Likutay Moharan - Torah-teaching 60

Torah 60 - Know That There Are Paths of the Torah, In Which There Is Great Contemplation

The holy Idra Rabba (Naso 128a): Rabbi Shimon opened and said: "A time to do for Hashem, for they have made void Thy Torah" [Psalms 119:126]. Why a time to do for Hashem? Because they have made void Thy Torah. What is "they have made void Thy Torah"? The Torah above is nullified if not performed with these repairs (tikkunim). And to the Ancient of Days (Atik Yomin) it is said, as it is written: "Ashreicha Yisrael [Happy art thou, O Israel], who is like unto thee" [Deuteronomy 33:29], and it is written: "Mi chamocha ba’eilim Hashem [Who is like unto Thee among the mighty, O Hashem]" [Exodus 15:11]. He called Rabbi Elazar, his son, and seated him before him, and Rabbi Abba on the other side, and said: We are the inclusion of all (klala d’chola). Until here they were established standing, they were silent, they heard a voice, and their knees knocked one against the other.

1.

Know that there are paths of the Torah, in which there is very great contemplation (hisbonenus) [deep spiritual reflection], that it is impossible to achieve this contemplation except through wealth (ashirus) [Pirkei Avot 3]. One needs at least sustenance (parnasa) [livelihood] corresponding to this contemplation, which is very great; one requires vast wealth, lacking nothing, for all the wealth of the world is needed for this contemplation. The children of Yissachar, who had this contemplation, as it is written: "U’mibnei Yissachar yod’ei bina [And of the children of Yissachar, men that had understanding]" [1 Chronicles 12:33], merited it only through wealth, as it is written: "Yissachar chamor garem [Yissachar is a large-boned ass]" [Genesis 49:14], translated as rich in possessions (atir b’nichsin). Thus, Moshe and all the prophets had great wealth to achieve this contemplation. Because the Torah contains this contemplation, it is called wealth [Eruvin 54b].

Similarly, all through whose hand the Torah passed had great wealth: Moshe Rabbeinu, who brought the Torah to Israel, was a great rich man, as our Rabbis, of blessed memory, said [Nedarim 38a]. Likewise, Rebbi, who arranged and sealed the Mishnah, and Rav Ashi, who sealed the Talmud and arranged the entire Talmud, were very wealthy, as our Rabbis, of blessed memory, said [Gittin 59a, Bava Metzia 85a]. Because they repaired and arranged the entire Oral Torah, and the Torah passed through their hands, they were wealthy, as great wealth is needed for this contemplation. This is the aspect of: "P’sal lecha [Hew thee]" [Exodus 34:1], as our Rabbis, of blessed memory, expounded [Yerushalmi Shekalim 5, Nedarim 38a]: The hewings shall be thine. In the plain meanings of the Torah, before renewing an interpretation, one needs to say introductions beforehand, and afterward discard the introductions to reach the intended meaning, for the main point is the intended meaning. All the words and introductions beforehand are like hewings, which are sawn and discarded around the intended meaning. Similarly, in contemplation of the Torah, one must go beforehand and cycle through many cycles until reaching the intended meaning, and the main point is the intended meaning. All these cycles are like hewings, the aspect of wealth through which one achieves contemplation. This is "P’sal lecha," the hewings shall be thine; from there Moshe became rich, as the hewings of the tablets (luchot) are the cycles around contemplation, the aspect of wealth. This is the letters mammon [money], acronym מִשָּׁם נִתְעַשֵּׁר משֶׁה misham nit’asher Moshe [from there Moshe became rich], with the ו [vav] as the tablets, their length ו [six] and width ו [six], as our Rabbis, of blessed memory, said [Bava Batra 14a].

2.

Achieving this wealth is through Repairs of the Ancient (Tikunay Atik - listed in the Zohar), the aspect of length of days (arichus yamim), the aspect of an elder (zaken), for one needs length of days to receive within it the wealth of contemplation. Length of days means that one must see to lengthen and enlarge his days, for each day, from the place where it begins for each person, is surely short at first. The service one must perform that day, such as praying, studying, and the like, is very difficult for him at the start of the day, and thus the day at its beginning is short, for one must begin little by little. Afterward, he expands and progresses in his service. A person must see to enlarge, expand, and lengthen each hour that comes afterward, to enlarge and expand it with additions of holiness. Likewise, when the second day comes, it should progress and expand with greater additions of holiness. So too, each time, his days should expand with additions of holiness. This is the aspect of length of days. Avraham, who merited the aspect of an elder, the aspect of length of days, through this merited wealth, as it is written: "V’Avraham zaken ba bayamim v’Hashem beirach et Avraham bakol [And Avraham was old, well stricken in age; and Hashem blessed Avraham in all things]" [Genesis 24:1]. This is: "Mizkeinim etbonan [From the elders will I understand]" [Psalms 119:100], for through the aspect of an elder, one achieves contemplation through wealth drawn into length of days, the aspect of an elder.

3.

