Likutay Moharan - Volume 2 - Torah-teaching 7

7 - And it came to pass at the end - For with compassion He will lead them

And it came to pass at the end of two years of days, and Pharaoh was dreaming etc. (Genesis 41).

1. For with compassion He will lead them (Isaiah 49) - that is, one who is compassionate, he can be a leader, because on wicked people or on murderers and robbers it is forbidden to have compassion, and similarly one who does not know how to conduct himself with the compassion, then he might have compassion on a baby of four days to give him food that is needed for an adult and not for such a small one, because such a small one needs to be nourished only through milk specifically, therefore one needs to know how to conduct himself with the compassion, that for such a small one one needs to have compassion to give him milk specifically, and for an adult food that is needed for him, and similarly on each and every one one needs to have compassion with what is needed for him.

2. And such a compassionate one is only Moses our teacher (Moshe Rabbeinu [our master Moses, the greatest prophet and leader of Israel]), because he was the leader of Israel and he will be the leader in the future, because what was is what will be etc. (Ecclesiastes 1), because Moses our teacher had compassion in truth on Israel and gave his soul for Israel and cast his soul opposite and did not care about himself at all (Exodus 32) "And I will make you into a great nation", and he did not pay attention to this at all, only he said "If You will bear their sin" etc. (there), because he was compassionate and a true leader and he was engaged in the settlement of the world, that the world should be settled with human beings, because the essence of a human being is knowledge (da'at [intellect or awareness, particularly spiritual knowledge of G-d]), and one who has no knowledge is not from the settlement and is not called by the name human being at all, only he is an aspect of an animal in the likeness of a human being, and Moses our teacher had compassion and was engaged in the settlement of the world, that the world should be settled and filled with human beings, that is, with people of understanding, as mentioned above, because he opened for us the light of knowledge, as it is written (Deuteronomy 4) "You have been shown to know that G-d He is the G-d", because Moses opened the knowledge and revealed to us that there is a G-d who rules in the earth.

3. Because the essence of the compassion is when Israel the holy people fall, Heaven forbid, in sins, may the Merciful One save us, because this is the great compassion from all kinds of compassion, because all the hard sufferings in the world are not considered at all against the heavy burden of sins, Heaven forbid, because when Israel fall in sins, Heaven forbid, this is a very heavy burden, that it is impossible to bear at all this heavy burden in the aspect of "Like a heavy burden they are too heavy for me" (Psalms 38), because one who knows the holiness of Israel from where they are taken and knows the spirituality and fineness of Israel, he knows that Israel are completely distant from sin and sin is not relevant to them at all at all not according to the greatness of their holiness from their root and the greatness of their fineness and their spirituality, and therefore all the sufferings in the world are not considered as a burden against the heavy burden of sins, Heaven forbid, may the Merciful One save us, and even when a person has sufferings if there are no sins in them, they are not considered sufferings at all (Shabbat 55) There are no sufferings without sin, that when there is no sin in them they are not sufferings at all, because the essence of the sufferings are only when they fall in sins Heaven forbid, and this is the essence of the compassion to have compassion on Israel the holy people to take them out from the heavy burden of sins, and therefore Moses our teacher, peace be upon him, at every time that Israel fell in some sin he would give his soul for them and pray for them, such as with the spies and the like, because he knew that according to the holiness of Israel and their fineness they are distant from sin and it is impossible for them to bear at all the heavy burden of sin as above, and in truth, from where do sins come, Heaven forbid, it is only through not having knowledge, because a person does not transgress a transgression unless a spirit of folly enters him (Sotah 3), and this is the great compassion from all that one needs to have compassion on him to insert knowledge in him in the aspect of "Happy is he who considers the poor" (Psalms 41), because there is no poor except from knowledge (Nedarim 41), and one needs to have compassion on him, to insert knowledge in him [explaining that poverty in spirit, or lack of divine knowledge, is the root of sin, and compassion involves guiding others to this knowledge].

