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Behold, precious is the groaning and moaning [which they call krechtz] from a Jewish person, because it is the completion of the deficiencies. For by means of the aspect of the breathing that is the spirit (ruach [wind, breath]) of life the world was created, as it is written "And with the spirit of His mouth all their host." (Psalms 33:6) And the renewal of the world will be also in the aspect of the spirit, as it is written "You will send Your spirit they will be created and You will renew the face of the ground." (Psalms 104:30) And it is also the vitality of man, for the vitality of the man is the breathing, as it is written "And He blew in his nostrils the soul of life." (Genesis 2:7) And it is written "All in whose nostrils was the breath of the spirit of life." (Genesis 7:22) And as the sages said: if the breathing is lacking the life is lacking. It is found, that the main vitality of all the things is in the aspect of spirit. And when there is deficiency in some thing the main deficiency is in the aspect of the vitality of that thing that is the aspect of the spirit of life of that thing, for the spirit is the sustainer of the thing. And the sigh is the lengthening (root א.ר.כ) of the breathing and it is in the aspect of "long of nostrils" (erekh apayim [long-suffering]) that is he lengthens his spirit and therefore when he sighs on the deficiency and lengthens his spirit he draws the spirit of life to the deficiency because the main deficiency is the removal of the spirit of life as above and therefore by means of the sigh he completes the deficiency.
But from where do they receive the spirit (ruach [wind, breath]) of life? Know, that the main spirit of life they receive from the tzadik (tzadik [righteous one]) and the rav (rav [master, teacher]) of the generation because the main spirit of life is in the Torah (Torah [teaching, law]), as it is written "And the spirit of G-d hovering on the face of the waters" (Genesis 1:2) it is the Torah and the tzadikim (tzadikim [righteous ones]) are attached to the Torah and therefore the main spirit of life is with them and when he is connected to the tzadik and the rav of the generation when he sighs and lengthens (root א.ר.כ) his spirit he draws the spirit of life from the tzadik of the generation that is attached in the Torah where the spirit is and this is what the tzadik is called "A man in whom there is spirit" (Numbers 27:18) that he knows to walk against the spirit of each and every one (as Rashi interpreted there) because the tzadik draws and completes the spirit of life of each and every one as above and this is the aspect of the north wind that blows on David's harp (Berakhot 3b) because David's harp was of five strings against the five books of Torah and the north wind that was blowing in it is the aspect of "And the spirit of G-d hovering on the face of the waters" the above because the north wind is the aspect of the spirit hidden in the heart of man (see Tikkun 69) that is the aspect of the spirit of life because north is lacking (Bava Batra 25b) and the deficiency is in the heart as it is written "And He will give you the requests of your heart" (Psalms 37:4) "G-d will fulfill all your requests" (Psalms 20:5) and the main spirit of life is in the heart and as it is written in Tikkunei Zohar (Tikkun 13): all of them are conducted after the heart like a king etc., as you said "To where the spirit was to go" (Ezekiel 1:20) etc. because the spirit is in the heart and the deficiency is the removal of the spirit whose place is in the heart and therefore the deficiency is felt in the heart and therefore when the deficiency is filled that is the aspect of the spirit as above it is said: "And He will give you the requests of your heart, G-d will fulfill" etc., that is as above and therefore Israel that receive the spirit of life from the Torah are called by the name north as it is written "Against Your people they plot craftily and conspire against Your hidden ones." (Psalms 83:4)