The aspect of an elder, that is, to expand and lengthen his days with additions of holiness each time, is through fear (yirah) [awe of G-d], for fear brings additions of holiness each day, through which the days are lengthened and expanded, as it is written: "Yirat Hashem tosif yamim [The fear of Hashem adds days]" [Proverbs 10:27]. "Yirat Hashem hi otzaro [The fear of Hashem is His treasure]" [Isaiah 33:6], as explained [Berachot 61b]: It is made like a treasure, short above and broad below, for the beginning of days is short, and afterward they expand and progress with additions of holiness through fear. Thus, through fear, one merits length of days, which is the aspect of an elder, the aspect of Repairs of the Ancient, through which one merits wealth. For fear guards against the opposite of wealth, namely poverty (aniyut), which comes through the aspect of: "Sheker hachein v’hevel hayofi [False is grace, and vain is beauty]" [Proverbs 31:30]. For there are many types of false graces that one performs in standing, eating, and speaking with people, and in other matters, each with a specific false grace. All these false graces come through vain beauty, the aspect of "Sheker hachein v’hevel hayofi," that is, one who is not guarded from women’s beauty, through this has desires for these false graces. Fear is the opposite of this, as it is written: "Sheker hachein v’hevel hayofi, isha yirat Hashem hi tithalal [False is grace, and vain is beauty; a woman that feareth Hashem, she shall be praised]" [Proverbs 31:30].

Thus, Avraham and Yitzchak, when they came to places lacking fear, immediately upon wishing to enter there, sensed this because, according to the greatness of their holiness, they began to sense women’s beauty. Therefore, they sensed there was no fear and forbade coupling with their wives, calling them sisters, as it is written: "Ki amarti rak ein yirat Elokim bamakom hazeh [Because I thought: Surely the fear of G-d is not in this place]" [Genesis 20:11]. Afterward, Avraham repaired this and drew length of days, as it is written: "Vayagar Avraham b’eretz P’lishtim yamim rabim [And Avraham sojourned in the land of the Philistines many days]" [Genesis 21:34], the aspect of "Yirat Hashem tosif yamim." Afterward, the Philistines damaged all the repairs Avraham made, as it is written: "V’chol habe’eirot… sitmum P’lishtim [And all the wells… the Philistines stopped them]" [Genesis 26:15]. Therefore, when Yitzchak came there, he too had to forbid his wife’s coupling as a sister until he drew length of days, which is the aspect of fear that saves from this. Then it was permitted to him, as it is written: "Vayehi ka’asher archu lo sham hayamim vayashkef Avimelech [And it came to pass, when he had been there a long time, Avimelech looked out]" [Genesis 26:8]. Through drawing length of days, he merited wealth there, as it is written: "Vayizra Yitzchak ba’aretz hahi vayimtza bashana hahi me’ah she’arim [And Yitzchak sowed in that land, and found in the same year a hundredfold]" [Genesis 26:12]. For one who lacks fear and is not guarded from the aspect of vain beauty, through this comes to poverty, as it is written: "Al tachmod yofyah bilvavecha… ki be’ad isha zona ad kikar lachem [Lust not after her beauty in thy heart… for on account of a harlot a man is brought to a loaf of bread]" [Proverbs 6:25-26].

For wealth and vain beauty are two opposites, as wealth comes from length of breathing, while beauty comes from interruption of breathing. At the time of emission of the seminal drop, there must be an interruption of breathing for two reasons: First, so the drop does not cool due to breathing, which is cold air received from outside each moment, for it must emerge in warmth to be fit for generation. Second, because one engages the pushing power to expel and push the drop, it is necessarily an interruption of breathing, as breathing expels and draws in air, and while engaging the pushing power to expel the drop, one cannot expel air, thus interrupting breathing. The vapor and breath that entered before and remains there is clothed in the pushing power, through which the drop is expelled outward. According to the purity and clarity of the vapor, so the child is whitened and hastened. If the vapor is pure and clean, the drop that emerges, clothed with that vapor, is also clear and clean, and thus the child is whitened and hastened. If there is turbidity in the vapor, the drop is also turbid. This is: "Adam lahevel dama [Man is like to vanity]" [Psalms 144:4], for according to the vapor, so is the formation of the child. This is the aspect of: "Ach hevel bnei adam [But the vain are the sons of men]" [Psalms 62:10], for the vapor whitens and hastens the child. This is the aspect of vain beauty, for beauty is according to the vapor. Thus, one who covets women’s beauty receives the aspect of interruption of breathing, which is the opposite of wealth, the aspect of length of breathing. For all types of wealth, such as all types of grain, trees, herbs, and metals, come only through rains, and all treasures come through rains, as it is written: "Yiftach Hashem lecha et otzaro hatov latet metar artzecha [Hashem will open unto thee His good treasure to give the rain of thy land]" [Deuteronomy 28:12]. Rains come from the aspect of breathing, which draws in and receives air from outside, as it is written: "Minishmat Eil yiten kerach v’rochav mayim bemutzak [From the breath of G-d ice is given, and the breadth of the waters in restriction]" [Job 37:10]. This is: "Hon ashir kiryat uzo [The wealth of the rich is his strong city]" [Proverbs 18:11], for wealth comes through the aspect of breathing, the cold air received from outside each moment. This is his strong city, the aspect of: "Geshem mitrot uzo [Rain of His mighty showers]" [Job 37:6]. This is: "Hayesh behavlei hagoyim magshimim [Are there among the vanities of the nations any that cause rain]" [Jeremiah 14:22], for in the vanities of the nations, the aspect of interruption of breathing, the aspect of vain beauty, there is no aspect of rains, as rains come only through breathing. This is: "Hon meihevel yim’at [Wealth gotten by vanity shall be diminished]" [Proverbs 13:11], for through the vapor, wealth is diminished. This is: "V’kar ruach ish tevunah [And the cool spirit of a man of understanding]" [Proverbs 17:27], for through the cool spirit, the cold air of breathing, one merits the aforementioned contemplation, which comes through wealth. This is: "V’nishmat Shaddai tevinem [And the breath of the Almighty giveth them understanding]" [Job 32:8], for the main aspect of contemplation is through breathing, the aspect of cool spirit. For the main repair of the intellect, to be in its proper state to contemplate, is through the oils in the body, as the intellect is like a burning lamp, burning through the oils drawn to it, like oil drawn to a burning wick. When there are no oils in the body, the intellect cannot burn with contemplation. From this come madmen, as the body’s humors dry up, spoiling the mind because it lacks oils to burn. All the humors and oils in the body come through breathing, for if not for the wings of the lung breathing upon the heart, the heart would burn the entire body [Zohar Tikkun 13, 27b]. Thus, the main sustenance of the body’s fatness and humors is through breathing, as the lung receives cold air from outside to cool the heart, sustaining the intellect to burn with contemplation. This is: "Neir Hashem nishmat adam [The lamp of Hashem is the breath of man]" [Proverbs 20:27], for the main sustenance and repair of the lamp of Hashem, the intellect, is through breathing. Thus, through fear, one merits length of days, through which wealth is drawn, through which one comes to contemplation.

