Likutay Moharan - Torah-teaching 49

Likutey Moharan Volume 1: Torah 49

“Lashshemesh sam ohel bahem vehu kechatan yotze mechuppato” (For the sun He has set a tent in them, and he, like a bridegroom, comes out from his canopy) (תהילים יט:ה)

[In the language of our master, Rabbi Nachman of Breslov, of blessed memory]

1. The Heart as the Form-Giver of Divine Attributes

For before the beriah (creation [the act of forming the world]) [the process by which God brought the universe into existence], the or (light [divine radiance]) of the Holy One, blessed be He, was Ain Sof (Infinite Light [the boundless essence of God]) [the infinite, limitless aspect of God before creation]. And the Holy One, blessed be He, desired that His malkhut (Kingship [divine sovereignty]) [God’s authority and rule over creation] be revealed. And there is no melekh (king) without an am (nation), so it was necessary to create bnei adam (human beings) who would accept His malkhut (Kingship) [the act of humanity recognizing and submitting to God’s sovereignty]. And the revelation of His malkhut (Kingship) cannot be attained except through the middot (attributes [Divine qualities or measures, such as mercy or justice]) [the sefirot or divine traits through which God interacts with the world], for through the middot (attributes) one attains His Elokut (Divinity) [God’s essential divine nature], and they know that there is an Adon (Master) who moshel (rules) and manhig (guides).

And He tzimtzem (contracted [withdrew or limited]) [the Kabbalistic process of God limiting His infinite light to allow for creation] the or Ain Sof (light of the Infinite) to the tzedadim (sides), and there remained a chalal panui (vacant space [a metaphysical void allowing for creation]) [the empty space created after God’s contraction, within which the worlds were formed]. And within this chalal panui (vacant space), He created the olamot (worlds) (as explained in Etz Chayim [Tree of Life, a foundational Kabbalistic text], Heikhal [Hall] 1, Anaf [Branch] 3). And these are His very middot (attributes).

And the lev (heart) is the tzayyar (form-giving artist [the shaper or designer of spiritual forms]) [the heart as the creative force that shapes divine qualities] of these middot (attributes), that is, the chochmah (wisdom [divine insight]) [the intellectual and spiritual faculty of understanding] in the lev (heart), as it is written: “Uvelev kol chacham lev” (And in the heart of every wise-hearted person) (שמות לא:ו) and “Kullam bechochmah asita” (All of them You made with wisdom) (תהילים קד:כד). It is found that the lev (heart) is the tzayyar (form-giving artist), as it is written: “Tzur levavi” (The Rock of my heart [the stable foundation or form of my heart]) (תהילים עג:כו).

And there is yetzirah (creation [formation]) [the process of forming spiritual realities] for tov (good) and for bish (evil), as our Chakhamim, zikhronam livrakha (Sages, of blessed memory) said (Berakhot 61a) regarding “Vayyitzer” (And He formed) (וַיִּיצֶר, בראשית ב:ז) with two yudin (yuds [the Hebrew letter Yud, symbolizing divine potential]) [the smallest Hebrew letter, representing a spark of divine wisdom], and they are two yetzarim (inclinations), the yetzer tov (good inclination) and the yetzer hara (evil inclination), that is, machashavot tovot (good thoughts) are the yetzer tov (good inclination), and machashavot ra’ot (evil thoughts) are the yetzer hara (evil inclination). For the essence of the yetzarim (inclinations) are the machashavot (thoughts) and the chochmot (wisdoms) in the lev (heart), as it is written: “Ki yetzer machshevot libbo” (For the inclination of the thoughts of his heart) (בראשית ו:ה).

And when a person choshev (thinks) machashavot ra’ot (evil thoughts), he metamtem (dulls [obscures or dims]) the chalal (space [the void where divine attributes manifest]) of the beriah (creation) where the hitgallut (revelation) of the middot (attributes) occurs. For the lev (heart) is the tzur (form [the structure or mold]) of the olamot (worlds), that is, the tzur (form) of the middot (attributes). For according to the or lahaviyyut (light of the flaming desire) of the lev (heart) of an ish yisraeli (Israelite [a Jew, representing spiritual potential]), it is impossible for the hitgallut (revelation) of the middot (attributes) [to occur], for the or lahaviyyuto (his flaming light) is ad Ain Sof (until the Infinite [boundless]), that is, there is no sof (end) or takhlit (limit) to his teshukato (craving) [the infinite spiritual yearning of the soul]. And one must tzamtzem (contract) this hitlahavut (excitement [intense spiritual desire]) so that a chalal (space) remains in the lev (heart), as it is written: “Velibbi chalal bekirbi” (And my heart is a void within me) (תהילים קט:כב). And through the tzimtzum (contraction) of this hitlahavut (excitement), one can come to the hitgallut (revelation) of the middot (attributes), that is, to serve God, blessed be He, behadaragah (gradually) and bemiddah (with measure) [in a controlled, deliberate manner].

Machashavot tovot (good thoughts) in the lev (heart) are yetzarim tovim (good inclinations), through which pe’ullot (actions) and middot tovot (good attributes) are revealed, and this is yetzirah letov (creation for good). But when one choshev (thinks) machashavot ra’ot (evil thoughts), God forbid, he metamtem (dulls) the lev (heart) in the aspect of orlat lev (foreskin of the heart [spiritual insensitivity]) [a metaphor for spiritual obstruction] and mekalkel (spoils) the beriah (creation), that is, the chochmah (wisdom) in the lev (heart).

As it is written: “Umal’tem et orlat levavkhem” (And you shall circumcise the foreskin of your heart) (דברים י:טז), and its Targum (Aramaic translation) [translates]: Yat tippeshut libbekhon (the stupidity of your heart). And tippeshut (stupidity) is the kilkul (spoilage) of the beriah (creation), which is through chochmah (wisdom). It is found that when a person choshev (thinks) machashavot tovot (good thoughts) in his lev (heart) on how to serve God, blessed be He, his lev (heart) becomes in the aspect of: “Tzur levavi” (The Rock of my heart) (תהילים עג:כו), and in the aspect of: “Velibbi chalal bekirbi” (And my heart is a void within me) (תהילים קט:כב), so that within this chalal (space) His pe’ullot (actions) will be revealed. And through his pe’ullot (actions) and middoto hatovot (his good attributes), it will be revealed that he accepts complete malkhut shamayim (Kingship of Heaven [divine authority]).