4. And even when his time arrives to depart and the soul ascends and cleaves to the place where it ascends, in upper worlds, this is not the purpose and perfection that the soul should be only cleaved above, only the essence of the perfection of the soul is that when it is above it should be below also, therefore one needs to leave after him a blessing, a son or a disciple in order that his knowledge should remain below also when he departs above, as our Rabbis, of blessed memory, said (Bava Batra 116) "Who have no changes for them" one said son and one said disciple, because the disciple receives the knowledge of the teacher, also the son certainly there is no higher when a wicked son remains, Heaven forbid, and the essence is to leave a son that will be in the aspect of disciple also, that he will receive from him his intellect and his knowledge, and on the other hand who said that it is enough with disciple alone, because since the essence is in order that his knowledge should remain in the world, therefore it is enough also with disciple alone, because this is the essence of perfection that his knowledge should remain in this world also at the time of departure, when the soul ascends above, because one who knows a little in His knowledge, blessed be He, he knows that the essence of the pleasures and amusements of Hashem, blessed be He, is only that we from this low world magnify and sanctify His name, blessed be He, and this is the essence of the pleasures and amusements of Hashem, blessed be He, as it is written: "And I desired praise from clods of dust, from lumps of clay" etc., because Hashem, blessed be He, has seraphim and holy beasts and wheels and upper worlds that serve Him, blessed be He, and nevertheless the essence of His pleasure and amusement is when the service of this low world ascends above, and therefore one needs to leave after him a son or disciple in order that his knowledge should remain below that will illuminate the people of this low world, because when his knowledge remains below through son or disciple it is considered as if he himself actually remains in the world, and every person can fulfill this, to establish disciples, because when two speak together in fear of Heaven then when one illuminates to his fellow some speech it is considered his fellow in his aspect as disciple, and sometimes it becomes the opposite, that is, when afterwards he receives from his fellow some speech then he becomes in the aspect of disciple regarding his fellow, and every person needs to be careful, to strive and engage in this, because "Not for chaos did He create it, to dwell He formed it" (Isaiah 45), because every one needs to engage in the settlement of the world that the world should be filled with human beings as it is written (Genesis 1) "And fill the earth", because this is the essence of the settlement of the world when the world is filled with human beings, that is, with people of understanding, because one who has no knowledge is not a human being at all as above [that is, as the human being is commanded to establish children in the world for the existence of the world, so he is commanded to insert knowledge and fear of Heaven in his children and in disciples, because this is the essence of the commandment that he is commanded to establish offspring for the existence of the world, because the essence is to establish offspring from the species of human beings specifically and not from the species of animals and beasts in the likeness of a human being, therefore as long as the knowledge does not illuminate in human beings and they do not know and feel His divinity, blessed be He, and His rule, they are not in the category of human beings since there is no knowledge in them to know Hashem, which this is the essence of the definition of the human being, and therefore the world is considered as chaos and void, and on this it is said: not for chaos did He create it, to dwell He formed it, because one needs to settle the world, that the world should be settled with human beings specifically, that is, with people of understanding who know Hashem, blessed be He, and this is also the commandment: "And fill the earth" that one needs to fill the earth with human beings, that is, that every person is commanded that he should speak with his fellow in fear of Heaven in order to insert knowledge in his fellow, which this is the essence of the settlement of the world that the world should be settled with human beings, that is, with people of understanding, who know Hashem, blessed be He, as above], therefore every one needs to engage in this to insert knowledge and fear of Heaven in his fellow that through this his fellow becomes in the aspect of disciple to him, and then when his days are filled and the time of his departure arrives then he will clothe in this speech that he inserted in his fellow and it will be considered as if he himself actually exists in this world as it is written: "Who have no changes for them" one said son, and one said disciple, it turns out that when a son or disciple remains after him then there are changes for them, that is, because there are changes for him since his knowledge remains after him through son or disciple as above, because the essence is the knowledge and when the knowledge remains after him through son or disciple it is considered as if he actually remains existing in the world, and this changes acronym: My mouth shall speak wisdoms and the meditation of my heart understandings (Psalms 49), because the essence is the knowledge that is the aspect of: "My mouth shall speak wisdoms and the meditation of my heart understandings" which this is the essence of the remaining and the changes that remain from the person after him, that is, what he was speaking wisdom and understanding with his fellow and inserted in him true knowledge and fear of Heaven as above, and therefore my mouth shall speak wisdoms and the meditation of my heart understandings acronym changes because this is the essence of the changes and the remaining as above, and in truth son and disciple is all one, because the son is also disciple as above and also the disciple is aspect of son, as our Rabbis, of blessed memory, said (Sanhedrin 99, and see there also on folio 19) anyone who teaches his fellow's son Torah it is as if he made him, because it is considered as if he made the body of the disciple also, because previously he was not called by the name human being at all since there was no knowledge in him and he was only likeness of a human being, it turns out that through teaching him Torah and inserting knowledge in him through this he becomes a human being, therefore it is considered as if he made him actually, therefore also the disciple is aspect of son.

5. However, one who wants to speak with his fellow in fear of Heaven as above he needs that he should have fear of Heaven in order that his words should be heard by his fellow as our Rabbis, of blessed memory, said (Berakhot 6) Anyone who has fear of Heaven in him, his words are heard, and also in order that his words should endure by his fellow, because sometimes one speaks with his fellow and immediately the speech passes and goes from the heart of his fellow, and does not endure by him at all, therefore one needs for this fear of Heaven, because one whose fear of sin precedes his wisdom, his wisdom endures (Avot chapter 3), that is, that there is endurance to his words by his fellow, it turns out, one who wants to insert knowledge in his fellow he needs that he should have fear of Heaven, in order that his words should be heard and in order that his words should endure who have no changes for them, and they did not fear G-d (Psalms 55), that is, when his knowledge does not remain after him through son or disciple which this is aspect of changes as above this is a sign that they did not fear G-d because through fear his knowledge remains after him as above [highlighting that fear of G-d ensures the lasting impact of one's teachings].