4.

The completeness of fear (shleimus) is in the aspect of three lines: fear of Heaven (mora shamayim), fear of one’s master (mora rabach), and fear of father and mother (mora av v’em). When there is a wise man of the generation who merits worthy disciples and worthy sons, then fear is complete. For the fear of the wise man and rabbi of the generation is the aspect of fear of Heaven, the disciples have fear of their master, the aspect of fear of one’s master, and the sons have fear of their father and mother. Through these three fears, fear is complete. The aspect of fear for each of these three must include three aspects. The fear of the rabbi, which is fear of Heaven, must encompass all three faculties of the mind—wisdom, understanding, and knowledge—for the main fear of the rabbi comes through contemplation of the Creator’s greatness, blessed be His name, which he investigates and seeks with his intellect. Thus, his fear comes through the intellect, so fear must fill all three faculties—his wisdom, understanding, and knowledge—all must be filled with fear of Hashem. The disciple’s fear, that is, fear of his master, which comes through the study he receives from the rabbi, must extend to all parts of study, which is also in the aspect of three lines, the aspect of the threefold Torah [Shabbat 88a]. The son’s fear, that is, fear of father and mother, must be drawn into the aspect of the inheritance of fathers, as it is written: "Bayit v’hon nachalat avot [House and riches are the inheritance of fathers]" [Proverbs 19:14]. Fear must spread over all parts of wealth, which are the inheritance of fathers, as it is said [Bava Metzia 42a]: A person should always divide his money into three: one third in merchandise (perakmatya), one third in land (karka), and one third in his hand. These three parts of wealth correspond to the three mentions of wealth in the Torah, for in the entire Torah, wealth is mentioned only three times: "V’lo tomar ani he’esharti et Avram [And thou shalt not say: I have made Avram rich]" [Genesis 14:23], "Ki kol ha’osher asher hitzil Elokim [For all the riches which G-d hath taken away]" [Genesis 31:16], and with shekels, "He’ashir lo yarbeh [The rich shall not give more]" [Exodus 30:15]. The third in merchandise corresponds to the wealth mentioned with Sodom, as it is written: "Hanishkachim mini ragel [The forgotten of the foot]" [Job 28:4, Sanhedrin 109a], for they sought to nullify commerce, the aspect of the foot, as it is written: "Simach Zevulun b’tzeitecha [Rejoice, Zevulun, in thy going out]" [Deuteronomy 33:18]. Thus, commerce is needed, the third in merchandise. The third in land corresponds to the wealth mentioned with Rachel and Leah, for in truth, the main purpose of wealth is only for contemplation. Without this, wealth is only for women and those of small knowledge like them. This is what they said: "Ki kol ha’osher asher hitzil Elokim mei’avinu lanu hu ulvaneinu [For all the riches which G-d hath taken from our father, that is ours and our children’s]" [Genesis 31:16], meaning wealth is only for women and those of small knowledge like us, but you, "V’ata kol asher amar eilecha Elokim aseh [Now then, whatsoever G-d hath said unto thee, do]" [Genesis 31:16], meaning you need wealth for contemplation of Hashem’s greatness. This corresponds to the third in land, the aspect of [Sanhedrin 74b]: Woman is the land of the world. The third in hand corresponds to the wealth with shekels, "Lechaper al nafshoteichem [To make atonement for your souls]" [Exodus 30:15], the aspect of: "Asher beyado nefesh kol chai v’ruach kol besar ish [In whose hand is the soul of every living thing, and the breath of all mankind]" [Job 12:10].