This is the interpretation of: “Vesharim kecholalim kol ma’yanai bakh” (And singers as dancers, all my springs are in You) (תהילים פז:ז). Sharim (singers) is the aspect of the hitgallut (revelation) of malkhut (Kingship), the aspect of Sarah (Sarah [the matriarch, symbolizing divine sovereignty]) over the entire world (Berakhot 13a), the aspect of: “Vehayah Hashem lemelekh” (And Hashem shall be king) (זכריה יד:ט). Kecholalim kol ma’yanai bakh (As dancers, all my springs are in You)—that is, according to the chalal (space) created by his machashavot kedoshim (holy thoughts), so is the hitgallut (revelation) of His malkhut (Kingship) [the extent of divine sovereignty revealed corresponds to the spiritual space cleared by pure thoughts].

2. Prayer as Service of the Heart

This is the aspect of: “Ule’avdo bekhol levavkhem” (And to serve Him with all your heart) (דברים יא:יג). What is the avodah (service) in the lev (heart)? This is tefillah (prayer) (Ta’anit 2a). For tefillah (prayer) is the aspect of malkhut David (Kingship of David [divine sovereignty manifested through King David’s legacy]) [prayer as an expression of submitting to God’s rule], as it is written: “Va’ani tefillah” (And I am prayer) (תהילים קט:ד). And the essence of tefillah (prayer) depends on the lev (heart), that one should place all his lev (heart) upon it, as it is written: “Bisfatam kibbeduni velibbam richak mimmenni” (With their lips they honored Me, but their heart is far from Me) (ישעיה כט:יג). For tefillah (prayer) that is in the lev (heart) is the aspect of the hitgallut (revelation) of His malkhut (Kingship) within the chalal panui (vacant space), within the middot (attributes), within the olamot (worlds) (kanal [as mentioned above]).

3. Transformation from Dalet to Hei

This is the aspect of the letter Hei (Hei [the fifth Hebrew letter, symbolizing divine presence]) [representing completion and divine breath], for it was a Dalet (Dalet [the fourth Hebrew letter, symbolizing poverty or lack]) [representing spiritual deficiency], and it returned and became a Hei (Hei) (see Tikkun 21, folio 47a). For Dalet (Dalet) is a term for dallah (poor) and aniyah (impoverished), that is, when he metamtem (dulls) his lev (heart) with tippeshut (stupidity [spiritual ignorance]), and “there is no ani (poor one) except in da’at (knowledge)” (Nedarim 41a), and then it is the aspect of Dalet (Dalet). And when he mekaddesh (sanctifies) his machashavto (thought), and “there is no kedushah (holiness) with less than ten” (Megillah 23a), it is the aspect of Yud (Yud [the tenth Hebrew letter, symbolizing divine wisdom]) [the spark of divine potential] (Tikkun 10), which he draws into the Dalet (Dalet), and it becomes a Hei (Hei) [symbolizing the infusion of divine wisdom into spiritual poverty, creating wholeness].

4. The Ascent of the Two Houses

And when one raises tefillah (prayer), the aspect of malkhut (Kingship), in the aspect of: “Ule’avdo bekhol levavkhem” (And to serve Him with all your heart) (דברים יא:יג), this is the aspect of: “Hi ha’olah” (It is the one that ascends) (ויקרא ו:ב), the aspect of: “Mi zot olah” (Who is this that ascends?) (שיר השירים ח:ה), Mi im zot olah (Who with this ascends) (Introduction to the Zohar 10, and Tikkun 21, 30, 38, 69). And these are two battim (houses): Beita Ila’ah (Upper House [Binah, divine understanding]) [the higher spiritual realm] and Beita Tata’ah (Lower House [Malkhut, divine sovereignty]) [the lower spiritual realm], both of which have aliyah (ascent) [elevation to a higher spiritual state]. For “I will not come into the city until you are kadosh (holy) in your midst.”

[Explanation: For our Rabboteinu, zikhronam livrakha (Sages, of blessed memory), expounded (Ta’anit 5a) on this verse: “Bekirbekh kadosh velo avo be’ir” (Holy in your midst, and I will not come in the city) (הושע יא:ט), that the Holy One, blessed be He, swore that He would not enter Yerushalayim shel ma’alah (Jerusalem above [the heavenly Jerusalem]) until Yerushalayim shel matah (Jerusalem below [the earthly Jerusalem]) is built. And it is stated in the writings of the Ari, zikhrono livrakha (Rabbi Isaac Luria, of blessed memory), that the intention by way of sod (secret [mystical interpretation]) is that Binah (Understanding [the sefirah of divine intellect]), Imma Ila’ah (Upper Mother), Beita Ila’ah (Upper House), is the aspect of Yerushalayim shel ma’alah (Jerusalem above). And malkhut (Kingship), Beita Tata’ah (Lower House), is the aspect of Yerushalayim shel matah (Jerusalem below). That the supernal yichud (unification [spiritual unity]), which is the aspect of the aliyah (ascent) of Beita Ila’ah (Upper House), is not complete until the aspect of malkhut (Kingship) is built and completed in its entirety, which is the aliyah (ascent) of Beita Tata’ah (Lower House), and so forth, see there (kanal [as mentioned above]).]

And this is what our master, of blessed memory, wrote, Mi im zot olah (Who with this ascends) (Petach Eliyahu). Mi (Who [Binah, divine understanding]) is the aspect of Beita Ila’ah (Upper House), the aspect of Mi (Who). And malkhut (Kingship) is the aspect of Beita Tata’ah (Lower House), the aspect of Zot (This [Malkhut, divine sovereignty]). And through these aspects mentioned above in this Torah (teaching) [this mystical discourse], through this, these two battim (houses) have aliyah (ascent), which are Beita Ila’ah (Upper House) and Beita Tata’ah (Lower House), which are the aspect of Mi im Zot (Who with This). That is, through tzamtzem (contracting) the or hitlahavut libbo (light of the flaming desire of his heart), so that it does not burn excessively, in order that he can serve God, blessed be He, behadaragah (gradually) and bemiddah (with measure). And he mekaddesh (sanctifies) his machashavto (thought) so as not to lachashov (think) any machashavot ra’ot (evil thoughts), but only to lachashov (think) always machashavot kedoshot (holy thoughts), which are the aspect of yetzer tov (good inclination), the aspect of chochmah (wisdom) in the lev (heart). Through this, he metzayyer (designs [shapes]) middot tovot (good attributes) and merits to do pe’ullot (actions) and ma’asim tovim (good deeds) and middot tovot (good attributes). And through this, the aspect of malkhut (Kingship) is revealed, for it is revealed that he accepts complete malkhut shamayim (Kingship of Heaven). And then there is aliyah (ascent) for the aspect of malkhut (Kingship), which is Beita Tata’ah (Lower House). Then, specifically, Beita Ila’ah (Upper House) also ascends, which is the aspect of Binah libba (Understanding of the heart [divine intellect]). For in truth, both are one, and one depends on the other (kanal [as mentioned above]).

