midrash wa-yosha' (end)

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Mahx Note: In the following apocalyptic midrash the tradition can be found, as is found also in other such Jewish apocalyptic sources, that the decisive point of judgment upon the Gog and Magog of the nations is the judgment of hailstones.   We will see that this is also the key to the understanding of the Book of The Revelation of Yehoshua HaMashiach. The chronology here in this apocalyptic midrash, as in others like it, is itself coded, as study will show.  The Anti-Messiah, Armilos, is said to come to power in the wake of the overthrow of the Gog and Magog of the 71 nations.  The prophecy from Hosea is interpreted to say that Mashiach will reign for a period of two, rather than for a period of one, thousand years and in the third thousand the final judgment between Israel and the nations will come, then the creation itself will be remade and those who enter into life will enter into incorruptible, eternal life.  We are reminded of the chronology given to us by the apostle Sha'ul in his first letter to the Corinthians, chapter 15.

midrash wa-yosha' (end)

‘The Lord will reign …’ (Exod 15:18). Moses said to Israel: ‘You have seen all the miracles, mighty feats, and marvels that the Lord has done for you. Even more is he planning to do for you in the future age. The world to come will not be like the present world: the present world has wars and troubles, as well as the evil impulse, Satan, and the Angel of Death who have authority to rule in (this) world. But the world to come will be free of troubles and hatred, Satan and the Angel of Death will be absent, there will be no lamentations or subjugation, and the evil impulse will exist no more, as Scripture attests, “He will destroy death forever, and the Lord will wipe the tears from every face” (Isa 25:8), and it is written “on that day, behold, this is our God: we have waited for Him, and He will deliver us” (Isa 25:9).’

As the days of the Messiah draw near, Gog and Magog will come up against the land of Israel, for he will hear that Israel has no ruler and dwells unconcerned (about foreign attacks). Immediately he will take with him seventy-one nation(s) and come up to Jerusalem, thinking: ‘Pharaoh was a fool when he gave the command to kill the (only the) males and leave the females. Balaq was a simpleton, for he sought to curse them, but he did not realize that their God would (instead) bless them. Haman was insane for he wanted to kill them, but he did not realize that their God would be able to deliver them. However, I will not act thusly; (instead), I will go up and do battle with their God first, and only after that will I kill them, for Scripture says “the kings of the earth stand up together, and rulers take counsel together against the Lord and His anointed one” (Ps 2:2).’

The Holy One, blessed be He, will say to him: ‘Wicked one! You wish to do battle with Me? By your life, I will indeed do battle with you!’ Immediately the Holy One, blessed be He, will rain down on him stones of hail which are stored in the heavens and strike them a crushing blow, as Scripture states: ‘and this will be the blow which the Lord will strike the Gentiles when they amass armies against Jerusalem—his flesh will rot where he is standing, his eyes will decay in their sockets, and each one’s tongue will rot in their mouths’ (Zech 14:12).

After that another king will arise, a wicked one and ‘strong of face’ (‘az panim), and he will wage war with Israel for three months. His name is Armilos, and these are his signs: he will be bald, with one of his eyes small and the other large. His right arm is short, and his left arm is two and a half cubits long. His forehead will be leprous, and his right ear will be closed up and the (other) one open. Whenever a person comes to tell him good things, he turns his closed up ear toward him, but if a person wants to speak wickedly, he turns his open ear toward him. He will come up to Jerusalem and kill the Messiah of the lineage of Joseph, as Scripture attests ‘and those who are pierced will behold him, and they shall mourn for him like one who mourns an only child’ (Zech 12:10). After that the Messiah of the lineage of David will come, regarding which Scripture affirms ‘and behold with the clouds of heaven one like a mortal man’ (Dan 7:13), and it is written afterwards ‘he will have authority and royal dignity’ (Dan 7:14). He will kill Armilos the wicked, as Scripture attests: ‘he will slay the wicked one with the breath of his lips’ (Isa 11:4).