But the wicked who speak against the tzadik (tzadik [righteous one]) harshly with pride and contempt from where do they receive the spirit to complete the deficiency? But know that there is a rav (rav [master]) of the klipah (klipah [husk, shell]) and he is the aspect of Esav as it is written about Esav "I have much" (Genesis 33:9) and he is the aspect of "The chiefs of Esav" (Genesis 36:15) and as Onkelos translated: "The great ones of Esav" the aspect of the rav of the klipah and from them the wicked receive the spirit and it is the aspect of the spirit of impurity the aspect of storm wind as it is written "Behold Esav my brother is a hairy man" (Genesis 27:11) (see Tikkun 69) and therefore their spirit is great and strong for the moment like a storm wind that is great at its time and therefore "All his adversaries blow at them" (Psalms 10:5) "blow" precisely that he overpowers them by means of the aspect of the spirit of his mouth that is great at its time but it has no endurance at all and in the end it perishes and is lost and storms his body and his soul (see Tikkun 18) and as it is written "And pays His haters to their face to destroy him" (Deuteronomy 7:10) and pays language of completion of the deficiency that is drawn to him that is the aspect of lengthening (root א.ר.כ) of the spirit and this is to their face because their face is the aspect of the spirit as it is written "The show of their countenance does witness against them" (Isaiah 3:9) this is the nose (Yevamot 120a) that is the aspect of the spirit as it is written: "And He blew in his nostrils the soul of life" "All in whose nostrils was the breath of the spirit of life" but it is to destroy him because even though it is great for the moment in the end it is lost as above and this is the aspect of long-suffering to the wicked (Yerushalmi Ta'anit chapter 2 halakhah 1) (and see Eruvin 22a) because the spirit the breathing is in the aspect of long-suffering and that is he lengthens his nostril and collects to himself (Bereishit Rabbah 80:67) because even though for the moment the spirit is great and strong the aspect of he lengthens his nostril but in the end he collects to himself as above and therefore Israel are called "Afflicted storm-tossed" (Isaiah 54:11) because they are now under the rule of Esav the hairy man the aspect of storm wind the above but the one attached to tzadikim receives the spirit of life, completion of the deficiency from the tzadik and the rav of holiness.
And therefore "And a wise man will atone for it" (Proverbs 16:14) because the deficiency is due to sins as our sages said of blessed memory there is no death without sin and no suffering without iniquity (Shabbat 55b) as it is written "And I will visit with a rod their transgression and with plagues their iniquity" (Psalms 89:33) and therefore the tzadik who draws the spirit of life and completes the deficiency atones for the iniquity and he is a tower of mercy and grace from the Creator blessed be His name who contracted Himself to have the spirit of life with the tzadikim that is that they receive the spirit of life from the Torah and they draw the spirit of life to the deficiencies and by this they atone for the iniquities and this is the aspect of the thirteen attributes "G-d G-d merciful and gracious long-suffering" (Exodus 34:6) long-suffering is the aspect of the spirit, that he lengthens his spirit the aspect of sigh on the deficiency and that is "and abundant in kindness and truth" as we said that they receive the spirit of life from the tzadik the rav of holiness that is "abundant in kindness" the opposite of Esav the rav of klipah that is reddish strong the judgment and that is "and truth" because the tzadik receives the spirit of life from the Torah that is called "The Torah of truth was in his mouth" (Malachi 2:6) and that is "keeping kindness for thousands" for thousands this is the aspect of the chiefs of Esav the great ones of Esav that they are the rav of klipah and this is "keeping kindness" that kindness, the aspect of the rav of holiness keeps and sweetens the aspect of the chiefs of Esav the great ones of Esav and therefore "bearing iniquity and transgression" because by means of the spirit of life completion of the deficiency that they draw from the tzadik by means of sigh by means of this the iniquities are atoned that this is the aspect of "And a wise man will atone for it" as above.
