he warns about azus di’kedusha [boldness of holiness], that a person must be bold as a leopard against all who rise against him to prevent him, Heaven forbid, from his service. And immediately it is explained there the great defect and prohibition of azus panim [brazenness] of the sitra achara [other side, evil], as it is written there: He used to say: “Brazen-faced to Gehinom”, [and so on].

And if so, it is possible to err, Heaven forbid, for it is necessary to have azus [boldness] for the sake of kedusha [holiness], as explained above, for one cannot draw near to kedusha in truth except through azus, as explained above, and as he himself said: “Be bold as a leopard” (Avos 5:20). But on the other hand, azus is very bad, that is, one who has azus panim [brazenness] that is not for the sake of kedusha [all the more so when he is brazen-faced against kedusha, being brazen against those who fear Hashem, and the like], for this azus is very bad, for “Brazen-faced to Gehinom” (Avos 5:20).

And if so, a shard has fallen into the well (Talmud Bavli, Shabbos 67b), for one does not know how to conduct himself. On this, the Tanna requested: “May it be Your will that Your city be built speedily in our days” [Avos 5:20, expressing a prayer for clarity in navigating boldness] [For it appears that this is a great wonder, and every person is astonished at this: what connection does this prayer have to what precedes? And also, it is not the way of the Mishnah to pray a prayer and request in the middle of his words? But now it is well explained]. That is, he prayed that one merit to know how to conduct oneself in the matter of azus [boldness], that is, that one should have no azus of the sitra achara [other side, evil], but only merit that there be for him azus di’kedusha [boldness of holiness], through which Yerushalayim [Jerusalem], a faithful city, is built, that is, one merits to emunah [faith] through this azus, as explained above, that one cannot draw near to the true tzadikim [righteous ones], who are the aspect of the generality of the seven ro’im [shepherds, from the root רעה, to shepherd], who are the generality of kedusha [holiness], from whom the main emunah is drawn, except through azus, as explained above. And this is: “May it be Your will that Your city be built speedily in our days”, that is, that the azus be azus di’kedusha, from which Yerushalayim, a faithful city, is built, [as explained] above.

But to come to this is through “And give us our portion in Your Torah” [Avos 5:20]. That is, through attaining the aspect of na’aseh v’nishma, making from the nishma—na’aseh, from Toras Hashem [the Torah of Hashem]—Toraso [His Torah]. That is, one merits to attain Toras Hashem, [as explained] above. This is: “And give us our portion in Your Torah”, that our portion, which is our portion in the Torah, that is, the aspect of Toraso, the aspect of na’aseh, be in Your Torah, that is, Toras Hashem itself. That is, one merits to be included in ayin [nothingness], [as explained] above, to attain Toras Hashem in the aspect of nishma, through which one merits to simcha [joy], [as explained] above, through which one merits to azus di’kedusha, [as explained] above, in the aspect of “For the joy of Hashem is your strength” (Nehemiah 8:10), [as explained] above.

This is: “And shame of face to the Garden of Eden” [Avos 5:20]. For in truth, this azus di’kedusha is drawn from boshes [shame]. For to azus di’kedusha one merits through simcha and chedva [rejoicing], in the aspect of “For the joy of Hashem is your strength”, [as explained] above. And to chedvas Hashem [the joy of Hashem] one merits through the aspect of na’aseh v’nishma, [as explained] above. And the primary perfection of simcha is through yirah [fear], which is the aspect of nishma, the aspect of tefillah, [as explained] above. And yirah is boshes—yaray boshes [fear, shame]. It is found that this azus di’kedusha is drawn from boshes. This is: “And shame of face to the Garden of Eden”, for this azus di’kedusha, which is the aspect of boshes, is the aspect of Eden [delight/paradise], the aspect of Eden ila’a [upper delight/paradise], [and so on], which is the aspect of nishma, the aspect of yirah, the aspect of tefillah, [as explained] above. And to come to this brazenness, he prayed (in the Mishna of Avos): Let it be the Will that You build Your city etc., as explained above.

This is the explanation of (Talmud Bavli, Bava Kama 59a): Elazar Ze’eera was tying black shoes. They said to him: “What have you done?” He said: “I am mourning for Yerushalayim”. For he was mourning for Yerushalayim, a faithful city, that is, for the spoiling of emunah [faith]. Therefore, he tied black shoes to indicate that the chosam [seal] of the raglin [feet] was spoiled, and from chosam was made the blood of niddas [blood of menstrual impurity] [they share the numerical value 454]. And this is: black shoes, that the raglin were spoiled and made niddas [menstrual impurity/separation], for this black is red (Talmud Bavli, Chullin 47b). This was done through the spoiling of emunah, for the main thing is emunah, as explained above [for the spoiling of emunah, the chosam of the yadaye'im, automatically spoils the chosam of the raglin, because the main thing is emunah, as explained above].