Then the Holy One, blessed be He, will gather Israel—those who have been dispersed here and there—as Scripture says: ‘Let Me whistle for them and I will gather them, when I have redeemed them, and they will be as numerous as they formerly were’ (Zech 10:8). In Jerusalem will be suspended seventy-two precious stones which will shine from one end of the world to the other, and the nations of the world will come to that light, as it is written: ‘the nations will come to your light, and rulers (will come) to the luster of your shine’ (Isa 60:3). The Holy One, blessed be He, will lower the Temple from heaven—the same one which the Holy One, blessed be He, showed to Moses, as Scripture states: ‘You will bring them and plant them upon the mount of Your territory; a place for Your dwelling have You made, O Lord; a Temple, my Lord, Your hands have established’ (Exod 15:17). Israel shall dwell there for two thousand years, and they will feast (upon the flesh of) Leviathan.

At the end of the two thousand years, the Holy One, blessed be He, will seat Himself upon a throne of judgment in the Valley of Jehoshaphat. Immediately the heavens and the earth will be displaced and the sun and the moon embarrassed, as Scripture states: ‘the moon will be ashamed, and the sun embarrassed’ (Isa 24:23). From whence do we learn that (final) judgment will be pronounced on the third day? Scripture attests: ‘He will revitalize us for two days; on the third day He will stand us up and we will live before Him’ (Hos 6:2)—this (verse) refers to the (final) judgment. The Holy One, blessed be He, will bring (before Him) every nation and language-group and say: ‘What did you serve in the world that has departed, and whom did you worship?’ They will respond: ‘Idols of silver and gold.’ The Holy One, blessed be He, will say to them: ‘Pass through the fire there, and should your god(s) be able to rescue you, he will rescue!’ Immediately they will pass through and be immolated, as Scripture says: ‘the wicked will return to Sheol, all the nations who have forgotten God’ (Ps 9:18). Then Israel shall come, and the Holy One, blessed be He, will say to them: ‘Whom have you worshipped?’ Immediately they will respond: ‘Indeed, You, our Father! For Abraham did not know us, nor did Israel recognize us, but You, O Lord, are our Father; our Eternal Deliverer is Your name!’ (Isa 63:16). Immediately the Holy One, blessed be He, will rescue them from the sentence of Gehinnom and they will dwell in the Garden of Eden and enjoy its fruits, as Scripture states: ‘and the poor will inherit the earth and enjoy abundant prosperity’ (Ps 37:11). Then the Holy One, blessed be He, will renovate the heavens and the earth for them, as Scripture says: ‘for behold, I create new heavens and a new earth’ (Isa 25:17).

When the Holy One, blessed be He, renews the world, He will arrange the orders of the righteous and the orders of the pious, and He will do similarly for every generation, created entity, and breathing organism. The earth which He is destined to renew will bring forth trees and all types of choice fruits, and everything will live forever and ever. The One who has performed miracles and marvels during these (present) days and at this (present) time—He is the One who will perform miracles and marvels for us during these (future) days and at this (future) time! He will gather us from the four ends of the earth and lead us to Jerusalem, where He will gladden us within it and we will say ‘Amen, Selah!’

From Rev. 7 to Rev. 10

The following are notes providing a deeper background and context to the preceding post on The 144,000.  This information will help to bridge to further posts on this subject.

I will begin here the outline of the understanding that leads from Revelation 7 to Revelation 10.

The mystery of God 10:7 would have been known in the exodus and the fulfillment of the covenant had Israel entered into the Land in faith. 

The lack of faith shown by the spies is connected to the lack of faith in Moshe to return from the mountain, which led to the sin of the golden calf. 

Due to that sin, Levi took over the role of the firstborn. 

A preparation had been made for this by Jacob when he made Joseph into two tribes. It was possible for Levi to be invisible, as it were, at the centre of the camp of Israel and there yet be four full camps of three tribes each, east, south, west and north, forming the complete camp of Israel. 