And behold, when he sighs he draws the spirit of life to the deficiency that he sighs on and completes it but to provoke the wicked it is impossible because when he provokes the wicked and he sighs and draws the spirit from his rav of klipah and his spirit is great at its time and therefore "all his adversaries he blows at them", as above and he can harm him, G-d forbid and therefore not every person can provoke the wicked if not one who is a complete tzadik and a complete tzadik is when he is in the aspect of "No iniquity befalls the tzadik" (Proverbs 12:21) that is that he already chased and nullified all his evil until he is assured that no stumbling of sin will happen to him. And the matter is that there are four elements fire (אש), wind (רוח), water (מים), dust (עפר) and above in their root they are four letters of Havayah (see end of Tikkun 22) and below they mix good and evil and the complete tzadik who separated and separated the evil from the good completely until no evil remains to him from one of the four elements above that are the inclusion of the traits as known and when he is in this aspect it is permitted to provoke the wicked. And the matter is that every wicked it is necessary that he has a pipe that he receives through there his spirit to complete the deficiency and the pipe is through the bad trait from the four elements that he drew and strengthened he is the way and the pipe that he receives through there his spirit of life to complete his deficiency and when the tzadik wants to humiliate him he must descend to that bad trait that the wicked strengthened on him to subdue it and to spoil that pipe of the wicked that he receives from there his vitality and therefore it is necessary that this tzadik is a complete tzadik that has no evil in him so that there is no power to the storm wind that is the spirit of life of the wicked to rule and to harm, G-d forbid, the tzadik at the time that he descends to the bad trait of the wicked to spoil it because the evil has no grasp and hold in the complete tzadik and it has no place to hold in him [and also from the bad trait itself that he descends to subdue it it has no grasp, G-d forbid only what he descends into it is to subdue it and to humiliate it in the aspect of "And Abram went up from Egypt" (Genesis 13:1)] and this is He humiliates the wicked to the ground (Psalms 147:6) initials: אֵשׁ, רוּחַ, מַיִם, עָפָר that they are all the four elements that are the inclusion of all the traits that need to clarify them in complete clarification until there is no hold from any evil in any trait from the four elements above and then he is a complete tzadik as above and then precisely when he separates the evil from the four elements אֵשׁ, רוּחַ, מַיִם, עָפָר then he humiliates the wicked to the ground as above what is not so a tzadik that is not complete even though he has no sin nevertheless he has not separated the evil completely and the evil is still in potential and therefore it is forbidden for him to provoke the wicked because there is place for the evil to hold in him and it can harm him, G-d forbid the lengthening of the spirit of the wicked that is great at its time in the aspect of storm wind as above and this is what our rabbis said of blessed memory And is it written: "Do not compete with evildoers"? (Berakhot 7a) "One whose heart smites him says so" (Psalms 37:1) Rashi interpreted: he who fears from the sins in his hand in his hand precisely this is what we said because in truth he has no sin only that he still fears from the sins in his hand and his power to do because the evil is still in potential because he has not yet merited to the aspect of no iniquity befalls the tzadik and he is not assured yet that no stumbling of sin will happen to him, G-d forbid and therefore it is forbidden for him to provoke the wicked as above and this is: "You have swallowed up the wicked the tzadik from him" (Habakkuk 1:13) and our rabbis said of blessed memory the tzadik from him swallows swallows precisely because he swallows him literally in the lengthening of his spirit that is great at its time but a complete tzadik does not swallow because his heart does not smite him from fear of stumbling of sin as above because he already nullified the evil completely from all the traits and desires of all the four elements and therefore this complete tzadik and all who are attached to him are permitted to provoke the wicked because this tzadik can descend into all the pipes of all their bad traits that they strengthened on themselves and to break them and to nullify them and by this he humiliates the wicked to the ground, as above.
And to come to this to separate and to distinguish and to nullify the evil from the good it is by means of Torah and prayer and the study of the Torah will be to delve into the depth of halacha (halacha [law]) (see Megillah 3a) that is to learn poskim (poskim [decisors]) because there is in the Torah grasp of the good and the evil that grasp from the aspect of prohibited and permitted, impure and pure, kosher and invalid, that there is in the Torah and as long as he does not clarify the halacha he mixes good and evil and therefore he cannot separate and nullify the evil from the good and he is in the aspect of "And he who seeks evil it will come to him" (Proverbs 11:27) until he delves and clarifies the ruling of halacha and clarifies the prohibited and the permitted etc. that is by means of study of poskim then he separates the good from the evil (see Zohar Behar 111a) but to merit to this intellect that he can delve into the depth of halacha it is by means of prayer because from there is drawn the intellect.