They said to him: “Are you that important as to mourn?” [and so on]. That is, they suspected him of gadlus [pride], and therefore, through you, the raglin were spoiled, in the aspect of “Let not the foot of pride come to me” (Psalms 36:12). For through gadlus, the raglin were spoiled, in the aspect of: Whoever is prideful is as if he pushes away the feet of the Shechinah [Divine Presence] [see Talmud Bavli, Berachos 43b; Chidushay Aggados there; Kiddushin 31a; Ran there]. And therefore, since they suspected him of haughtiness, chavshoohoo (they locked him up), because the punishment for haughtiness is incarceration, as our Rabbis of blessed memory said (Megila 13b): And if he becomes conceited, the Holy One Blessed He lowers (humbles) him, as it says (Job 36:8), And if they are bound in chains. It comes out, that the punishment for haughtiness is incarceration, and therefore they locked him up.

He said to them: “Ask of me, or I will ask of you”. For this will be a test: if I have gadlus (haughtiness), then it is fitting that I cannot respond to you, for whoever is prideful, his wisdom departs from him (Talmud Bavli, Pesachim 66b).

He inquired of them: This one who cuts off a kufra (unripe date), what does he pay? cutting off Kufra (-denial) is an aspect of the defection of azus (-audacity, brazenness). Kufra is the aspect of brazenness, the aspect of callings, as it is written (Psalms 104:12): “The kfeereem (same root as kufra) young lions roar for prey." someone who defected in this brazenness? And they answered him: He pays kufra - he pays like he defected.

And he asked: What does he pay - someone who defected in this brazenness (azus)? And they answered: He pays kufra, just as he damaged, he shall pay.

And he asked: “But does it not become dates?” For through this damage by azus, one can come to the spoiling of emunah—tamray [dates], in the aspect of “Has a nation exchanged its gods, and My people have exchanged My glory” (Jeremiah 2:11), [and so on]. He pays for tamray, as is fitting for the spoiling of emunah. But it is not tamray, for even so, he has not yet come to kefiros [heresies]. And he answered: with sixty, that is, Gehinom [Hell], for the entire world is one-sixtieth of Gehinom [see Talmud Bavli, Taanis 10a]. For azus panim [brazen faced] to Gehinom, for the punishments of all things were exchanged by Avraham our father, peace be upon him, for the subjugation of kingdoms [see Midrash Rabbah, Lech Lecha 42; Pekuday 51]. But the punishment of azus remains only in Gehinom. And this (one) who defects in holy brazenness through brazen facedness of the sitra achra (evil realm), shall pay with sixty, that is with Gehinom, as explained above.

And Azus di’kedusha (holy brazenness) is the aspect of (the month of) Tishray, and therefore it is called “the month of the mighty ones” (I Kings 8:2. yerach ha'aisuneem), from the language of strength and azus. For then Israel cries out calls and the call of the shofar [ram’s horn], for all the calls are the aspect of azus, [as explained] above. And therefore, at that time, the two seals (choasamos) are sealed and established, seal within seal (חותם בתוך חותם, chosam besoach chosam), because through the holy brazenness one merits faith, which is the aspect of the seal of the hands (chosam ha'yadayim), and through this one merits receiving ethical instruction (musar) from the reprovers of the generation, which is the aspect of the seal of the feet (chosam haraglaye'im), as mentioned above, which are the aspect of the two seals (choasamos), seal within seal (chosam besoach chosam), as mentioned above.

And this is: Tishray (תשרי), which in gematria (numerical value of Hebrew letters) equals two times "seal" (חותם, chosam) with the two words (454 and 454 and 2 = 910) (as brought in the writings of the Ari (Rabbi Isaac Luria’s Kabbalistic teachings), in the Kavanos (intentions) of Ne'eelah and Hoshana Rabbah). And therefore in Tishray there is the joy of Israel (the rejoicing of the Jewish people), because brazenness is through joy, as mentioned above, for "the joy of the Lord is your strength" (Nehemiah 8:10), and also this verse is said concerning Rosh Hashanah.