5.

The revelation of fear is through visiting barren women (pekidut akorot), for through birth, fear is revealed, as it is written: "Re’ada achazatam sham chil kayoleida [Trembling took hold of them there, pangs as of a woman in travail]" [Psalms 48:7]. For through birth, bloods and strengths emerge, which are the aspect of fear. Especially when a barren woman is visited, where the bloods and strengths were stopped for so long until now, when they emerge, fear is revealed more. According to the birth, so is the revelation of fear: when one barren woman is visited, fear is revealed, and when many barren women are visited, fear is revealed more. This is the aspect of: "Chil kayoleida," according to the birth, so is the revelation of fear [Rosh Hashanah 11a], which is the great intensity of fear’s revelation, the aspect of: "Pachad Yitzchak [The fear of Yitzchak]" [Genesis 31:42]. For when Sarah was visited, many barren women were visited with her, as our Rabbis, of blessed memory, said [Midrash Rabbah Bereishit 53]. This is: "Ki yaladti ben lizkunav [For I have borne him a son in his old age]" [Genesis 21:7], for through Yitzchak’s birth, which is the revelation of fear, length of days is drawn, the aspect of an elder, as it is written: "Yirat Hashem tosif yamim [The fear of Hashem adds days]" [Proverbs 10:27].

6.

Visiting barren women is achieved by arousing people from their sleep (sheina), for there are people who sleep through their days. Even though it seems to the world that they serve Hashem and engage in Torah and prayer, nevertheless, all their service gives Hashem, blessed be His name, no pleasure, as all their service remains below and cannot rise and ascend above. For the main vitality is the intellect, as it is written: "Hachochma techayeh et ba’aleiha [Wisdom preserveth the life of him that hath it]" [Ecclesiastes 7:12]. When service is with intellect, it is infused with vitality to ascend. But when one falls into the aspect of small-mindedness, the aspect of sleep, it cannot ascend above. Some fall into the aspect of sleep through desires and bad deeds, while some are upright and fine people, but their fall is through eating, for sometimes when a person eats food not yet clarified for human consumption, through this he falls from his mind to the aspect of sleep. For just as in physicality, some foods increase sleep and some reduce sleep, so too in spirituality, there are foods not clarified that cause one to fall into the aspect of sleep. When one eats in holiness and purity, it is the aspect of: "Lechem hapanim [The bread of display]" [Exodus 35:13], for the intellect is the face, as it is written: "Chochmat adam ta’ir panav [The wisdom of a man maketh his face to shine]" [Ecclesiastes 8:1]. But when his eating is not in holiness, he loses his face, that is, the intellect, and falls to the aspect of sleep. For the main purpose of food is to vitalize the heart, as it is written: "Vayochal vayishet vayitav libo [And he ate and drank, and his heart was merry]" [Ruth 3:7], and as our Rabbis, of blessed memory, said [Midrash Rabbah Bereishit 48]: Bread supports the heart. When the food is not clarified and not eaten in holiness, it brings evil to the heart. Through the evil of the heart, the face is spoiled, as it is written: "Madu’a panecha ra’im, ein zeh ki im ra lev [Why is thy countenance sad, this is nothing else but sorrow of heart]" [Nehemiah 2:2]. Conversely, seeking the face, that is, returning to seek his face, depends on repairing the heart, as it is written: "Lecha amar libi bakshu panai [My heart said unto Thee: Thy face do they seek]" [Psalms 27:8]. Thus, sometimes through unclarified food, which spoils the heart, through this the face is lost, and he falls to the aspect of sleep. He must be aroused from his sleep, and it is impossible to arouse him unless he arouses himself, for it requires arousal from below. If he were not aroused, he would remain sleeping longer. Thus, immediately upon arousing, one must show him his face and clothe him in his face that was removed from him during sleep, and this is the aspect of arousing from sleep.