What is the connection between the selling of Joseph and the sin of the golden calf?

When Joseph was born this was because Jacob's love for Rachel and Leah was one. His natural love for Rachel was redeemed in his regenerate, G-d given love for Leah. He had come to love them both with the same love through faith. 

This holy spirit rested upon Joseph. It was the reconciliation of the testimony of Avraham and Sarah, which they had blemished through Hagar. 

Joseph's brothers had not yet come to this level of faith and understanding.  It was for this reason that they were jealous and fearful toward him. 

It was the same immature faith that brought Israel to doubt Moshe at Sinai and then kept them from entering the Land. 

In this light, we can see why it is a representative remnant of the 12 tribes who are at first sealed with the revelation of the mystery of the name of G-d. And that why it is after this that it is foreseen that all Israel is saved as a completed multitude out of all nations. 

The concealment in measure therefore remains until chapter 10. 

144,000 of Israel Sealed

Revelation 7

1 And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree.

after these things - Directly after the opening of six of the seven seals, as recorded in chapter 6.

that the wind should not blow - As worded in the KJV, the judgment upon all the world was set to begin with an end to all movement of winds upon the earth.  It appears that the purpose of this would be a suffocating calm before the storm. As it is stated in the following verses that the four angels were about to hurt the earth and the sea, it is evident that the suffocating calm would have been severe.

2 And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea,

3 Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.

till we have sealed the servants of our God - After the servants are sealed, the holding back of the winds that they should not blow upon the earth does not resume. Instead, the seventh seal is opened, there is silence in heaven for about an half an hour, and seven angels from before the throne of God are seen through whose announcements a different set of judgments commence. Does the sealing of the 144,000 of the twelve tribes of Israel alter the nature of the judgment that comes upon the earth? 

Jamison, Fausett and Brown's commentary states: Not that the saints are exempt from trial:Rev 7:14 proves the contrary; but their trials are distinct from the destroying judgments that fall on the world; from these they are exempted, as Israel was from the plagues of Egypt, especially from the last, the Israelite doors having the protecting seal of the blood-mark.  Also: He cannot do anything in the way of judgment, till His people are secured from hurt ( Gen 19:22 )  

4 And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel.

5 Of the tribe of Judah were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand.

6 Of the tribe of Aser were sealed twelve thousand. Of the tribe of Nepthalim were sealed twelve thousand. Of the tribe of Manasseh were sealed twelve thousand.

7 Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand.

8 Of the tribe of Zabulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand.

The question is asked, why is the tribe of Dan not named? A simply answer is that it because the tribe of Levi is named. Another question might be asked as to why the tribe of Ephraim is named as the tribe of Joseph. Since Ephraim can be referred to under the name of Joseph one interpretation could be given that Ephraim lost his position due to fault and that descendants coming through him return to the headship of Joseph. Another interpretation could be given that Ephraim is being honored here to be called the very tribe of Joseph.  If speculation cannot be conclusive that Ephraim's name does not appear due to some form of rejection due to sin, why should it be allowed that Dan's name does not appear due to some form of rejection due to sin?  

Such interpretations betray a continuing willingness to see corporate Israel replaced with some other "more spiritual" form of Israel.  The tribe of Dan is indeed represented here under the name of Levi, just as Benjamin has been counted for a long time under the name of Judah.  What is significant here is that Levi is counted in the same way as the other tribes.  The meaning of this is that corporate atonement has been made for the sin of the golden calf.  

If it were not essential that this message be encoded here, the name of Dan could have appeared and the tribe of Levi would have been understood to have been sealed under the names of the other tribes.  That Dan's name was chosen to be concealed here for this reason gives special merit to the tribe of Dan, as was alluded to in the blessings of Jacob.  When we understand this well, we will understand why it is twelve thousand that are sealed from each tribe.  Each tribe is counted as though it were twelve tribes in itself.  This is because the corporate redemption of all Israel is yet concealed from the world, although the corporate atonement of all Israel has already been made in and through her Mashiach, who is himself yet concealed, but is being and will be revealed.  

