Translation:Likutei Moharan/LMPartTwo

by Nachman of Breslov

#8 Tik`u — Tokhachah

[Contents

1. The Proper Rebuker needs the Voice that is like the River, like the Shofar, the aspect of the simple, double, triple, quadruple Song: Y Y”H YH”W YHW”H.
2. To attain this voice is through prayer, which must be in compassion and pleading, which depends on Knowledge. When the Other Side feeds on our Knowledge then Knowledge is blemished and then cravings come and prayers are in the aspect of judgement. The Other Side swallows these prayers.
3. In that case we need a Prayer Master who can pray in the aspect of judgement, the aspect of Pinchas. The Other Side will swallow his prayer but will be forced to vomit it out along with all the holinesses it devoured. Converts are made.
4. Converts are the aspect of Thunder, and the glory of Hashem is publicized by them.
5. Through revelation of God’s glory, prophecy is spread. But the Exile is like annulment of prophecy.
6. Revelation of God’s glory, like the shining forth of the sun, leads to healing and forgiveness of sins, for sins are like darkness. All this is attained by prayer, which gets multiplied by adding people. But when the prayer is not fit, the Tzaddiq may suffer for the people, God forbid.
7. Through the spread of prophecy, the imagination is repaired, and so is faith.
8. So we must beg Hashem for the true Leader who has the prophetic spirit.
9. And via faith will be renewal of the world to come, which is through mercies.
10. Then the entire world will be conducted in the aspect of Supervision, like the Land of Israel is, and then the New Song will be awoken, which is the melody of Supervision, the aspect of Wonders. Mashiach and repair of the smell are attained.
11. This is the aspect of Rosh Hashanah, when the prayer is the aspect of judgment. This relates to repair of the head and knowledge and to the shofar blasts and the New Song and Tishrei.
12. The lung relates to all these aspects, i.e. the Knowledge, converts, glory, prophecy, imagination, renewal of the world, the New Song, repair of smell and awe. These aspects explain the story with Og in Berakhot 54 and also the verse “Blow the shofar…”]

Tik`u vachodesh shofar; bakeseh, leyom chageinu. Ki chok leYisrael hu; mishpat, Lelohei ya`akov/Blow the shofar-horn at the new moon, at the full moon for our feast-day. For it is a statute for Israel, an ordinance of the God of Jacob. (Ps. 81)

1. Although rebuke is a great thing, and it is incumbent on every one of Israel to rebuke his friend, when he sees in him that he is not acting in line, as is written (Lev. 19): “You shall surely rebuke your people,” despite this not every man is fit to rebuke, as Rabbi Akiva said (Eruvin 16): “I wonder if there is in this generation anyone who can rebuke.” If Rabbi Akiva said this in his generation, all the more so in this generation of the present.

For when the rebuker is not fit to rebuke, then not only does his rebuke not help, but he also causes the smell of their souls to stink up who hear his rebuke, for through his rebuke he awakens the bad smell of the bad deeds and the bad characteristics of the people whom he rebukes. Like when some thing is laid down that has a not-good smell, as long as they do not move the thing, they do not sense the bad smell, but when they start to move that thing, then they wake up the bad smell; likewise through the rebuke of one who is not fit to rebuke, through this they awaken the bad spirit of the bad deeds and the bad characteristics of the people that he rebukes, and therefore he causes their smell to stink up, and through this he weakens their souls, and through this the flow is interrupted from all the worlds that depend on these souls. For the main feeding of the soul is from the smell as our Rabbis of blessed memory said (Berakhot 43): Whence do we learn that we say a blessing on a fragrance? — for it is said (Ps. 150:6) "Let the whole soul praise Y-h." What is the thing that the soul enjoys from, and the body does not? — you have to say: This is the fragrance. And therefore through this rebuke, which causes their odor to stink up, through this is weakened the soul, whose feeding is from the smell as mentioned above, and in any case the flow from all the worlds that depend on them is interrupted.

But when the rebuker is fit to rebuke, then on the contrary, he adds and gives a good fragrance to the soul through his rebuke, for the rebuke needs to be in the aspect of the rebuke of Moshe, who rebuked Israel for deed of the Calf, for through his rebuke he gave them a good smell, as in (Song 1) “My spikenard gave forth its fragrance,” which is said about the deed of the Calf. It did not say “abandoned,” but “gave,” as Rashi explained there and as our Rabbis of blessed memory said in the Gemara (Shabbat 85). For through the rebuke of Moshe for the deed of the Calf he added and gave them a good smell, which is like the food of the soul, for the main feeding of the soul is from the smell as mentioned above, for through the voice of the rebuke that is proper, through this he gives a good smell to the spirits, which is like the food of the soul as mentioned above.

For there is food of the soul and food of the body (Tikkunei Zohar 21), and through physical food the spiritual food is weakened, for through physical food, i.e. through eating and drinking, through this we enlarge the aspect of the heel of the Other Side, like (Ps. 41): “The one who eats my bread grew the heel upon me.” For through eating the heels and legs are strengthened, as in (Shabbat 152): “Chew well with your teeth, and you will find it in your steps.” And then when, God forbid, the heel of the Other Side grows, through this is weakened, God forbid, the aspect of the heel of holiness, which is like (Prov. 22): “The reward of humility [`eqev `anawah] is the fear of Hashem,” which is like fragrance (ReYaCh) , like (Isa. 11): “And He shall imbue him (wehaRiYCho) with the awe of Hashem,” which is the food of the soul.

And the remedy for this is by the aspect of voice, for the aspect of voice waters the Garden, where all the fragrances and awes grow, like (Gen. 2:10) "Wenahar yotze me`eden lehashqoth eth-haggan/ And a river emergeth from Eden, watering the Garden." "And a river goes out from Eden" etc. — this is like voice, like (Ps. 93:3) "Nas'u neharoth kolam/ Rivers have lifted up their voice;" and this is like (Gen. 3:10): "Eth-kolekha sham`athi bagan, wa'iyra/ (With) Your voice I heard in the Garden and I feared," for this voice waters the Garden, through which all the fragrances grow, which are the aspect of awe as mentioned above, which this is the idea of the food of the soul as mentioned above. For by this voice the aspect of the heel of the Other Side is suppressed, for this voice is the aspect of (there 27:22): "Haqol qol Ya`akob/ The voice [is] the voice of Ya`akob;" and therefore Ya`akob attained the aspect of fragrance, like (there :27): "Re'eh reyach beni kereyach sadeh/ See the fragrance of my son [is] like the smell of field," which was said of Ya`akob, and he suppresses the heel of the Other Side, like (there 25:26): "Weyado ochezeth ba`akev `Esau/ And his hand holds on heel of [also, hindering] Esau." This voice is the aspect of the proper rebuker, like (Isa. 58:1): "Kashofar hareim kolekh wehagged le`ammi pish`am/ As The Shofar, lift up your voice, and tell My people their iniquities" etc. For the rebuker who wants to rebuke Yisrael and tell them their iniquities and sins, he needs this voice, in order to not cause their smell to stink up by awakening their sins as mentioned above. Therefore he needs this voice, for by this voice he adds and gives them a good smell, for by this voice all the fragrances grow, for this voice waters the garden etc. as mentioned above.

And this is [the meaning of]: "As The Shofar, lift up your voice" — "As The Shofar" specifically, for this voice waters the Garden, which is like: "And a river went out from Eden," which is like the voice of the melody of the song that will be awoken in the future, when He renews His world, which is like the simple, double, triple, quadruple song (Tikkunei Zohar Tikkun 21 Daf 51b), and this is [the meaning of] "KaShoPhaR/as The Shofar" being acrostic for: Pashut', Kaful, Shalush, Rabu`a/simple, double, triple, quadruple, which is like the future song, which is like the voice that waters the Garden, for by specifically this voice can he rebuke. So this is: "As The Shofar (KaShoFaR) lift up your voice" — KaShoFaR specifically, as explained.

