TWENTY-FIVE. “To comprehend the words of understanding”1Par. Proverbs 1:2. stated in the sacred book called Tzavaat Harivash2The Testament of R. Israel Baal Shem Tov (In English: Kehot, 1998).—[though in fact it is not at all his testament,3Emended according to the glosses of the Tzemach Tzedek (Kitzurim V’Hearot, p. 40), and L. H. and he did not ordain anything before his passing; they are mere gleanings of his pure sayings that were gathered, “gleanings upon gleanings,”4Par. Taanit 6b. and (the compilers) did not know how to determine the phraseology exactly in its proper fashion. The connotation, however, is absolutely true.]
—we shall precede5For the passage in question see below, note 81. with the saying of our Sages, of blessed memory: “Whoever is in a rage is as if he worships idols.”6Zohar I:27b; III:179a, and 234b; Zohar Chadash 21a; Maimonides, Hilchot Deot 2:3. Cf. Shabbat 105b; Nedarim 22b. The reason is clear to those that have understanding, because at the time of his anger faith has departed from him. For were he to believe that what happened to him is of the L–rd’s doing, he would not become angry at all.
And though it is a person possessed of free choice cursing him, or hitting him, or causing damage to his money, and therefore guilty according to the laws of man and the laws of Heaven for having chosen evil, nevertheless, as regards the person harmed—this was already decreed from Heaven, and “the Omnipresent has many agents.”7Zohar III:36b; Rashi on Exodus 16:32.—See Taanit 18b; Mechilta and Rashi on Exodus 21:13; Emunot Vedeot, by R. Saadiah Gaon, 4:5. See also Bamidbar Rabbah 18:22; etc. Maamarei Admur Hazaken Haketzarim, p. 379 ff.
And not only this, but even at that particular time when he hits or curses him, there is vested in him a force from G–d and “the breath of His mouth,”8Psalms 33:6. blessed be He, which animates and sustains him, and as it is written: “For the L–rd told him: ‘curse!’”9II Samuel 16:10. Now, where did He say (so) to Shimi? But this thought, that occurred in Shimi’s heart and mind, descended from G–d, and the “breath of His mouth—which animates—all their hosts” animated the spirit of Shimi at the time he spoke those words to David.10See Sefer Hachinuch, sect. 241 (cf. Minchat Chinuch, ad loc., and Tanchuma, Vayikra 7): ReishitChochmah, Shaar HaAnavah, ch. 3. Cf. references cited above, note 7. For if the “breath of His mouth,” blessed be He, had departed from the spirit of Shimi for a single moment, he could not have spoken at all.
And as known what the Baal Shem Tov, of blessed memory, said12See Likkutei Amarim, Part II, ch. 1, and cf. Midrash Tehillim 119:36. (See Hayom Yom, 26 Tishrei.)—See also the anthology Sefer Baal Shem Tov al Hatorah, section Bereishit, par. 48-51. on the verse13Psalms 119:89. “Forever, O L–rd, Your word stands firm in the heavens”: The combinations of the letters wherewith the heavens were created, i.e., the fiat “Let there be a firmament…,”14Genesis 1:6; cf. Mayim Rabbim 5636, ch. 20. stand and remain vested in the Heavens forever, to vivify and sustain them.
This is unlike the theory of the philosophers who deny individual providence.15See Moreh Nevuchim 3:17. They, in their false imagination, compare the work of G–d, the Maker of Heaven and Earth, to the work of man and his schemes: when the metalsmith has completed a vessel, the vessel no longer needs the hands of the smith. For though his hands are removed from it, it remains intact by itself. But their eyes are bedaubed so that they cannot see16Par. Isaiah 44:18. the great difference between man’s work and schemes—[which is (the production of) something out of something (yesh meyesh), except that he changes the form and the image]—and the making of heaven and earth [which is creatio ex nihilo (yesh meayin)].
(The latter) is a wonder much greater than, for example, the splitting of the Red Sea—which the L–rd caused to go back “by a strong eastwind all that night…and the waters were divided.”17Exodus 14:2. If the wind had ceased but for a moment, the waters would again have flowed downward, as is their way and nature. They would not have stood upright as a wall, even though this characteristic of the water,18To flow downward. too, was created and innovated ex nihilo (yesh meayin). A wall of stones stands erect by itself, without any wind, but this is not of the nature of water. Now, a fortiori, and a minori ad majus, with respect to the creation of substantiality ex nihilo [which transcends nature and is more wondrous than the splitting of the Red Sea], how much more so would a withdrawal, Heaven forfend, of the force of the Creator [(bringing about) substantiality ex nihilo] from the creature, cause the creature to revert to absolute naught and nothingness! The operative force19The force of the Creator. thus needs to remain constantly in the effect,20The creature. to vivify and sustain it.21Cf. Kuzari 3:11. This aspect is the “word of the L–rd” and the “breath of His mouth” of the ten fiats wherewith the universe was created.22Avot 4:1; see above, Epistle 5, note 79.
And even this material world, and the inorganic class in it, their vivification and sustenance is the “word of the L–rd” of the ten fiats that has become vested in them and sustains them to be inorganic matter and substantiality ex nihilo, so that they will not revert to the absolute naught and nothingness they had been.
And this is the meaning of the statement of the Arizal,23Etz Chaim 39:3; see also ibid., 50; et passim. Cf. Likkutei Amarim, Part I, ch. 38 and Part II, ch. 1. (On the Arizal, see above, Epistle 5, note 103.) that there is a type of soul and spiritual vivification even in inorganic matter as stones, and dust, and water.24This whole section (from “what the Baal Shem Tov said” onward) is a resume of the first two chapters of Likkutei Amarim, Part II.
Now it is known to the students of Kabbalah that the “word of the L–rd” is referred to as Shechinah, in the terminology of our Sages, of blessed memory, and as imma tataah and matronita, in the terminology of the Zohar [especially at the beginning of section Vaeyra], because it dwells and vests itself in the creatures to vivify them.25See Addendum, Mystical Concepts in Chassidism, s.v. Malchut; cf. above, Epistle 8. See also Pardes Rimonim 23:4.
In the terminology of the Kabbalists it is called malchut, relating to “The word of the king is regnant,”26Ecclesiastes 8:4; see comment., ad loc. because the king conducts his kingdom through his edict, and also for other reasons known to the students of Kabbalah.27Cf. above, Epistle 20, notes 47 and 49.
Malchut of Atzilut is the “word of the L–rd” which vivifies and brings into being the great souls that are of the rank of Atzilut, as the soul of Adam of whom it is said, “He breathed into his nostrils a soul of life,”28(Emended according to Kitzurim V’Hearot, p. 40, and L. H.).—Genesis 2:7; see above, Epistle 12, note 48. and as the souls of the patriarchs, and the prophets, and the like (29Brackets appear in the text.who were truly a “chariot for G–d” and in a state of self-abnegation in relation to Him.30See above, Epistle 15, note 24. Thus our Sages, of blessed memory, said:31See Zohar III:232a; ibid., 306b. Cf. Shemot Rabbah 3:15 and comment. by R. David Luria, ad loc.; Zohar III:7a and 265a. “The Shechinah speaks from the throat of Moses,”32I.e., Moses was but a passive tool for the speech of the Shechinah, as if he himself did not exist as a separate entity. Cf. Likkutei Amarim, Part I, ch. 34. and likewise with all the prophets and those possessed of the Holy Spirit: the Supernal Voice and Speech vested itself in their actual voice and speech, as mentioned by the Arizal).
Malchut ofBeriah is the “word of the L–rd” which vivifies and brings into being the souls and angels in the realm of Beriah, whose level is not like the level of Atzilut….
And malchut of Asiyah is the “word of the L–rd” which vivifies and brings into this world, in its totality, including the element of dust, and the water that is below the earth.
(33Brackets appear in the text.However, in the countries of the heathens34L. H. substitutes nations for this and all subsequent instances of heathens. the vivification is by way of an investment of the extraneous patron-angels (sarim hachitzonim) that are appointed over the seventy nations.35Cf. Zohar III: beg. of 244a (Raaya Mehemma); Tikkunei Zohar 24 (69a). That is, a spark from the “word of the L–rd,” called malchut of Asiyah, descends and radiates over the supernal patron-angels in a way of encompassing from aloft, but does not truly vest itself in them. Rather, the vivification issues to them from this radiation shining over them from aloft, in a mode of encompassment.
And from the patron-angels vivification issues to the heathens, and to the cattle, beasts, and fowl that are in their lands, and to the physical earth, and to the physical heavens, i.e., the planets.36Cf. Tikkunei Zohar 32 (76b). (37Brackets appear in the text.However, the heavens and the earth, and the cattle, beasts, and fowl that are pure, are influenced by the kelipat nogah.38See note following. The impure (animals) and the souls of the heathens, however, are (influenced) by the other kelipot.)39G–d has made one thing opposite the other (Ecclesiastes 7:14; see above, Epistle 2, note 16). Everything in one realm has a corresponding opposite in another realm. The realm of holiness, sanctity, and parity, thus, is opposed by a realm of impurity. The realm of impurity itself is subdivided into two principal classes: the three altogether impure kelipot, containing no good whatsoever in themselves, and kelipat nogah, an intermediate category between the three kelipot mentioned and the order of holiness. Dependent on the motives and actions of man, kelipat nogah is absorbed in one or the other of these two realms. It is a sort of potential kelipah, which can be sublimated and developed, or may fall among the wholly impure kelipot. See Addendum, Mystical Concepts in Chassidism, s.v. Kelipot.
Now, in the lands of the heathens, the heavens and the earth and all they contain, are all esteemed as truly nothing in relation to the patron-angels—which are their vivification and sustenance.
The patron-angels themselves are esteemed as truly nothing in relation to the vivification issuing to them from the spark of the “word of the L–rd,” which radiates over them from aloft. And even so, the vivification issuing to them from this radiation is in them in a state of exile. That is why they are called elohim acherim (other gods)40See above, Epistle 22, note 37. [while they call Him—“G–d of the gods”41Menachot 110a; see comment. by Maharsha, ad loc.], as if they, too, are in the category of Divinity.
The heathens who are influenced by them, therefore, are truly idolaters, until the time of the end when death and the sitra achara42The other side; the realm of evil. will be swallowed up,43Cf. Isaiah 23:8. See Zohar I:54a; also ibid., 29a and 34a; et passim. and “then I shall turn to the nations …that they may all call by the Name of the L–rd.”44Zephaniah 3:9. This is also referred to as the “exile of the Shechinah.” For this vivification, in a state of exile within them, stems from the radiation issuing to them from the spark of the “word of the L–rd” called Shechinah. (45Brackets appear in the text.And this exile stems from the sin of the Tree of Knowledge and onward,46Cf. Bereishit Rabbah 19:7 (and its parallel instances). and is a rank of mere achorayim of holiness.