These things will be known by the 144,000 themselves.  Therefore they are sealed with the knowledge of the name of Hashem, see chapter 14.  This knowledge comes through the truth of the corporate atonement made for Israel in and through Mashiach and Israel's corporate redemption, which is being revealed.  Instead of utter suffocation therefore, the earth and the sea and all trees are judged in measure, according to the measure required for the redemption of Israel. For it is through this redemption of Israel alone that the world and all of creation is saved, in accordance with the promise that God made to Abraham.  

A Great Multitude from Every Nation

9 After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;

10 And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.

11 And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God,

12 Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen.

13  And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they?

14 And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.

15 Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them.

16  They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat.

17 For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.

These are they which came out of great tribulation - This is a picture of all those of every nation, tongue and people who came, by means of the great chastisement in all the world of the time of Jacob's troubles, to be cured of false notions about, and interpretations of, the Good News, that they inherited from their ancestors and that they willingly embraced, notions that dishonoured God through failure to believe that he provided redemption through his son for his corporate people Israel in fulfillment of his covenant which he made with Abraham, Isaac and Jacob.  

 Added information about: 13 = 12

 | In the eternal and incorruptible new creation to come — and now having begun in Israel concealed in Mashiach — the nature of number itself will change, so that 13 = 12 if you count up and 13 only if you count down.  (The eternal relationship of 12 = 13 / 13 = 12 can be seen in the Torah's calendar of months.  This refers to the mystery of the moon and the sun and corresponds to the mystery of the  13 = 12 tribes.  I plan to put a post elaborating on this soon on my blog entitled Notes On The One Eternal Covenant.  For now, this link will take you to the related post there on "Benjamin, The Key To Redemption.

Poem of the Parable of The Rich Man and Lazarus

Lazarus The Jew

A rich man and a beggar

lived and died together

When living

the rich man stepped over

Lazarus the beggar

who laid at his door

begging

while the dogs licked his sores

When they were dead

Abraham held Lazarus

to his chest

his hand holding his head

to his heart

like a father holds a child

while the rich man watched

from afar

unable to move

out of the flames

of fear and shame

that consumed him

Who was Lazarus?

And why was he a beggar?

Lazarus was the Jew

who heard Moses and the prophets

and so became a beggar

in this world

and a beloved child embraced by Abraham

in the next

Who were the dogs

who licked the sores

of Lazarus the Jew?

They were the true Sabbos Goys

who did all they could rightly do

to comfort Lazarus

in this world

And who was the rich man?

He was the soul without a source

whose emptiness is like a dragon

and whose pride is his god

who does not hear Moses and the prophets

For to the [hardened] sinner

God gives the labor 

of gathering up and accumulating things…

(Ecclesiastes 2:26)

For Shavuot 5775

LIKUTEY MOHARAN #56
A teaching of Rebbe Nachman of Breslov for Shavuot

Download the complete text together with 2 Likutey Moharan #4 from the Breslov.org site, here.

“U’veyom HaBikurim (On the Day of the First Fruits), when you bring an offering of new grain to God as part of your Shavuot festival, you shall observe a holy occasion: you shall not do any mundane work.”  (Numbers 28:26)

In every Jew there is an aspect of malkhut;  each person, commensurate rules in his home, and one whose rule is broader, and there is also one whose rule is over the entire world — each one commensurate with his aspect of malkhut, corresponding to “officers of thousands, and officers of hundreds, officers of fifties, and officers of tens” (Exodus 18:25).