And this is like: "They pull him a cord of kindness," which is said about the proper rebuker, as our Rabbis obm said (Tamid 28): "Ha-mokhiach eth-chavero leshem shamayim, moshekhin `alaw chut shel chesed/ One who rebukes his friend for the sake of Heaven, they draw on him a cord of kindness," for it is said [Prov. 28:23]: "Mokhiach adam acharai chen yimtza/ He that rebukes a man, afterwards finds grace." For the cord of benevolence is like a cord being braided and interwoven from the strings, upon which strings (which are called strineis) this melody and song of the future shall be played, which are 72 strings, corresponding to the name Y Y"H YH"W YHW"H which is like the simple double etc. song, as brought in the Tikkunim (Tikkun 21 daf 51b), which adds up in its total 72, and on these strings will be played this song that is for the future, when He renews His world, in the aspect of (Ps. 89), "`Olam CheSeD [=72] yibbaneh/ A world of benevolence will be built," when the simple etc. song will be awoken. And this is like the cord of generosity mentioned above, which was said regarding the proper rebuker, i.e. the aspect of the cord made from the strings as mentioned above, upon which this song shall be played when world will be renewed, like: "A world of benevolence will be built," as mentioned above. And this is (the meaning of): "They draw upon him a cord of benevolence" — this is the aspect of drawing, for they pull and spread the strings in order to play on them the song as mentioned above. Hence, by the voice of the proper rebuker, he imparts a good smell to their souls, as mentioned above.

2. But to come to this, to the aspect of the voice mentioned above, this is via prayer. For the root of prayer is compassion and pleading (as brought in Ch. 2 of Avot), and compassion depends mainly on knowledge, as is written (Isa. 11): "For they shall not injure nor destroy in all my holy mountain, for the land shall be filled with knowledge with Hashem like waters cover the sea. For in the future the knowledge will grow, and then there will be no harm or cruelty, for the compassion shall spread out through the knowledge, for compassion depends mainly on knowledge. And sometimes, when the Other Side feeds from the compassion, then they draw upon themselves the compassion, and them the compassion is lessened for us, and even the little compassion remaining is in the aspect of cruelty, for through their feeding from the compassion, the compassion is spoiled and becomes cruelty, for "The mercies of the wicked are cruel" (Prov. 12), and therefore also the little compassion remaining for us is in the aspect of cruelty, for it is spoiled through their feeding from the compassion, God forbid, as mentioned above.

And this is like (Lam. 4): "Even jackals will offer the breast (ShaD)" — this is like the compassion of the Other Side, like "like a raid from the Almighty (keShoD miShaDdai)" (Isa. 13): for Shaddai is like the compassion of holiness, like (Gen. 43) "And El Shaddai shall give you compassion (rachamim)," which is like prayer (tefilah), which is like raiding/reshuffling the order (ShiDuD hama`arachot). And through "a raid from the Almighty, like the compassion of the Other Side, like: "Even the jackal will offer the breast," through this: "... the daughter of My People became cruel," for through them feeding from the compassion, through this also the little compassion remaining with us is damaged and made into cruelty, as mentioned above. And through this the compassion is spoiled and made cruelty, and the knowledge is blemished, like "Whoever is angry, his wisdom goes away from him" (Pesachim 66); and then the knowledge is made little, and it becomes like constricted consciousness, and then they feed, God forbid, from the blemish of knowledge, like (Gen. 3): "And the snake was cunning;" i.e. knowledge of the Other Side, which feeds through falling of the knowledge of holiness, which was damaged through cruelty and anger, as mentioned above.

And from this comes, God forbid, sexual lust, for the brain is the divider spread before this lust, for a man does not commit a transgression unless a spirit of folly enters him (Sotah 3); but when the brain and the knowledge are complete, he guards against this lust.

For there are three brains, and each and every one is the aspect of a curtain spread before this craving; and from these three brains is drawn three kinds of compassion, for there are three kinds of compassion, like what our Rabbis of blessed memory said on the verse (Gen. 21): “That you will not deal falsely with me or with my son or with my grandson” — this is the extent of a father’s compassion on his son [from there, the son’s love takes over] (Ber. Rab. Wayeira 54 and brought in the explanation of Rashi there) which are the aspect of the three kinds of compassions, and they are drawn from the three brains, for the brain of the son is from the brain of the father (Tikkun 18).

And this is the aspect of three prayers per day, for each and every prayer is like a singular brain from these three brains, which are like the three kinds of compassions dependent on the brain, for the main point of prayer is compassion and entreatment as mentioned above, and therefore when the knowledge is blemished, God forbid, as mentioned above, from this comes, God forbid, sexual craving as mentioned above, and then, when the compassion and knowledge are blemished, then it is impossible to pray in the aspect of compassion and entreatment, and then the prayer is the aspect of strict judgment, and when the prayer is in the aspect of judgement, then the Other Side swallows the prayer, God forbid, for the main point of the feeding of the Other Side is from the aspect of judgements, which are the constricted brains, the aspect of El-him, as is known [B. Rab. 12:15], and therefore they take hold, God forbid, of the this prayer which is the aspect of judgment, and swallow it, God forbid.

3. And then, when the prayer is in the aspect of judgment, then we need a great master of power, who can pray prayer in the aspect of judgement. Like Pinchas at the time when he acted zealously regarding the act of Zimri, as is written (Ps. 106) “And Pinchas stood up and executed judgment;” and our Rabbis of blessed memory explained (Sanhedrin 44): That he executed judgements with his Acquirer; i.e. prayer in the aspect of judgment, for he acted zealously regarding the act of Zimri, which is like (Job 31): For this is an heinous crime; yea, it is an iniquity to be punished by the judges; i.e. it is a sin for which they need prayer in the aspect of judgement/din, which is like judgements/pelilim, like "Then stood up Pinchas, and executed judgment." For when there is blemish of craving for fornication, God forbid, for then the prayer is in the aspect of judgement, the Other Side swallows it, God forbid, then they need a great master of power, who should pray prayer in the aspect of judgement, like when the matter of Zimri happened, when Pinchas had to pray prayer in the aspect of prayer.

For when this master of power prays prayer in the aspect of judgement, and then the Other Side swallows it, for it always swallows the prayer that are in the aspect of judgment as mentioned above, and then, when it wants to swallow this prayer of the powerful one, which is in the aspect of judgement, then this prayer stands in its throat, like (there 41): "In his neck remains strength"; i.e. the prayer of the powerful one mentioned above, which is like a "staff of strength," it stands in its neck, in its throat, and then it must give vomitings, i.e. the Other side must vomit and bring out all the holinesses of the knowledge and the compassions and the prayers that it swallowed, like (there 20): "He hath swallowed down riches, and he shall vomit them up again..." And not only does it vomit and bring out all the holinesses that it swallowed, but it is also forced to vomit and bring out its actual substance of life, like "…El shall cast them out of his belly"; i.e. that it actually brings out and vomits its substance of life.

And this is the aspect of converts who convert, who were at first actually of the substance of the Other Side, and now return to the holiness, for the Other Side is forced to vomit and bring out its actual substance of life, which this is the aspect of converts as mentioned above.

And this is like (Ps. 110): "Hashem shall send the rod of your strength out of Zion: rule in the belly/midst of your enemies." "In the belly specifically, like: "El shall cast them out of his belly," for the "rod of strength", i.e. the prayer of the powerful one mentioned above, it goes down in its midst/belly in actuality, for by means of it it brings out and vomits its substance of life in actuality, from its midst and from its stomach, as in: "El shall cast them out of his belly," as mentioned above. And this is like (there 74): "You divided the sea by Your strength, you break the heads of the dragons in the waters;" for through the rod of strength mentioned above he breaks heads of dragons on the waters, i.e. the Other Side and the snake, which was feeding from the compassion and the knowledge, which is like "As waters cover the sea," like "and the snake was most cunning," as mentioned above. For through the rod of strength mentioned above, i.e. the prayer of the powerful one, like Pinchas, through this he brings out the holiness of the knowledge and the prayers that it swallowed, and breaks the heads of dragons on the waters as mentioned above, for the prayer of the powerful one which is in the aspect of judgment, like "And Pinchas stood up and executed judgment" it stands in the swallowing chamber of the snake, and through this it is forced to vomit and bring out everything as mentioned above. And this is the permutation "WaYiPaLeL (executed judgement)" being acronym for: Wehashlekh Lifnei Par`oh Yehi Letanin (And he threw it before Pharaoh; it became a serpent, Ex. 7); for they need to throw the rod of strength, which is like the prayer mentioned above, to the serpent, in the aspect of: "And he threw it before Pharaoh; it became a serpent;" that he throws intentionally the rod of strength before the Other Side so that it become a serpent, i.e. so that the serpent swallow this prayer, for through this we bring out from it all the holinesses that it swallowed, for it stands in its swallowing chamber as mentioned above.