But when the Israelites were exiled to be among the nations—and the attachment and root of the Israelites is in the rank of the supernal face (panim)47Pnimiyut; see above, Epistle 4, note 9.—this became a total exile. Of this our Sages, of blessed memory, said: “When they were exiled to Edom, the Shechinah went with them.”48Mechilta on Exodus 12:41; Sifrei on Numbers 10:35 and 35:34; Megillah 29a (acc. to v.s. of Eyn Yaakov, ad loc.). Cf. Jerusalem Talmud, Taanit 1: end of 1.))
Now, though “the L–rd is one, and His Name is one”49Zechariah 14:9. [that is, His speech and the “breath of His mouth,” which in the sacred Zohar50Cf. Tikkunei Zohar 22 (66b). is referred to as His Name, is singularly and uniquely one], nevertheless, the radiation and efflux of vivification, issuing forth from the breath of His mouth, blessed be He, divides into four different levels. These are the four worlds Atzilut, Beriah, Yetzirah, and Asiyah.
The difference is due to (51Brackets appear in the text.many) contractions and curtailments—screening and concealing the light and vivification so that it will not radiate in the world of Beriah as much as in the world of Atzilut; and in the world of Yetzirah it is by means of further contractions and curtailments….52See Addendum, Mystical Concepts in Chassidism, s.v. Worlds. However, there is no change whatsoever, Heaven forfend, in the essence of the Shechinah, i.e., the “word of the L–rd” and the “breath of His mouth.”
Also, as regards the radiation and efflux of vivification, the radiation which is in Atzilut pierces the curtailment and vests itself in Beriah. Likewise from Beriah to Yetzirah, and from Yetzirah to Asiyah.53See above, Epistle 20, and note 92, ad loc. Thus it follows that the light of the En Sof, blessed is He, which is in Atzilut, is also in Asiyah and in this material world through its investment in the malchut of Beriah, Yetzirah, and Asiyah, as everything is explained in the writings of the Arizal.54See references cited above, Epistle 20, note 92.
Now, it is known to all that the soul of man is compounded of the ten sefirot: chochmah, binah, daat, and so on.55See above, Epistle 12. Though they are all of the breath of His mouth, blessed be He, [as it is written: “He breathed into his nostrils…”56Genesis 2:7; see above, Epistle 12, note 46.], nevertheless, more specifically the chabad 57Chochmah, binah, daat. in his soul are analogous to the chabad in the ten sefirot, referred to as abba and imma;58See Addendum, ibid., s.v. Partzufim; above, Epistle 15, note 9; Epistle 19, note 11. and the attributes of love and fear, and so forth, in his soul are analogous to the middot in the ten sefirot, referred to as z’eyr anpin;59Ibid. and the faculty of speech in his soul is analogous to the Supernal Speech, referred to as malchut, and Shechinah. Hence, when speaking words of Torah one arouses the supernal speech to unify the Shechinah.60See Zohar III:105a; cf. ibid., 31b. That is why it is established that for the reading of the Shema, the Blessing after a Meal, and words of Torah, one has not discharged his duty by meditation without speech.61Hilchot Talmud Torah 2:12; Shulchan Aruch HaRav, Orach Chaim 62:3 and 185:3. Shulchan Aruch, Yoreh Deah 246:22.
Now, with one opposite the other,62Ecclesiastes 7:14; see above, Epistle 2, note 16. there are “ten crowns of impurity.”63Corresponding to the ten holy sefirot. Zohar III:41b; 70a. Cf. Zohar I:167a; Likkutei Amarim, Part I, ch. 6. From these issue the souls of the heathens, also comprised of precisely those ten ranks. And it is common knowledge that64Par. Isaiah 12:5. which has been stated in Sefer Hagilgulim65Ch. 2; quoted by Taalumot Chochmah on Ecclesiastes 8:9; see also Or Hatorah, Neviim Ketuvim, vol. 2, p. 1129 ff. on the verse “That man rules in man, to his evil,”66Ecclesiastes 8:9. that it refers to the mystery of the Shechinah’s exile in the kelipot in order to vivify them, and to empower them to rule, now,67Text corrected according to L. H. in the time of the exile; but it is “to his evil….” And that is why the heathens dominate now68Text corrected according to L. H. over Israel. For the souls of the heathens are of the kelipot, in which the Shechinah is vested in a state of exile. Though this requires extensive exposition (as to) how and what, it is, nevertheless, fact.
Despite this, the kelipot and heathens receive their nurture and vivification only from an aspect extended to them, of the achorayim of holiness, “as with one who casts away behind his shoulders.”69See above, Epistle 22, note 38; Likkutei Amarim, Part I, ch. 22. And even that is by way of numerous and immense contractions and curtailments until this radiation became vested in the materiality of this world and diffuses wealth and honor, and all physical pleasures, to the heathens.
The Israelites, however, elicit from the aspect of the supernal face,70Panim (as opposed to achorayim). as it is written: “May the L–rd make His face shine upon you,”71Numbers 6:23. in each one according to the root of his soul, even up to the peak of levels.
After these words and this truth,72Par. II Chronicles 32:1. manifest and known to all, we shall return to our original subject with respect to anger—that one is as an idolater. This is so with respect to mundane matters, because “Everything is in the hands of Heaven except for the fear of Heaven.”73Berachot 33b. Hence, with respect to matters of Heaven, “to warn off from wrongdoing,”74Shabbat 40b. the reason stated does not apply, and as it is written75Numbers 31:14.: “And Moses was enraged.”76See Zohar I:184a; II:182a-b; Zohar Chadash 21a; Maimonides, Hilchot Deot 1:4; comment. of R. Yonah on Avot 5:11. This is different because G–d caused him to encounter this mitzvah77Leviticus 19:17; see Shabbat 54b; Maimonides, Sefer Hamitzvot 1:205 and Hilchot Deot 6:7. of “warning off from wrongdoing” in order to make him meritorious.78Cf. Mishnah, Makkot 3:16.
But this applies (only) when he is able to prevent79Wrongdoing. by his wrath and anger against his fellow man.80Cf. Yevamot 65b, Rashi (s.v. Lomar), and comm. by Maharsha, ad loc. However, when he is unable to prevent, as in the case of81The author now passes over to the original subject of the letter, i.e., the passage in Tzavaat Harivash §120: “Also, when you hear someone speaking while you pray, say: ‘Why did G–d bring him here to speak while I pray? All this must be by hashgachah peratit (Divine Providence relating to all particulars). Speech is identified with the Shechinah. The Shechinah thus is vested in the mouth of that person in order that I strengthen myself for the service [of G–d]. How much, then, must I strengthen myself in the “service, i.e., prayer,” especially if that man speaking is a gentile or a minor.’ It follows, then, that the Shechinah is, as it were, in that person; thus it is but appropriate for you to act with alacrity.” Cf. also Likkutei Amarim, Part I, ch. 28. the heathen speaking and disturbing him in his prayer, (the question) then (arises), what that is this that G–d has done to him? It is but in order that he prevail and strengthen himself ever more in his prayer, in the profundity of the heart, and with so great a concentration that he will not hear the words of the heathen.
And the counsel suggested for such an arousal is from the subject matter itself. He should consider and contemplate on the idea of the descent of the Shechinah, as it were: “She descended in wondrous fashion”82Par. Lamentations 1:9. to have a spark of her radiation invested. Thus she is in a state of exile among the kelipot, in a general way, in order to animate them. And now again, a spark of her radiation vests itself in a state of exile, in a particular way, in the speech of this heathen who speaks words that disturb the service of the L–rd, i.e., the devotion of prayer. And as explained above, one opposite the other…, thus the supernal speech vests itself in the nether speech…. Now this is truly “That man rules in man, to his evil”; that is, because of this man is aroused to pray with greater devotion, from the profundity of the heart, until he will not hear his words.
As for the compiler83Of Tzavaat Harivash. writing “sharta” (dwelled), he did not know to determine the precise term. For the Baal Shem Tov, of blessed memory, used to deliver Torah discourses in the Yiddish tongue, and not in the sacred tongue. He meant to say: “nitlabsha” (became vested)—that is, in a state of exile. And that is the meaning of “especially if he is a heathen…,”81 for then there is so much more of a state of exile.
There is no need to wonder at a spark of the Shechinah’s illumination being referred to as Shechinah. Thus we find that even a created angel is referred to as G–d: in the section of Vayera,84Genesis 18:3. according to the commentary of R. Moses Nachmanides, and as it is written: “And she called the name of the L–rd who spoke to her…”;85Genesis 16:13 (see preceding verses). and many more (passages) like this.
It would seem to me that their seizing (this passage) is not because of the accuracy of the phraseology but with respect to the very idea of the investment of the Shechinah in the kelipot. For they do not believe what the Arizal wrote in Sefer Hagilgulim.86Above, note 65. Should they want to distinguish between the spiritual kelipot and the physical idolaters, you have nothing more physical than the dust of the earth; nevertheless, the malchut of malchut of Asiyah vests itself in it, and within that the malchut of Yetzirah…, and as mentioned above.87Cf. also Likkutei Amarim, Part I, chs. 6 and 51 (and references cited there). And should it be because of the impurity of the souls of the heathens, verily, their souls are from the conjunctio of the masculine and feminine (zivug zu’n)88Cf. above, Epistle 20, note 38. of the spiritual kelipot, as mentioned in the writings of the Arizal. Hence it follows that the spiritual (kelipot) are the source of their impurity!
But in truth, this requires extensive elucidation regarding this investment. But this complaint does not apply to us, but to the writings of the Arizal. And let not he who hears (this) suspect me that I imagine to have understood the words of the Arizal, to divest them from their physical connotation. I came but to explain the words of the Baal Shem Tov, of blessed memory, and of his disciples, according to the Kabbalah of the Arizal, especially since this matter is not of the science of the Kabbalah and of the things “secret to the L–rd our G–d,”89Par. Deuteronomy 29:28. but of the “things revealed to us and to our children”90Ibid.—to believe in full faith in the explicit verse, spoken by Scripture: “Do I, then, not fill the heavens and the earth, says the L–rd.”91Jeremiah 23:24. For Scripture does not lose its plain meaning.92Shabbat 63a.