This aspect of malkhut that each person possesses [manifests] in the revealed and in the hidden. In the revealed—this is the rule each person has commensurate with his aspect, so that he overtly rules these people in accordance with his aspect of malkhut, as explained above. In the hidden —each person, commensurate with his aspect, also has a hidden aspect of malkhut. That is, even though overtly it appears that he has no rule whatsoever over these people, covertly and in a most concealed manner, he nevertheless rules these people; their souls are <subordinate> and submit to his rule.  And for each person, this aspect of hidden malkhut is also commensurate with his aspect, corresponding to “officers of thousands, and officers of hundreds....”

There is one person who ostensibly has no rule whatsoever, but covertly and in a most concealed manner he rules the entire generation, and even over all the tzaddikim of the generation, because all their souls are entirely under his rule and malkhut. They all submit to his rule and are subordinate to him, only that it is in a most concealed manner, in the aspect of “In every place, offerings are burned and presented to My Name” (Malakhi 1:11)—even though they worship idolatry, in a most covert manner they nevertheless submit to God and worship Him, only that it is most concealed.  Likewise, the aspect of hidden malkhut: even though overtly he has no rule whatsoever, in a most concealed manner he nevertheless rules them, and they are all under him and submit to him.

2. A person should not make use of his aspect of malkhut for personal gratification and need; his aspect of malkhut should not be his slave, to satisfy his desires. Rather, the aspect of malkhut should be in the aspect of a “free man,” corresponding to “Happy are you, O land whose king is a free man” (Ecclesiastes 10:17). You should consider the malkhut a free man, not using it for personal gratification.

This is the aspect of MoRDekhai: MoR D’ror (Exodus 30:23) — the MoRut (rule), malkhut, has D’ror (independence) and freedom.  One should not use it for personal gratification and need, but only for God, in the aspect of “the malkhut will be God’s” (Obadiah 1:21) — i.e., he is to use malkhut for serving God.  That is, he should caution and admonish all the souls that submit to him — each and every person commensurate with his aspect of malkhut, both revealed and hidden.  Thus, if he rules in his home, he must caution and admonish the members of his household. And if he has a broader rule, it is his responsibility to caution more and more people, commensurate with his aspect of malkhut. 

3A. In addition, it is necessary to infuse malkhut with length-of- days, so that it is not in the aspect of “authority buries the one who possesses it” (Pesachim 87b).

Every person, commensurate with his aspect of malkhut, is the aspect of a watchman. He is responsible to caution and admonish people who are from his root, over whom he has the aspect of malkhut. If he cautions and admonishes them, he has then fulfilled his obligation and saved his soul, as it is written (Ezekiel 3:17, 19), “I have made you a watchman over the house of Israel. And because you cautioned the wicked man, and he has not repented of his wickedness...he will die as a consequence of his sin, yet you will have saved your soul.” However, if he does not caution and admonish them, then the punishment is upon him.  Thus, “authority buries the one who possesses it,” and a person must therefore be careful to infuse malkhut with length-of-days—i.e., he should make sure that he can caution and admonish them.

But how can he caution and admonish them, when he does not know what they require?  <And if he rules them covertly, he certainly does not know them or how to admonish them,>  and so he therefore requires daat to know how to admonish them.

And achieving this daat is also by means of length-of-days itself.  As people are wont to say, “For the life of him, he doesn’t know”—for the essence of knowing come from life, from length-of-days. 

3B. Now, the way to achieve length-of-days is through the study of Torah, because the Torah is the Name of God (Tikkuney Zohar #10, p.25b).   Just as when we have to summon someone, we summon him by his name, so too, when we have to summon the Life of life, in order to draw from Him life and length-of-days, we have to summon him by His Name, as it were. And His Name is the Torah, as explained above. Thus it is that by studying Torah, we summon length-of-days.

This is why more than the entire people, the king is cautioned regarding Torah study, because he has to summon length-of-days into malkhut, as explained above.  This is what is written in the Chapter of the Monarch: “[The Torah scroll] must be with him, and he shall read from it all the days of his life...thus lengthening the days of his rule” (Deuteronomy 17:19, 20).  This is the meaning of “he shall kara (read) from it all the days of his life”—<it is not written “he shall learn,” but reference is made to KRiAh (reading),> for by studying the Torah he is KoRAy (summoning) life, as explained above.