And this is like "And Yitro heard" — what was the hearing? for he heard and came — it was the parting of the Sea of Reeds and the War of Amaleq (Zevachim 116). For Amaleq defiled Israel with the fornication craving, as is written (Deut. 25): "Who occurred upon you (QaRkha) on the way," like a night-occurrence (miQReh lailah, nocturnal emission), God forbid, which comes via the aspect of Amaleq, for Amaleq feeds from the aspect of knowledge, like (Num. 24): "The heading of nations is Amaleq." which is like "And the snake was most cunning" as mentioned above, for through this comes, God forbid, the impurity of this lust as mentioned above, and this is the aspect of the war with Amaleq. And the remedy for this is the aspect of the tearing of the Sea of Reeds, like "You divided the sea by Your strength, You break the heads of the dragons in the waters;" i.e. the aspect of the rod of strength mentioned above, for through this we bring out from it the water of knowledge that it swallowed from the holinesses as mentioned above. And through this: "And Yitro heard," i.e. the aspect of converts, for through the rod of strength mentioned above, which is like the tearing of the Sea of Reeds, like "You divided the sea in Your strength" etc., which repairs and suppresses the war of Amaleq, through this are made converts, like "And Yitro heard," for we bring out from it also its substance of life, which is the aspect of converts as mentioned above:

4. And this is the aspect of thunder. For through converts which are made through the rod of strength mentioned above, through the Other Side being forced to return all the holinesses that it swallowed, with its substance of life as mentioned above, through this is multiplied and greatened His Glory, May He Be Blessed in the aspect of (Ps. 96): "Render unto Hashem O families of peoples, render unto Hashem glory/honor and strength." And this is the aspect of thunder, like (there 29): "The Mighty One of Glory thundered, Hashem over many waters." "Many waters" this is the aspect of waters of knowledge, like (Isa. 11): "For the whole earth shall be filled with knowledge with Hashem like waters cover the sea;” i.e. the aspect of waters of the knowledge which go out from the Other Side and return to the holiness, for through this are made converts, and His Glory Blessed Be He is greatened, which this is the aspect of thunder, like "The Mighty One of Glory thundered," for the noise and the fame that His glory, Blessed Be He, is publicized via converts, this is the aspect of thunder, which is a voice of a great noise. For our Rabbis of blessed memory said (Berakhot 59): "What is thunder? Clouds pouring waters together." Clouds pouring water is like the Other Side, which is like (Lam. 3) "You have covered yourself with a cloud, that our prayer should not pass through," i.e. the husks that hold back the prayer — when they return and pour out the waters of the knowledge that they swallowed, this is like: "Clouds that pour water"; and then the Blessed One's glory is revealed, as in: "The glory of Hashem was seen in a cloud" (Ex. 16), and this is the aspect of thunders as mentioned above. And therefore the permutation of "GeRIM" (converts) is an acronym for: Ra`am Gevurotaw Mi Yitbonan (Who shall understand the thunder of his mighty acts?) (Job 26), for converts are the aspect of thunders as mentioned above.

5. And through revelation of the glory, through this comes the spreading of the prophecy, for the prophecy comes from the aspect of the roots of souls of Israel, which are the aspect of the seventy souls, like (Deut. 10): Beshiv`im Nefesh Yardu Avoteikha (In seventy souls your fathers went down) being acronym for "NaVIA" (prophet). And the roots of the souls is the aspect of honor, like (Gen. 49) "O my soul, come not into their secret; unto their assembly, mine honor, be not united." And therefore through revelation of the honor, which is like the roots of souls, through this comes spreading of the prophecy.

And this is the aspect of (Shabbat 92): "Prophecy does not dwell except on a wise man, mighty and rich"; for all these aspects are aspects of honor, from which is drawn the prophecy. Wise is like (Eccl. 3): "They shall inherit the honor of wise men." Mighty is like (Ps. 24): "Who is the King of Glory? Hashem strong and mighty." Rich is like (Gen. 31): "and of that which was our father's hath he gotten all this glory."

And this is like (Berachot 3): "Woe is me that I destroyed my house, and burned my temple, and exiled my children among the nations of the world." I destroyed my house is like blemish of the prayer, as is written (Isa. 56): "For my house ... a house of prayer." And burned my temple is like blemish of the honor, like (Ps. 29): "And in His temple does every one speak of His glory." And I exiled my children this is like annulment of the prophecy, which comes from the descendents of Israel, like "B`eshiv`im N`efesh Y`ardu A`voteikha mitzraima.” For the exile of the descendents of Israel is like annulment of the prophecy, which comes from their souls as mentioned above.

6. And this is like healing, for all the aspects mentioned above are like healing. For revelation of the honor mentioned above is like the shining forth of the sun, like (Isa. 60): "And the glory of Hashem is risen upon you;" and through the shining forth of the sun comes healing, as our Rabbis of blessed memory said (Baba Batra 16): "As the day advances, the illness lightens," as is written (Mal. 3) "And unto you who fear My name shall the sun of righteousness and healing shine forth." For the spirit of prophecy which spread out via the revelation of the honor, this is like the healing that comes through the shining of the sun, like (Prov. 18): “The spirit of a man will sustain his infirmity." And the main revelation of the honor is through the prayer mentioned above, which the clouds, which are the Other Side and the husks, are annihilated and go away, and then converts are made, and the honor is revealed as mentioned above.

And this is like forgiveness of sin, which comes through much prayer, through which the sun shines forth, through which healing comes. For sin is like cloud, which darkens the light of the sun, for the nature of the sins is they are like darkness, as is written (Isa. 29): "And their works are in the dark;" and this is like sickness, for the main source of sickness comes from sins, as our Rabbis of blessed memory said (Shabbat 55): "There is no affliction without there being sin," for it is said [Ps. 89:33]: "Then will I visit their transgression with the rod, and their iniquity with stripes;" for the sins are like clouds, which darken the light of the sun, through which the healing is, and through the prayer the sins are atoned, for prayer atones, for it is in place of offering (Berakhot 26b): as is written (Isa. 56): "I will bring them to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices." And when the sins are atoned, this is like the clouds being annihilated and going away, like (there 44): " I have blotted out, as a thick cloud, your transgressions, and, as a cloud, your sins" etc.; and then it is like the shining forth of the sun, from which is the healing, for the main source of illness is the aspect of sin, which is like cloud and darkness, which darkens the light of the sun, which is like healing; and when the sin is forgiven, it is like the clouding being annihilated, and then the sun shines, and then comes healing as mentioned above, and all this comes through prayer, which atones sins as mentioned above.

And the main way of prayer, through which sin is forgiven and we are saved from the sickness, comes via adding a neighbor from Israel, for whenever a neighbor is added from Israel, the prayer greatens and grows very much. And this is the aspect of congregation of Israel. For the more the souls of Israel are congregated and increased together, the house of prayer increases much much more, for three stones build six (=3*2*1) houses, and four stones build twenty four houses, five stones build 120 houses etc., until the mouth cannot speak and the heart cannot think, as is brought in Sefer Yetzirah. Hence, the more one stone is added, the houses are multiplied very very much more, multiple multiple times as mentioned above. And the souls are like stones, like (Lam 4): Let the holy stones be poured out etc., and the houses are like “For my house shall be called a house of prayer.” Hence the more one soul is add and increased to the congregation of Israel, the house of prayer grows much more, for now, when one more soul gets added to the congregation, very many more other new permutations, double double and many many times over as mentioned above, and therefore when one neighbor is added from Israel, for example in a place Israelites live, when another Israelite neighbor is added, then the prayer is increased and grown very very much, for one soul was added to the congregation as mentioned above, and through increase of the prayer, through this the sin is forgiven, which is the aspect of healing as mentioned above.