Also, it is a simple article of faith among the general totality of Israel, handed down to them by their saintly ancestors, who walked in wholeness with the L–rd without searching the concept of Divinity by means of the human intellect, for it is infinitely beyond the intellect to know how He fills the earth.
But new ones have recently come93Par. Deuteronomy 32:17. to examine this problem, and it is impossible to make them understand except by means of premises taken from the writings of the Arizal, divested from their physical connotation, and according to what I heard from my masters, may their souls rest in Eden. However, it is impossible to explain this clearly in writing, only orally to “the ear that hears,”94See Proverbs 15:31 and 23:12. to adept individuals, and to “the remnants whom the L–rd calls,”95Joel 3:5. as it is written: “And they who seek the L–rd understand all,”96Proverbs 28:5. and from the affirmative you may infer….97The negative (Sifrei, Deuteronomy, sect. 46).
You have now seen an explanation of a single passage from the well known books as a sample and token that indeed all “astonishing passages” have an explanation and meaningfulness for the students of Kabbalah. However, let them not hope for me to explain everything in writing. That is a hard and extensive labor and absolutely impossible. But if you so desire, send from among you one who is “outstanding in the congregation,”98(Cf. Sanhedrin 13b). and, G–d willing, I will talk to him “face to face.” And may the L–rd be with my mouth when my words will flow, and may the utterances of my mouth find favor.99Psalms 19:15.
לְהָבִין אִמְרֵי בִינָה, מַה שֶּׁכָּתוּב בַּסֵּפֶר הַנִּקְרָא ״צַוָּואַת רִיבָ״שׁ״, הֲגַם שֶׁבֶּאֱמֶת אֵינָהּ צַוָּואָתוֹ כְּלָל, וְלֹא צִיוָּה כְּלָל לִפְנֵי פְטִירָתוֹ, רַק הֵם לִקּוּטֵי אִמְרוֹתָיו הַטְּהוֹרוֹת, שֶׁלִּקְּטוּ לְקוּטֵי בָּתַר לְקוּטֵי, וְלֹא יָדְעוּ לְכַוֵּין הַלָּשׁוֹן עַל מַתְכּוּנְתּוֹ, אַךְ הַמְכֻוָּון – הוּא אֱמֶת לַאֲמִיתּוֹ.
TWENTY-FIVE. “To comprehend the words of understanding”1Par. Proverbs 1:2. stated in the sacred book called Tzavaat Harivash2The Testament of R. Israel Baal Shem Tov (In English: Kehot, 1998).—[though in fact it is not at all his testament,3Emended according to the glosses of the Tzemach Tzedek (Kitzurim V’Hearot, p. 40), and L. H. and he did not ordain anything before his passing; they are mere gleanings of his pure sayings that were gathered, “gleanings upon gleanings,”4Par. Taanit 6b. and (the compilers) did not know how to determine the phraseology exactly in its proper fashion. The connotation, however, is absolutely true.]
וְהוּא, בְּהַקְדִּים מַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״כָּל הַכּוֹעֵס כְּאִילּוּ עוֹבֵד עַכּוּ״ם וְכוּ׳״, וְהַטַּעַם מוּבָן לְיוֹדְעֵי בִינָה, לְפִי שֶׁבְּעֵת כַּעֲסוֹ נִסְתַּלְּקָה מִמֶּנּוּ הָאֱמוּנָה, כִּי אִילּוּ הָיָה מַאֲמִין שֶׁמֵּאֵת ה׳ הָיְתָה זֹאת לוֹ – לֹא הָיָה בְּכַעַס כְּלָל.
—we shall precede5For the passage in question see below, note 81. with the saying of our Sages, of blessed memory: “Whoever is in a rage is as if he worships idols.”6Zohar I:27b; III:179a, and 234b; Zohar Chadash 21a; Maimonides, Hilchot Deot 2:3. Cf. Shabbat 105b; Nedarim 22b. The reason is clear to those that have understanding, because at the time of his anger faith has departed from him. For were he to believe that what happened to him is of the L–rd’s doing, he would not become angry at all.
וְאַף שֶׁבֶּן־אָדָם שֶׁהוּא בַּעַל בְּחִירָה מְקַלְּלוֹ אוֹ מַכֵּהוּ אוֹ מַזִּיק מָמוֹנוֹ וּמִתְחַיֵּיב בְּדִינֵי אָדָם וּבְדִינֵי שָׁמַיִם עַל רוֹעַ בְּחִירָתוֹ, אַף־עַל־פִּי־כֵן, עַל הַנִּיזָּק כְּבָר נִגְזַר מִן הַשָּׁמַיִם, וְהַרְבֵּה שְׁלוּחִים לַמָּקוֹם.
And though it is a person possessed of free choice cursing him, or hitting him, or causing damage to his money, and therefore guilty according to the laws of man and the laws of Heaven for having chosen evil, nevertheless, as regards the person harmed—this was already decreed from Heaven, and “the Omnipresent has many agents.”7Zohar III:36b; Rashi on Exodus 16:32.—See Taanit 18b; Mechilta and Rashi on Exodus 21:13; Emunot Vedeot, by R. Saadiah Gaon, 4:5. See also Bamidbar Rabbah 18:22; etc. Maamarei Admur Hazaken Haketzarim, p. 379 ff.
וְלֹא עוֹד, אֶלָּא אֲפִילוּ בְּשָׁעָה זוֹ מַמָּשׁ שֶׁמַּכֵּהוּ אוֹ מְקַלְּלוֹ – מִתְלַבֵּשׁ בּוֹ כֹּחַ ה׳ וְרוּחַ פִּיו יִתְבָּרֵךְ הַמְחַיֵּיהוּ וּמְקַיְּימוֹ, וּכְמוֹ שֶׁכָּתוּב: ״כִּי ה׳ אָמַר לוֹ קַלֵּל״, וְהֵיכָן אָמַר לְשִׁמְעִי? אֶלָּא שֶׁמַּחֲשָׁבָה זוֹ שֶׁנָּפְלָה לְשִׁמְעִי בְּלִבּוֹ וּמוֹחוֹ – יָרְדָה מֵאֵת ה׳, וְ״רוּחַ פִּיו הַמְחַיֶּה כָּל צְבָאָם״ הֶחֱיָה רוּחוֹ שֶׁל שִׁמְעִי בְּשָׁעָה שֶׁדִּיבֶּר דְּבָרִים אֵלּוּ לְדָוִד, כִּי אִילּוּ נִסְתַּלֵּק רוּחַ פִּיו יִתְבָּרֵךְ רֶגַע אֶחָד מֵרוּחוֹ שֶׁל שִׁמְעִי – לֹא יָכוֹל לְדַבֵּר מְאוּמָה.
And not only this, but even at that particular time when he hits or curses him, there is vested in him a force from G–d and “the breath of His mouth,”8Psalms 33:6. blessed be He, which animates and sustains him, and as it is written: “For the L–rd told him: ‘curse!’”9II Samuel 16:10. Now, where did He say (so) to Shimi? But this thought, that occurred in Shimi’s heart and mind, descended from G–d, and the “breath of His mouth—which animates—all their hosts” animated the spirit of Shimi at the time he spoke those words to David.10See Sefer Hachinuch, sect. 241 (cf. Minchat Chinuch, ad loc., and Tanchuma, Vayikra 7): Reishit Chochmah, Shaar HaAnavah, ch. 3. Cf. references cited above, note 7. For if the “breath of His mouth,” blessed be He, had departed from the spirit of Shimi for a single moment, he could not have spoken at all.
(וְזֶהוּ ״כִּי ה׳ אָמַר לוֹ״ – בָּעֵת הַהִיא מַמָּשׁ – ״קַלֵּל״ אֶת דָּוִד, ״וּמִי יֹאמַר לוֹ וְגוֹ׳״.
(11Brackets appear in the text.And that is the meaning of “For the L–rd told him [at that very moment, indeed]: ‘curse David.’ Who then shall say…?”9
וְכַנּוֹדָע מַה שֶּׁאָמַר הַבַּעַל־שֵׁם־טוֹב זִכְרוֹנוֹ־לִבְרָכָה עַל פָּסוּק: ״לְעוֹלָם ה׳ דְּבָרְךָ נִצָּב בַּשָּׁמָיִם״, שֶׁצֵּירוּף אוֹתִיּוֹת שֶׁנִּבְרְאוּ בָּהֶן הַשָּׁמַיִם, שֶׁהוּא מַאֲמַר ״יְהִי רָקִיעַ כוּ׳״ – הֵן נִצָּבוֹת וְעוֹמְדוֹת מְלוּבָּשׁוֹת בַּשָּׁמַיִם לְעוֹלָם לְהַחֲיוֹתָם וּלְקַיְּימָם.
And as known what the Baal Shem Tov, of blessed memory, said12See Likkutei Amarim, Part II, ch. 1, and cf. Midrash Tehillim 119:36. (See Hayom Yom, 26 Tishrei.)—See also the anthology Sefer Baal Shem Tov al Hatorah, section Bereishit, par. 48-51. on the verse13Psalms 119:89. “Forever, O L–rd, Your word stands firm in the heavens”: The combinations of the letters wherewith the heavens were created, i.e., the fiat “Let there be a firmament…,”14Genesis 1:6; cf. Mayim Rabbim 5636, ch. 20. stand and remain vested in the Heavens forever, to vivify and sustain them.
וְלֹא כְּהַפִּלוֹסוֹפִים שֶׁכּוֹפְרִים בְּהַשְׁגָּחָה פְרָטִית, וּמְדַמִּין בְּדִמְיוֹנָם הַכּוֹזֵב אֶת מַעֲשֵׂה ה׳, ״עוֹשֵׂה שָׁמַיִם וָאָרֶץ״, לְמַעֲשֵׂה אֱנוֹשׁ וְתַחְבּוּלוֹתָיו: כִּי, כַּאֲשֶׁר יָצָא לַצּוֹרֵף כְּלִי – שׁוּב אֵין הַכְּלִי צָרִיךְ לִידֵי הַצּוֹרֵף, שֶׁאַף שֶׁיָּדָיו מְסוּלָּקוֹת הֵימֶנּוּ – הוּא קַיָּים מֵעַצְמוֹ. וְ״טַח מֵרְאוֹת עֵינֵיהֶם״, הַהֶבְדֵּל הַגָּדוֹל שֶׁבֵּין מַעֲשֵׂה אֱנוֹשׁ וְתַחְבּוּלוֹתָיו שֶׁהוּא יֵשׁ מִיֵּשׁ, רַק שֶׁמְּשַׁנֶּה הַצּוּרָה וְהַתְּמוּנָה, לְמַעֲשֵׂה שָׁמַיִם וָאָרֶץ, שֶׁהוּא יֵשׁ מֵאַיִן –
This is unlike the theory of the philosophers who deny individual providence.15See Moreh Nevuchim 3:17. They, in their false imagination, compare the work of G–d, the Maker of Heaven and Earth, to the work of man and his schemes: when the metalsmith has completed a vessel, the vessel no longer needs the hands of the smith. For though his hands are removed from it, it remains intact by itself. But their eyes are bedaubed so that they cannot see16Par. Isaiah 44:18. the great difference between man’s work and schemes—[which is (the production of) something out of something (yesh meyesh), except that he changes the form and the image]—and the making of heaven and earth [which is creatio ex nihilo (yesh meayin)].