When one wishes to show him his face and arouse him from his sleep, one must clothe his face in stories of tales (sippurei ma’asiyot), for there are seventy faces to the Torah, which are the aspect of seventy years, as each is distinct from the other. One must clothe the face specifically for three reasons: First, just as when healing the blind, one must close them so they do not see light suddenly, and one must restrict the light so it does not harm what they see suddenly, so too for one who was in sleep and darkness for a long time, when one wishes to show him his face and arouse him, one must clothe his face in stories of tales so the light does not harm him suddenly. This is: "Ani betzedek echezeh panecha [As for me, in righteousness I shall behold Thy face]" [Psalms 17:15], righteousness being the aspect of garments, as it is written: "Tzedek lavash’ti [I put on righteousness]" [Job 29:14], then: "Esbe’a behakitz temunatecha [I shall be satisfied, when I awake, with Thy likeness]," for then he can see afterward upon awakening, when he is aroused from sleep, as the light will not harm him suddenly. The second reason is that one must clothe it so externals do not attach to him. The third reason is that the externals holding him will not let him go, so one must clothe his face to change him so they do not recognize him, as it is written: "Meshaneh panav vateshaleicheihu [He changeth his face, and Thou sendest him away]" [Job 14:20]. There are several aspects in clothing the face: some clothe his face in a story of a tale, and some cannot be aroused with his face, requiring a higher face to be shown. Sometimes they clothe it in words of Torah, saying a high Torah that cannot be said as it is, so they clothe it in a lower, smaller Torah [Habakkuk 3:2]: "Hashem pa’alcha bekerev shanim chayeihu [O Hashem, Thy work in the midst of the years, make it live]," Rashi explains: arouse it, meaning stories of tales in the midst of years, the tales of the seventy faces, which are seventy years [Zohar Naso 138a, Zohar Bereishit 7b, Zohar Beshalach 45a]. But some have fallen from all seventy faces, so they cannot be aroused with any face except through stories of ancient years, from which all seventy faces, seventy years, receive vitality. This is the aspect of the ancient (Atik), the aspect of an elder, the aspect of the beauty of the face [Shabbat 152a], from which all seventy faces receive vitality and beauty [Exodus 34:29-35, Berachot 14a]. For one who teaches his disciple one law performs kindness with him, as our Rabbis, of blessed memory, said [Ketubot 96a]: Preventing a disciple from serving is like withholding kindness from him. Serving Sages is the aspect of laws the disciple receives from the rabbi, so the rabbi teaching his disciple is the aspect of kindness. Thus, when one arouses with some face of the seventy faces, clothing it in the aspect of "Hashem pa’alcha bekerev shanim chayeihu," it is simple kindness. But when one arouses through stories of ancient years, it is great kindness [Zohar Naso 140a], for all faces and kindnesses receive from there.

7.

When one engages in arousing people, he must guard himself from unworthy disciples so their evil does not attach to him and harm him, as our Rabbis, of blessed memory, said [Hullin 133a]: Teaching an unworthy disciple is harmful. Likewise, our Sages, of blessed memory, forbade writing on the skin of an unclean animal, as it is written: "Lema’an tihyeh Torat Hashem beficha [That the Torah of Hashem may be in thy mouth]" [Exodus 13:9], from what is permitted to thy mouth. When one studies with another, it is the aspect of writing, for the tongue is the aspect of: "Leshoni eit sofer mahir [My tongue is the pen of a ready writer]" [Psalms 45:2], engraved and written on the disciple’s heart, as it is written: "Katveim al luach libecha [Write them upon the tablet of thy heart]" [Proverbs 3:3]. Thus, his words must not be written on the aspect of an unclean animal’s skin, that is, an unworthy disciple. But a human cannot guard himself so that unworthy disciples do not hear from him, so his study must be to teach, learn, observe, and do, so that through his study with his disciple, it is as if he made it for his fellow or for words of Torah, as our Rabbis, of blessed memory, said [Sanhedrin 99b]: One who teaches his fellow’s son Torah is as if he made him or made words of Torah. When he studies with this intention, Hashem, blessed be His name, guards him so his words are not written in the memory of an unworthy disciple but are forgotten by them. His conversation and stories are also in the aspect of this study, to teach and do, as it is said [Avodah Zarah 19b]: The conversation of Sages’ disciples needs study, meaning all that is needed for study is needed for his conversation, which is the aspect of stories of tales. This is: "V’aleihu litrufa [And the leaf thereof for healing]" [Ezekiel 47:12], the leaf being the conversation of a Sage’s disciple, as our Rabbis, of blessed memory, said [Avodah Zarah]: "V’aleihu lo yibol [And the leaf thereof shall not wither]," even the conversation of a Sage’s disciple, for healing, meaning permitted to the mouth, as he is guarded from unworthy disciples, the aspect of permitted to thy mouth, as it is derived that one does not write [on an unclean animal’s skin].

8.