And the matter as it is written in Tikkunei Zohar (Tikkun 14, 29b): the garden this is the Torah because the Torah is called garden and the souls of Israel who delve and understand in the Torah they are the aspect of grasses and herbs that grow in the garden and from where do they grow? It is from the spring, that is wisdom as it is written "A spring of gardens" (Song of Songs 4:15) and from where do they receive the wisdom and the intellect that is the aspect of the spring? It is from the prayer as it is written "And a spring will go out from the house of G-d" (Joel 4:18) it is the prayer as it is written "For My house a house of prayer" (Isaiah 56:7) and it is the aspect of bringing from potential to actual because prayer is the aspect of renewal of the world because prayer is that he believes that there is a renewer who has the power to do as His will to change the nature and it is the aspect of creation in potential as it is written "All of them in wisdom You made" (Psalms 104:24) that is the aspect of the prayer from there goes out the spring of wisdom as above and the Torah is the aspect of creation in actual as it is written "And I was with Him as a nursling" (Proverbs 8:30) craftsman language of worker because with the Torah the world was created and when he prays for some thing he is the aspect of renewal of the world and he is the aspect of creation in potential and he is the aspect of awakening of the wisdom that is in the prayer as mentioned above: "And a spring will go out from the house of G-d" this the prayer because there the wisdom is awakened as above and from there is drawn the spring it is the wisdom to the Torah and there it goes out to the actual as it is written "From His mouth knowledge and understanding" (Proverbs 2:6) because in the Torah it is the revelation of the wisdom and by this is made a spring of gardens that the spring waters the garden and by this the grasses and herbs grow as above and this is what our rabbis said of blessed memory one who delves in his prayer comes to heartache etc., as it is said "Hope deferred makes the heart sick". What is his remedy? He should engage in Torah, as it is said: "And a tree of life is a desire fulfilled" (Berakhot 32b) this is what we said, because in the prayer he is still in potential and he does not go out to the actual until he comes to the Torah that is the aspect of creation in actual and then his request is done by means of that it goes out from potential to actual and this is what is written "And a river went out from Eden to water the garden, and from there it divides and becomes four heads" (Genesis 2:10) it is the aspect of the prayer because Eden "an eye has not seen" as our rabbis said of blessed memory (Berakhot 34b) that this is the aspect of prayer that is above nature because by means of prayer he changes the nature as above [that this is the aspect of Eden "an eye has not seen" because above nature we have no grasp] and this is: and a river went out from Eden that is from the prayer, as above "and a spring will go out from the house of G-d" to water the garden it is the Torah as above, "a spring of gardens" and when the spring of wisdom is drawn from the prayer to the garden that is the Torah then the grasses and herbs grow souls of Israel meaning that they grow in the garden and understand and comprehend in the Torah and then he merits to delve in the depth of halacha to clarify the law, the prohibited and the permitted, the pure etc. and by this he separates the good from the evil as above and this is: and from there it divides because by this the evil is separated from the four elements and only the good remains and then: and becomes four heads they are the four letters of Havayah that are the root of the good of the four elements as above.
And this is the aspect of four tzitzit (tzitzit [fringes]) because four tzitzit, they are the aspect of the spirit of life and as it is written "Thus says G-d from the four winds come the spirit" (Ezekiel 37:9) that by this they subdue the storm wind that is the spirit of the opposers who dispute the true tzadikim who draw their lengthening of the spirit from the rav of klipah that is the aspect of Esav hairy man as above and therefore tzitzit is language of hair as it is written "And he took me by the tzitzit of my head" (Ezekiel 8:3) because by them Esav the hairy man the aspect of storm wind is subdued as above and this the aspect of white tallit (tallit [prayer shawl]) that the Holy One blessed be He wrapped Himself and arranged thirteen attributes (Rosh Hashanah 17b) because the thirteen attributes are the aspects of the spirit of life of holiness as above and this is the aspect of tallit that is four corners aspects of the spirit from four winds as above and that is white tallit the opposite of the aspect of spirit of klipah, the aspect of Esav that is "reddish all over like a hairy garment" (Genesis 25:25) and Rashi interpreted: like a tallit like a tallit precisely the aspect of tallit of klipah that is the aspect of red tallit from there is drawn the spirit of the wicked as above and by means of tallit of holiness that is the aspect of white tallit they subdue him because from there is drawn the