And this is aspect of (Isa. 33) “And the inhabitant shall not say, I am sick;” for via a neighbor being added, through this we are saved from the sickness as mentioned above, for: “the people that dwell therein shall be forgiven their iniquity,” for through the neighbor the prayer was increased, and then it is the aspect of forgiveness of sin as mentioned above, and through this comes healing, and the sickness is annulled as mentioned above.

[And know, that sometimes it is the aspect of lifting of sins through the congregation as mentioned above, and sometimes it is, God forbid, the aspect of (there 53): "Surely he has borne our sicknesses;” for when the congregants are not meritorious, then they do not merit to the aspect of lifting of sins, and then the Tzaddiq is forced to accept upon himself afflictions for the sake of Israel, and only the world gets saved from sickness, but not the Tzaddiq, God forbid, for he accepts afflictions for Israel, like: "Surely our sicknesses" etc.; but when they merit and their prayer is fit, then it is like: "The people that dwell therein shall be forgiven their iniquity" [Isa. 33], and then also the Tzaddiq is saved from illness, like: "And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity," as mentioned above.]

7. And via spreading of the prophecy, through this is clarified and repaired the aspect of the power of the imagination, in the aspect of (Hos. 12): "and I have used similitudes by ministry of the prophets;" for the main rectification and clarification of the imagination is when it is via the prophets. And when the imagination if repaired, through this the true faith of holiness is repaired, and false faith is annulled. For faith depends mainly on the power of the imagination, for in that which the intellect understands faith does not apply, and the main place of faith is only where the intellect stops and one does not understand the thing in his intellect, there we need faith, and when he does not understand the thing in his intellect, then he remains only in the aspect of the power of the imagination, and there we need faith.

Hence, faith is mainly in the aspect of the imagination, and therefore through the spreading of the prophecy, through which the imagination is clarified and repaired, through this the true faith of holiness is repaired as mentioned above. For there are ten levels of prophecy (see M"R Lekh Lekha Parashah 44), and they correspond to the ten commandments, which are like the ten levels of prophecy, as is written (Deut. 5): "Face to face Hashem spoke with you." "Spoke Hashem," this is prophecy, as our Rabbis of blessed memory explained (Shabbat 153). And therefore through prophecy, which is like the ten levels, like the ten commandments, we merit to faith in Hashem Yithbarakh, to believe that Hashem created everything with ten utterances. Hence, the main repair of the holy faith is through the aspect of the prophetic spirit.

8. And therefore we need to search and ask much after a true leader to draw close to him, for each and every leader has an aspect of prophetic spirit, and even now, when prophecy has ceased, despite this it is obligatory that a leader have an aspect of (Num. 14): "A different spirit," that is not found in the rest of the masses, that via this he merits to be a leader, for without this, why should this one specifically merit to be leader, and not another. But in truth each and every leader of Israel has an aspect of other spirit, for the leader is like (Num. 27): "A man who has spirit in him," "which may lead them out, and which may bring them in," for the leader that brings out and brings in Israel, surely has an aspect of other spirit, because of which he specifically becomes leader for Israel. And this other spirit that the leader has, it is like the holy spirit, the prophetic spirit. And although not there is no spirit of prophecy, actual holy spirit, despite this he surely has an aspect of other spirit, drawn from the holiness, which is not found in the rest of the masses, which this is also aspect of holy spirit, even though it is not actual holy spirit to know futures, despite this he is in the aspect of holy spirit, prophetic spirit.

And through the aspect of the holy spirit that the true leader has, which is like the spirit of prophecy, through this whoever draws close to him is strengthened and the true faith of holiness is repaired for him, for whoever merits to draw close to the true leader, through his drawing close to him his aspect of imagination is repaired clarified for him, through the aspect of the spirit of prophecy of the leader, for the main repair of the imagination is via the aspect of spirit of prophecy as mentioned above, and through repair of the imagination the faith of holiness is repaired and clarified as mentioned above, and therefore all those who draw close to the true leader merit to straight faith of holiness.

But in truth one needs to seek and ask very much after a true leader like this, and it is necessary to ask much from Hashem Yithbarakh, that he should merit to draw close to the true leader, in order that he merit to true faith in completion, for when one draws close, God forbid, to a leader of falseness, thought this one comes, God forbid, to false faiths, for a leader of falseness is the aspect of the false prophet, like (I King 22): "Spirit of falseness;" and through this on the contrary, the imagination is spoiled, and they come to false faiths, for the main remedy of the faith is via the aspect of the spirit of prophecy that the true leader has, through which the imagination is clarified, and through this the faith is remedied as mentioned above.

But without the aspect of prophecy the imagination cannot be clear and repaired, and then the imagination mixes and confuses the man with false faiths. And this is like the filth of the snake, for mixing and confusion of the imagination, which mixes and confuses with false faiths, this is like the filth of the snake, for all the seers and magicians, they are all via the power of the imagination that is not clarified and repaired, which mixes and confuses them with false faiths of folly and falsehood which is the filth of the snake. And therefore Israel which stood on Mount Sinai, their lustfulness stopped (Shabbat 146) for there they all merited to prophecy, via Moshe Rabbeinu, the Rabban of all the prophets, who was their true leader, and through this the imagination was clarified and repaired for them, and they merited to complete faith in Hashem, and therefore their lustfulness stopped, the filth of the snake, which is the false faiths, for they merited to straight completion of faith of holiness via clearing of the imagination, which they merited via spirit of prophecy as mentioned above.

And this is the aspect of the Hei of HaShishi [the sixth (day)], which is said of the work of creation, as is written [Gen 1:31]: And there was evening and there was morning, the sixth day," and our Rabbis of blessed memory explained (Shabbat 88), that the whole world was hanging [like the part of ה] until the sixth of Sivan, when Israel received the Torah. For the main renewal of the world, i.e. to know that the world is renewed and Hashem Yithbarakh created the world according to His will, it depends on faith, for through intellect it is impossible to understand renewal of the world, and therefore the apostates heresy in this, because it is impossible to understand this in the intellect, for the main renewal of the world is only via faith, for we believe in Hashem that He Blessed Be He created the world anew, for in truth anewal of the world was via the aspect of faith, as is written (Ps. 33): "And all his works were in faith." Hence, the main anewal of the world depends on faith, and therefore the world was hanging until reception of the Torah, for then they merited to complete faith, via spirit of prophecy as mentioned above, and therefore then specifically the anewal of the world was revealed, for the anewal of the world depended mainly on faith, as mentioned above.

9. And via faith shall be the renewal of the world in the future. For the accumulation of the mercies, through which the world will be renewed, in the aspect of (Ps. 89): "For I have said, a world of mercy shall be built," it is via faith, as in (there 92): "To tell Your mercies in the morning, and Your faithfulness every night." "Your faithfulness every night" this is the aspect of faith, which depends on the power of the imagination, which is the aspect of night, the aspect of night dream (Job 33), which comes via the imagination. And through this: "To tell Your mercies in the morning," i.e. the aspect of mercy mentioned above, through which shall be renewal of the world in the future as mentioned above. And this is the aspect of (Lam. 3): "They are new every morning: great is Your faithfulness." "Great is Your faithfulness" i.e. faith, through this will be renewal off the world, as in "New every morning," like "To tell every morning Your mercies" etc., as mentioned above.

10. And when the renewal of the world comes to pass in the future, then the world shall be conducted via wonders, i.e. through Supervision alone, which is the aspect of wonders, which are not by natural means. For renewal of the world in the future is in the aspect of the land of Israel, for the main characteristic of the land of Israel is via the aspect of (Ps. 111): "He has told His people the power of His works" etc., like Rashi explained regarding the verse: " Normal 0 MicrosoftInternetExplorer4 For the sake of 'reishit'/[God’s] firstborn [people], Elohim created the heavens and the earth," and Rashi explained that the reason why it opens with "For 'reishit'," is because "He has told His people the power of His works, so that He may give them the inheritance of the heathen," so that the nations of the would not be able to say: "You are robbers" etc., therefore it opened with "For 'reishit'," for He Yithbarakh created it etc. Hence the main characteristic of the land of Israel is via the power of His works, via knowing that Hashem Yithbarakh created the world.