6. And through this that they engage to speak one with his fellow to insert in him knowledge and fear of Heaven and to establish disciples as above through this the surrounding lights enter, that is, that he merits to understand and to know what he did not understand and know initially (see tractate Avodah Zarah 35), because what a person understands and attains with his intellect this is aspect of internal, because this intellect enters into his intellect, but what he cannot enter into his intellect, that is, what it is impossible for him to understand this is aspect of surroundings (makifim [surrounding lights or concepts beyond current comprehension, encircling the mind until ready to be internalized]), because this thing surrounds around his intellect and it is impossible for him to enter it inside into his intellect because it is impossible for him to understand this, due to that it is aspect of surrounding to him, and when he engages to speak with human beings, and inserts in them his knowledge it turns out that his mind is emptied from the intellect and knowledge that he had then through this the surrounding intellect enters inside, because through that his intellect is emptied through that he inserted his knowledge in his fellow through this the surrounding enters inside, and he merits to understand the aspect of the surrounding intellect, that is, that he understands what he could not understand initially as above, and there are several aspects in surroundings because what is surrounding to this one, it is aspect of internal to his fellow who is in a level above him and so on higher and higher, and there is intellect that is aspect of surrounding to this one and to another this intellect is low even from aspect of internal due to that he is in a level much higher than him, and through that one speaks with his fellow in fear of Heaven and inserts in him his knowledge through this his surrounding enters inside as above and so on higher and higher that each one according to his aspect and his level his surrounding enters inside through that he speaks with his fellow and his disciple and inserts in him his knowledge as above, and this is (Deuteronomy 30) For the thing is very near to you, in your mouth and in your heart to do it, for the thing is very near to you that is to bring near to you the thing that is in aspect of very, aspect of surroundings that they are hidden and very distant from the person and to bring them near to you to enter them inside this depends on in your mouth and in your heart to do it, in your mouth and in your heart this aspect of "My mouth shall speak wisdoms and the meditation of my heart understandings" that is that he reveals his wisdom and his understanding to his disciples as above to do it aspect of as if he made him the above, and through this he can enter and bring near the surroundings, that they are aspect of very to enter them inside as above, and higher than all are the upper surroundings of the sage of the generation who is the Rebbe of the generation that through this Rebbe and sage of the generation engages to speak with his disciples and inserts in them his knowledge through this his surroundings enter inside and his surroundings are aspect of length of days and years because his surroundings are aspect of the world to come, that is a day that is all long (Kiddushin 39, Hullin 142) because there he is above time because all the time of the entire this world, what was and what will be is all nothing and naught against one day, and even against one moment of the world to come that is a day that is all long and there is no time at all, because it is aspect of above time only the order of times that is there they are aspect of the attainments of the surroundings that there are surroundings that are aspect of days, and there are surroundings that are aspect of years, aspect of: "Circuits of the days" (1 Samuel 1), "Circuits of the years" (Exodus 34, 2 Chronicles 24) and these surroundings that are there, they are aspect of the order of times there and the attainments these surroundings this is the essence of the pleasure and amusement of the world to come happy is one who merits to attain them and this aspect of the purpose of knowledge that we do not know because these attainments the surroundings, that they are aspect of amusement of the world to come this aspect of "How great is Your goodness that You have hidden for those who fear You" (Psalms 31) because they they are great good the hidden and concealed and sealed from every eye and this: "How great is Your goodness" how specifically because they are aspect of what, aspect of "What did you see what did you whisper" (Hak the Zohar 4b) aspect of the purpose of knowledge that we do not know and this aspect of abundance of the crown because crown is aspect of surrounding, as it is written (Judges 20) "They surrounded Benjamin" etc. [this section delves into the kabbalistic concept of makifim, explaining how teaching others allows higher levels of understanding to enter one's mind].

7. And this the sage who merits to these surroundings the above, aspect of abundance of the crown he needs that he should have aspect of all, aspect of (1 Chronicles 29) "For all in the heavens and in the earth" and its translation: that unites in heaven and earth (Zohar Bereshit 31 and in Tikkun 22) that is that he should grasp and sustain two worlds the upper world and the lower world that are aspect of heavens and earth because the tzadik and the sage the above he needs that he should grasp in both to sustain each and each in his aspect because there are dwellers above and there are dwellers below that is the upper world and the lower world, aspect of heavens and earth and the tzadik needs to show to dwellers above that they do not know at all in His knowledge, blessed be He that this aspect of attainment what, aspect of what did you see what did you whisper aspect of where is the place of His glory and the opposite: needs to show to dwellers below that on the contrary the whole earth is full of His glory because there are dwellers of dust, that they are human beings placed in the lower level and it seems to them that they are very distant from Him, blessed be He and the tzadik needs to arouse them and to awaken them aspect of "Awake and sing dwellers of dust" (there 26) and to reveal to them that G-d is with them and they are close to Him, blessed be He, because "the whole earth is full of His glory" and to strengthen them and to arouse them, that they should not despair themselves, Heaven forbid because still they are by Hashem, blessed be He and close to Him because "the whole earth is full of His glory" and this aspect of all that the tzadik has aspect of:" For all in the heavens and in the earth ", that unites in heaven and earth that is that he grasps and sustains two worlds the upper world he grasps and sustains in aspect of what, aspect of where is the place of His glory and the lower world he sustains in aspect of "the whole earth is full of His glory" [and see below [sign 68], there is explained also this matter in more explanation a little and the general that the tzadik essence of his perfection, when he has two aspects the above that is that he knows how to speak and to teach and to illuminate in each and each in dwellers above and dwellers below, in the upper ones and in the lower ones, in the heavens and in the earth that they are aspect of great and small that is that to the great in level people of ascent, aspect of dwellers above needs that there be power to the tzadik to show to them and to reveal to them that still they do not know at all from Hashem, blessed be He aspect of: what did you see what did you whisper etc. and this the teaching and the attainment he needs to illuminate and to insert in the great in level that they are aspect of dwellers above and the opposite, there are human beings that are placed in the very lower level until that they despair themselves completely, Heaven forbid because it seems to them that they are very distant from Hashem, blessed be He and already lost eternity their and hope their from G-d needs the tzadik that he should have power to arouse them and to awaken them that they should not despair themselves in any manner in the world, be it how it be and to show to them and to illuminate in them, that still G-d is with them and by them and close to them and even in the earth actually even if fell to hell lower, Heaven forbid nevertheless there precisely is found His glory, blessed be He, because "the whole earth is full of His glory" and this aspect of all that the tzadik has etc., as above] [this illustrates the tzadik's role in balancing perceptions of G-d's transcendence and immanence for different spiritual levels].