spirit of life of holiness that is the aspect of thirteen attributes of mercy as above and therefore the Holy One blessed be He wrapped Himself in white tallit precisely and arranged before Moshe thirteen attributes of mercy that is as above because by means of tallit of holiness that is in the aspects of encompassing that is the aspect of the spirit of life aspects of "Going around and around goes the wind" (Ecclesiastes 1:6) the tallit of klipah the aspect of the spirit of klipah is subdued and this is "To grasp the corners of the earth that the wicked be shaken from it" (Job 38:13) because by means of the four corners that are the aspect of the spirit of life of holiness that are the aspect of the four heads above by them and the wicked are shaken the aspect of He humiliates the wicked to the ground initials: אֵשׁ, רוּחַ, מַיִם, עָפָר, as above and this is the interpretation: Rabba bar Bar Chana said: That Arab said to me, come and I will show you the dead of the wilderness. I went and saw them, and they looked like drunkards and were lying on their backs, and the knee of one of them was raised, and the Arab passed under his knee, while riding a camel and with his spear raised, and it did not touch him. I cut off one corner of the tekhelet of one of them and we could not move. He said to me: Perhaps you took something from them? For we have a tradition, that whoever takes something from them cannot move. I went and returned it, and then we could move. Interpretation of Rashbam: Arab a Ishmaelite merchant: I went and saw them and they looked like those who are intoxicated that they were lying with yellow faces like wine drinkers: their faces upward: and the Arab passed under his knee meaning, I saw that the Arab was walking under the knee of the dead, riding on the camel and his spear in his hand, and it did not touch the knee: took one corner the corner of the tallit to show it to the sages, to learn from it the law of tzitzit, if like Beit Shammai or like Beit Hillel, as below: and we could not move the animals we were riding could not walk. Come and I will show you the dead of the wilderness that is that he showed him the wicked who are not attached to the tzadikim and they are called dead of the wilderness because the wilderness the north wind did not blow in it (Yevamot 72a) that is the aspect of the spirit of life of holiness that is the aspect of north wind that was blowing in David's harp as above and these wicked who are not attached to the tzadikim and they have no spirit of holiness and in their life they are called dead and he showed him from where completion of the deficiency reaches them and this is what he showed him. That they looked like intoxicated interpreted our rabbi Shmuel, like wine drinkers the aspect of Esav reddish, that is the rav of klipah from where the wicked receive their spirit of life to complete the deficiency and this is: and were lying on their backs interpreted our rabbi Shmuel, their faces upward their faces this the aspect of the spirit as above. The show of their countenance etc. and that is upward because their spirit is great for the moment until their success goes up above as above the aspect of all his adversaries blow at them as above and the knee of one of them was high this indicates the greatness of the success of the wicked because the lack of success is called "faltering knees" (Isaiah 35:3) : and this is and his knee was high that is the height of the success and the Arab passed under his knee that is the tzadik who is called Arab as our rabbi Shmuel interpreted in every place: Ishmaelite merchant and merchant is the aspect of the spirit as it is written "Going around and around goes the spirit" and that is the tzadik who receives the spirit from holiness and this is: Ishmaelite merchant on the name "For G-d has heard your affliction" (Genesis 16:11) because the tzadik hears all the sighs of those attached to him because from him come out lives to each one because he is a man in whom there is spirit as above because riding a camel the aspect of "He who benefits his soul is a man of kindness" (Proverbs 11:17) this the aspect of abundant in kindness as above and raised his spear spear is the aspect of wind mem the aspect of "And the spirit of G-d hovering on the face of the waters" that is the Torah that was given in 40 days there the spirit of life as above meaning, that the tzadik had the aspect of the spirit that he receives from the Torah as above and with all this he descended under the knee under the success of the wicked the aspect of "as the wicked swallows the tzadik from him" and cut off a corner of tekhelet of one of them that is that he ruled and broke the bad trait from one of the four elements that the wicked strengthened and drew on himself that is his pipe as above and this is: and cut off a corner of tekhelet etc. that is he cut one of their tzitzit that this the aspect of what he cut and broke their bad trait that is their pipe because all the bad traits are drawn from four elements whose root is four tzitzit as above and we could not move meaning, that nevertheless it did not succeed for him to humiliate the wicked and to go out from under his knees even though he cut