To explain the matter somewhat, we need to return and explain the matter of this Torah (teaching). The general principle of the Torah (teaching) is as explained in Etz Chayim (Tree of Life) in its beginning, that when God, blessed be He, wanted to create the world, the or (light) of the Holy One, blessed be He, was Ain Sof (Infinite Light). And there was no makom (place) for the beriat ha’olamot (creation of the worlds). And it was necessary, as it were, to tzamtzem (contract) the or Ain Sof (light of the Infinite) to the tzedadim (sides), and the chalal panui (vacant space) was formed. And within this chalal panui (vacant space), He created all the olamot (worlds). And all the olamot (worlds) were created upon chochmah (wisdom), as it is written: “Kullam bechochmah asita” (All of them You made with wisdom) (תהילים קד:כד). And the main takhlit (purpose) of the beriat ha’olamot (creation of the worlds) was for the sake of malkhut (Kingship), that is, to reveal His malkhut (Kingship), which is impossible except through the olamot (worlds), for there is no melekh (king) without an am (nation). And for this reason, there was the tzimtzum (contraction) of the chalal panui (vacant space), so that there would be a makom (place) for the beriat ha’olamot (creation of the worlds), so that His malkhut (Kingship), blessed be He, would be revealed (kanal [as mentioned above]).

And our master, of blessed memory, explains all this in every person. For every one of Yisrael (Israel [the Jewish people]) is a chelek Eloka mima’al (part of God above [a divine soul]) [a spark of the divine essence]. And the essence of Elokut (Divinity) is in the lev (heart). And the Elokut (Divinity) in the lev (heart) of an ish yisraeli (Israelite) is the aspect of Ain Sof (Infinite Light), for the or lahaviyyuto (his flaming light) is ad Ain Sof (until the Infinite), that is, there is no sof (end) or takhlit (limit) to his teshukato (craving). And according to the greatness of the hitlahavut (excitement) of the lev (heart) of an ish yisraeli (Israelite), which is ad Ain Sof (until the Infinite), it would be impossible for him to do any avodah (service [worship or spiritual work]), and he would not be able to reveal any middah tovah (good attribute). For due to the greatness of his hitlahavut (excitement) ad Ain Sof (until the Infinite), he cannot do anything (kanal [as mentioned above]). This is the aspect of what happened at the beginning of the beriah (creation), that there was no makom (place) for the beriah (creation) because everything was Ain Sof (Infinite Light) (kanal [as mentioned above]). For the beriat ha’olamot (creation of the worlds) are the middot (attributes) (kanal [as mentioned above]).

And therefore, a person necessarily needs to tzamtzem (contract) the or hitlahavut libbo (light of the flaming desire of his heart), which is ad Ain Sof (until the Infinite), so that he can serve God behadaragah (gradually) and bemiddah (with measure). For God, blessed be He, desires our avodah (service), that we serve Him with uvdot (deeds [practical actions]) and middot tovot (good attributes), which is impossible except through the tzimtzum (contraction) (kanal [as mentioned above]). And when he tzamtzem (contracts) the or lahaviyyut libbo (light of the flaming desire of his heart), then a chalal panui (vacant space) remains in the lev (heart), in the aspect of: “Velibbi chalal bekirbi” (And my heart is a void within me) (תהילים קט:כב) [which is the sod (secret [mystical meaning]) of the chalal panui (vacant space) that was at the beginning of the beriah (creation)]. And within this chalal panui (vacant space), his middoto hatovot (good attributes) are revealed, which are the sod (secret) of the beriat ha’olamot (creation of the worlds), which was within the aforementioned chalal panui (vacant space). For the middot (attributes) are the olamot (worlds) (kanal [as mentioned above]).

That is, through the tzimtzum (contraction) that he tzamtzem (contracts) the or (light) of the hitlahavut (excitement), through which the aspect of the chalal panui (vacant space) is formed, the aspect of: “Velibbi chalal bekirbi” (And my heart is a void within me) (תהילים קט:כב), through this he serves God, blessed be He, behadaragah (gradually) and bemiddah (with measure), and does ma’asim tovim (good deeds) and middot tovot (good attributes). All of this is the aspect of the hitgallut (revelation) of the middot (attributes), which are the olamot (worlds), within the chalal panui (vacant space) in the lev (heart). And the main beriat ha’olamot (creation of the worlds) was through chochmah (wisdom) (kanal [as mentioned above]). And this is the aspect of the main avodat Hashem (service of God), to merit middot (attributes) and ma’asim tovim (good deeds), which is through guarding the chochmah (wisdom) in the lev (heart), which is the machashavah (thought) in the lev (heart). For one needs to guard the machashavah (thought) in the lev (heart) very much, which is the aspect of chochmat lev (wisdom of the heart), which is the essence of the yetzarim (inclinations). For machashavot tovot (good thoughts) are the yetzer tov (good inclination), and machashavot ra’ot (evil thoughts) are the yetzer hara (evil inclination). That is, when one choshev (thinks) machashavot tovot (good thoughts), which is the aspect of chochmah (wisdom) in the lev (heart), then through this he merits pe’ullot (actions) and middot tovot (good attributes). This is the aspect of the hitgallut (revelation) of the beriah (creation), which is the middot (attributes), within the chalal panui (vacant space), through the chochmah (wisdom) in the lev (heart), which is the aspect of machashavot tovot (good thoughts) in the lev (heart) (kanal [as mentioned above]).

But when one choshev (thinks) machashavot ra’ot (evil thoughts), God forbid, then he mekalkel (spoils) the chalal (space) in the lev (heart), which is the sod (secret) of the chalal panui (vacant space). And then he metamtem (dulls) the chalal (space) in the lev (heart), in the aspect of orlat lev (foreskin of the heart) (kanal [as mentioned above]). And this is the aspect of the kilkul (spoilage) of the beriah (creation), which was through the chochmah (wisdom) in the lev (heart) (kanal [as mentioned above]).

And all the essence of the avodah (service), that one needs the aforementioned tzimtzum (contraction) and to lachashov (think) machashavot tovot (good thoughts), in order to merit ma’asim tovim (good deeds) and middot tovot (good attributes)—all of this is in order to reveal His malkhut (Kingship), blessed be He, for which the essence of the beriah (creation) existed (kanal [as mentioned above]). For through meriting pe’ullot (actions) and middot tovot (good attributes) through all the aforementioned, through this he accepts upon himself complete malkhut shamayim (Kingship of Heaven), which is the aspect of the hitgallut (revelation) of His malkhut (Kingship), blessed be He, which is revealed through the beriat ha’olamot (creation of the worlds) that are within the chalal panui (vacant space) through chochmah (wisdom) (kanal [as mentioned above]). And the general principle is that the beriat ha’olamot (creation of the worlds) and the avodat Hashem (service of God), blessed be He, with pe’ullot (actions) and middot tovot (good attributes) are truly one aspect (kanal [as mentioned above]).