וְהוּא פֶּלֶא גָּדוֹל יוֹתֵר מִקְּרִיעַת יַם־סוּף עַל דֶּרֶךְ מָשָׁל, אֲשֶׁר הוֹלִיךְ ה׳ בְּרוּחַ קָדִים עַזָּה כָּל הַלַּיְלָה וַיִּבָּקְעוּ הַמָּיִם, וְאִילּוּ פָּסַק הָרוּחַ כְּרֶגַע – הָיוּ הַמַּיִם חוֹזְרִים וְנִיגָּרִים בְּמוֹרָד כְּדַרְכָּם וְטִבְעָם וְלֹא קָמוּ כְּחוֹמָה, אַף שֶׁטֶּבַע זֶה בַּמַּיִם הוּא גַם כֵּן נִבְרָא וּמְחוּדָּשׁ יֵשׁ מֵאַיִן, שֶׁהֲרֵי חוֹמַת אֲבָנִים נִצֶּבֶת מֵעַצְמָהּ בְּלִי רוּחַ, רַק שֶׁטֶּבַע הַמַּיִם אֵינוֹ כֵן, וְכָל שֶׁכֵּן וְקַל וָחוֹמֶר בִּבְרִיאַת יֵשׁ מֵאַיִן, שֶׁהִיא לְמַעְלָה מֵהַטֶּבַע וְהַפְלֵא וָפֶלֶא יוֹתֵר מִקְּרִיעַת יַם־סוּף, עַל אַחַת כַּמָּה וְכַמָּה, שֶׁבְּהִסְתַּלְּקוּת חַס וְשָׁלוֹם כֹּחַ הַבּוֹרֵא – יֵשׁ מֵאַיִן – מִן הַנִּבְרָא – יָשׁוּב הַנִּבְרָא לְאַיִן וָאֶפֶס מַמָּשׁ, אֶלָּא, צָרִיךְ לִהְיוֹת כֹּחַ הַפּוֹעֵל בַּנִּפְעָל תָּמִיד – לְהַחֲיוֹתוֹ וּלְקַיְּימוֹ, וּבְחִינָה זוֹ הוּא ״דְּבַר ה׳״ וְ״רוּחַ פִּיו״ שֶׁבַּעֲשָׂרָה מַאֲמָרוֹת שֶׁבָּהֶן נִבְרָא הָעוֹלָם.
(The latter) is a wonder much greater than, for example, the splitting of the Red Sea—which the L–rd caused to go back “by a strong eastwind all that night…and the waters were divided.”17Exodus 14:2. If the wind had ceased but for a moment, the waters would again have flowed downward, as is their way and nature. They would not have stood upright as a wall, even though this characteristic of the water,18To flow downward. too, was created and innovated ex nihilo (yesh meayin). A wall of stones stands erect by itself, without any wind, but this is not of the nature of water. Now, a fortiori, and a minori ad majus, with respect to the creation of substantiality ex nihilo [which transcends nature and is more wondrous than the splitting of the Red Sea], how much more so would a withdrawal, Heaven forfend, of the force of the Creator [(bringing about) substantiality ex nihilo] from the creature, cause the creature to revert to absolute naught and nothingness! The operative force19The force of the Creator. thus needs to remain constantly in the effect,20The creature. to vivify and sustain it.21Cf. Kuzari 3:11. This aspect is the “word of the L–rd” and the “breath of His mouth” of the ten fiats wherewith the universe was created.22Avot 4:1; see above, Epistle 5, note 79.
וַאֲפִילוּ אֶרֶץ הַלֵּזוּ הַגַּשְׁמִית וּבְחִינַת דּוֹמֵם שֶׁבָּהּ – חַיּוּתָן וְקִיּוּמָן הוּא ״דְבַר ה׳״ מִי׳ מַאֲמָרוֹת הַמְלוּבָּשׁ בָּהֶן וּמְקַיְּימָן לִהְיוֹת דּוֹמֵם וְ״יֵשׁ״ מֵ״אַיִן״, וְלֹא יַחְזְרוּ לְאַיִן וָאֶפֶס מַמָּשׁ כְּשֶׁהָיוּ.
And even this material world, and the inorganic class in it, their vivification and sustenance is the “word of the L–rd” of the ten fiats that has become vested in them and sustains them to be inorganic matter and substantiality ex nihilo, so that they will not revert to the absolute naught and nothingness they had been.
וְזֶהוּ שֶׁאָמַר הָאֲרִיזַ״ל, שֶׁגַּם בְּדוֹמֵם, כַּאֲבָנִים וְעָפָר וּמַיִם, יֵשׁ בָּהֶם בְּחִינַת נֶפֶשׁ וְחַיּוּת רוּחָנִיִּית.
And this is the meaning of the statement of the Arizal,23Etz Chaim 39:3; see also ibid., 50; et passim. Cf. Likkutei Amarim, Part I, ch. 38 and Part II, ch. 1. (On the Arizal, see above, Epistle 5, note 103.) that there is a type of soul and spiritual vivification even in inorganic matter as stones, and dust, and water.24This whole section (from “what the Baal Shem Tov said” onward) is a resume of the first two chapters of Likkutei Amarim, Part II.
וְהִנֵּה, נוֹדָע לְיוֹדְעֵי חֵן, כִּי ״דְבַר ה׳״ נִקְרָא בְּשֵׁם ״שְׁכִינָה״ בִּלְשׁוֹן רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה, וְ״אִימָּא תַּתָּאָה״ וּ״מַטְרוֹנִיתָא״ בִּלְשׁוֹן הַזֹּהַר, וּבִפְרָט בְּרֵישׁ פָּרָשַׁת וָאֵרָא, לְפִי שֶׁשּׁוֹכֵן וּמִתְלַבֵּשׁ בַּנִּבְרָאִים לְהַחֲיוֹתָם.
Now it is known to the students of Kabbalah that the “word of the L–rd” is referred to as Shechinah, in the terminology of our Sages, of blessed memory, and as imma tataah and matronita, in the terminology of the Zohar [especially at the beginning of section Vaeyra], because it dwells and vests itself in the creatures to vivify them.25See Addendum, Mystical Concepts in Chassidism, s.v. Malchut; cf. above, Epistle 8. See also Pardes Rimonim 23:4.
וּבִלְשׁוֹן הַמְקוּבָּלִים – נִקְרָא בְּשֵׁם ״מַלְכוּת״, עַל שֵׁם ״דְּבַר מֶלֶךְ שִׁלְטוֹן״, כִּי הַמֶּלֶךְ, מַנְהִיג מַלְכוּתוֹ בְּדִיבּוּרוֹ, וְעוֹד טְעָמִים אֲחֵרִים יְדוּעִים לְיוֹדְעֵי חֵן.
In the terminology of the Kabbalists it is called malchut, relating to “The word of the king is regnant,”26Ecclesiastes 8:4; see comment., ad loc. because the king conducts his kingdom through his edict, and also for other reasons known to the students of Kabbalah.27Cf. above, Epistle 20, notes 47 and 49.
וּמוּדַעַת זֹאת, כִּי יֵשׁ בְּחִינַת וּמַדְרֵיגַת ״מַלְכוּת דַּאֲצִילוּת״ וּבְחִינַת ״מַלְכוּת דִּבְרִיאָה״ וְכוּ׳.
Now it is known that there is a rank and level of malchut of Atzilut, and a rank of malchut of Beriah….
וּפֵירוּשׁ ״מַלְכוּת דַּאֲצִילוּת״, הוּא – ״דְּבַר ה׳״ הַמְחַיֶּה וּמְהַוֶּה נְשָׁמוֹת הַגְּדוֹלוֹת שֶׁהֵן מִבְּחִינַת אֲצִילוּת, כְּמוֹ נִשְׁמַת אָדָם הָרִאשׁוֹן, שֶׁנֶּאֱמַר בּוֹ ״וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִים כוּ׳״, וּכְמוֹ נִשְׁמוֹת הָאָבוֹת וְהַנְּבִיאִים וְכַיּוֹצֵא בָהֶן (שֶׁהָיוּ מֶרְכָּבָה לַה׳ מַמָּשׁ, וּבְטֵלִים מַמָּשׁ בִּמְצִיאוּת אֵלָיו, כְּמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״שְׁכִינָה מְדַבֶּרֶת מִתּוֹךְ גְּרוֹנוֹ שֶׁל מֹשֶׁה״, וְכֵן כָּל הַנְּבִיאִים וּבַעֲלֵי רוּחַ הַקּוֹדֶשׁ, הָיָה קוֹל וְדִבּוּר הָעֶלְיוֹן מִתְלַבֵּשׁ בְּקוֹלָם וְדִבּוּרָם מַמָּשׁ, כְּמוֹ שֶׁאָמַר הָאֲרִיזַ״ל).
Malchut of Atzilut is the “word of the L–rd” which vivifies and brings into being the great souls that are of the rank of Atzilut, as the soul of Adam of whom it is said, “He breathed into his nostrils a soul of life,”28(Emended according to Kitzurim V’Hearot, p. 40, and L. H.).—Genesis 2:7; see above, Epistle 12, note 48. and as the souls of the patriarchs, and the prophets, and the like (29Brackets appear in the text.who were truly a “chariot for G–d” and in a state of self-abnegation in relation to Him.30See above, Epistle 15, note 24. Thus our Sages, of blessed memory, said:31See Zohar III:232a; ibid., 306b. Cf. Shemot Rabbah 3:15 and comment. by R. David Luria, ad loc.; Zohar III:7a and 265a. “The Shechinah speaks from the throat of Moses,”32I.e., Moses was but a passive tool for the speech of the Shechinah, as if he himself did not exist as a separate entity. Cf. Likkutei Amarim, Part I, ch. 34. and likewise with all the prophets and those possessed of the Holy Spirit: the Supernal Voice and Speech vested itself in their actual voice and speech, as mentioned by the Arizal).