This is the aspect of what our Rabbis, of blessed memory, expounded [Sanhedrin 100a] on this verse: "V’aleihu litrufa [And the leaf thereof for healing]," to permit the mouth to mutes and to permit the mouth to barren women. For through arousing people from their sleep through stories of tales, which is the aspect of "V’aleihu litrufa," this becomes the aspect of permitting the mouth to mutes. For previously, when they were in the aspect of sleep, they did not hear the wise man’s arousal, and his words were not heard by their ears, as it is said [Zohar Tetzaveh 186b]: Fortunate is he who speaks to an ear that hears. But they were like deaf people, not hearing at all, and thus they could not speak, for a mute-deaf neither hears nor speaks [Terumot 1, Chagigah 2b], as because he does not hear, he cannot speak. Now that the wise man arouses them and they hear his words, they can speak, the aspect of: "P’tach picha l’ilem [Open thy mouth for the dumb]" [Proverbs 31:8]. Through this, it is the aspect of permitting the mouth to barren women, for this speech, which was so restricted in them for a long time as they were deaf and mute, now emerges with great power, as it is written: "Gibborei koach osei devaro [Mighty in strength that fulfil His word]" [Psalms 103:20]. This power reaches the vessels of generation, the grinders of the generation [reproductive organs, metaphorically grinders], as it is written: "Kochi v’reishit oni [My power and the first of my strength]" [Genesis 49:3], receiving this power, as it is written: "V’kovei Hashem yachlifu koach [They that wait for Hashem shall renew their strength]" [Isaiah 40:31]. Thus, they are called kidneys, grinders, for the kidneys are vessels of generation. When the grinders of the generation receive this power of speech, they receive it according to law and judgment, each according to his confidence (bitachon) [trust in G-d], so he receives the power. This is: "P’tach picha l’ilem, el din kol bnei chalof [Open thy mouth for the dumb, to the cause of all the children of passage]," through "V’kovei Hashem yachlifu koach," for through opening the mouth, the power of speech emerges to the vessels of generation, the grinders, receiving it according to law and judgment. One must ensure that the vessels of speech are adjacent and close to the vessels of generation to receive the power of speech, not as it is written: "Karov ata befiyhem v’rachok mikilyoteihem [Thou art near in their mouth, and far from their reins]" [Jeremiah 12:2]. Thus, there is one formation for the vessels of speech and the vessels of generation, for both are full of sinews and nerves, as they are one aspect, for through the power of speech, generation is achieved. This is: "V’aleihu litrufa," to permit the mouth to mutes and to barren women, as this depends on that. This is the aspect of the coupling of kisses and physical coupling, where the coupling of kisses precedes the physical coupling, as explained in the writings, for through the power of speech, the aspect of permitting the mouth to mutes, which is the coupling of kisses, the physical coupling is achieved, the aspect of permitting the mouth to barren women. This is the aspect of breaking earthen vessels at the time of the connection of couplings, to indicate that now a connection is made for generation, which is the aspect of confidence, the aspect of kidneys, the vessels of generation. This is: "Botach bah lev ba’alah [The heart of her husband trusteth in her]" [Proverbs 31:31]. Through this, the confidence of the other side is nullified and broken, so they break the earthen vessel, as it is written: "Vativtechu be’oshek v’naloz… ushvarah k’nevel yotzrim [And ye trusted in oppression and perverseness… and its breaking is as the breaking of a potter’s vessel]" [Isaiah 30:12-14]. The confidence of holiness achieved through this connection is the opposite of the confidence of the other side, the aspect of breaking an earthen vessel. It also hints to them that if they do not conduct themselves in holiness and betray, G-d forbid, in the aspect of confidence in the aspect of generation, they will be in the aspect of breaking an earthen vessel, achieved through the trust of a traitor. This is: "Al tivtechu b’aluf, mishkevet cheikecha shmor pitchei picha [Trust ye not in a friend, from her that lieth in thy bosom guard the doors of thy mouth]" [Micah 7:5], meaning it is impossible for confidence, the vessels of generation, to be adjacent to speech, which is the aspect of friend, acronym l’hatir peh ilim לְהַתִּיר פֶּה אִלֵּם [to permit mouth to mutes], and this: from her that lieth in thy bosom, meaning generation is made from this [1 Kings 1:2]: "V’shachva b’cheikecha [And let her lie in thy bosom]," which is impossible unless one guards the doors of his mouth. This is: "Yiten be’afar pihu ulai yesh tikva [Let him put his mouth in the dust, if so be there may be hope]" [Lamentations 3:29], dust being the aspect of lack of speech, as it is written: "Umei’afar tishach imratecha [And thy speech shall be low out of the dust]" [Isaiah 29:4], meaning one must give the aspect of speech to permit the mouth to mutes, through which the power of speech reaches those who wait for Hashem, the vessels of generation. This is: if so be there may be hope, so the speech reaches those who wait for Hashem. This is: "V’haya zarecha ka’afar ha’aretz [And thy seed shall be as the dust of the earth]" [Genesis 28:14], for generation depends on the aspect of putting his mouth in the dust. This is: "V’rabim miyeshenei admat afar yakitzu [And many of them that sleep in the dust of the earth shall awake]" [Daniel 12:2], meaning they awaken and arouse them from their sleep, from the aspect of the dust of the earth, the lack of speech. This is: these to everlasting life, the aspect of speech, as it is written: "Vayehi ha’adam l’nefesh chaya [And man became a living soul]" [Genesis 2:7], translated as a speaking spirit (l’ruach memalela), the aspect of permitting the mouth to mutes. These to reproaches, the aspect of: "Cherpa shavra libi [Reproach hath broken my heart]" [Psalms 69:21], the aspect of forgetting, breaking the heart, the aspect of breaking the tablets, as it is written: "luach libecha [tablet of thy heart]" [Proverbs 3:3]. Through breaking the tablets comes forgetting, as our Sages, of blessed memory, said [Eruvin 54a]: Had the first tablets not been broken, there would be no forgetting, meaning those unworthy to receive, the aspect of an unclean animal’s skin, have it forgotten by them.

9.