And then, when His malkhut (Kingship), blessed be He, is revealed through his ma’asav (deeds) and middotav hatovot (his good attributes) that are revealed within the chalal (space) in his lev (heart) (kanal [as mentioned above]), this is the aspect of the aliyat (ascent) of the two battim (houses) mentioned above, Mi im Zot (Who with This)—Beita Ila’ah (Upper House) and Beita Tata’ah (Lower House) (kanal [as mentioned above]). For the hitgallut (revelation) of malkhut (Kingship), this is the aspect of Beita Tata’ah (Lower House). And the beginning of the tzimtzum (contraction), which is the chalal panui (vacant space) in the lev (heart), this is the aspect of Beita Ila’ah (Upper House). For the main kavvanat (intention) of the tzimtzum (contraction) was for the avodat Hashem (service of God), blessed be He, in order to merit revealing His malkhut (Kingship), blessed be He. And therefore, the tikkun (rectification [spiritual repair]) and aliyat (ascent) of Beita Ila’ah (Upper House) is not completed until Beita Tata’ah (Lower House) ascends, that is, until His malkhut (Kingship), blessed be He, is revealed, which is the main takhlit kavvanat (purpose of the intention) of the beriah (creation). And then, when His malkhut (Kingship), blessed be He, is revealed, then specifically both of them ascend together, Beita Ila’ah (Upper House) and Beita Tata’ah (Lower House), in the aspect of Mi zot olah, Mi im Zot olah (Who is this that ascends, Who with This ascends) (kanal [as mentioned above]). For “I will not come into the city until you are kadosh (holy) in your midst”—that the Holy One, blessed be He, does not enter Yerushalayim shel ma’alah (Jerusalem above), which is Binah libba (Understanding of the heart) (kanal [as mentioned above]), until Yerushalayim shel matah (Jerusalem below) is built, which is the aspect of the hitgallut (revelation) of His malkhut (Kingship), blessed be He (kanal [as mentioned above]).

And all this is the aspect of tefillah (prayer), which is avodah shebalev (service of the heart). For tefillah (prayer) in the lev (heart) is the aspect of the hitgallut (revelation) of His malkhut (Kingship) that is within the chalal panui (vacant space) in the lev (heart) (kanal [as mentioned above]). And understand very well, for the matters are very, very deep. And our master, of blessed memory, was brief here and spoke everything in remez (hints), like one who points with a machog (needle [a subtle indication]). And the matters are straightforward to the mevin (understanding one). And the main thing is to fulfill them literally: to guard oneself very much from machashavot ra’ot (evil thoughts), for machashavot ra’ot (evil thoughts) are the essence of the yetzer hara (evil inclination), the aspect of yetzirah lebish (creation for evil). Therefore, one needs to guard his machashavto (thought) very much, and to force himself always to lachashov (think) machashavot tovot (good thoughts), which are the aspect of yetzer tov (good inclination), and to merit through this to do ma’asim tovim (good deeds) and middot tovot (good attributes), and so forth. And to hitpallel (pray) with kavvanah (intention [focused devotion]) and to do teshuvah (return [repentance and spiritual reconnection]). And at first, one needs to tzamtzem (contract) the hitlahavut libbo (excitement of his heart) so that it does not burn excessively, for one needs to serve God, blessed be He, specifically behadaragah (gradually) and bemiddah (with measure). And the rest of all the derakhim kedoshim (holy paths) and tehorim (pure), and etzot nekhonot (correct counsels), that can be extracted from within the words of this Torah kadoshah hanora’ah (awesome holy teaching). And there are more le’eloka millin (Divine words) in all this, and it will be explained elsewhere somewhat, for abundant scrolls would not suffice to explain one word of his awesome words. And this is enough for now.]

[And we return to the first matter.]

5. The Song of Redemption

For this reason, Nisan (Nisan [the first month of the Jewish calendar]) is called Aviv (spring). Alef (Alef [the first Hebrew letter]) with Bet (Bet [the second Hebrew letter]), Yud (Yud) with Bet (Bet), forms Hei (Hei). This is the aspect of the shir (song) that will be aroused in the future, and it is a shir pashut kafool meshullash merubba (simple, doubled, tripled, quadrupled song) (Tikkun 21, 51b), and these are asarah minei nigguna (ten types of melody) [the ten categories of song in Kabbalistic tradition]. This is the aspect of Hei (Hei), which is Dalet (Dalet) with Yud (Yud). This is the aspect of a shir pashut kafool meshullash merubba (simple, doubled, tripled, quadrupled song). Yud (Yud) is the aspect of asarah minei nigguna (ten types of melody).

This is through the hitgallut (revelation) of His malkhut (Kingship), in the aspect of Sarah (Sarah) over the whole world. And Sarah (Sarah) is the aspect of shir (song), the aspect of: “Vesharim kecholalim” (And singers as dancers) (תהילים פז:ז). This is the aspect of malkhut David (Kingship of David), which is the aspect of ne’im zemirot Yisrael (pleasant singer of Israel) (Shemuel Bet [2 Samuel] 23:1).

This is the interpretation of (Bava Metzia 59a): Ittatakh gutza gchon ulechish (Your wife is short, bow and whisper). Rashi (Rabbi Shlomo Yitzchaki) explained: Shema etzatah (Listen to her counsel) (Mishlei [Proverbs] 31). She is the aspect of etzah (counsel [divine guidance]). When tefillah (prayer), that is, the aspect of malkhut (Kingship), is in shiflut (lowliness) and katnut (smallness), as it is written: “Achot lanu ketannah” (We have a little sister) (שיר השירים ח:ח), the aspect of: “Et hama’or hakatan” (The lesser light) (בראשית א:טז), in the aspect that her etzah (counsel) nofelet (fails) (Sanhedrin 22a; see there). One needs to raise her up, in the aspect of: “Akim et sukkat David” (I will raise up the sukkah of David) (עמוס ט:יא). And this sukkah (sukkah [booth, symbolizing divine protection]) is Sarah (Sarah), who sakh’tah (covered) with ruach hakodesh (Holy Spirit) (Megillah 14a). And Sarah (Sarah) is malkhut (Kingship), in the aspect of: “Etzat Hashem hi takum” (The counsel of Hashem, it shall stand) (משלי יט:כא), in the aspect of: “Shenei hama’orot hagdolim” (The two great lights) (בראשית א:טז). And this is: ulechish lah (and whisper to her), you will accept her etzah (counsel). And this is the aliyot (ascents) of tefillah (prayer), which is belachash (in a whisper) (Berakhot 24b), which is avodah shebalev (service of the heart).