And in the future the Holy One Blessed Is He will renew the whole entire the world in this aspect of the land of Israel, for then it will be revealed that Hashem Yithbarakh created everything, and then He will renew the whole entire world in the aspect of the land of Israel. And the main holiness of the land of Israel is, that there his Supervision is constant, in the aspect of (Deut. 11): "Always the eyes of Hashem your Elohim are on it, from the beginning of the year even until the end of year;" and in the future, when he renews the whole world in the aspect of the land of Israel as mentioned above, then the whole entire world will be conducted via through the supervision alone, like the land of Israel, and then the nature will be annulled completely, and the world will be conducted via the supervision alone, which is like wonders, which are not by way of nature. And then will be awoken the new song, as in (Ps. 98): "Sing to Hashem a new song, for He has done wonders;" i.e. the song that will be awoken in the future, which is the melody of supervision, the aspect of wonders, for then the world will be conducted via supervision and wonders.

For there is a melody of the aspect of the way of nature, and this is like (there 19): "The heavens declare the glory of El; and the firmament shews his handiwork;” which is the aspect of the melody of the song of the natural way, of the contents of the heavens, i.e. aspect of the songs and praises that they praise Hashem Yithbarakh for His current way of conducting, that he conducts the world in a natural way; but in the future will be awakened a new song of the aspect of wonders, the aspect of supervision, for then the conducting will be via supervision alone. And this new song that will be awakened in the future, it is the aspect of the simple, double, triple, quadruple song, which adds up to 72, the aspect of lovingkindness, through which shall be the renewal of the world in the future, the aspect of: “A world of mercy shall be built.” And this song is the aspect of the voice mentioned above, which waters the garden, that via this voice they can rebuke, in the aspect of: “Raise your voice like a shofar and tell” etc., as mentioned above.

Hence, through prayer we merit to the aspects mentioned above, through which we come to the aspect of prayer mentioned above, through which we can rebuke as mentioned above, for via the prayer mentioned above converts are made, and the glory is revealed, and through this the prophecy is spread, and via prophecy we merit to faith, and via faith shall be the renewal of the world to come, and renewal of the world is in the aspect of the land of Israel, i.e. in the aspect of supervision like the land of Israel, and then shall be awoken the song of supervision and wonders, and this song is in the aspect of the voice mentioned above.

And this is the aspect of: “But he sees that the resting place is good, and that the land is pleasant, so he will bend his back to the load, working like a slave” (Gen. 49). Resting place is like prophecy, as is written regarding Baruch Ben Neriyah (Jeremiah 45): “And I did not find rest” — this is prophecy, as our Rabbis of blessed memory explained (Mechilta P. Bo and brought by Rashi there). and…the land i.e. the land of Israel. “So he will bend his back to the load” this is like melody, the aspect of the new song mentioned above, like (Num. 7): “they had to carry on their shoulders;” and our Rabbis of blessed memory explained (`Arakhin 11): “Carrying” (YiSsAU) is nothing but a term for singing, for it is said (Ps. 81): “Take up (Se`U) the melody, and sound the timbrel;” and through the melody, the aspect of new song, through this the smell (ReYaCh) will be repaired as mentioned above, which is the aspect of Mashiach, like (Lam 4): “The spirit (RUaCh) of our nose, the Anointed of Hashem.” And this is: “working like a slave” — this is the aspect of Mashiach, as is written (Ruth 4): “Blessed be Hashem, which has not left you this day without a redeemer… and they called his name Obed (slave/servant).” This is the aspect of “to the load (mas),” the aspect of repulsion (mismus), that they squeeze out (m`masmesin) a thing that has smell, so that the smell dissipate, for via the aspect mentioned above the smell is repaired, which is the aspect of Mashiach.

11. And this is the aspect of Rosh Hashanah, for on Rosh Hashanah then the prayer is in the aspect of judgement and sentence, for “the sentence — it is Elohim’s” (Deut. 1), and through this we bring out all the life of the Other Side, which feeds from the knowledge and from prayers of Israel. And this is like (Ps. 81): “For it is a decree/portion for Israel, a sentence to the Elohim of Jacob.” Portion for the year of sustenance, as our Rabbis of blessed memory explained on this verse (Beitzah 16): i.e. that they bring out the sustenance and the life from the Other Side, for it must bring out and vomit everything via the aspect of sentence to the Elohim of Jacob, i.e. via the prayer that is in the aspect of judgment and sentence, which is in the aspect of rod of strength, through which it vomits all the holinesses that it swallowed from the knowledge and from prayers of Israel as mentioned above. And this is the aspect of Tishrei, like, “You divided the sea by Your strength, you break the heads of the dragons in the waters” (Ps. 74) — Y`am Sh`ibarta R`ashei T`aninim is an acronym of permutation of ”TiShReY.”

And then, when it returns the holiness of the knowledge that it swallowed, then the knowledge and the brains are in completion. And this is the aspect of Rosh Hashanah, Rosh (Head) specifically, the aspect of repair of the head and the brain via the rod of strength mentioned above. And when we bring out from the Other Side what it swallowed, then we bring out too it substance of life, which is the aspect of converts. And this is the aspect of Tishrei, the aspect of (Ex. 23): “For you know the spirit of the sojourner, for you were sojourners” etc. (eT nefeSh hageR kI) is an end-letter code for “TiShReI.” And via converts the glory is revealed, and the prophecy spreads out, and the faith of holiness is repaired, and the false faiths are annulled.

And this is the aspect of Tekiah (long shofar blast), Teruah (triple blast), Shevarim (stocatto toots). Tekiah is the aspect of revelation of the glory, in the aspect of (Isa. 22): “And I will fasten him as a peg in a sure place; and he shall be for a throne of honour.” Teruah this is like the spirit of prophecy, in the aspect of (Num. 23): “Hashem his Elohim is with him, and the shouting for/friendship of (teruat) the King is among them” and its Onkelos translation: “And the Presence of their King is in them;” i.e. the resting of the Presence, the aspect of prophecy. SheVaRim this is the aspect of annulment of false faiths, in the aspect of (Ex. 23): “Thoroughly break (ShaVveR) their pillars” (as brought in Tikkun 18 and in Tikkun 21), i.e. aspect of annulment of false faiths and repair of the holy faith, the aspect of (Ps. 145): “The eyes of all wait (yeSaVveRu) for you.” And via faith we merit to renewal of the world, and this is the aspect of Tishrei, for in Tishrei the world was created (Rosh Hashanah 10), and renewal of the world shall be in the aspect of the Land of Israel, the aspect of Supervision, and this is the aspect of Rosh Hashanah, in the aspect of: “Always the eyes of Hashem your Elohim are on it, from the beginning of the year” etc. And then shall be awakened the new song as mentioned above, and this is the aspect of Tishrei, in the aspect of (Song 4) “Come, look/sing (TaShuRI) from the head of Amanah:

12. And this is the aspect of the lung. When the temperature of the lung is in wholeness, there are found in it all the aspects mentioned above, for this is the master of power mentioned above, who prays prayer in the aspect of judgment, through which he brings out all the holiness from the Other Side, the aspect of: “And Pinchas stood up and executed judgement,” it is the aspect of a messenger faithful to his sender, for he devotes his soul for he sake of Israel. And this is the aspect of the lung, in the aspect of (Prov. 25): “As the cold of snow in the time of harvest, so is a faithful messenger to him that sends him;” and cold and chilliness are aspect of lung, for the lung cools the heat of the body, for if not for the lobes of the lung which waft on the heart, the heart would burn up the whole body (Tikkun 13, daf 27).