Omitted matters pertaining to this Torah:

This is: “And it shall be, because you will hear these judgments” (Deuteronomy 7:12). Aikev [because] is the aspect of raglin [feet], and raglin are the aspect of the mochichim [rebukers], [as explained] above. To them, the judgments are revealed, and they rebuke the generation. This is: “And it shall be, because you will hear”, that is, from the aspect of raglin, that is, the mochichim, “these judgments”, that is, the judgments, for to them they are revealed, [as explained] above, and they rebuke the generation with this, [as explained] above.

All the calls are the aspect of azus. The call of the mochiach [rebuker] is the aspect of the call of the shofar, as it is written: “Like a shofar, raise your call” (Isaiah 58:1). And likewise, the call of negina [melody]: “Play well with a shout” (Psalms 33:3). The call of negina is the aspect of teruah [shofar blast], the aspect of shofar, the aspect of “And you shall shepherd My people” (II Samuel 5:2), [as explained] above.

In the days of Rabban Gamliel, the generation was such that their Torah was the aspect of nishma, the aspect of tefillah. This is: (Talmud Bavli, Megillah 21a): In the days of Rabban Gamliel, they studied Torah standing. Standing is the aspect of tefillah, [as explained] above. Therefore, when Rabban Gamliel died, the honor of the Torah was nullified, as our rabbis, of blessed memory, said (Talmud Bavli, Megillah 21a; Sotah 49a).

In every world, there is the aspect of na’aseh v’nishma. And likewise, among the angels, there is na’aseh v’nishma, as it is written: “Mighty ones of strength who do His word, to hear the call of His word” (Psalms 103:20). And as our rabbis, of blessed memory, said (Talmud Bavli, Shabbos 88a): Who revealed this secret to My children, a secret that the ministering angels use, as it is said: “Mighty ones of strength”, [and so on].

It is impossible to draw near to kedusha [holiness] except through azus [boldness], as it is written: “Be bold as a leopard”, as explained above. And likewise, our rabbis, of blessed memory, said (Talmud Bavli, Baitzah 25b): The Torah was given to Israel only because they are bold.

Gedoalah boashess [great is shame], which is doubled twice in the verse: “And they shall not be ashamed”, [and so on], “And My people shall never be ashamed” (Joel 2:26–27) [see Talmud Bavli, Moed Katan 9b].

The Gan Eden [Garden of Eden] and Gehinom are in this world itself, but it is impossible to come there because of the coldness on the side of the north and south. The pain of boashess is very great, more than the punishment of Gehinom. And all the afflictions of this world have the pain of boashess, that one is ashamed before his fellows because he has afflictions. And likewise, in the future to come, the pain of boashess is very great, and even every tzadik is singed by the canopy of his fellow: Woe to that shame, woe to that disgrace, as our rabbis, of blessed memory, said (Talmud Bavli, Bava Basra 75a). And they said there: The face of Moshe is like the face of the sun, the face of Yehoshua is like the face of the moon, woe to that shame, woe to that disgrace, [and so on]. All the more so, how will the sinners be ashamed, may the Merciful One save us.

And even if one is at a level where he need not be ashamed before any person, he must be ashamed before the Holy One, blessed be He. For the Holy One, blessed be He, fulfills all the Torah [Torah], as our rabbis, of blessed memory, said: The Holy One, blessed be He, buries the dead, [and so on], visits the sick, [and so on], and the rest of the mitzvahs [commandments] of the Torah that our rabbis, of blessed memory, reckoned that the Holy One, blessed be He, fulfills them. And also, the Holy One, blessed be He, prays, as our rabbis, of blessed memory, said (Talmud Bavli, Berachos 7a): From where do we know that the Holy One, blessed be He, prays? As it is said: “And I will make them rejoice in My house of prayer” (Isaiah 56:7). What does He pray? “May there be will before Me”, [and so on]. Certainly, the Holy One, blessed be He, fulfills the mitzvahs of the Torah and tefillah [prayer] as is fitting for the Holy One, blessed be He. And how far is the fulfillment of His Torah and His tefillah from the Torah and tefillah of Hashem, blessed be He, for each one serves Hashem, blessed be He, according to his level, in the aspect of na’aseh v’nishma [we will do and we will hear], that is, Torah and tefillah, [as explained] above.

[At the time he began to say this Torah, he began with this matter written here, from the matter of the Gan Eden [Garden of Eden] and Gehinom [Hell] and the pain of boashess [shame], and so on, as explained above, until he entered the matter of Torah and tefillah of Hashem, blessed be He, Himself, as written here. And afterwards, he entered through this from matter to matter until he completed this entire Torah, as explained above. But at the time I wrote this Torah before him, the matter was slightly reversed, and he commanded me to begin the Torah with the matter of chosam [seal] within a chosam, as explained above, and Hashem knows his intention].