6. Repentance and the Throne of Glory

This is the aspect of teshuvah (return [repentance and spiritual reconnection]) [returning to God through moral and spiritual rectification], as it is written: “Hukam al” (He was established above) (שמואל ב כג:א)—the ulla (yoke [burden or obligation]) of teshuvah (return) (Moed Katan 16b). And teshuvah (return) is the letters Tashuv Hei (return Hei [the letter Hei symbolizing divine restoration]), for the Hei (Hei [the fifth Hebrew letter, symbolizing divine presence]) [representing completion and divine breath] is formed from Dalet (Dalet [the fourth Hebrew letter, symbolizing poverty or lack]) [representing spiritual deficiency]. And the essence of teshuvah (return) depends on the lev (heart [the seat of spiritual and emotional life]), as it is written: “Ulevavo yavin veshav” (And his heart shall understand and return) (ישעיה ו:י).

This is the aspect of: “Mi zot olah? Mi im zot olah?” (Who is this that ascends? Who with this ascends?) (שיר השירים ח:ה)—the ulla (yoke) of teshuvah (return), the aliyatah (ascent [elevation to a higher spiritual state]) of teshuvah (return), with Mi (Who [Binah, divine understanding]). And this is the aspect of (Yoma 86a): Gedolah teshuvah shemaggat ad kissei hakavod (Great is return that reaches until the Throne of Glory [the divine seat of ultimate holiness]). And this is (sham [there]): Gedolah teshuvah shemekarevet hage’ulah (Great is return that hastens the redemption [the messianic era]). For in the future, in the yom shekullo Shabbat (day that is entirely Sabbath [the messianic era of complete rest]) [a time of ultimate spiritual fulfillment], the orayta de’Atika Setima’ah (Torah of the Hidden Ancient One [the deepest, esoteric level of Torah]) [the ultimate divine wisdom to be revealed in the future] will be revealed (see Zohar, Beha’alotcha 152a). As it is written: “Az tit’annag al Hashem” (Then you shall delight in Hashem) (ישעיה נח:יד), “al Hashem” (in Hashem) specifically, this is Atika Setima’ah (Hidden Ancient One) (Zohar, Vayechi 219a; see there). And this is the essence of the oneg Shabbat (delight of Sabbath [spiritual joy of the Sabbath]). As it is written: “Veshavta ad Hashem Elokeikha” (And you shall return until Hashem your God) (דברים ל:ב).

Gedolah teshuvah (Great is return) when it elevates teshuvah (return) from the aspect of et hama’or hakatan (the lesser light) (בראשית א:טז), from the aspect of achot lanu ketannah (we have a little sister) (שיר השירים ח:ח). As it is written: “Vehayah or halevanah ke’or hachammah” (And the light of the moon shall be as the light of the sun) (ישעיה ל:כו), that it reaches until the kissei hakavod (Throne of Glory). That is, through this he will reach and attain the orayta de’Atika Setima’ah (Torah of the Hidden Ancient One). And this is the kissei hakavod (Throne of Glory), that they cover it, as it is written: “Ukhevasim lilevushekh” (And lambs for your clothing) (משלי כז:כו)—matters that are kivshono shel olam (profound, hidden aspects of the world [esoteric Torah secrets]) shall be under your clothing (Chagigah 14a; Mishlei [Proverbs] 25:2): “Kevod Elokim hastir davar” (The glory of God is to conceal a thing) (משלי כה:ב). And this is the kissei hakavod (Throne of Glory) that they cover before the kevod Elokim (glory of God), and you will reach and attain it. And this is the aspect of Bereishit (Genesis [Beginning]), Bet Reishit (two beginnings), that is, two Reishit (beginnings), which are Rosh Hashanah (New Year [the Jewish New Year]) and Nisan (Nisan [the first month of the Jewish calendar]). For Nisan (Nisan) is also Rosh Hashanah (New Year) (Tikkun 21, 45a). And it is called Kabbalah (tradition [mystical Torah wisdom]), when she is between the two dero’in (arms) of the Malka (King [God]) [symbolizing divine embrace]. And the two dero’in (arms) are Tishrei (Tishrei [the seventh month, containing Rosh Hashanah]) and Nisan (Nisan) (see Tikkun 21 there). And these are yemei teshuvah (days of return), for in them are yemei teshuvah (days of return) (Rosh Hashanah 11a). And there is no ge’ulah (redemption) except through teshuvah (return), as it is written: “Uva letziyyon go’el” (And a redeemer shall come to Zion) (ישעיה נט:כ) (Yoma 86a).

And the essence of knowing the Kabbalah (tradition), that is, knowing the sodot haTorah (secrets of the Torah), will be in the future, when the orayta de’Atika (Torah of the Ancient One) will be revealed, in the aspect of the ta’anug Shabbat (delight of Sabbath), in the aspect of: “Az tit’annag al Hashem” (Then you shall delight in Hashem) (ישעיה נח:יד). And this is the meaning of the word Tishrei (Tishrei), meaning shirah (song) (Sha’ar HaKavanot, page 82), as it is written: “Hashir yihyeh lakhem keleil hitkaddesh chag” (The song shall be yours as in the night when a holy feast is kept) (ישעיה ל:כט). For a shir (song) and nigguna (melody) will awaken in the world, in the aspect of Peh Sach (a mouth that speaks [a constant flow of song]) [symbolizing unceasing divine praise], in the aspect of: “Lema’an yezammerkha kavod velo yiddom” (To the end that my glory may sing praise to You, and not be silent) (תהילים ל:יג). “Velo yiddom” (and not be silent) specifically, this is Peh Sach (a mouth that speaks) (Tehillim [Psalms] 30:13, though the reference to Peh Sach is typically to this verse). This is the aspect of Sarah (Sarah) over the whole world, the aspect of the shir (song) of the future.

7. The Blue Thread of Tzitzit

This is the aspect of tzitzit (fringes [ritual fringes on a garment]) [a mitzvah symbolizing divine commandments], specifically the techelet (blue thread [a sacred dye symbolizing divine majesty]) [representing divine sovereignty and holiness], which okhlei kulla veshotzei kulla (consumes and destroys all) (Zohar Bereishit 51b). For through the hitgallut (revelation) of malkhut dikdusha (holy Kingship [divine sovereignty]), the malkhut desitra achara (kingship of the other side [evil forces]) is nullified. But Yisrael (Israel) who are deveikim (attached) to it, receive their chiyyutam (vitality [spiritual life force]), as it is written in the Zohar (Bereishit 51a): “Ve’attem hadeveikim baHashem Elokeikhem” (And you who cleave to Hashem your God) (דברים ד:ד)—which is the aspect of techelet (blue thread), de’okhlei kulla veshotzei kulla (which consumes and destroys all), yet chayyim kulkhem hayyom (are alive all of you today), for the main chiyyut (vitality) comes from there. This is the chiyyut (vitality) of David melekh Yisrael (David, king of Israel), who chai vekayyam (lives and endures) (Rosh Hashanah 25a).