And completion of the knowledge mentioned above is in the aspect of the lung, for the main source of the knowledge and the brains is via the oiliness of the body. For the intellect ignites like a candle via the oiliness of the body, and the lung raises up oiliness of the body to the brain via the breathing of the lung. Also via the breathing all the oiliness of the body is sustained, that through this is the main sustenance of the intellect. And hence the brains are called neshamah (soul, breathing), in the aspect of (Job 32): “and the inspiration (neshamah) of the Almighty gives them understanding.” For the main source of the brain and the knowledge is via the breathing as mentioned above. And this is the aspect of (Prov. 20): “The candle of Hashem is the soul of man,” for the intellect is a candle lit via the oiliness that is in the body, which is sustained and goes up to the brain via the breathing of the lung; hence the main sustenance of the knowledge is via the lung.

The converts mentioned above are like this: “A breath (HeVeL) is laid, a breath goes up,” which is said of the lung, as brought down (in Tikkunei Zohar #69 daf 96). For there are vapors in the world, which are like (Jer. 51): “They are vanity (HeVeL), the work of errors,” i.e. breaths of the world of foolishness, and when we receive these breaths and put them into Torah and prayer, breaths of holiness are made; this is the aspect of converts, for from vanity the work of errors are made breaths of holiness of Torah and prayer, which is the aspect of converts. And this is the aspect of: “a breath is laid, a breath goes up,” that is said of the lung, which takes in a breath and lets out a breath, i.e. aspect of converts, which are made via receiving breaths of the world, which are aspect of: “They are vanities, the work of errors,” and raising them to the aspect of breaths of holiness via Torah and prayer as mentioned above.

And the revelation of the glory mentioned above this is like (Prov. 3): “Honor Hashem with your substance” — do not read it “with your substance” (mehonekha), rather “from your throat” (migronekha) (See Mishlei 3 in the meditation of Rashi there. And likewise brought in BAHT O”Ch #53 in the name of Pesikta. However in Pesikta itself it is written: from what he granted you, if he gave you a sweet voice etc.), and the throat goes out from the lung.

And the spreading out of the prophecy mentioned above, this is like the spirit of the wings of the lung, which is like the spirit of prophecy, which is like the spirit of prophecy, the aspect of (I Shmuel 23): “The spirit of Hashem spoke in me.”

And the repair of the imagination is in the aspect of the lung, for sleep and imagination they depend on the lung, for the root of sleep and imagination is via cold and damp, and therefore at the time of rain then sleep falls on the man, and the lung is cold and damp, via which sleep and imagination comes, i.e. the imaginations that come on a man at the time of sleep, which this is the aspect of the power of the imagination.

Renewal of the world in the aspect of the lung, this is the aspect of (Ps. 104): “You send forth Your spirit, they are created: and You renew the face of the earth,” the aspect of the wind of the wings of the lung. And the renewal of the world it is in the aspect of supervision, the aspect of land' of 'Israel, and this is the aspect of the lung, in the aspect of what our Rabbis of blessed memory said (Chulin 49): Why is it called ReAH (lung)? Because it me’IiRat (lights up) the eyes. This is the aspect of: “”always the eyes of Hashem your Elohim are one it” etc., which is said of the land of Israel, which is the aspect of supervision as mentioned above.

The Melody and the new song mentioned above are in the aspect of the lung; this is the aspect of “Call out with a [full] throat; do not spare; raise your voice like a shofar;” and the throat is from the lung as mentioned above, and there [in the lung] is the aspect of the melody mentioned above, which is the aspect of “like a shofar” etc. as mentioned above.

The repair of the smell and the awe, which is the food of the soul, which is repaired via all the aspects mentioned above, it is in the aspect of the lung, for permutation of ReIAH (lung) is an end-letter abbreviation of H’ ro`I l`O echsa`R (Ps. 23). “Hashem is my shepherd, I shall not lack,” this is the aspect of the food of the soul, and this is: “I shall not lack,” the aspect of (there 34): “For there is no lack for those who fear Him.” i.e. aspect of awe, which is the aspect of smell, which is food the soul as mentioned above.'

And this is the explanation of the statement of our Rabbis of blessed memory regarding `Og King of Bashan: He said: How large is the camp of Israel? Three parasangs. I will go and uproot a mountain of the size of three parasangs and cast it upon them and kill them. He went and uprooted a mountain of the size of three parasangs and carried it on his head. But the Holy One, Blessed be He, sent ants which bored a hole in it, so that it sank around his neck. He tried to pull it off, but his teeth projected on each side, and he could not pull it off. This is referred to in the text, Thou hast broken the teeth of the wicked, as explained by R Simeon b. Lakish. For R. Simeon b. Lakish said: What is the meaning of the text, Thou hast broken the teeth of the wicked? Do not read, shibbarta [Thou hast broken], but shirbabta [Thou hast lengthened]. How tall was Moses? — ten cubits. He took an axe ten cubits long, leapt ten cubits into the air, and struck him on his ankle and killed him (Berakhot 54).

For `Og’s grip was from the Right, as brought (Zohar Chuqat daf 184), and was feeding from the aspect of the holy knowledge, for from the Right side, the brain is white like silver (Tikkun 70, daf 118)), and therefore he wanted to overpower Israel. And this is why it said: “How large is the camp of Israel? Three parasangs.”

The camp of Israel is the aspect of holiness of the camp of Israel, the aspect of (Deut. 23): “And your camp shall be holy.” The main holiness of the camp of Israel is via guarding from the sexual lust, from the aspect of nocturnal emission, God forbid, as is written there in the Parashah. And the main guarding from this craving is via aspect of the three parasangs (PaRSi), i.e. the three brains, that each and every one is a curtain spread (PeRuSah) before this craving as mentioned above. And this is: How large is the camp of Israel? Three parasangs i.e. the main holiness of the camp of Israel, that that should be holy from this craving, from nocturnal emission, God forbid, it is via aspect of three parasangs, i.e. three brains, which are a curtain spread before the that lust as mentioned above. And this is: How large is the camp of Israel? Three parasangs i.e. the main holiness of the camp of Israel, that they be holy from this lust, from nocturnal emission, God forbid, is through aspect of the three spreadings, i.e. three brains, which are a curtain spread out before that lust as mentioned above.

I will go and uproot a mountain of the size of three parasangs and cast it upon them. Mountain — this is the aspect of prayer, in the aspect of: “And I shall bring them to My holy mountain, and rejoice them in My house of prayer.” And this is: The size of three parasangs, for prayer is also drawn from the three brains, which hare aspect of drawn curtains, from which is drawn the three kinds of compassion, which are aspect of three prayers per day as mentioned above, i.e. the Other Side, which has feeding from the knowledge, God forbid, the aspect of Og, it wants to uproot, God forbid, the prayers of Israel, and draw them to them and swallow them, God forbid, as mentioned above. And this is why it said: “I will cast it upon them” for his main desire was only to draw on himself the prayers of Israel to grasp onto them, but afterwards, when they are by him, God forbid, then he is pleased to return and thrown them on Israel, for after he already feeded from them, then even through he from himself returns and throws them to Israel, still they are blemished through him having feeding from them, for the compassions of the wicked are cruelties as mentioned above, and therefore when he feeds, God forbid, from the compassion and from the prayers of Israel, even though he gives them of himself to Israel, despite this they are blemished through his grip on them as mentioned above. And this is why it said: “I will cast it on him,” for after having uprooted them and swallowed them, God forbid, he wants to return them and throws them at Israel, for they are already blemished by him as mentioned above. [For since the Other Side is not suppressed, but only willingly returns them to Israel, therefore they are blemished, but when we bring them out by force, via the rod of strength as mentioned above, then the Other Side is completely suppressed, and then everything returns to the holiness in completion, and understand so it seems to me].