וּ״מַלְכוּת דִּבְרִיאָה״ הוּא – ״דְּבַר ה׳״ הַמְחַיֶּה וּמְהַוֶּה הַנְּשָׁמוֹת וְהַמַּלְאָכִים שֶׁבְּעוֹלַם הַבְּרִיאָה, שֶׁאֵין מַעֲלָתָם כְּמַעֲלַת הָאֲצִילוּת וְכוּ׳.
Malchut of Beriah is the “word of the L–rd” which vivifies and brings into being the souls and angels in the realm of Beriah, whose level is not like the level of Atzilut….
וּ״מַלְכוּת דַּעֲשִׂיָּה״ הוּא – ״דְּבַר ה׳״ הַמְחַיֶּה וּמְהַוֶּה אֶת עוֹלָם הַזֶּה בִּכְלָלוֹ, עַד יְסוֹד הֶעָפָר וְהַמַּיִם אֲשֶׁר מִתַּחַת לָאָרֶץ.
And malchut of Asiyah is the “word of the L–rd” which vivifies and brings into this world, in its totality, including the element of dust, and the water that is below the earth.
(אֶלָּא שֶׁבְּחוּץ לָאָרֶץ – הַחַיּוּת הוּא עַל־יְדֵי הִתְלַבְּשׁוּת שָׂרִים הַחִיצוֹנִים הַמְמוּנִּים עַל ע׳ אוּמּוֹת. דְּהַיְינוּ, שֶׁיּוֹרֵד נִיצוֹץ מִ״דְּבַר ה׳״, הַנִּקְרָא בְּשֵׁם ״מַלְכוּת דַּעֲשִׂיָּה״, וּמֵאִיר עַל הַשָּׂרִים שֶׁל מַעְלָה בִּבְחִינַת מַקִּיף מִלְמַעְלָה, אַךְ אֵינוֹ מִתְלַבֵּשׁ בָּהֶם מַמָּשׁ, אֶלָּא נִמְשָׁךְ לָהֶם חַיּוּת מֵהֶאָרָה זוֹ שֶׁמֵּאִיר עֲלֵיהֶם מִלְמַעְלָה, בִּבְחִינַת מַקִּיף.
(33Brackets appear in the text.However, in the countries of the heathens34L. H. substitutes nations for this and all subsequent instances of heathens. the vivification is by way of an investment of the extraneous patron-angels (sarim hachitzonim) that are appointed over the seventy nations.35Cf. Zohar III: beg. of 244a (Raaya Mehemma); Tikkunei Zohar 24 (69a). That is, a spark from the “word of the L–rd,” called malchut of Asiyah, descends and radiates over the supernal patron-angels in a way of encompassing from aloft, but does not truly vest itself in them. Rather, the vivification issues to them from this radiation shining over them from aloft, in a mode of encompassment.
וּמֵהַשָּׂרִים – נִשְׁפַּע חַיּוּת לָאוּמּוֹת, וְלִבְהֵמוֹת חַיּוֹת וְעוֹפוֹת שֶׁבְּאַרְצוֹתֵיהֶם, וְלָאָרֶץ הַגַּשְׁמִית וְלַשָּׁמַיִם הַגַּשְׁמִיִּים שֶׁהֵם הַגַּלְגַּלִּים (אֶלָּא שֶׁשָּׁמַיִם וָאָרֶץ וּבְהֵמוֹת וְחַיּוֹת וְעוֹפוֹת טְהוֹרִים – נִשְׁפָּעִים מִקְּלִיפַּת נוֹגַהּ, וְהַטְּמֵאִים וְנַפְשׁוֹת הָאוּמּוֹת – מִשְּׁאָר קְלִיפּוֹת).
And from the patron-angels vivification issues to the heathens, and to the cattle, beasts, and fowl that are in their lands, and to the physical earth, and to the physical heavens, i.e., the planets.36Cf. Tikkunei Zohar 32 (76b). (37Brackets appear in the text.However, the heavens and the earth, and the cattle, beasts, and fowl that are pure, are influenced by the kelipat nogah.38See note following. The impure (animals) and the souls of the heathens, however, are (influenced) by the other kelipot.)39G–d has made one thing opposite the other (Ecclesiastes 7:14; see above, Epistle 2, note 16). Everything in one realm has a corresponding opposite in another realm. The realm of holiness, sanctity, and parity, thus, is opposed by a realm of impurity. The realm of impurity itself is subdivided into two principal classes: the three altogether impure kelipot, containing no good whatsoever in themselves, and kelipat nogah, an intermediate category between the three kelipot mentioned and the order of holiness. Dependent on the motives and actions of man, kelipat nogah is absorbed in one or the other of these two realms. It is a sort of potential kelipah, which can be sublimated and developed, or may fall among the wholly impure kelipot. See Addendum, Mystical Concepts in Chassidism, s.v. Kelipot.
וְהִנֵּה, שָׁמַיִם וָאָרֶץ וְכָל אֲשֶׁר בָּהֶם בְּחוּץ לָאָרֶץ, כּוּלָּם כְּלָא מַמָּשׁ חֲשִׁיבֵי לְגַבֵּי הַשָּׂרִים שֶׁהֵם חַיּוּתָם וְקִיּוּמָם.
Now, in the lands of the heathens, the heavens and the earth and all they contain, are all esteemed as truly nothing in relation to the patron-angels—which are their vivification and sustenance.
וְהַשָּׂרִים – כְּלָא מַמָּשׁ חֲשִׁיבֵי לְגַבֵּי הַחַיּוּת הַנִּמְשָׁךְ לָהֶם מֵהַנִּיצוֹץ מִ״דְּבַר ה׳״ הַמֵּאִיר עֲלֵיהֶם מִלְמַעְלָה. וְאַף־עַל־פִּי־כֵן, הַחַיּוּת הַנִּמְשָׁךְ לְתוֹכָם מֵהֶאָרָה זוֹ – הוּא בִּבְחִינַת גָּלוּת בְּתוֹכָם, שֶׁלָּכֵן נִקְרָאִים בְּשֵׁם ״אֱלֹקִים אֲחֵרִים״, וְקָרוּ לֵיהּ: ״אֱלָהָא דֶאֱלָהַיָּא״, שֶׁגַּם הֵם, הֵן בְּחִינַת אֱלֹקוּת.
The patron-angels themselves are esteemed as truly nothing in relation to the vivification issuing to them from the spark of the “word of the L–rd,” which radiates over them from aloft. And even so, the vivification issuing to them from this radiation is in them in a state of exile. That is why they are called elohim acherim (other gods)40See above, Epistle 22, note 37. [while they call Him—“G–d of the gods”41Menachot 110a; see comment. by Maharsha, ad loc.], as if they, too, are in the category of Divinity.
וְלָכֵן, הַגּוֹיִם הַנִּשְׁפָּעִים מֵהֶם – הֵם עוֹבְדֵי עֲבוֹדָה־זָרָה מַמָּשׁ, עַד עֵת קֵץ, שֶׁיְּבוּלַּע הַמָּוֶת וְהַסִּטְרָא אָחֳרָא, וְ״אָז אֶהְפּוֹךְ אֶל עַמִּים כוּ׳ לִקְרוֹא כוּלָּם בְּשֵׁם ה׳״. וְנִקְרָא גַם כֵּן בְּשֵׁם ״גָּלוּת הַשְּׁכִינָה״, מֵאַחַר שֶׁחַיּוּת זֶה אֲשֶׁר בִּבְחִינַת ״גָּלוּת״ בְּתוֹכָם, הוּא מֵהֶאָרָה הַנִּמְשֶׁכֶת לָהֶם מֵהַנִּיצוֹץ מִ״דְּבַר ה׳״ הַנִּקְרָא בְּשֵׁם ״שְׁכִינָה״ (וְגָלוּת זֶה נִמְשָׁךְ מֵחֵטְא עֵץ הַדַּעַת וְאֵילַךְ, וְהוּא בְּחִינַת ״אֲחוֹרַיִים״ לְבַד דִּקְדוּשָּׁה.
The heathens who are influenced by them, therefore, are truly idolaters, until the time of the end when death and the sitra achara42The other side; the realm of evil. will be swallowed up,43Cf. Isaiah 23:8. See Zohar I:54a; also ibid., 29a and 34a; et passim. and “then I shall turn to the nations …that they may all call by the Name of the L–rd.”44Zephaniah 3:9. This is also referred to as the “exile of the Shechinah.” For this vivification, in a state of exile within them, stems from the radiation issuing to them from the spark of the “word of the L–rd” called Shechinah. (45Brackets appear in the text.And this exile stems from the sin of the Tree of Knowledge and onward,46Cf. Bereishit Rabbah 19:7 (and its parallel instances). and is a rank of mere achorayim of holiness.
אַךְ כְּשֶׁגָּלוּ יִשְׂרָאֵל לְבֵין הָאוּמּוֹת, וַאֲחִיזַת יִשְׂרָאֵל וְשָׁרְשָׁם הוּא בִּבְחִינַת ״פָּנִים״ הָעֶלְיוֹנִים הִנֵּה זוֹ הִיא גָלוּת שְׁלֵימָה, וְעַל זֶה אָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״גָּלוּ לֶאֱדוֹם שְׁכִינָה עִמָּהֶם״)):
But when the Israelites were exiled to be among the nations—and the attachment and root of the Israelites is in the rank of the supernal face (panim)47Pnimiyut; see above, Epistle 4, note 9.—this became a total exile. Of this our Sages, of blessed memory, said: “When they were exiled to Edom, the Shechinah went with them.”48Mechilta on Exodus 12:41; Sifrei on Numbers 10:35 and 35:34; Megillah 29a (acc. to v.s. of Eyn Yaakov, ad loc.). Cf. Jerusalem Talmud, Taanit 1: end of 1.))