This is the aspect of the kallah (bride [symbolizing Malkhut]) [the divine feminine aspect of sovereignty], the aspect of techelet (blue thread), de’okhlei kulla veshotzei kulla (which consumes and destroys all), but Yisrael (Israel), who are deveikim (attached) to her, are chayyim vekayyamim (alive and enduring). As it is written: “Ki e’eseh khalah bekhol hagoyim” (For I will make a full end of all the nations) (ירמיה ל:טז) (see Zohar Balak 199b; Shemuel Bet [2 Samuel] 13:39): “Vatechal nefesh David” (And David’s soul longed) (שמואל ב יג:לט) [There it is written vatechal David (and David ended), and Rashi (Rabbi Shlomo Yitzchaki) explained that this is a mikra katzar (truncated verse), and vatechal nefesh David (David’s soul ended), and similarly the Targum (Aramaic translation), and so forth]. Nefesh David (David’s soul) is the aspect of techelet (blue thread), de’okhlei kulla veshotzei kulla (which consumes and destroys all).

This is the aspect of (Berakhot 3b): Ruach tzafon hayetah menashevet bekhinnor shel David, vehayah menaggen (The north wind was blowing on David’s harp, and it was playing). Ruach tzafon (north wind) is the aspect of dinim gevurot (judgments and powers [divine attributes of strictness]) [representing divine justice], the aspect of techelet (blue thread). As it is written: “Mikkenaf ha’aretz zemirot shama’nu” (From the wing of the earth we heard songs) (ישעיה כד:טז). “Mikkenaf” (From the wing) specifically, which is the aspect of techelet (blue thread), and there is the aspect of ne’im zemirot Yisrael (pleasant singer of Israel). This is the aspect of Hei (Hei), Dalet (Dalet) with Yud (Yud). Dalet (Dalet) is the aspect of dalet kenafot (four wings [of the tzitzit]) [the four corners of the garment], the aspect of mikkenaf ha’aretz (from the wing of the earth). Yud (Yud) is the aspect of asarah minei nigguna (ten types of melody), the aspect of zemirot shama’nu (songs we heard).

8. The Offering and the Righteous

This is the interpretation of: “Va’asirit ha’eifah solet leminchah” (And a tenth of an ephah of fine flour for a meal offering) (במדבר כח:ה). For the main ko’ach (strength [spiritual power]) of the kallah (bride), that is, the ko’ach (strength) of the aspect of techelet (blue thread), she receives in the aspect of Imma ozfat manha livratah (the mother lends her garment to her daughter) (Introduction to the Zohar, page 2) (Zohar Vayechi 220b, Vayikra 10a, Acharei 65a). And she is their shoresh (root [spiritual source]), through whom they are nimtakim (sweetened [mitigated]). And this is: “Vayyit’atzev el libbo” (And He was grieved in His heart) (בראשית ו:ו)—in the aspect of dinim (judgments) mit’arin minnah (awakening from her). “Vayyomer el libbo lo osif od lekallel” (And He said in His heart, I will not again curse) (בראשית ח:כא)—in the aspect of the hamtakat hadinim (sweetening of judgments [mitigating divine strictness]) in their shoresh (root).

This is the interpretation of: Va’asirit ha’eifah (And a tenth of an ephah). Eifah (ephah [a measure]) is Ei peh (where is the mouth [symbolizing divine expression]) [the mouth as a metaphor for Malkhut]. Malkhut (Kingship) is peh (mouth) (Petach Eliyahu). Aspects of kevod Elokim (glory of God), Melekh hakavod (King of Glory), when she seleikit (ascends), the mal’akhayya (angels) ask about her, Aiyyeh mekom kevodo (Where is the place of His glory?) (Zohar Bereishit 24a and Tikkun 10). And asirit (a tenth) is the aspect of Yud (Yud), the aspect of kedushah (holiness) (kanal [as mentioned above]). That is, when they wish to draw kedushah (holiness) into malkhut (Kingship) in order to elevate her, in the aspect of Ei peh (where is the mouth). Solet leminchah belulah bashemen (Fine flour for a meal offering, mingled with oil)—one needs to connect two battim (houses) to be one. Beita Ila’ah (Upper House) is solet leminchah (fine flour for a meal offering). This is the aspect of dinim (judgments), the aspect of (Berakhot 26b): Yitzchak tikken tefillat Minchah (Yitzchak instituted the Minchah prayer). Solet (fine flour) is the language of: “Salita kol shogim mechukkeikha” (You have removed all who stray from Your statutes) (תהילים קיט:קג), meaning that the Beita Ila’ah (Upper House) mamtik (sweetens) and meshabeir (breaks) the dinim (judgments) (kanal [as mentioned above]), in the aspect of: “Mi yemallel gevurot Hashem” (Who can utter the mighty acts of Hashem?) (תהילים קו:ב) (see Zohar Vayechi 249b).

And the Beita Ila’ah (Upper House) needs to be yuvlal (mingled) with the Beita Tata’ah (Lower House), which is called shemen (oil [symbolizing divine joy and anointing]), the aspect of malkhut David (Kingship of David), as it is written: “Al ken meshachakha Elokim Elokeikha shemen sason” (Therefore God, your God, has anointed you with the oil of gladness) (תהילים מה:ח). Revi’it hahin (a fourth of a Hin [a measure]) is made from daltin (Dalets) into hehin (Heis) (see Tikkun 21, 47a).

This is the interpretation of: “Lashshemesh sam ohel bahem” (For the sun He has set a tent in them) (תהילים יט:ה). For the tzaddik (righteous person [a holy individual]) is called shemesh (sun), as our Chakhamim, zikhronam livrakha (Sages, of blessed memory) said (Kiddushin 72b): Ad shelo shak’ah shimsho shel Eli (Before Eli’s sun set), and “Vezarach hashemesh uva hashemesh” (And the sun rose, and the sun set). And the zrichah (shining [spiritual attainment]) of the tzaddik (righteous person), that is, his hassagah (attainment [spiritual achievement]), is only through Yisrael (Israel), as it is said: “Lekh red ki shichet ammekha” (Go down, for your people have corrupted themselves) (שמות לב:ז). Kelum natatti lekh gedullah ella bishvil Yisrael (Did I give you greatness except for Israel?) (Berakhot 32b). And this is: ohel bahem (a tent in them). Ohel (tent) means his zrichah (shining), as in: “Behillo nero” (When His lamp shone) (איוב כט:ג). And this is: bahem (in them), through Yisrael (Israel).