and broke the bad trait of the wicked that is drawn from four elements whose root is four tzitzit as above that this the aspect of and cut off a corner of tekhelet of one of them as above nevertheless he could not humiliate him and go out from under his knees the aspect of and we could not move that interpreted that we could not go out from there that is as above he said to me: perhaps you took something from them? that is, perhaps you have one of the four elements that you did not fix completely to separate from it the evil completely and therefore we could not move as explained above that as long as there remains in him some grasp in the world from the evil of some trait he cannot subdue the wicked and this is: perhaps you took something from them that perhaps you took some from them that is, perhaps there is in you still some grasp from some bad trait of the wicked that you took for yourself some trait and desire of theirs and therefore we could not move and therefore we cannot go out from them as above for we have a tradition that whoever takes something from them cannot move that is as above that we have a tradition that whoever takes some thing of desire and bad trait of the wicked that is that there is in him still some grasp from their bad traits he cannot go out from them and subdue them as above I went I returned it that is that I returned what was with me some little grasp of the evil from their bad traits I returned and separated from me and then we could move that then it succeeded for us to go out from under his knee to subdue him and humiliate him as explained above that a complete tzadik who separates from himself all grasp of their evil completely he can go out from them and subdue them and humiliate them the aspect of "He humiliates the wicked to the ground" as above and this is: I saw and behold a menorah of gold it is the Torah more desirable than gold and its bowl on its head Rashi interpreted: a spring it is the spring that goes out from the house of G-d it is the prayer and its seven lamps they are the souls that grow in the garden divided into seven classes (see Rashi Shir Hashirim Mizmor 11) seven and seven pipes they are 49 lights that is the light hidden for the future (as Rashi interpreted there) the aspect of Eden an eye has not seen that is the aspect of prayer as above and two olives on it Rashi interpreted: two trees that is the tree of life and the tree of death that is good and evil as above and this is: one on the right and one on the left as above "and from there it divides" that the evil is separated from the good this to the right and this to the left and I said to the angel what are these. And he answered etc. not by might and not by power but by My spirit that is the aspect of the spirit of life above the aspect of "Thus says G-d from four winds come the spirit" etc. as above because by means of Torah and prayer that by this they clarify the good from the evil as above that this the aspect of all the vision of the menorah as above by this he merits to the spirit of life and all the deficiencies are completed as above [and this is: "Not by might nor by power but by My spirit says G-d of hosts who are you the great mountain before Zerubbabel to become a plain" etc. because Zerubbabel was then the tzadik of the generation and many wicked stood against him to nullify him from his work as explained in many verses and on this it is said there: "not by might nor by power but by My spirit" etc. that by means of the aspect of drawing the spirit of life above that the complete tzadik draws etc. as above by this he will subdue and cast down all the haters the aspect of "who are you the great mountain before Zerubbabel to become a plain" that all the preventers standing before him like a mountain all of them will be nullified by means of the aspect of the spirit of life above, as above]
And behold it is explained above that the spirit of life is in the Torah the aspect of "And the spirit of G-d hovering on the face of the waters" as above and therefore in Egypt that was before receiving the Torah and they had no from where to receive the spirit of life it is said about them "From shortness of spirit" (Exodus 6:9) because they had no from where to receive the spirit of life that is the aspect of long-suffering he lengthens his spirit as above and therefore it is said about them from shortness of spirit that is the opposite of long-suffering that is the aspect of the spirit of life that they draw by means of sigh to complete the deficiency as above because the spirit is the completion of the deficiency as above the aspect of "And He will give you the requests of your heart" and this is the aspect of "Open your mouth wide and I will fill it" (Psalms 81:11) that the deficiency is filled and this is the aspect of mela'um full mouth and the matter, because mela'um is yud vav and it is the aspect of ten kinds of pulses against ten commandments and the pulse is by means of the spirit, as known and therefore they are ten kinds of pulses against the ten commandments because the spirit that is the pulse is in the Torah as above and the vav is the aspect of drawing the spirit and that is mela'um full mouth because by