וְהִנֵּה, אַף כִּי ״ה׳ אֶחָד וּשְׁמוֹ אֶחָד״, דְּהַיְינוּ, דִּבּוּרוֹ וְ״רוּחַ פִּיו״ הַמְכוּנֶּה בַּזּוֹהַר הַקָּדוֹשׁ בְּשֵׁם ״שְׁמוֹ״ – הוּא יָחִיד וּמְיוּחָד, אַף־עַל־פִּי־כֵן, הַהֶאָרָה וְהַמְשָׁכַת הַחַיּוּת הַנִּמְשֶׁכֶת מֵ״רוּחַ פִּיו״ יִתְבָּרֵךְ, מִתְחַלֶּקֶת לְד׳ מַדְרֵגוֹת שׁוֹנוֹת, שֶׁהֵן ד׳ עוֹלָמוֹת: אֲצִילוּת, בְּרִיאָה, יְצִירָה, עֲשִׂיָּה.
Now, though “the L–rd is one, and His Name is one”49Zechariah 14:9. [that is, His speech and the “breath of His mouth,” which in the sacred Zohar50Cf. Tikkunei Zohar 22 (66b). is referred to as His Name, is singularly and uniquely one], nevertheless, the radiation and efflux of vivification, issuing forth from the breath of His mouth, blessed be He, divides into four different levels. These are the four worlds Atzilut, Beriah, Yetzirah, and Asiyah.
וְהַשִּׁינּוּי הוּא מֵחֲמַת צִמְצוּמִים וּמָסָכִים (רַבִּים), לְצַמְצֵם הָאוֹר וְהַחַיּוּת, וּלְהַסְתִּירוֹ, שֶׁלֹּא יְהֵא מֵאִיר כָּל כָּךְ בְּעוֹלַם הַבְּרִיאָה כְּמוֹ בְּעוֹלַם הָאֲצִילוּת, וּבְעוֹלַם הַיְצִירָה הוּא עַל יְדֵי צִמְצוּמִים וּמָסָכִים יוֹתֵר וְכוּ׳. אֲבָל אֵין שׁוּם שִׁינּוּי חַס וְשָׁלוֹם בְּעַצְמוּת הַשְּׁכִינָה, שֶׁהִיא ״דְבַר ה׳״ וְ״רוּחַ פִּיו״.
The difference is due to (51Brackets appear in the text.many) contractions and curtailments—screening and concealing the light and vivification so that it will not radiate in the world of Beriah as much as in the world of Atzilut; and in the world of Yetzirah it is by means of further contractions and curtailments….52See Addendum, Mystical Concepts in Chassidism, s.v. Worlds. However, there is no change whatsoever, Heaven forfend, in the essence of the Shechinah, i.e., the “word of the L–rd” and the “breath of His mouth.”
וְגַם בִּבְחִינַת הַהֶאָרָה וְהַמְשָׁכַת הַחַיּוּת, הִנֵּה הַהֶאָרָה שֶׁבַּאֲצִילוּת – בּוֹקַעַת הַמָּסָךְ וּמִתְלַבֶּשֶׁת בַּבְּרִיאָה, וְכֵן מִבְּרִיאָה לִיצִירָה וּמִיצִירָה לַעֲשִׂיָּה, וְלָכֵן, אוֹר־אֵין־סוֹף בָּרוּךְ־הוּא שֶׁבַּאֲצִילוּת, הוּא גַּם כֵּן בַּעֲשִׂיָּה וּבָעוֹלָם הַזֶּה הַחוּמְרִי, עַל־יְדֵי הִתְלַבְּשׁוּתוֹ בְּמַלְכוּת דִּבְרִיאָה־יְצִירָה־עֲשִׂיָּה, כִּמְבוֹאָר הַכֹּל בְּכִתְבֵי הָאֲרִ״י זִכְרוֹנוֹ לִבְרָכָה:
Also, as regards the radiation and efflux of vivification, the radiation which is in Atzilut pierces the curtailment and vests itself in Beriah. Likewise from Beriah to Yetzirah, and from Yetzirah to Asiyah.53See above, Epistle 20, and note 92, ad loc. Thus it follows that the light of the En Sof, blessed is He, which is in Atzilut, is also in Asiyah and in this material world through its investment in the malchut of Beriah, Yetzirah, and Asiyah, as everything is explained in the writings of the Arizal.54See references cited above, Epistle 20, note 92.
וְהִנֵּה, נֶפֶשׁ הָאָדָם, יָדוּעַ לַכֹּל שֶׁהִיא כְּלוּלָה מִי׳ סְפִירוֹת, חָכְמָה בִּינָה דַּעַת וְכוּ׳. וְאַף שֶׁכּוּלָּן מֵ״רוּחַ פִּיו״ יִתְבָּרֵךְ, כְּדִכְתִיב ״וַיִּפַּח בְּאַפָּיו כוּ׳״, מִכָּל מָקוֹם, דֶּרֶךְ פְּרָט: חָכְמָה־בִּינָה־דַּעַת שֶׁבְּנַפְשׁוֹ הֵן דּוּגְמָא לְחָכְמָה־בִּינָה־דַּעַת שֶׁבְּי׳ סְפִירוֹת, הַמְכוּנּוֹת בְּשֵׁם ״אַבָּא״ וְ״אִמָּא״: וּמִדּוֹת אַהֲבָה וְיִרְאָה וְכוּ׳ שֶׁבְּנַפְשׁוֹ – הֵן דּוּגְמָא לַמִּדּוֹת שֶׁבְּי׳ סְפִירוֹת, הַנִּקְרָאוֹת בְּשֵׁם ״זְעֵיר אַנְפִּין״: וְכֹחַ הַדִּבּוּר שֶׁבְּנַפְשׁוֹ – דּוּגְמָא לַדִּבּוּר הָעֶלְיוֹן, הַנִּקְרָא בְּשֵׁם ״מַלְכוּת״ וּ״שְׁכִינָה״, וְלָכֵן, כְּשֶׁמְּדַבֵּר דִּבְרֵי תוֹרָה – מְעוֹרֵר דִּבּוּר הָעֶלְיוֹן לְיַחֵד הַשְּׁכִינָה, וּמִשּׁוּם הָכֵי קַיְימָא לָן בִּקְרִיאַת־שְׁמַע וּבִרְכַּת הַמָּזוֹן וְדִבְרֵי תוֹרָה – לֹא יָצָא בְּהִרְהוּר בְּלֹא דִבּוּר:
Now, it is known to all that the soul of man is compounded of the ten sefirot: chochmah, binah, daat, and so on.55See above, Epistle 12. Though they are all of the breath of His mouth, blessed be He, [as it is written: “He breathed into his nostrils…”56Genesis 2:7; see above, Epistle 12, note 46.], nevertheless, more specifically the chabad 57Chochmah, binah, daat. in his soul are analogous to the chabad in the ten sefirot, referred to as abba and imma;58See Addendum, ibid., s.v. Partzufim; above, Epistle 15, note 9; Epistle 19, note 11. and the attributes of love and fear, and so forth, in his soul are analogous to the middot in the ten sefirot, referred to as z’eyr anpin;59Ibid. and the faculty of speech in his soul is analogous to the Supernal Speech, referred to as malchut, and Shechinah. Hence, when speaking words of Torah one arouses the supernal speech to unify the Shechinah.60See Zohar III:105a; cf. ibid., 31b. That is why it is established that for the reading of the Shema, the Blessing after a Meal, and words of Torah, one has not discharged his duty by meditation without speech.61Hilchot Talmud Torah 2:12; Shulchan Aruch HaRav, Orach Chaim 62:3 and 185:3. Shulchan Aruch, Yoreh Deah 246:22.
וְהִנֵּה, ״זֶה לְעוּמַּת זֶה״, יֵשׁ עֲשָׂרָה כִּתְרֵי דִמְסָאֲבוּתָא, וּמֵהֶן נִמְשָׁכוֹת נַפְשׁוֹת הָאוּמּוֹת – גַּם כֵּן כְּלוּלוֹת מֵעֶשֶׂר בְּחִינוֹת אֵלּוּ מַמָּשׁ. וּמוּדַעַת זֹאת בָּאָרֶץ, מַה שֶּׁכָּתוּב בְּ״סֵפֶר הַגִּלְגּוּלִים״ עַל פָּסוּק ״אֲשֶׁר שָׁלַט הָאָדָם בְּאָדָם לְרַע לוֹ״: שֶׁהוּא סוֹד גָּלוּת הַשְּׁכִינָה בְּתוֹךְ הַקְּלִיפּוֹת, לְהַחֲיוֹתָם וּלְהַשְׁלִיטָם עַתָּה בִּזְמַן הַגָּלוּת, אֲבָל הוּא ״לְרַע לוֹ״ וְכוּ׳. וְלָכֵן הָאוּמּוֹת שׁוֹלְטִין עַתָּה עַל יִשְׂרָאֵל, לִהְיוֹת – נַפְשׁוֹת הָאוּמּוֹת מֵהַקְּלִיפּוֹת אֲשֶׁר הַשְּׁכִינָה מִתְלַבֶּשֶׁת בִּבְחִינַת גָּלוּת בְּתוֹכָם. וְהִנֵּה, אַף שֶׁזֶּה צָרִיךְ בֵּיאוּר רָחָב אֵיךְ וּמָה, מִכָּל מָקוֹם הָאֱמֶת כֵּן הוּא.
Now, with one opposite the other,62Ecclesiastes 7:14; see above, Epistle 2, note 16. there are “ten crowns of impurity.”63Corresponding to the ten holy sefirot. Zohar III:41b; 70a. Cf. Zohar I:167a; Likkutei Amarim, Part I, ch. 6. From these issue the souls of the heathens, also comprised of precisely those ten ranks. And it is common knowledge that64Par. Isaiah 12:5. which has been stated in Sefer Hagilgulim65Ch. 2; quoted by Taalumot Chochmah on Ecclesiastes 8:9; see also Or Hatorah, Neviim Ketuvim, vol. 2, p. 1129 ff. on the verse “That man rules in man, to his evil,”66Ecclesiastes 8:9. that it refers to the mystery of the Shechinah’s exile in the kelipot in order to vivify them, and to empower them to rule, now,67Text corrected according to L. H. in the time of the exile; but it is “to his evil….” And that is why the heathens dominate now68Text corrected according to L. H. over Israel. For the souls of the heathens are of the kelipot, in which the Shechinah is vested in a state of exile. Though this requires extensive exposition (as to) how and what, it is, nevertheless, fact.