And when Yisrael (Israel), God forbid, enter into chokhmot chitzoniyyot (external wisdoms [secular or foreign knowledge]) of the ummot (nations), then the tzaddik (righteous person) falls from his hassagah (attainment), and his hassagah (attainment) is nitchappeh (covered) and nitkasseh (concealed). Then vehu kechatan yotze mechuppato (he, like a bridegroom, comes out from his canopy). The tzaddik (righteous person) emerges from the chuppah (canopy [symbolizing spiritual covering]) and the mikhseh (covering) that he had until now. Yasis kegibbor larutz orach (He rejoices like a mighty man to run a course), for the tzaddikim (righteous) are gibborei ko’ach osei devaro lishmo’a bekol devaro (mighty in strength, who do His word, hearkening to the voice of His word) (Tehillim [Psalms] 103:20) (see Zohar Lech Lecha 90a). For great hitgabbirut (strengthening [spiritual resolve]) is needed to run this orach (path) that they could have walked during this time when Yisrael (Israel) were nezufim (in disfavor [spiritually distant]). And now they run with great mehirut (speed). This derekh (path) and this hitgabbirut (strengthening) is the aspect of tzitzit (fringes), the aspect of techelet (blue thread) (kanal [as mentioned above]), aspects of makkifim (encompassing lights [transcendent divine energies]).

And this is: Miktzeh hashamayim motza’o utekufato (From the end of the heavens is his going forth, and his circuit), aspects of makkifim (encompassing lights). And with this aspect of techelet (blue thread), the akkum (idolaters) are mekhallim (consumed) and shotzim (destroyed), in the aspect of: “Ki e’eseh khalah bekhol hagoyim” (For I will make a full end of all the nations) (ירמיה ל:טז). And ve’ein nistar mechammato (there is nothing hidden from his heat). Mechammato (from his heat) is the aspect of the kallah (bride), as it is written: “Kalleh vechemah kalleh ve’einemo” (Consume in wrath, consume, that they may be no more) (תהילים נט:יד). And through this, they merit the hassagat (attainment) of the orayta de’Atika (Torah of the Ancient One), in the aspect of the oneg Shabbat (delight of Sabbath) (kanal [as mentioned above]). And this is Torat Hashem temimah (The Torah of Hashem is perfect) which is the orayta de’Atika (Torah of the Ancient One), which is still temimah (perfect [unattained]), for they have not yet attained anything from it. Meshivat nefesh (Restoring the soul) this is the aspect of Shabbat (Sabbath), for bo shavat vayyinnafash (in it He rested and was refreshed).

And this is the reason why the kallah (bride) sends the chatan (groom [symbolizing the tzaddik or divine masculine]) a tallit (prayer shawl [with tzitzit]). For the tzaddik (righteous person) receives his gevurato (strength) through Yisrael (Israel), as it is written: “Lashshemesh sam ohel bahem” (For the sun He has set a tent in them) (תהילים יט:ה). And this is why they say Elah (ascent [a call at a wedding]) at a chatunah (wedding), in the name of hi ha’olah (it is the one that ascends) (kanal [as mentioned above]). For simchah (joy) is in the lev (heart), as it is written: “Natatta simchah velibbi” (You have put gladness in my heart) (תהילים ד:ח). And the zemirot (melodies) they sing at a chatunah (wedding) are Hei (Hei), Dalet (Dalet) with Yud (Yud), a shir pashut (simple song), and so forth (kanal [as mentioned above]). And this is why they call out Shabbat (Sabbath), for through this they merit the oneg Shabbat (delight of Sabbath), to the orayta de’Atika (Torah of the Ancient One) (kanal [as mentioned above]).

And why they give ma’ot (money) when they call out Shabbat (Sabbath) is because in the orayta (Torah) of now, there is yamin (right) and smo’l (left). Uvismo’lah osher (And in her left hand, riches) (Mishlei [Proverbs] 3:16). But in Atika (Ancient One), there is no smo’l (left) and no osher (riches) there (Zohar Nasso 129a). And for this reason, when Yisrael (Israel) hear the besorat (tidings) of the orayta de’Atika (Torah of the Ancient One), they give the ma’ot (money), for ma’ot (money) is not needed, as in the Olam Haba (World to Come) there is no akhilah (eating) and shtiyyah (drinking) (Berakhot 17a).

And this is the interpretation of: “Malkhei tzeva’ot yiddedun yiddedun” (Kings of armies did flee, did flee) (תהילים סח:יג) (see Shabbat 88a). These are the tzaddikim (righteous), who are His mal’akhim (angels), gibborei ko’ach (mighty in strength), who medaddin (flee) with merutzah (speed) and mehirut (swiftness) in order to run the orach (course). And this is rikkudin (dancing). Unevat bayit techallek shalal (And she who tarries at home shall divide the spoil). And Yisrael (Israel) divide the ma’ot (money) to show that ma’ot (money) is not needed, and there is no smo’l (left) there in the aspect of Atika (Ancient One). Bayit techallek shalal (She who tarries at home shall divide the spoil)—rashei tevot (acronym) for Shabbat (Sabbath), another meaning to show great vatternut (generosity) in this, that they divide ma’ot (money) to show that the kallah (bride) is the aspect of Hei (Hei) that became Hei (Hei) from Dalet (Dalet), through which great ashirut (wealth) comes, in the aspect of: “Vaharikoti lakhem berakhah ad beli dai, ad sheyiblu sifetoteikhem” (And I will open for you the windows of heaven and pour out for you a blessing until there is no room enough to receive it, until your lips wear out) (שבת לב:א). That they divide the ma’ot (money) indicates that they have reached this berakhah (blessing), until ma’ot (money) is not important to them. And this is the interpretation of: Va’asirit ha’eifah (And a tenth of an ephah)—asirit (a tenth), which is in the aspect of Ei peh (where is the mouth), that is, that their pihem (mouths) are balu (worn out) from saying dai (enough), for they have so much ashirut (wealth). And this is because it became from revi’it hahin (a fourth of a Hin), from Dalet (Dalet) to Hei (Hei) (kanal [as mentioned above]).

[From section 32 until here, all this is the language of our master, of blessed memory, except in a few places where I added some words, according to what I heard and understood from his holy mouth or from his writings as noted in each place.]