8. Also this the sage of the generation the above needs to know which makifim (surroundings) that he needs to draw them and which surroundings that there is no need to draw them and for this there are things that are not permitted to reveal them before the disciples because if he reveals those things, other surroundings will enter into his intellect as above and sometimes there is no need to receive these surroundings, like for example, when the rabbi speaks with his disciple some simple in GMPT [Gemara, Perush, Tosafot] and in midst his words he comes upon some difficulty and that difficulty was at first in aspect of surrounding by him because he did not know from it at first and immediately when this difficulty falls in his intellect, he says it before his disciple and in midst that when he explains to him the difficulty, a resolution falls in his intellect on the difficulty it turns out that he returns and attains other surrounding, that is resolution on the difficulty and then he says also the resolution before the disciple but when he reveals also the resolution before the disciple then another surrounding enters in him and then through this the intellect that comes on him now, the difficulty returns to its place and on the contrary, now the difficulty is strong and broad more from at first it turns out that through that he revealed the resolution before the disciple that through this entered in him other surrounding, that is new intellect that through this the difficulty returned to its place in more strength because now the difficulty strong and broad more from at first similarly there is in attainments there are things that forbidden to reveal them because if he reveals this resolution before the disciple a new surrounding will enter in him that through him the difficulty will be strong and broad more from at first until that he can enter in attainments surroundings that they are above from the time that the time is not sufficient to explain the difficulties and the resolutions that there because they are above from the time because all that he reveals some intellect, difficulty or resolution a new intellect enters in him that is aspect of surrounding as above therefore if he will not be careful in his words to precise which thing to reveal and which thing that not to reveal through this he will enter in difficulties and resolutions, that the time is not sufficient to explain them because they are aspect of surroundings that they are above from the time as above therefore the sage is forced to make fence to his words to precise and to be careful what to reveal and what that not to reveal in way that he attains only those surroundings that need to attain and not come to attain surroundings that no need to attain and this is aspect of what our Rabbis, of blessed memory, said (Menachot 29:) when Moses ascended to the height, found the Holy One blessed be He that was tying crowns to letters said to Him: Master of the world ! who delays on Your hand said to him: future one to stand and Akiva ben Yosef his name that will be deriving on every tittle piles piles of laws said to Him Master of the world ! worthy that given Torah through him said to him: silent! thus arose in thought and apparently difficult, what said to him Hashem blessed be He silent etc. has not already said the difficulty, and what this silence after he already difficult what he difficult but immediately when Moses said the difficulty, resolution fell in his intellect on the difficulty but if he was saying the resolution, surrounding other was entering in him and was coming on difficulty more strong and broad from at first silent on the resolution, that is that he silent and not reveal the resolution in order that not come on difficulty more strong from at first that is that immediately when revealing the inner intellect then another new intellect arises in thought because surrounding other enters inside and therefore need to silent, in order that not come to surroundings that no need to attain them as above and this is: silent, thus arose in thought [Moses was above thought therefore he knew the resolution because he attained aspect of secrets of crowns (as in the first printing printed by Moharnat z"l) letters and the things sealed, because not explained well this matter], as above and this explanation: be deliberate in judgment, and establish disciples many, and make fence to the Torah (Avot chapter 1) be deliberate in judgment this aspect that need the sage the above to have deliberation to know how to speak with each and each that before aspect dwellers above reveal to them the attainment of what, aspect of what did you see etc. and before dwellers below reveal the attainment of full all the earth His glory and this aspect of judgment, aspect of justice aspect of because G-d judge, this He lowers and this He raises (Psalms 75) that the high he need to lower to show to them that they not know at all in knowledge His blessed be He and the small aspect dwellers dust, need to raise, to arouse them and to awaken them that not despair because full all the earth His glory, as above and this is: and establish disciples many because when merits to attainment such, to illuminate in great and small etc. as above certainly establish disciples many, because all need to him because there to him power to teach with all as above and this is: and make fence to the Torah aspect of fence to wisdom silence (Avot chapter 3) because need to make fence to words his, to silent sometimes aspect of: silent, thus arose in thought, as above because through that merits to establish disciples many through this merits to attain the surroundings that is that attains and understands what not was able to attain initially therefore need to make fence to words his and to silent sometimes in order that not enter surroundings that they above from the time that no the time sufficient to explain the difficulties and the resolutions that there as above and these the two aspects of dwellers above and dwellers below that is attainment of aspect what and attainment of aspect full all the earth His glory they aspect of attainment of aspect son and attainment of aspect disciple because even though son and disciple all one as above because the son also disciple, as above and the disciple also aspect of son, because considered as if made him as above even though so there difference between son to disciple because the son that he disciple he in level more from disciple alone because the son he all drawn from the father, from head his until foot his and no in him hair that not drawn from brain the father therefore aspect of the attainment of the son great more in level from attainment of aspect of the disciple and this aspect of the difference between prophecy of Moses our teacher to rest prophets because Moses saw in lens the illuminating and they saw in lens that not illuminating (Yevamot 49:) that this aspect of the difference between attainment dwellers above to attainment dwellers below that they aspect son and disciple (Exodus 33) : "because not see Me the human being and live", this aspect of the attainment of what, aspect of: what you saw etc. that this the attainment of dwellers above aspect of son and Isaiah, that was in level small from Moses, said (Isaiah 6) "and I saw the G-d" this aspect of attainment of dwellers below aspect of disciple aspect of full all the earth His glory because even though knew Isaiah that there attainment of aspect of what even though so said according to level his that he was in aspect of the attainment of full all the earth His glory aspect of: "and I saw the G-d" (see Zohar Vaera 23:) it turns out that son and disciple they aspects dwellers above and dwellers below that is the attainment of what, aspect of: what you saw what you whispered aspect of: where place His glory, aspect of: "because not see Me the human being" this aspect of attainment of the son, attainment of dwellers above and the attainment of full all the earth His glory, aspect of: and I saw the G-d this aspect of attainment of the disciple, attainment of dwellers below because the son that he drawn all from brain the father therefore merits to attainment of father actually that aspect of what that he the attainment of the rabbi and the sage of the generation as above but the disciple no receives only aspect of the attainment of dwellers below that he aspect of full all the earth His glory and etc. as above.