And this is the meaning of “the days of his life”—specifically “the days of his life.” When he receives the life force, he must receive it in measure. Without measure and contraction it is impossible to receive life force from God, lest there be too much light. For an increase in oil causes the flame to be extinguished. Thus the life force has to be received with measure.

We merit this through Torah study. This is because the Torah is the Name of God,  and the name of a thing is its vessel; within this name is contained the life force of that thing. As it is written, “living soul that is its name” (Genesis 2:19)—contained in the name of each thing is its soul and life force.  This is why when we call a person by his name, we gain his attention immediately, because his total soul and life force are contained within his name.

Likewise, the Torah is the Name of God—i.e., the life force from the Life of life is contained there. This is because the Torah is the aspect of measures, for the Torah has letters, words, verses, chapters and portions, these being the aspect of measures within which the life force is contained with measure. Therefore, by means of the Torah, which is the Name of God, which is the aspect of measures, it is possible to receive the life force.

For through the Torah we summon life and infuse life force into the measures, which are the aspect of days. This is as it is written, “What is the measure of my days” (Psalms 39:5).  That is, the Torah—which is the aspect of “what,” as it is written, “What are the rituals, statutes and laws?” 

(Deuteronomy 6:20) — is the aspect of measure and days, as explained above.   Through her we summon the life force into the measures and the days, for without this it would not be possible to receive the life force lest there be too much light. This is “he shall kara (read) from it all the days of his life”—by means of the Torah, he koray (summons) the life force into the days and measures, as explained above.

Therefore, one’s Torah study must be specifically vocal. When calling someone by name, our calling has to be specifically with the mouth; it is impossible to call him by name in thought alone. Likewise, calling to the Life of life by His Name is only possible verbally, not in thought alone. This is as our Sages said: “For they are life lemotzA’eihem (to those who find them)” (Proverbs 4:22)—[read this:] lemotzI’eihem (to those who express them) vocally (Eruvin 54a). Specifically “to those who express them vocally,” because through this one merits life, as explained above.

Thus, by studying Torah, we draw length-of-days  and then merit daat,  for daat and intellect are themselves the life force, as it is written, “Wisdom gives life to those who possess it” (Ecclesiastes 7:12). Intellect is the essence of life force, and by means of daat it is possible to come close to and admonish those one needs to admonish. 

3C. There are two [levels of] concealment.  When God is hidden in a single concealment, then as well it is very difficult to find Him. Yet when He is hidden in a single concealment it is still possible for an individual to toil and strive until he finds Him, since he is aware that God is hidden from him. But when God is concealed in a concealment within a concealment, in other words the concealment itself is concealed from him so that he is completely oblivious to the fact that God is hidden from him—then it is entirely impossible to find Him, since he is not at all aware <that God is hidden there>.

This is analogous to “I will haster astir (thoroughly hide)” (Deuteronomy 31:18)—that is, “I will conceal the concealment,” so that they will be completely oblivious to the fact that God is hidden. As a result, he will certainly not be able to find Him, since he is completely unaware of the need to look for Him; he is completely oblivious to the fact that God is hidden from him, because the concealment itself is concealed from him, as explained above.

Yet, in truth, even in all the concealments—even in a concealment within a concealment—God is certainly enclothed there as well. Indeed, there is nothing that is without the life force of God, since without His life force it could not exist.  Therefore, God is certainly enclothed in all <words> and all deeds and all thoughts, as it were. And even if, Heaven forbid, a person is guilty of sin, which is a transgression of God’s will, God’s life force is certainly still there, albeit in a most hidden and contracted manner.