He went and uprooted a mountain of the size of three parasangs and carried it on his head — i.e. that he overcame and uprooted the prayers of Israel, which are aspect of the mountain of size three parasangs as mentioned above. And carried it on his head that he drew the prayers, which are aspect of knowledge and compassion, into his head and brain, which is like: “And the snake was cunning, as mentioned above. Sent ants (qumtza) — this is the aspects of prayer of the Powerful One, which is in the aspect of grasping and judgement, the aspect of "staff of strength" mentioned above. And bored a hole in it — this is like: With his own staffs You pierced the head of his outspread troops (Hab. 3). For via prayer, which is in the aspect of grasping (qimutz) and judgment of the Powerful One mentioned above, which is in the aspect of staffs of strength, through it they break and suppress it as mentione dabove, for it stands in its throat, in the aspect of : In his neck remains strength.

And this is: And it sank around his neck — so that it stands in its neck, in the aspect of: "In his neck remains strength," as mentioned above. And this is: He tried to pull it off — for it is forced to bring out and vomit all the holinesses of the prayers and the knowledge that it swallowed, in the aspect of: "He hath swallowed down riches, and he shall vomit them up again," as mentioned above. And this is: But his teeth projected on each side etc., for not only does it vomit and bring out the holiness of the prayer of Israel etc., but also "El shall cast them out of his belly;" i.e. that it is forced to bring out its actual essence of life, which is the aspect of converts. And this is the aspect of: "Its teeth projected," like: Its innards are shiny as ivory (Song 5), i.e. it is forced to bring its bone of lifeforce from inside it and its innards, like: “El shall cast them out of its belly,” like “rule in the midst of your enemies” as mentioned above.

How tall was Moses? — ten cubits. Moses is the aspect of prophecy, for Moshe is the master of all the prophets [Sh.R. 21:4]. And this is the aspect of ten amot, like ten levels of prophecy, for through rod of strength mentioned above, through which the glory is revealed as mentioned above, through this we merit to prophecy as mentioned above. He took an axe ten cubits long, the axe is the aspect of work tool of the work of Creation, and this is: ten cubits long like the ten utterances by which the world was created, which are aspect of work tool of the work of creation, for through prophecy we merit to faith, which is the aspect of the ten utterances, which are the work tools of the work of creation, for through faith we believe in renewal of the world, that Hashem Yithbarakh created everything with ten utterances as mentioned above. And through faith we merit to renewal of the world which is to come, and then the new song mentioned above will be awoken.

And this is: And he leapt ten cubits into the air this is the aspect of the song of the future, which is the single double etc. song, which is ten letters, like ten amot. And this is: And he leapt this is like (Song 2) leaping upon the mountains, skipping upon the hills, in the aspect of (there, 4) I will get me to the mountain of myrrh, and to the hill of frankincense; i.e. the smells that grow in the garden through the voice of the melody which waters the garden as mentioned above. And this is like: Leaping upon the mountains, skipping etc. this is like the melody mentioned above, through which the smells grow, which are like mountains and hills. And this is: Leaping etc. this is like the intervals of the melody, which they call “masin,” and which are made through omissions and skipping on the strings that are in the harp. And this is the aspect of the melody mentioned above, which is like: Skipping on the mountains etc. as mentioned above, for through the aspect mentioned above we merit to this melody. And this melody is the aspect of the voice mentioned above, like the voice of Jacob, which suppresses the heel of the Other Side, and this is: And struck him on his ankle and killed him that he suppressed the heel of the Other Side through the aspect of the voice of the melody mentioned above, which is the aspect of the voice of Jacob, who suppresses the heel of the Other Side, in the aspect of: And his hand was grasping the heel of Esau, as mentioned above:

And this is the explanation of: Blow the shofar on the new moon. Blow (TiK`U) this is the aspect of revelation of the glory, like: “And I will fasten him (weTeK`Atiw) as a nail in a sure place; and he shall be for a glorious throne.” On the new moon this is like renewal of the world, like the new song mentioned above. And this is the aspect of shofar, like “raise your voice like a shofar” as mentioned above. And this goes back and explains how we merit through revelation of the glory, which is the aspect of “blow”, to aspect of renewal of the world, like the new song, which is like “on the new moon the shofar” and this is: “At the new moon for the day of our festival.” At the full moon (KeSse) this is like prophecy, like (Gen. 18): “”Shall I hide (hameKhaSseh) from Abraham that which I will do?” which is like prophecy, like (Amos 3): “Surely Hashem Elohim will do nothing, without revealing his secret unto his servants the prophets.” On the day of our festival this is Rosh Hashanah; this is like faith, which is repaired through rectifying the power of the imagination, which is like festival (ChaG), in the aspect of (Isa. 44): “and he marks it out with the compasses (uvameChuGah yeTaARehu).” “Marks it out” i.e. descriptions (TeARim) and praises, Normal 0 MicrosoftInternetExplorer4 which correspond to the faculty of imagination, for all the descriptions and praises wherein we compare Him Blessed be He, they are in aspect of simile, for in the inside of the intellect He Blessed be He is separate completely from all the praises and descriptions. Hence, all the praises and descriptions are in the aspect of simile. And therefore when the imagination is clarified and repaired, then we can order the praises and descriptions to him Blessed be He, for when the imagination is not repaired, then we do not know at all to describe him Blessed Be He, as it were, in praises and descriptions, for all the praises and descriptions are in the aspect of imagination as mentioned above. And this is like festival, like “and he marks it out with the compasses.” And through this the faith is repaired, which is like Rosh Hashanah, for Rosh Hashanah — which is the time of renewal of the world, for in Tishrei the world was created [R”H 10] — depends mainly on faith as mentioned above.

And this is: At the full moon on the day of our festival for the main remedy of the imagination and the faith is through prophecy as mentioned above, and therefore Rosh Hashanah, which is the aspect of faith, Rosh Hashanah depends mainly on Sivan, which is time of receiving the Torah, through which the faith is repaired as mentioned above. And through remedy of the imagination and the faith, which is repaired through prophecy, the aspect of: “At the full moon on the day of our festival” through this we merit to aspect of renewal of the world, the aspect of the new song mentioned above, which is like “on the new moon the shofar.” And all this is drawn from the aspect of revelation of the glory, the aspect of “blow” as mentioned above, for through revelation of the glory we merit to spreading out of the prophecy etc. as mentioned above. And the summary of all these aspects as made through the aspect of: For it is a statute for Israel, an ordinance of the Elohim of Jacob, which is the aspect of rod of strength mentioned above, as mentioned above, through which all the aspects mentioned above are accomplished, as mentioned above.

#48 When a Man Enters the Service of Hashem...

[1] When a man enters the service of Hashem, usually he is shown rejection. It seems to him they're rejecting him from Above and are not at all letting him enter the service of Hashem. But in truth all the rejection is just entirely a being brought near. So a very, very great encouragement is needed to not be downcast, God forbid, when he sees many, many days and years pass as he exerts great efforts for serving Hashem and still he is so far and still has not at all entered the gates of holiness, for he sees himself as still being full of crudeness, materialism, and big untoward thoughts and confusions. And whatever he wants to do in service of Hashem, whatever thing in holiness, they do not let him, and it seems to him as if Hashem Yithbarakh is not watching him at all, and does not want his devotion at all, on account that he sees he cries out every moment and begs and falls before His Blessedness to help him in his service, and nevertheless he is still very, very far. So it seems to him as if Hashem Yithbarakh is not watching him at all and does not turn to him at all, for His Blessedness doesn't want him at all. Surely, concerning all this and matters like it one needs great encouragement; to fortify himself very, very much and pay no attention whatsoever to all this, for in truth all distancing is all only a being brought near as mentioned. And all the above happened to all the tzadikim, as we have heard from their mouths explicitly, that it appeared to them that Hashem Yithbarakh is not looking or turning to them at all, on account that they saw it's such a long time they are asking, toiling, doing, and serving the devotion of Hashem Yithbarakh and still they are very, very far. And had they not fortified themselves a great deal to pay no attention to all this, they would have remained in their first place and would not have been privileged to that they attained.