9. And need to include the worlds, upper in lower and lower in upper that be the son included from aspect disciple and similarly the disciple be included from aspect son in order that be to them fear because the son that he in aspect of the attainment of what aspect of: what you saw etc. and if so not be to him fear at all from after that not sees at all glory His blessed be He and therefore need that be the son included from aspect of disciple to show to aspect son also little from the attainment of aspect of the disciple that is aspect of full all the earth His glory in order that be to him fear and similarly the disciple that attainment his aspect of full all the earth His glory and if so can to be nullified in existence and therefore need to show to him little from the attainment of aspect of the son that is aspect of what in order that not be nullified in existence, and be to him fear.

10. And through inclusiveness son and disciple through this who that he man valor and not the opposite [that call : bad luck, shlimazel] he can to receive at time the eating the illumination the will that is that illuminates to him the will at time the eating and he yearns and longs very to Him blessed be He in will extraordinary without no knowledge that not know at all what he wants (Psalms 145). "and You give to them their food in its time" in its time this aspect of illumination the will the above aspect of (Numbers 23) "as the time it will be said to Jacob and to Israel what wrought G-d" as said our Rabbis of blessed memory (Jerusalem Talmud Shabbat chapter 2). destined tzadikim that be partition their before from angels the service partition this aspect of surroundings, that they the partition that of the intellect and to future be partitions the surroundings of the tzadikim above from surroundings of angels the service and then be attainment their aspect of what, aspect of: what G-d wrought and this the illumination that aspect of what he aspect of illumination the will, that above from all and he revealed in time the eating in aspect of: "and You give to them their food in its time" in its time precisely aspect of illumination the will that aspect of what aspect of: "as the time it will be said to Jacob and to Israel what" etc. aspect of surroundings the above that they aspect of what that this aspect of illumination the will as above and what that revealed illumination the will in time the eating specifically know, that who wants to gird loins his to be sustainer to give sustenance to the dependent on him he needs that he be man valor and not be the opposite, [that call : bad luck, shlimazel] because need that be to him little dominion because all the sustenance drawn from the kingship, (see Zohar Terumah 153 and in place king there and see there also in 140) as it is written in king: (Daniel 4) "tree that you saw that grew and strong etc. and sustenance for all in it, you he the king" and therefore who wants to receive sustenance need that be to him little dominion in order that be to him some belonging with the kingship (Ruth 2). "to time the eating approach here" no here but kingship (Zevachim 102) because need that be to him dominion aspect of kingship to time the eating because through this drawn the sustenance as above and therefore when the husband girds loins his opposite wife his and obligates self his to sustain her as written in the marriage contract: and I will work and honor and sustain etc. then give to him little dominion, as it is written (Genesis 3) : "and he will rule in you" because through the dominion he can to draw the sustenance as above and similarly all the princes all who need to give sustenance more to people many the dependent on him he needs that be to him more dominion in order that he can to draw the sustenance through the kingship as above and the kingship receives the sustenance from aspect of the hands that in sea the wisdom that is the hints that they aspect of hands (Proverbs 1). "I stretched hand my and no attentive", and explained Rashi: that is hints because when the wise one reveals wisdom his sometimes says some speech, that hints in it hints to disciples his that is what impossible to explain in mouth his in explicit only through the hints that there in the speech they understand intention his and these the hints they aspect of hands aspect of I stretched hand my as above and this aspect of the hands that there in sea the wisdom in aspect of (Psalms 104) : "this the sea great and broad hands" and from these the hands receives aspect of the kingship the sustenance in aspect of (there 145) : "opening Your hand and satisfying to all living will" that is that the sustenance drawn from aspect of the hands the above and this "and satisfying to all living will" aspect of illumination the will, that revealed in within the sustenance as above in aspect of: "and You give to them their food in its time", as above because from that the kingship receives the sustenance from hands these that there in sea the wisdom therefore revealed there within the eating and the sustenance illumination the surroundings that they aspect of illumination the will as above because the surroundings illuminate in sea the wisdom that the wise one reveals as above and this aspect of: this the sea great and broad hands etc. leviathan this You formed to play in it leviathan this aspect of kingship as it is written (Isaiah 27) : "leviathan serpent straight, leviathan serpent crooked" and explained Rashi: kingship to play in it aspect of skies, that there grind man (Chagigah 12:) that is sustenance that is the kingship aspect of leviathan receives the sustenance from the hands that there in sea great and broad hands, as above and when arrives the sustenance to the kingship, there she ground and crushed to give to each and each portion sustenance as fitting to him and this to play in it aspect of skies that there grind man because the sustenance, that she aspect of man ground and crushed by aspect of the kingship that he aspect of leviathan that receives the sustenance from aspect of: "this the sea great and broad hands" that is from the hands that there in sea the wisdom, that they aspect of hints as above and this is: all to You look to give food their in its time because the all gaze and expect on sustenance and the kingship gathers and collects all these the trusts that all comers world what that all expect and look on sustenance and with these the trusts ascends the kingship and receives sustenance from hands the above and this is: "all to You look" that is through the trusts the above that all look to Him, and expect and look on sustenance through this drawn the sustenance through the kingship as above and this is: "to give food their in its time" in its time precisely aspect of illumination the will, that revealed within the sustenance that he aspect of: "as time it will be said to Jacob and to Israel what wrought G-d" aspect of "and You give to them their food in its time" aspect of: "opening Your hand and satisfying to all living will", as above and this is "because right hand Your and arm Your and light face Your because You desired them" (Psalms 44) right hand Your and arm Your this aspect of the hands the above that in them revealed illumination the surroundings that he aspect of illumination the will as above and this is: and light face Your because You desired them because the surroundings they light the face and this: because You desired them because they aspect of illumination the will, as above and this is: "happy you land that king your son free and princes your in the time eat" (Ecclesiastes 10) (see Zohar Lekh 95 Chayei Sarah 124:) freedom this aspect of jubilee that he aspect of inclusiveness son and disciple because jubilee letters: "and all sons your taught G-d" (Isaiah 54) that is inclusiveness son and disciple because sons your this son, taught G-d they disciples and from inclusiveness son and disciple that he aspect of jubilee, aspect of freedom from there receives the kingship the sustenance as above and this is: happy you land that king your son free that kingship receives the sustenance from aspect freedom, aspect of jubilee etc. as above and this is: and princes your in the time eat in the time this aspect of revelation the will that revealed in hour eating aspect of: as time it will be said etc. as above (see Zohar Terumah 175 and in Adar Ner 21) and this aspect of (Ta'anit 5:) no converse in meal because then, in hour meal illuminates illumination the will that he aspect of illumination the surroundings that they aspect of silence aspect of: silent, thus arose in thought, as above.