This is the aspect of the shofar [ram’s horn], for the shofar is the aspect of arousing from sleep, as explained in the writings, that the shofar hints at: Awake, sleepers, from your slumber. Through this, it is the aspect of permitting the mouth to mutes and to barren women. This is the aspect of tekia, shevarim, teruah [blast, broken sounds, alarm], "Taka’ta lazar kapecha nokashta be’imrei picha [Thou art snared by the words of thy mouth]" [Proverbs 6:2]. Teruah is the aspect of speech, as it is written: "Siftei tzadik yiru rabim [The lips of the righteous feed many]" [Proverbs 10:21]. Shevarim is the aspect of confidence, as it is written: "Sivro al Hashem Elokav [Put thy trust in Hashem his G-d]" [Psalms 146:3], the aspect of the vessels of generation, as it is written: "Ha’ani ashbir v’lo olid [Shall I bring to the birth and not cause to bring forth]" [Isaiah 66:9]. For through the shofar, the aspect of arousing from sleep, this is the aspect of permitting the mouth to mutes and to barren women, as the power of speech emerges with force from those aroused from their sleep, who were initially in the aspect of lack of speech, as they were deaf and mute. Now, when they are aroused from their sleep to Hashem, blessed be His name, until they hear the true wise man’s arousal, they begin to speak. This speech reaches the vessels of generation, the grinders of the generation, through which visiting barren women is achieved, the aspect of Rosh Hashanah, when Sarah was visited. This is the shofar blown on Rosh Hashanah, the aspect of tekia, teruah, shevarim. Through visiting barren women, fear is revealed, as it is written: "Im yitaka shofar ba’ir v’am lo yecheradu [Shall the horn be blown in a city, and the people not tremble]" [Amos 3:6]. This is the aspect of the shofar, which is short above and broad below, the aspect of: "Min hametzar karati Yah anani bamerchav Yah [Out of my straits I called upon Hashem; He answered me with enlargement]" [Psalms 118:5], as explained, for through the shofar is the revelation of fear, through which one merits length of days, to expand and lengthen his days with greater additions of holiness each time. This is the aspect of short above and broad below, the aspect of: "Yirat Hashem hi otzaro," the aspect of making it like a treasure. This is the aspect of Repairs of the Ancient (Tikunay Atik), the aspect of length of days, the aspect of an elder, for the elder is also short above and broad below, as explained in the writings: The repairs of the beard are the aspect of "Min hametzar karati… anani bamerchav," which begins short and then expands, as an elder is the aspect of length of days, lengthening and expanding his days each time with additions of holiness, merited through fear. All this is the aspect of the shofar. Thus, through the shofar, the aspect of arousing from sleep, visiting barren women is achieved, through which fear is revealed, and fear subdues vain beauty. This is the aspect of the vapors of the shofar, which are the aspect of vain beauty, for shofar is the language of beauty, the aspect of improving your deeds [Midrash Rabbah Eicha 29], meaning through the vapors of the shofar, vain beauty is subdued, for the shofar is the aspect of fear’s revelation.