אֶלָּא שֶׁאַף־עַל־פִּי־כֵן, אֵין הַקְּלִפּוֹת וְהָאוּמּוֹת יוֹנְקִים וּמְקַבְּלִים חַיּוּת אֶלָּא מֵהֶאָרָה הַנִּמְשֶׁכֶת לָהֶם מִבְּחִינַת אֲחוֹרַיִים דִּקְדוּשָּׁה, ״כְּמַאן דְּשָׁדֵי בָּתַר כַּתְפֵיהּ״, וְאַף גַּם זֹאת עַל־יְדֵי צִמְצוּמִים וּמָסָכִים רַבִּים וַעֲצוּמִים, עַד שֶׁנִּתְלַבְּשָׁה הֶאָרָה זוֹ בְּחוּמְרִיּוּת עוֹלָם הַזֶּה, וּמַשְׁפַּעַת לָאוּמּוֹת עוֹשֶׁר וְכָבוֹד וְכָל תַּעֲנוּגִים גַּשְׁמִיִּים.
Despite this, the kelipot and heathens receive their nurture and vivification only from an aspect extended to them, of the achorayim of holiness, “as with one who casts away behind his shoulders.”69See above, Epistle 22, note 38; Likkutei Amarim, Part I, ch. 22. And even that is by way of numerous and immense contractions and curtailments until this radiation became vested in the materiality of this world and diffuses wealth and honor, and all physical pleasures, to the heathens.
מַה־שֶּׁאֵין־כֵּן יִשְׂרָאֵל, יוֹנְקִים מִבְּחִינַת פָּנִים הָעֶלְיוֹנִים, כְּמוֹ שֶׁכָּתוּב: ״יָאֵר ה׳ פָּנָיו אֵלֶיךָ״, כָּל אֶחָד וְאֶחָד לְפִי שֹׁרֶשׁ נִשְׁמָתוֹ עַד רוּם הַמַּעֲלוֹת:
The Israelites, however, elicit from the aspect of the supernal face,70Panim (as opposed to achorayim). as it is written: “May the L–rd make His face shine upon you,”71Numbers 6:23. in each one according to the root of his soul, even up to the peak of levels.
וְאַחַר הַדְּבָרִים וְהָאֶמֶת הָאֵלֶּה הַגְּלוּיִם וִידוּעִים לַכֹּל, נַחֲזוֹר לְעִנְיָן רִאשׁוֹן, בְּעִנְיַן הַכַּעַס – שֶׁהוּא ״כְּעוֹבֵד עֲבוֹדָה־זָרָה״, וְהַיְינוּ – בְּמִילֵּי דְעָלְמָא, כִּי ״הַכֹּל בִּידֵי שָׁמַיִם חוּץ מִיִּרְאַת שָׁמַיִם״, וְלָכֵן, בְּמִילֵּי דִשְׁמַיָּא – לְאַפְרוּשֵׁי מֵאִיסּוּרָא לֹא שַׁיָּיךְ הַאי טַעֲמָא דַּאֲמָרָן, וּכְמוֹ שֶׁכָּתוּב: ״וַיִּקְצוֹף מֹשֶׁה״, וְהַיְינוּ, מִשּׁוּם כִּי ה׳ הִקְרָה לְפָנָיו מִצְוָה זוֹ, לְאַפְרוּשֵׁי מֵאִיסּוּרָא, כְּדֵי לְזַכּוֹתוֹ:
After these words and this truth,72Par. II Chronicles 32:1. manifest and known to all, we shall return to our original subject with respect to anger—that one is as an idolater. This is so with respect to mundane matters, because “Everything is in the hands of Heaven except for the fear of Heaven.”73Berachot 33b. Hence, with respect to matters of Heaven, “to warn off from wrongdoing,”74Shabbat 40b. the reason stated does not apply, and as it is written75Numbers 31:14.: “And Moses was enraged.”76See Zohar I:184a; II:182a-b; Zohar Chadash 21a; Maimonides, Hilchot Deot 1:4; comment. of R. Yonah on Avot 5:11. This is different because G–d caused him to encounter this mitzvah77Leviticus 19:17; see Shabbat 54b; Maimonides, Sefer Hamitzvot 1:205 and Hilchot Deot 6:7. of “warning off from wrongdoing” in order to make him meritorious.78Cf. Mishnah, Makkot 3:16.
אַךְ זֶהוּ כְּשֶׁיֵּשׁ בְּיָדוֹ לִמְחוֹת בְּקִצְפּוֹ וְכַעֲסוֹ עַל חֲבֵירוֹ, אֲבָל כְּשֶׁאֵין בְּיָדוֹ לִמְחוֹת, כְּגוֹן נָכְרִי הַמְדַבֵּר וּמְבַלְבְּלוֹ בִּתְפִלָּתוֹ, אִם כֵּן מַה זֹּאת עָשָׂה ה׳ לוֹ, אֵין זֹאת, כִּי אִם – כְּדֵי שֶׁיִּתְגַּבֵּר וְיִתְאַמֵּץ יוֹתֵר בִּתְפִלָּתוֹ, בְּעוֹמֶק הַלֵּב וּבְכַוָּונָה גְדוֹלָה כָּל כָּךְ, עַד שֶׁלֹּא יִשְׁמַע דִּבּוּרֵי הַנָּכְרִי.
But this applies (only) when he is able to prevent79Wrongdoing. by his wrath and anger against his fellow man.80Cf. Yevamot 65b, Rashi (s.v. Lomar), and comm. by Maharsha, ad loc. However, when he is unable to prevent, as in the case of81The author now passes over to the original subject of the letter, i.e., the passage in Tzavaat Harivash §120: “Also, when you hear someone speaking while you pray, say: ‘Why did G–d bring him here to speak while I pray? All this must be by hashgachah peratit (Divine Providence relating to all particulars). Speech is identified with the Shechinah. The Shechinah thus is vested in the mouth of that person in order that I strengthen myself for the service [of G–d]. How much, then, must I strengthen myself in the “service, i.e., prayer,” especially if that man speaking is a gentile or a minor.’ It follows, then, that the Shechinah is, as it were, in that person; thus it is but appropriate for you to act with alacrity.” Cf. also Likkutei Amarim, Part I, ch. 28. the heathen speaking and disturbing him in his prayer, (the question) then (arises), what that is this that G–d has done to him? It is but in order that he prevail and strengthen himself ever more in his prayer, in the profundity of the heart, and with so great a concentration that he will not hear the words of the heathen.
אַךְ, שֶׁלְּמַדְרֵגָה זוֹ צָרִיךְ הִתְעוֹרְרוּת רַבָּה וַעֲצוּמָה.
However, for such a level one needs a great and immense arousal.
וְעֵצָה הַיְּעוּצָה לְהִתְעוֹרְרוּת זוֹ, הִיא מֵעִנְיָן זֶה עַצְמוֹ, כְּשֶׁיָּשִׂים אֶל לִבּוֹ וְיִתְבּוֹנֵן עִנְיַן יְרִידַת הַשְּׁכִינָה כִּבְיָכוֹל, ״וַתֵּרֶד פְּלָאִים״, לְהִתְלַבֵּשׁ נִיצוֹץ מֵהֶאָרָתָהּ, אֲשֶׁר הִיא בִּבְחִינַת גָּלוּת בְּתוֹךְ הַקְּלִיפּוֹת דֶּרֶךְ כְּלָל לְהַחֲיוֹתָם, וְעַתָּה הַפַּעַם, נִיצוֹץ הֶאָרָתָהּ מִתְלַבֵּשׁ בִּבְחִינַת גָּלוּת דֶּרֶךְ פְּרָט, בְּדִבּוּר נָכְרִי זֶה, הַמְדַבֵּר דְּבָרִים הַמְבַלְבְּלִים עֲבוֹדַת ה׳, הִיא כַּוָּונַת הַתְּפִלָּה, וּכְמוֹ שֶׁנִּתְבָּאֵר לְעֵיל, כִּי ״זֶה לְעוּמַּת זֶה וְכוּ׳״, וְדִבּוּר הָעֶלְיוֹן מִתְלַבֵּשׁ בַּדִּבּוּר הַתַּחְתּוֹן וְכוּ׳, וְזֶהוּ מַמָּשׁ ״אֲשֶׁר שָׁלַט הָאָדָם בְּאָדָם לְרַע לוֹ״, דְּהַיְינוּ, שֶׁעַל יְדֵי זֶה מִתְעוֹרֵר הָאָדָם לְהִתְפַּלֵּל יוֹתֵר בְּכַוָּונָה מֵעוּמְקָא דְלִבָּא, עַד שֶׁלֹּא יִשְׁמַע דִּיבּוּרָיו.
And the counsel suggested for such an arousal is from the subject matter itself. He should consider and contemplate on the idea of the descent of the Shechinah, as it were: “She descended in wondrous fashion”82Par. Lamentations 1:9. to have a spark of her radiation invested. Thus she is in a state of exile among the kelipot, in a general way, in order to animate them. And now again, a spark of her radiation vests itself in a state of exile, in a particular way, in the speech of this heathen who speaks words that disturb the service of the L–rd, i.e., the devotion of prayer. And as explained above, one opposite the other…, thus the supernal speech vests itself in the nether speech…. Now this is truly “That man rules in man, to his evil”; that is, because of this man is aroused to pray with greater devotion, from the profundity of the heart, until he will not hear his words.
וּמַה שֶּׁכָּתַב הַמְלַקֵּט ״שָׁרְתָה״ – לֹא יָדַע לְכַוֵּין הַלָּשׁוֹן בְּדִקְדּוּק, כִּי הַבַּעַל־שֵׁם־טוֹב זִכְרוֹנוֹ לִבְרָכָה הָיָה אוֹמֵר דִּבְרֵי תוֹרָה בִּלְשׁוֹן אִידִישׁ וְלֹא בִּלְשׁוֹן הַקּוֹדֶשׁ, וְרָצָה לוֹמַר ״נִתְלַבְּשָׁה״, וְהַיְינוּ בִּבְחִינַת גָּלוּת. וְזֶהוּ ״וּבִפְרָט אִם הוּא נָכְרִי כוּ׳״. שֶׁאָז הִיא בְּחִינַת גָּלוּת בְּיוֹתֵר.
As for the compiler83Of Tzavaat Harivash. writing “sharta” (dwelled), he did not know to determine the precise term. For the Baal Shem Tov, of blessed memory, used to deliver Torah discourses in the Yiddish tongue, and not in the sacred tongue. He meant to say: “nitlabsha” (became vested)—that is, in a state of exile. And that is the meaning of “especially if he is a heathen…,”81 for then there is so much more of a state of exile.