11. And this aspect of Chanukah because matter Chanukah know, that each and each according to what merits to effect in request his in day the atonement that is request forgive please so there to him Chanukah because through forgive please made Chanukah because Moses our teacher requested (Numbers 14) : "forgive please to sin the people this" on sin the spies and through sin the spies caused destruction house the sanctuary (as said our Rabbis, of blessed memory, Ta'anit 29) that Hashem blessed be He said to them you cried crying of naught, I fix to you crying to generations because that the night night ninth in Av was that in it destroyed the house the sanctuary and Moses our teacher requested on this forgive please because in this the sin and the defect dependent all the sins because through this the defect destroyed the house the sanctuary and in time that house the sanctuary, existed, were clean from sins as it is written (Isaiah 1) "justice lodges in it" and explained Rashi, because continual of morning was atoning on transgressions of night and continual of between the evenings was atoning on transgressions of day because Israel people holy, according to greatness spirituality their and fineness their no can to bear on them the burden of sin even day one therefore we need the house the sanctuary, that atones on us in every day and from time that destroyed house sanctuary our no we can to clean selves our from the sins because no who atones for us and Moses our teacher, peace be upon him knew all this therefore gave soul his on Israel, and requested: forgive please to sin the people this etc. because knew that in this the sin depends destruction the house, that includes all the sins as above and when merited to effect request his from this made aspect of dedication the house, aspect of Chanukah opposite destruction the house and similarly each one according to what merits to effect request forgive please in day the atonement that through this repaired defect destruction the house similarly made aspect of dedication the house, aspect of Chanukah it turns out Chanukah made through forgive please as above and therefore hinted Moses our teacher, peace be upon him combination Chanukah in the verse forgive please because forgive please to sin the people this according to greatness kindness Your and as You bore etc. he acronym Chanukah because Chanukah made through forgive please etc. as above and similarly all the aspects the above all included in house the sanctuary because house the sanctuary included from aspects son and disciple because said our Rabbis, of blessed memory (Ta'anit 16). why called name his mount the Moriah, that from it instruction goes out to Israel this aspect of disciple also said our Rabbis, of blessed memory (Midrash Song of Songs on verse "couch our green"). why called name his chamber the beds that through it multiply and increase Israel this aspect of son and therefore house the sanctuary in place the threshing floor (2 Samuel 24) this aspect of sustenance that drawn through inclusiveness son and disciple as above and this aspect of bread the faces that was in house the sanctuary this aspect of the eating and the sustenance, that drawn through inclusiveness son and disciple that revealed lights the surroundings, that they aspect of light the face as above because light the face this aspect of 370 lights, as known and 370 he two times surround, as brought (Psalms 104). "to brighten faces from oil, and bread heart human supports" that is that within the eating revealed illumination the surroundings that he aspect of to brighten faces from oil and bread etc. and therefore commandment Chanukah in oil because Chanukah he aspect of dedication the house that through this drawn sustenance, and revealed light the face that this aspects bread the faces aspects "to brighten faces from oil and bread" etc., as above (Numbers 6) "illuminate G-d face His to you and gracious you" and gracious you this aspects Chanukah, that through hand his revealed light the faces aspect of: "illuminate G-d face His" etc. as above and Moses our teacher merited to secret Chanukah, through that gave soul his for Israel and gave heart his on them to look in distress their because he was compassionate and leader true as above and essence distress Israel he the burden of sins, Heaven forbid, as above and therefore requested on them forgive please as above and through this made aspect of Chanukah, aspect of dedication the house that in this dependent repair all the aspects the above, as above and this Chanukah camped 25 (Tikkunei Zohar Tikkun 13), that is 25 in Kislev Kislev he letters: "and saw G-d that turned to see" (Exodus 3) because Moses our teacher gave heart to look in distress of Israel and this: that turned to see language turned and angry (1 Kings 21) (and see Midrash Rabbah Exodus chapter 2) and essence distress their he the burden of sins, Heaven forbid, as above and Hashem blessed be He when saw, that he gives heart on this called to him and said "Moses Moses, and said here I" here I to priesthood, here I to kingship as expounded our Rabbis, of blessed memory (Midrash Rabbah, Exodus, parasha 2) here I to priesthood this aspect of dedication the house because Moses served in seven days the consecration as it is written (Psalms 99) : "Moses and Aaron in priests His" (Zevachim 102) also priest he aspect of inclusiveness son and disciple because in priest said (Leviticus 10) : "to teach the sons Israel" to teach language instruction this aspect of disciple also to teach language pregnancy, aspect of son here I to kingship this aspect of kingship the above, that through hand his drawnohar Bereshit 31 and in Tikkun 22) that is that he should grasp and sustain two worlds the upper world and the lower world that are aspect of heavens and earth because the tzadik and the sage the above he needs that he should grasp in both to sustain each and each in his aspect because there are dwellers above and there are dwellers below that is the upper world and the lower world, aspect of heavens and earth and the tzadik needs to show to dwellers above that they do not know at all in His knowledge, blessed be He that this aspect of attainment what, aspect of what did you see what did you whisper aspect of where is the place of His glory and the opposite: needs to show to dwellers below that on the contrary the whole earth is full of His glory (Isaiah 6) because there are dwellers of dust, that they are human beings placed in the lower level and it seems to them that they are very distant from Him, blessed be He and the tzadik needs to arouse them and to awaken them aspect of "Awake and sing dwellers of dust" (there 26) and to reveal to them that G-d is with them and they are close to Him, blessed be He, because "the whole earth is full of His glory" and to strengthen them and to arouse them, that they should not despair themselves, Heaven forbid because still they are by Hashem, blessed be He, and close to Him because "the whole earth is full of His glory" and this aspect of all, that the tzadik has aspect of:" For all in the heavens and in the earth ", that unites in heaven and earth that is that he grasps and sustains two worlds the upper world he grasps and sustains in aspect of what, aspect of where is the place of His glory and the lower world he sustains in aspect of "the whole earth is full of His glory" [and see below [sign 68], there is explained also this matter in more explanation a little and the general that the tzadik essence of his perfection, when he knows how to speak and to teach and to illuminate in each and each in dwellers above and dwellers below, in the upper ones and in the lower ones, in the heavens and in the earth that they are aspect of great and small that is to the great in level people of ascent, aspect of dwellers above needs that there be power to the tzadik to show to them and to reveal to them that still they do not know at all from Hashem, blessed be He aspect of: what did you see what did you whisper etc. and this the teaching and the attainment he needs to illuminate and to insert in the great in level that they are aspect of dwellers above and the opposite, there are human beings that are placed in the very lower level until that they despair themselves completely, Heaven forbid because it seems to them that they are very distant from Hashem, blessed be He and already lost their eternity and their hope from G-d needs the tzadik that he should have power to arouse them and to awaken them that they should not despair themselves in any manner in the world, be it how it be and to show to them and to illuminate in them, that still G-d is with them and by them and close to them and even in the earth actually even if fell to hell lower, Heaven forbid nevertheless there precisely is found His glory, blessed be He, because "the whole earth is full of His glory" and this aspect of all that the tzadik has etc., as above] [this illustrates the tzadik's role in balancing spiritual perspectives between higher and lower realms].