This is the interpretation [Ta’anit 23a]: Rabbi Yochanan said: All the days of that righteous one, Choni HaMe’agel, said: Is there one who sleeps seventy years in one day? He was walking on the way, saw a man planting a carob tree, and said to him: Since a carob tree does not bear fruit until seventy years, is it clear to you that you will live seventy years and eat from it? He said to him: I found the world with carob trees, just as my fathers planted for me, so I plant for my sons. He sat, wrapped his bread, sleep came upon him, and he slept. A cave surrounded him, and he was hidden from sight, and he slept seventy years. When he awoke, he saw that man eating from that carob tree. He said to him: Do you know who planted that carob tree? He said to him: My grandfather. He said: Certainly I slept seventy years. He saw his ass, which had borne foals of foals. Rashi explains: That righteous one, Choni HaMe’agel. Is it possible, in wonder: Is there one who sleeps seventy years, meaning is there a person who sleeps seventy years in one sleep? He sat, Choni HaMe’agel. A cave rose around him, a tooth of the rock. Hidden from sight, from people, and they did not find him there. Foals of foals, offspring of offspring, a pregnant male returned and mated with her and bore. For Choni HaMe’agel was very great, as they said in that discussion: When he entered the house of study, every difficulty the rabbis had, he resolved for them, as no face of Torah was hidden from him. Thus, he asked: Is there one who sleeps seventy years, meaning how is it possible to fall into the aspect of sleep from all seventy faces, for though one may fall from one or more faces, how can one fall from all of them? He saw that man planting a carob tree and said to him: Is it clear to you that you will live seventy years and eat from it? The carob is the aspect of an elder, the aspect of the Ancient (Atik), for the carob is cypresses, the aspect of Mordechai, as our Rabbis, of blessed memory, said [Megillah 10b]: "Tachat hana’atzutz ya’aleh verosh [Instead of the brier shall come up the cypress]" [Isaiah 55:13], this is Mordechai. Mordechai is the aspect of great kindness, as they are equal in numerical value, the aspect of the Ancient. He saw one engaged in stories of ancient years, the aspect of the Ancient. He asked him: Is it clear to you that you will live seventy years, the aspect of arousing from sleep, the aspect of speech, meaning: Have you tested arousing through stories of tales in the midst of years, and eaten from them, the aspect of permitted to thy mouth, meaning your words are heard, that the disciples are worthy? [Meaning he asked him: How do you engage in telling such high stories of ancient years, lest unworthy disciples hear, who are not in the aspect of permitted to thy mouth? Have you already tested and tried arousing through stories of tales in the midst of years, the seventy years, the seventy faces of the Torah, and succeeded in arousing them from their sleep through this, as your words reached worthy disciples, the aspect of permitted to thy mouth, and eaten from them, until now you wish to engage further in higher stories of ancient years? How are you not afraid to tell such high stories, lest unworthy disciples hear?] He said to him: I found the world with carob trees, meaning even if I tell stories of ancient years, the aspect of carobs, I can bring the aspect of forgetting, so unworthy disciples will have it forgotten by them. [As explained above, the righteous one who engages in arousing the world from sleep through stories of tales, Hashem, blessed be His name, guards him so his words are forgotten from the heart of unworthy disciples.] Just as my fathers planted for me, so I plant for my sons, meaning just as they begat me through these stories of tales, the aspect of permitting the mouth to mutes, permitting the mouth to barren women, so I plant for my sons, meaning through this my sons are born. [Meaning he said to him that he must tell such stories for visiting barren women, for just as my fathers engaged in stories of tales, through which generation was drawn, the aspect of visiting barren women, through which they begat me, so I must beget my sons through this, for the main aspect of generation is drawn through stories of tales. This is: Just as my fathers planted for me, so I plant for my sons.] He wrapped his bread, sleep came upon him, and he slept, meaning he ate his meal, and through eating, sleep came upon him, meaning he fell to the aspect of sleep according to his level through eating, as explained above, that sometimes through eating one can fall to the aspect of sleep. A cave surrounded him, the aspect of cycles and imaginings that cycle around during sleep, and the world did not know him, for the world does not recognize one in the aspect of sleep, as it seems to them he engages in Torah and service, but in truth, all is the aspect of sleep. When he awoke, the aspect of arousal from below, he saw that man eating from that carob tree, meaning he saw him engaged in the aforementioned stories of tales and eating from them, the aspect of permitted to thy mouth. He said to him: Do you know who planted that carob tree, meaning from what time is this story, for perhaps one tells a tale that already happened, but in truth it was only four years ago? He said to him: My grandfather, the aspect of an elder, the aspect of the ancient, meaning he replied that the stories of tales he engages in are stories of ancient years, the aspect of an elder, the aspect of the ancient. He said: Certainly I slept seventy years, meaning he certainly fell to the aspect of sleep from all seventy faces, the aspect of seventy years. He saw his ass, which had borne foals of foals, the aspect of wealth, the aspect of: "Yissachar chamor garem [Yissachar is a large-boned ass]" [Genesis 49:14], for through this great wealth is drawn. For through the aforementioned stories of tales, through which one arouses from sleep, through this the mouth is permitted to mutes, permitted to barren women, through which fear is revealed, and through fear, length of days is drawn, the aspect of an elder, the aspect of Repairs of the Ancient, and through this wealth is drawn into length of days.

Rabbi Shimon opened and said: "Eit la’asot l’Hashem," the Torah above, the aspect of the aforementioned contemplation, is nullified and cannot endure if not performed through the aspect of the aforementioned repairs, the aspect of Repairs of the Ancient, the aspect of length of days. It is written: "Ashreicha Yisrael mi chamocha," the aspect of arousal from below, the praise of Israel who arouse from below, the aspect of: "Ashreicha Yisrael mi chamocha." Afterward is the arousal from above, the aspect of: "Mi chamocha ba’eilim Hashem." He called Rabbi Elazar, his son, and Rabbi Abba, and said: We are the inclusion of all, the aspect of the completeness of fear through the aspect of the three lines: fear of Heaven, fear of the rabbi, and fear of father and mother. Thus, through Rabbi Shimon, Rabbi Elazar his son, and Rabbi Abba his disciple, fear is completed, through which length of days is drawn, the aspect of Repairs of the Ancient. They were silent, they heard a voice, meaning those in the aspect of silence, the aspect of mutes, unable to speak due to the aspect of sleep, heard a voice, the aspect of arousing from sleep, the aspect of: Fortunate is he who speaks to an ear that hears. Their knees knocked one against the other, the aspect of generation, the aspect of physical coupling, for through arousing from sleep, the aspect of permitting the mouth to mutes, through this the mouth is permitted to barren women, the aspect of the coupling of kisses that precedes physical coupling. What is the voice? The voice of the upper gathering that gathers, the aspect of stories of tales that clothe the faces of Torah, for clothing is the aspect of a wing, the aspect of: "V’lo yikanef od moreicha [And thy teacher shall not hide himself any more]" [Isaiah 30:20]. Through this clothing, they arouse from sleep and begin to speak, the aspect of: "U’ba’al kenafayim yagid davar [And he that hath wings shall tell the matter]" [Ecclesiastes 10:20] [all as above].