And so the rule, my beloved brother, is to be very strong and courageous. Get a grip on yourself with all [your] power to remain steady in your devotions. Do not be concerned about or pay any attention whatsoever to all the aforementioned, or the such. And if you are very, very far from His Blessedness and it seems to you that you are literally always sinning against His Blessedness — even with all this, on the contrary, know that that a such a person who is so corporeal, each and every movement that he detaches himself just a bit from his physicality and and turns to H"Y, is extremely great and precious. Even the smallest point wherewith he detaches from his physicality toward His Blessedness, he runs with this many, many thousands of miles in the upper worlds, as you will understand well from the story of the tzaddik who was overcome with depression, as we have related [in the Parables at the end of the book Sipurei Ma`asiyoth]. So for this he should be extremely happy and strengthen himself in joy constantly, for sadness harms a great, great deal. And know: As soon as a person wants to enter in the service of Hashem, then immediately it is a great transgression when he is sad, God forbid, for sadness is the Sitra Achra/Other Side (Zohar Noach I:71a), and H"Y despises it.

[2] So one must be quite persistent in the service of Hashem, to not surrender his place, namely any small bit of his devotions he has started, no matter will happen. And remember this well, for you will need it a great deal when you begin a little in the service of Hashem, for one needs very, very great determination, to be strong and courageous, to hold on and maintain his position even if they cause him to fall time and again, God forbid. For there are times when they cause a person to fall from the service of God, as is known. Nevertheless, it is incumbent upon him to do his, to do whatever he can in the service of God, and not allow himself to fall entirely, God forbid. For, all these falls, descents, confusions and so forth, one must surely experience them before entering the gates of holiness. And also the true tzaddikim underwent all this. And know, there is someone who is already at the entrance of holiness but he retreats on account of those confusions, or then when he is close to the entrance the Sitra Achra and the Accuser overwhelm him very exceedingly, the Merciful One save us, in a very, very great and awesome attack, the Merciful One save us. And they do not let him go in the entrance, and on account of this he retreats, God forbid. For this is the way of the Accuser and the Sitra Achra when seeing the man is close, really close to the gates of holiness, and is about to enter, then he mounts a very, very powerful assault on him, God forbid. And we heard from a true tzadik saying: If someone had told [him], anyone at all, when first delving in the service of Hashem, "Brother, strengthen and encourage yourself," I would have run quite hurriedly in His Blessed service. For to him as well happened all this, but he heard no encouragement from any man. Therefore whoever wants to enter in the service of Hashem should remember this thoroughly. So strengthen yourself greatly, and do what you are able in service of Hashem, and with [the passing of] many days and years you will enter securely with His Blessed help into the gates of holiness, for Hashem Yithbarakh is full of compassion and desires your devotion a great deal. And know, that any motions or transition that you separate and move any moment any bit from corporeality towards His blessed service, they are all collected, joined and bound, and they come to your aid at time of need, namely when there is God forbid some pressure or affliction, God forbid. And know, a person needs to make his passage on a very, very narrow bridge, and the rule and the essence is to not be afraid at all. (וְדַע, שֶׁהָאָדָם צָרִיך לַעֲבר עַל גֶּשֶׁר צַר מְאֹד מְאֹד וְהַכְּלָל וְהָעִקָּר שֶׁלּא יִתְפַּחֵד כְּלָל)

[3] And know, there is a tree, on which grow leaves that each take one hundred years to mature. And it is found in the gardens of nobility, and is called in their language "One Hundred Year." And presumably, when it has grown a hundred years, for sure it endures whatever it endures, and then at the end of a hundred years it shoots out a great sound like a cannon, which is called "urmatia". Understand the analogy well. And it is proper to go with what is taught in the lesson "Azamra Lelohai Be`odi" [LM #248], namely to ask and seek to find in himself some merit and some good point. And with this little good he finds in himself, he makes happy and strengthens himself and does not give up his place. Even if he has fallen to whatever he has fallen, the Merciful One save us, nevertheless he strengthens himself in the bit of the bit good he finds in himself yet. Until he merits to return thereby to Hashem Yithbarakh, and all his malice become merits (see Yoma 86b). And what did the Ba`al Shem Tov obm do on the sea when the Accuser enticed him and so forth? So from this discern to what extent you need encouragement to not despair yourself, God forbid, no matter what [bad] happens. So the main thing is to be constantly happy, and make yourself happy with whatever possible, even by nonsense [milei d'shtuta], making oneself as a shoteh/fool/drunkard, and doing nonsense things and ridiculousness, or skipping and dancing in order to come to joy, which is very great.

#61 Hashem Yithbarakh is Above Time

Hashem Yithbarakh is above time, as has been written^[1]. And this matter is truly a very wonderful and hidden thing, and it is impossible to understand this through human intellect. But know: the essence of time is only because one does not understand: that is, because our intellect is small. For, the greater one's intellect, the more time is reduced and nullified. For, in a dream, when one's intellect goes away and he has nothing but the power of imagination, then in a quarter-hour one can experience an entire seventy years, the way it appears in the dream, as many, many periods pass by in a very short time. And then when one wakes up from sleep, he sees that all these times and the seventy years which passed in his sleep are really a very short period. And this is because afterwards, when awake, then his intellect returns to him, and in the intellect, all these seventy years that transpired in the dream are just a quarter-hour for him.

Except, an actual seventy years are also considered seventy years at our intellect; but in truth, at a higher intellect above our intellect, what is considered seventy real years by us is also only a quarter-hour or less. For, as we can see, that a person can pass seventy years in a dream, and in truth we know afterwards in our intellect that it is but a quarter hour — just the same way, that which is considered seventy real years by our intellect is, at a higher, loftier intellect, only a quarter hour. Except, we do not discern this, for in a dream too, if someone would come to him and say to him that all of this, which appears to him that days and years are transpiring, are nothing, and it is all just a quarter hour, he certainly would not believe him at all, for according to his imagination, it appears in the dream that real days and years pass by. Just the same, even though by us, according to our intellect, it seems that this is the period of seventy years, at a greater intellect it is only a quarter hour. And thus higher and higher, so that at an intellect that is even higher up further, even the time that is at an intellect higher than ours is only considered a very little and minor span, there at the further higher intellect. And thus higher and higher, to the extent that there is an intellect so high that there, all the time in its entirety does not count at all, for on account of the great enormity of the intellect, all the time is entirely null and zero completely, just as by us, the seventy years that transpire in a dream are only really a quarter hour, as mentioned. Thus there is intellect above intellect, until time is nullified completely.

And therefore Mashiach, who experienced what he experienced from the creation of the world and endured what he endured — after all this, at the end, Hashem Yithbarakh will say to him, "Beni atah, ani hayom yelidh'tikha/You are my son, I this day have begotten you" (Ps. 2). And the thing is very astounding and wonderous, apparently, but this is all due to great astoundingness of Mashiach's intellect, in accord with the greatness of his level which he will hold by at that time; and due to the exceeding enormity of his intellect's level, which will grow very, very great at that time, therefore all the time which has transpired over him from the world's creation until that time, will all be null and zero, tangibly, as if he was born today, for all time will be nullified in his intellect, which will be very vast. And therefore Hashem Yithbarakh will say to him, "Today I have begotten you" — today, tangibly, as all the time which has transpired is null and zero entirely, as mentioned.

And thus too we see in space, how a strong person can traverse a place in a short time; hence for him all this space is small, while for weak people this place is considered vast and one needs to walk a long time until passing through that place. And thus higher and higher: the greater one's strength, the smaller space is for him. And thus higher and higher, until space is nullified completely, except that in our intellect it is impossible to discern all this; just as it is impossible to discern in a dream the truth, that all that time that appears to him in the dream is truly nothing at all, so too with us: we cannot discern that all our time is nothing, above, in the high intellect, as mentioned.

#109 Regarding the Grave of the Ba'al Shem Tov

He told me, in relation to the Ba'al Shem Tov's grave, ztzuk"l, that it is a very great thing to be at his gravesite. And he said: because "Tzaddikim yiyreshu aretz/The righteous shall inherit the Land" (Ps. 37). That is to say, True Tzaddikim inherit the Land of Yisrael, as they merit that their burial place be sanctified with the holiness of the Land of Yisrael, tangibly. And the Land of Yisrael is a great remedy for repair of the Covenant.

Footnotes

1. Mishneh Torah: Yesodei HaTorah 1:11