12. And this aspect temperament the lung when the lung she in the temperament the equal she included from all the aspects the above because the lung sheilluminating eyes, as said our Rabbis of blessed memory (Chullin 49) this aspect disciple that attainment his aspect of: "And I saw the G-d" also through the lung comes sleep [as explained above in sign 5] this aspect attainment the son, that attainment his aspect what, aspect of: what you saw etc. that this aspect sleep, aspect of (Isaiah 64) "Eye not saw G-d besides You" and spirit the life that within the lung this aspect surroundings the above aspect of "Surrounding surrounding goes the spirit" (Ecclesiastes 1) aspect of "And spirit on face my passes" (Job 4) aspect light the face and when the oils that of the lung they in the temperament the equal through this illuminates light the face, in aspect of: "To brighten faces from oil" that is through the oils of the lung illuminates light the face aspect of surroundings and the hands the above that there in sea the wisdom as above in them revealed light the face aspect of surroundings that they aspect illumination the will, in aspect of: "Open Your hand" etc., as above and this aspect cut, that he ends letters of open You hand Your that he the name of the sustenance, as brought spirit, that is that in these the hands the above revealed aspect the surroundings that they aspect of: "Surrounding surrounding goes the spirit" aspect of: "And spirit on face my passes", as above "And hands human from under wings their" (Ezekiel 10) this aspect wings the lung that there surrounds the spirit, aspect surroundings that from there drawn aspect illumination the hands as above and this aspect of: "Spirit man will sustain illness his" (Proverbs 18) spirit man this aspect spirit the life the above that he aspect of: "Surrounding surrounding goes the spirit" aspect surroundings that from there drawn sustenance and sustenance aspect of: will sustain etc. as above.