Additional Insights

[I also heard other things related to this Torah (teaching), and this is it:]

Harotzeh sheyenassekh yayin al gabbei hamizbeach, yemallei geronam shel talmidei chakhamim yayin (The one who wishes to pour wine on the altar should fill the throats of Torah scholars with wine) (Yoma 71a). For the essence of Elokut (Divinity) is in the lev (heart), as it is written: “Tzur levavi” (The Rock of my heart) (תהילים עג:כו), as it is written: “Ve’ein tzur ke’Elokeinu” (There is no rock like our God) (שמואל א ב:ב)—ein tzayyar ke’Elokeinu (there is no form-giving artist like our God) (Berakhot 10a). For the lev (heart) is the tzayyar (form-giving artist) of the middot (attributes), that is, the chochmah (wisdom) in the lev (heart), and so forth (kanal [as mentioned above]). For before the beriah (creation), the or (light) of the Holy One, blessed be He, was Ain Sof (Infinite Light), and so forth (kanal [as mentioned above]), see there well.

It is found that when the lev (heart) is in the aspect of: “Velibbi chalal bekirbi” (And my heart is a void within me) (תהילים קט:כב), in the aspect of: “Tzur levavi” (The Rock of my heart) (תהילים עג:כו) (kanal [as mentioned above]), it is the aspect of the beriat ha’olam (creation of the world). And conversely, when the lev (heart) is atum (closed [spiritually blocked]), in the aspect of orlat lev (foreskin of the heart), it mekalkel (spoils) the beriah (creation), as explained above, see there (kanal [as mentioned above]).

Therefore, the tzaddik (righteous person) whose lev (heart) is patu’ach (open) with chochmah (wisdom), in the aspect of: “Velibbi chalal bekirbi” (And my heart is a void within me) (תהילים קט:כב), in the aspect of: Tzur levavi (The Rock of my heart) (kanal [as mentioned above]), therefore, through this he can lechaddesh ma’aseh Bereishit (renew the work of creation), and perform nissim venifla’ot (miracles and wonders) in the world, as it is written: Uvetuvo mechaddesh bekhol yom tamid ma’aseh Bereishit (And in His goodness, He renews every day the work of creation). Uvetuvo (And in His goodness), this is the tzaddik (righteous person) who is called tov (good), as it is written: “Imru tzaddik ki tov” (Say of the righteous that it is good) (ישעיה ג:י) (Yoma 38b). For the lev (heart) of the tzaddik (righteous person) mentioned above is the aspect of the beriat ha’olam (creation of the world) (kanal [as mentioned above]).

And this is the interpretation of what our Rabboteinu, zikhronam livrakha (Sages, of blessed memory) said (Sukkah 49a): Chammukei yerekhayikh kemo chala’im ma’aseh yedei amman (The rounded curves of your thighs are like the work of an artisan’s hands)—these are the shitin (foundations of the altar [temple altar channels]) that are menukkavim umechullalim (pierced and hollowed out) to the tehom (abyss [deep spiritual realm]). This is the aspect of: “Velibbi chalal bekirbi” (And my heart is a void within me) (תהילים קט:כב), for tehom da libba (abyss is the heart) as stated in the Zohar (see Ra’aya Meheimna Pinchas 227b). And this is chala’im ma’aseh yedei amman (the work of an artisan’s hands)—the ma’asei yedei ammanuto (work of the artistry) of the Holy One, blessed be He (thus they expounded there in Sukkah). That is, the aspects of chala’im (hollows), that is, that they are mechullalim (hollowed out) to the tehom (abyss), aspects of: Velibbi chalal bekirbi (And my heart is a void within me) (kanal [as mentioned above]), this is the aspect of the beriat ha’olam (creation of the world) (kanal [as mentioned above]). And this is ma’aseh yedei amman (the work of an artisan’s hands), the ammanuto (artistry) of the Holy One, blessed be He. For the aspects of velibbi chalal (and my heart is a void), and so forth, aspects of chala’im (hollows) that are mechullalim (hollowed out), and so forth (kanal [as mentioned above]), is truly the ma’aseh yedei ammanuto (work of the artistry) of the Holy One, blessed be He. For this is the aspect of the beriat ha’olam (creation of the world) (kanal [as mentioned above]). And through this, he can perform nissim (miracles) in the world (kanal [as mentioned above]). And this is that they are mechullalim (hollowed out) to the tehom (abyss), meaning aspects of nissim (miracles): “Vattehom kol ha’ir” (And all the city was moved about them) (רות א:יט). For about a davar nissi (miraculous thing), all are temehim (astonished).

And this is: Harotzeh lenassekh yayin (The one who wishes to pour wine), and so forth, yemallei geronam (should fill their throats), and so forth. For their geronam (throats) are the aspect of shitin (foundations of the altar) that are mechullalim (hollowed out) to the tehom (abyss), these are the kaneh (esophagus [throat]) and libba (heart). [And through the yayin (wine), the challal (void) of the lev (heart) is opened, in the aspect of: Velibbi chalal bekirbi (And my heart is a void within me), for (Sanhedrin 70a) chamra vereichani pakchin (wine and perfumes open [the mind/heart])]. And therefore, whoever memallei geronam (fills their throats), and so forth, it is as if he menassekh yayin (pours wine) upon the shitin (foundations of the altar) that are menukkavim umechullalim (pierced and hollowed out) to the tehom (abyss) (kanal [as mentioned above]). [Here some words are missing, for it was not written at its time.]

Related to the above, Yasis kegibbor larutz orach (He rejoices like a mighty man to run a course), and so forth. For great hitgabbirut (strengthening) is needed, and so forth, to run this orach (course) that they could have walked during the time when Yisrael (Israel) were nezufim (in disfavor). And now they run with great mehirut (speed). This derekh (path), and so forth. Up to here is his language at the time he spoke this Torah (teaching).

I heard from his holy mouth at that time this matter explained further, that he explicitly spoke this matter concerning bnei adam (human beings) who merit doing teshuvah (return) for the he’avar (past). And he said that even though they merit to takkhen (rectify) what has avar (passed), nevertheless, heikhan hu oto hazeman (where is that time) when they were rechokim (distant) from God, blessed be He, when they could have served God, blessed be He, in that zeman (time). And certainly, they need to takkhen (rectify) this, that is, to lehashlim ulemallot (complete and fulfill) the avodah (service) that they could have served God, blessed be He, throughout that et (time) when they were nezufim (in disfavor) before Him, blessed be He, and rechokim (distant) from Him. Therefore, after they merit to lehit’orrer liteshuvah (awaken to return), they need great zerizut (alacrity [zeal]) in His avodato (service), blessed be He, and to run very, very fast so that through the zerizut (alacrity) of their avodah (service) they will merit to takkhen ulehashlim (rectify and complete) also the chesron (deficiency) of the avodah (service) of the yamim (days) that have avru (passed). For now, one must run with great mehirut (speed) this derekh (path) that he could have walked when he was rachok (distant) from God, blessed be He. And he said to his anashav (people) in this language: Ir darft zikh zeier yagin ir zolt noch kenen eppis chappin (You must rush with great zeal so you can still grasp something!) [an urgent call to make up for lost spiritual time].