means of drawing the spirit the deficiency is completed that this the aspect of "Open your mouth wide and I will fill it" that the deficiency is filled as above that this the aspect of mela'um, full mouth as above and this is what he specified: "I am G-d your G-d who brought you up from the land of Egypt" (Psalms 81:11) and they received the Torah where the spirit and then precisely "open your mouth wide and I will fill it" the aspect of mela'um as above the aspect of completion of the deficiency because precisely after the exodus from Egypt the aspect of "who brought you up from the land of Egypt" that then the aspect of from shortness of spirit above was nullified because they received the Torah where the spirit of life as above therefore then precisely: "open your mouth wide and I will fill it" the aspect of completion of the deficiency the aspect of full mouth the aspect of "G-d will fulfill all your requests" (Psalms 20:5) as above and therefore the exodus from Egypt is mentioned in the portion of tzitzit because tzitzit the aspect of the spirit of life the aspect of from four winds etc. as above also he spoke then from the matter of twelve hours of the day and twelve hours of the night that there are in them twelve combinations of Havayah in every hour there is another combination and every hour is divided into 1080 parts and every part of 1080 parts there is in it also a combination of the Name and all this is the aspect of the spirit of life in the pulse (see Reshit Chokhmah Gate of Fear chapter 10) [and I did not merit to hear the explanation of this matter well, also I forgot some of this, and the wise will understand] "The chariot of G-d is twice ten thousand thousands of shin'an" (Psalms 68:18) thousands the aspect of chiefs of Esav and by means of the chariot of G-d twice ten thousand the aspect of receiving the Torah from there receive the spirit of life the rabbis of holiness by this thousands of shin'an as our sages expounded of blessed memory do not read shin'an but she'einan (Avodah Zarah 3b) that is by means of receiving the Torah, where the spirit of the rav of holiness by this the chiefs of Esav the great ones of Esav that are the aspect of the rav of klipah are nullified and subdued in the aspect of thousands that are not that chiefs of Esav, great ones of Esav are nullified and are not "From the end of the earth we have heard songs glory to the tzadik but I said my secret to me my secret to me woe to me, the treacherous deal treacherously and with treachery the treacherous deal" (Isaiah 24:16) "From the end of the earth" this the aspect of the ends of the tzitzit where the spirit of life that is the aspect of David's harp that played by means of the north wind etc. as above (see Zohar Shelach 175b) because the melody and the songs are drawn from the spirit of life in the lungs as known and this is: "we have heard songs" the aspect of the tune of David's harp that is the aspect of the spirit of life that is the aspect of the ends of the tzitzit the aspect of from the end of the earth as above and by this they subdue the wicked the aspect of "To grasp the ends of the earth that the wicked be shaken from it" and this is: "glory to the tzadik" Rashi interpreted: it will be in the future a stand and uprising for the tzadikim that is as above because by means of the spirit of life above the tzadikim overpower the wicked as above and this is: "but I said my secret to me" etc. woe to me, Rashi interpreted that two secrets were revealed to me: secret of retribution and secret of salvation, and behold the salvation is distant until etc. that is as above because the spirit of the wicked is great at its time the aspect of storm wind from there all the troubles and lengthening of the exile of Israel and this is: "the treacherous deal treacherously and with treachery the treacherous deal" because the suckling of the treacherous and the wicked is from the aspect of blemish of the garments that is blemish of the tzitzit that are in the corners of the garment that is from blemish of the four elements whose grasp and upper root is the aspect of four tzitzit as above but the end of all ends: "Fear and pit and snare are upon you O inhabitant of the earth" etc. because all the wicked will kneel and fall because in the end it perishes and is lost etc. as above because the complete tzadikim subdue them and humiliate the wicked to the ground by means of their spirit of life that is the aspect of tzitzit the aspect of "from the end of the earth we have heard songs" as above harp of five strings, the aspect of the Torah and so it is written in the Zohar (Tzav 32b) and those who grasp the Torah these who grasp the harp five the lung has five lobes (Chullin 47a) because the spirit of life is in the lung and from there the drawing of the spirit of the sigh, as known by sense and therefore it has five lobes for the lung against five books of Torah (see Tikkun 25) five strings of David's harp, where the spirit of life as above (see in the Tikkunim, Tikkun 10: the wings of the mitzvah, they are five knots against Shema etc., that they are against five strings of David's harp etc., see there)
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