13. And therefore when examine and speak from some innovation that innovated the sage of the generation then falls fear on this that speaks and examines in the innovation because when repeat the innovation, then aroused and revealed sea the wisdom that from there receives the kingship the sustenance then comes aspect the kingship to draw sustenance and essence the fear she in kingship because kingship she source the fear as said (Avot chapter 3). If not for fear her of kingship and then aroused the fear that of the sage that innovated this the innovation because all dependent in fear because needs that be to him fear, in order that be words his heard and in order that endure words his as above and therefore when repeat the innovation that then comes aspect the kingship to receive from there sustenance and kingship he aspect fear as above and through this aroused fear of the sage the above therefore falls fear on this that examines in the innovation and this explanation: incident in Rabbi Eliezer and Rabbi Yehoshua that were coming in ship. And was Rabbi Eliezer sleeping, and Rabbi Yehoshua awake. Trembled Rabbi Yehoshua, and woke Rabbi Eliezer. Said to him, what this Yehoshua, from face what trembled you ? Said to him: light great I saw in the sea. Said to him: perhaps eyes of Leviathan you saw, that said: eyes his as eyelids dawn (Bava Batra 74:) Rabbi Eliezer and Rabbi Yehoshua this aspect son and disciple Rabbi Eliezer this aspect son that attainment his aspect what, aspect what you saw etc. aspect of: because not see Me the human being aspect of: "Eye not saw G-d besides You" etc. as above and this aspect Rabbi Eliezer because Eliezer acronym: eye not saw G-d besides You will do etc. that this aspect son as above Rabbi Yehoshua this aspect disciple that attainment his aspect full all the earth His glory, aspect of: "And I saw the G-d" that this aspect the attainment of dwellers below that needs to arouse them and to awaken them, that not despair self their as above in aspect of: "Awake and sing dwellers dust" and to show to them because full all the earth His glory and this aspect Rabbi Yehoshua because Yehoshua he acronym: "Live dead Your corpse my will arise awake and sing dwellers dust" and Moses our teacher that he aspect sage the generation, that illuminates in son and disciple as above therefore was to him son that name his Eliezer and disciple that name his Yehoshua because Eliezer son Moses he aspect Rabbi Eliezer the great the above as brought in the Midrash (in Numbers, parasha 19) on verse: "And name the one Eliezer" the one the unique because Moses our teacher requested on this that Rabbi Eliezer be from issuing loins his, and fulfilled so and this: incident in Rabbi Eliezer and Rabbi Yehoshua etc. incident he what 370 as brought in the writings that is aspect surroundings the above that they aspect 370 lights of light the face, aspect what as above and this that were coming in ship that is that Rabbi Eliezer and Rabbi Yehoshua, that they aspects son and disciple were walking in sea the wisdom, that there revealed lights the surroundings and this aspect ship, language hidden and concealed aspect the surroundings that they hidden and concealed from eye all [because they aspect of: what great Your good that hid You for fearers Your, as above] (Proverbs 31) "Was as ships merchant" language around around aspect surroundings that they aspect ship as above and this and was Rabbi Eliezer sleeping, and Rabbi Yehoshua awake because attainment Rabbi Eliezer that he aspect son, aspect sleep aspect of eye not saw G-d besides You etc., aspect what, aspect of: what you saw etc. as above but attainment Rabbi Yehoshua that he aspect disciple, aspect dwellers below he aspect awake, aspect of: "And I saw the G-d" aspect full all the earth His glory, aspect of: "Awake and sing dwellers dust" and this and was Rabbi Eliezer sleeping, and Rabbi Yehoshua awake, as above trembled Rabbi Yehoshua and woke Rabbi Eliezer woke Rabbi Eliezer this aspect inclusiveness son in disciple because needs to include son in disciple to show to aspect son aspect the attainment of the disciple as above in order that be to him fear and woke Rabbi Eliezer that is that Rabbi Eliezer that aspect son, aspect sleep as above included in aspect disciple, that attainment his aspect awake as above said to him: what this Yehoshua what precisely this aspect the attainment of aspect son, that aspect what as above this aspect inclusiveness disciple in son because the disciple needs that be included in aspect son, that aspect what in order that be to him fear as above (Deuteronomy 10). "What G-d your asks from with you because if to fear" what precisely because needs that be included in aspect what, in order that be to him fear as above what this, Yehoshua that is that Rabbi Eliezer brought Rabbi Yehoshua to aspect the attainment of what in order that be Rabbi Yehoshua, that aspect disciple, included in son as above from face what trembled you that saw light great in sea the wisdom said to him: perhaps eyes of Leviathan you saw, etc. Leviathan this aspect kingship, aspect of: "Leviathan this formed You to play in it, all to You look" etc. as above that is that answered him, that saw eyes of Leviathan that is what aspect kingship gathers and collects all the trusts of all comers world that all eyes their dependent and expecting on sustenance and kingship, aspect Leviathan collects all these the trusts and enters with them to sea the wisdom to receive from there sustenance and through this trembled Rabbi Yehoshua because fell on him fear, from that entered in sea the wisdom that there revealed aspect kingship that comes to receive sustenance that this aspect eyes of Leviathan as above and through this falls fear because kingship he source the fear as above and this: "And it was at the end of two years days and Pharaoh dreaming" etc. two years days this aspect periods the days, periods the years the above that they aspect world the come, that day that all long, that above from the time that there order the times he aspect surroundings as above that they all the pleasures and the amusements of world the come as above and Pharaoh this aspect jubilee, as brought in the Zohar (Vayigash folio 210) that all lights repaid and revealed from her [and the rest not explained] and this aspect burial Moses that he aspect the surroundings, that they concealed from eye all and this: upper seem to them below and lower seem to them above that said in burial Moses as said our Rabbis of blessed memory (Sotah 14) this aspect all the above, aspect of: "Because all in the heavens and in the earth" that needs the tzadik that merits to these surroundings the above that be to him aspect all as above to show to the upper, that they below that they not know at all in knowledge His blessed be He, aspect of: what you saw etc. and opposite lower seem to them above because they attain that full all the earth His glory aspect of: "And I saw the G-d" still there in this things hidden many, and not explained only little little heads chapters because Moses our teacher was humble (Numbers 12) and humble great from all, as said our Rabbis of blessed memory (Avodah Zarah 20:) and there still combination that of Chanukah, that hinted in the verse (Deuteronomy 34). And Yehoshua son Nun full spirit wisdom because laid Moses the hands his on him in ends words there combination Chanukah because in this the verse hinted all the aspects of the teaching the above. Full this aspect of and fill the earth, the explained above and similarly spirit wisdom because laid Moses hands his etc. all this explained above in the teaching the above also in matter the fear because there five strengths that they five terrors, that said our Rabbis of blessed memory (Shabbat 77:) and there thousand and four hundred and five strength that brought in the Zohar the holy (in Numbers folio 137:) that included the strengths this in this until thousand and four hundred and five and all these the things not explained at all, because these the things said and etc. the teaching this speaks from all the ten sefirot. Flow the crown wisdom and understanding hands also fear also said our Rabbis of blessed memory (Ketubot 96) : the withholds law from mouth disciple, as if withholds from him kindness, and unloads from him fear Heaven also son and disciple son, there in the Zohar the holy (Yitro folio 79:) what name his, this wisdom what name son his this beauty disciples they taught G-d, this eternity foundation all, this foundation and kingship the above lung inner members and there sefirot that speaks from them several times [happy ears that thus hear].