וְאֵין לִתְמוֹהַּ אִם נִיצוֹץ מִן הֶאָרַת שְׁכִינָה נִקְרָא בְּשֵׁם ״שְׁכִינָה״, דְּהָא אַשְׁכְּחָן, שֶׁאֲפִילוּ מַלְאָךְ נִבְרָא, נִקְרָא בְּשֵׁם ה׳ בְּפָרָשַׁת וַיֵּרָא לְפֵירוּשׁ הָרַמְבַּ״ן, וּכְמוֹ שֶׁכָּתוּב: ״וַתִּקְרָא שֵׁם ה׳ הַדּוֹבֵר אֵלֶיהָ וְכוּ׳״, וּכְהַאי גַּוְנָא טוּבָא.
There is no need to wonder at a spark of the Shechinah’s illumination being referred to as Shechinah. Thus we find that even a created angel is referred to as G–d: in the section of Vayera,84Genesis 18:3. according to the commentary of R. Moses Nachmanides, and as it is written: “And she called the name of the L–rd who spoke to her…”;85Genesis 16:13 (see preceding verses). and many more (passages) like this.
וְכִמְדוּמֶּה לִי, שֶׁתְּפִיסָתָם אֵינָהּ מִצַּד דִּקְדּוּק הַלָּשׁוֹן, אֶלָּא מֵעִיקַּר עִנְיַן הִתְלַבְּשׁוּת הַשְּׁכִינָה בַּקְּלִיפּוֹת, שֶׁאֵין לָהֶם אֱמוּנָה בְּמַה שֶׁאָמַר הָאֲרִיזַ״ל בְּ״סֵפֶר הַגִּלְגּוּלִים״, שֶׁאִם יִרְצוּ לְחַלֵּק בֵּין קְלִיפּוֹת הָרוּחָנִיִּים לְעוֹבְדֵי גִלּוּלִים הַגַּשְׁמִיִּים אֵין לְךָ גַּשְׁמִי כַּעֲפַר הָאָרֶץ, וְאַף־עַל־פִּי־כֵן מִתְלַבֶּשֶׁת בּוֹ מַלְכוּת דְּמַלְכוּת דַּעֲשִׂיָּה וּבְתוֹכָהּ מַלְכוּת דִּיצִירָה כוּ׳, וְכַנִּזְכָּר לְעֵיל. וְאִם מִשּׁוּם טוּמְאַת נַפְשׁוֹת הַנָּכְרִים, הֲרֵי נַפְשׁוֹתֵיהֶם מִזִּיוּוּג זְעֵיר אַנְפִּין וְנוּקְבָא דִּקְלִיפּוֹת הָרוּחָנִיִּים, כְּמוֹ שֶׁכָּתוּב בְּכִתְבֵי הָאֲרִיזַ״ל. נִמְצָא שֶׁהָרוּחָנִיִּים מְקוֹר טוּמְאָתָם.
It would seem to me that their seizing (this passage) is not because of the accuracy of the phraseology but with respect to the very idea of the investment of the Shechinah in the kelipot. For they do not believe what the Arizal wrote in Sefer Hagilgulim.86Above, note 65. Should they want to distinguish between the spiritual kelipot and the physical idolaters, you have nothing more physical than the dust of the earth; nevertheless, the malchut of malchut of Asiyah vests itself in it, and within that the malchut of Yetzirah…, and as mentioned above.87Cf. also Likkutei Amarim, Part I, chs. 6 and 51 (and references cited there). And should it be because of the impurity of the souls of the heathens, verily, their souls are from the conjunctio of the masculine and feminine (zivug zu’n)88Cf. above, Epistle 20, note 38. of the spiritual kelipot, as mentioned in the writings of the Arizal. Hence it follows that the spiritual (kelipot) are the source of their impurity!
אַךְ בֶּאֱמֶת, צָרִיךְ בֵּיאוּר רָחָב, אֵיךְ הוּא הִתְלַבְּשׁוּת זוֹ? אֲבָל, לֹא עָלֵינוּ תְּלוּנָתָם כִּי אִם עַל כִּתְבֵי הָאֲרִיזַ״ל. וְאַל יַחְשְׁדֵנִי שׁוֹמֵעַ, שֶׁאֲנִי בְּעֵינַי שֶׁהֵבַנְתִּי דִּבְרֵי הָאֲרִיזַ״ל לְהַפְשִׁיטָן מִגַּשְׁמִיּוּתָן כִּי לֹא בָּאתִי רַק לְפָרֵשׁ דִּבְרֵי הַבַּעַל־שֵׁם־טוֹב זִכְרוֹנוֹ לִבְרָכָה וְתַלְמִידָיו עַל פִּי קַבָּלַת הָאֲרִיזַ״ל. בְּשֶׁגַּם, שֶׁעִנְיָן זֶה אֵינוֹ מֵחָכְמַת הַקַּבָּלָה וּמֵ״הַנִּסְתָּרוֹת לַה׳ אֱלֹקֵינוּ״, כִּי אִם – מֵ״הַנִּגְלוֹת לָנוּ וּלְבָנֵינוּ״, לְהַאֲמִין אֱמוּנָה שְׁלֵימָה בְּמִקְרָא מָלֵא שֶׁדִּבֶּר הַכָּתוּב: ״הֲלֹא אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא, נְאֻם ה׳״, שֶׁאֵין מִקְרָא יוֹצֵא מִידֵי פְשׁוּטוֹ.
But in truth, this requires extensive elucidation regarding this investment. But this complaint does not apply to us, but to the writings of the Arizal. And let not he who hears (this) suspect me that I imagine to have understood the words of the Arizal, to divest them from their physical connotation. I came but to explain the words of the Baal Shem Tov, of blessed memory, and of his disciples, according to the Kabbalah of the Arizal, especially since this matter is not of the science of the Kabbalah and of the things “secret to the L–rd our G–d,”89Par. Deuteronomy 29:28. but of the “things revealed to us and to our children”90Ibid.—to believe in full faith in the explicit verse, spoken by Scripture: “Do I, then, not fill the heavens and the earth, says the L–rd.”91Jeremiah 23:24. For Scripture does not lose its plain meaning.92Shabbat 63a.
וְגַם, הִיא אֱמוּנָה פְּשׁוּטָה בִּסְתָם כְּלָלוּת יִשְׂרָאֵל, וּמְסוּרָה בְּיָדָם מֵאֲבוֹתֵיהֶם הַקְּדוֹשִׁים שֶׁהָלְכוּ בִּתְמִימוּת עִם ה׳, בְּלִי לַחְקוֹר בְּשֵׂכֶל אֱנוֹשִׁי עִנְיַן הָאֱלֹקוּת, אֲשֶׁר הוּא לְמַעְלָה מֵהַשֵּׂכֶל עַד אֵין קֵץ, לֵידַע אֵיךְ הוּא מָלֵא כָל הָאָרֶץ.
Also, it is a simple article of faith among the general totality of Israel, handed down to them by their saintly ancestors, who walked in wholeness with the L–rd without searching the concept of Divinity by means of the human intellect, for it is infinitely beyond the intellect to know how He fills the earth.
רַק, שֶׁחֲדָשִׁים מִקָּרוֹב בָּאוּ לַחְקוֹר בַּחֲקִירָה זוֹ, וְאִי אֶפְשָׁר לְקָרֵב לָהֶם אֶל הַשֵּׂכֶל, אֶלָּא דַּוְקָא עַל פִּי הַקְדָּמוֹת לְקוּחוֹת מִכִּתְבֵי אֲרִיזַ״ל, מוּפְשָׁטוֹת מִגַּשְׁמִיּוּתָן, וּכְפִי שֶׁשָּׁמַעְתִּי מֵרַבּוֹתַי נִשְׁמָתָם עֵדֶן. אַךְ אִי אֶפְשָׁר לְבָאֵר זֶה הֵיטֵב בְּמִכְתָּב, כִּי אִם, מִפֶּה לְאֹזֶן שׁוֹמַעַת, לִיחִידֵי סְגוּלָּה וְלַשְּׂרִידִים אֲשֶׁר ה׳ קוֹרֵא, כְּדִכְתִיב: ״וּמְבַקְשֵׁי הַוָיָ׳ יָבִינוּ כֹל״, וּ״מִכְּלַל הֵן אַתָּה שׁוֹמֵעַ כוּ׳״.
But new ones have recently come93Par. Deuteronomy 32:17. to examine this problem, and it is impossible to make them understand except by means of premises taken from the writings of the Arizal, divested from their physical connotation, and according to what I heard from my masters, may their souls rest in Eden. However, it is impossible to explain this clearly in writing, only orally to “the ear that hears,”94See Proverbs 15:31 and 23:12. to adept individuals, and to “the remnants whom the L–rd calls,”95Joel 3:5. as it is written: “And they who seek the L–rd understand all,”96Proverbs 28:5. and from the affirmative you may infer….97The negative (Sifrei, Deuteronomy, sect. 46).
הִנֵּה, אַתֶּם רְאִיתֶם פֵּירוּשׁ מַאֲמָר אֶחָד מִסְּפָרִים הַיְדוּעִים, לְדוּגְמָא וּלְאוֹת, כִּי גַם כָּל הַמַּאֲמָרִים הַתְּמוּהִים יֵשׁ לָהֶם פֵּירוּשׁ וּבֵיאוּר הֵיטֵב לְיוֹדְעֵי חֵן. אַךְ לֹא יְקַוּוּ מַעֲלָתָם אֵלַי לְבָאֵר לָהֶם הַכֹּל בְּמִכְתָּב, כִּי הִיא מְלָאכָה כְּבֵידָה וּמְרוּבָּה, וְאִי אֶפְשָׁר בְּשׁוּם אוֹפֶן. רַק, אִם תִּרְצוּ, שִׁלְּחוּ מִכֶּם אֶחָד וּמְיוּחָד שֶׁבָּעֵדָה, וּ״פֶה אֶל פֶּה אֲדַבֵּר בּוֹ״ אִם יִרְצֶה ה׳. וַה׳ יִהְיֶה עִם פִּי בְּהַטִּיפִי. וְ״יִהְיוּ לְרָצוֹן אִמְרֵי פִי״:
You have now seen an explanation of a single passage from the well known books as a sample and token that indeed all “astonishing passages” have an explanation and meaningfulness for the students of Kabbalah. However, let them not hope for me to explain everything in writing. That is a hard and extensive labor and absolutely impossible. But if you so desire, send from among you one who is “outstanding in the congregation,”98(Cf. Sanhedrin 13b). and, G–d willing, I will talk to him “face to face.” And may the L–rd be with my mouth when my words will flow, and may the utterances of my mouth find favor.99Psalms 19:15.