The Torah is the life force in all things.  Thus it is that in all things and in all thoughts—even a sinful thought, word or deed, Heaven forbid—the Torah is enclothed there as well,  albeit in a most hidden and concealed manner, in the aspect of concealments. 

3D. As our Sages, of blessed memory, said: Once a person repeats a sin, it appears to him permissible (Yoma 86b).  That is, by means of the sins he <changes and> inverts the words of the Living God; he creates new letter-combinations in the Torah, until that which was forbidden becomes permitted,  as it is written, “Woe to those who call evil good, and good evil” (Isaiah 5:20).  Thus it is that even within the sins there is enclothed the life force of God—i.e., the letters of the Torah— though it is hidden. In other words, due to the sins the Torah’s letter- combinations were inverted, until that which was forbidden became permitted, as explained above: “Once a person repeats a sin, it appears to him permissible.”  This is the aspect of a single concealment.

Now, when God is hidden from a person in a single conceal- ment—i.e., the above mentioned aspect of “it appears to him per- missible”—then, too, it is very difficult to find Him, since it al- ready appears to him permissible.   Even so, it is still possible for an individual to toil and strive until he finds God, since at least he is aware that it [only] appears to him permissible. Therefore, even though God is hidden from him, and his sins appear permissible, it is nonetheless still possible that he himself will take it to heart—i.e., that he succumbed and reached the point where it appears to him permissible—so that he seeks and strives until he departs from this, since at least he is aware that it [only] appears to him permissible.

But know! there is also the level of a concealment within a concealment, that is, the concealment itself is concealed so that the individual is completely oblivious to the fact that God is hidden from him—i.e., he is totally unaware that for him the forbidden has become permissible. On the contrary, all evil things appear to him to be totally upright, Heaven forbid. That is, if after repeating his sin he commits further sins, Heaven forbid, so then even this awareness that it [only] appears to him permissible is hidden from him; rather, he then becomes completely unaware of any hint of a prohibition, because everything is upright in his eyes. This corresponds to a concealment within a concealment; the concealment is itself concealed, as explained above.

In truth, even in a concealment within the concealment, God— i.e., the letters of the Torah—is enclothed there, because nothing has life force without Him, as explained above. It is just that because of an overabundance of sin, the words of the Living God have been totally overturned to where the wisdom of Torah becomes foolishness for him, to the point that he is completely unaware even of this itself, so that it appears to him permissible, as explained above. This is the aspect of a concealment within a concealment, as explained above.

<The above mentioned malkhut must uncover the concealment within a concealment to the people under his rule, and to reveal it to them until they know that God is there as well.> This is done by infusing malkhut with length-of-days, which is the aspect of daat, as explained above.  And with this daat he can know that even within the concealment itself, and even within the concealment within a concealment, God—i.e., the Torah—is enclothed there as well. And once he knows that God is there even within the concealments, this itself causes the concealments to be uncovered and transformed into Torah.

Even the concealment within the concealment becomes Torah, for in truth, God —i.e., the Torah, as explained above—is enclothed there as well, just that it was not known that God is hidden there. This itself is the aspect of concealments. Thus, as soon as it becomes known that God is hidden there, this itself causes the concealment within the concealment to be transformed into daat. The Torah that is hidden here is returned to daat, since he knows that God is concealed there.

{“At the top of the noisiest places she calls out, at the entrance of the city’s gates she speaks her words. How long will you fools go on loving foolishness, you scoffers be fond of scoffing, you fools despise knowledge?” (Proverbs 1:21, 22).}

And once the concealment within a concealment is returned to daat and becomes Torah,68 then the Torah itself admonishes them, in the aspect of “The Torah proclaims to them: ‘How long will you fools go on loving foolishness?’” For in truth, the Torah is constantly proclaiming and shouting and admonishing, as in, “At the top of the noisiest places she calls out.... How long will you fools go on loving...,” just that he does not hear the call of the Torah’s proclamation because of the above mentioned concealments. But once the concealments are uncovered and replaced, and have become Torah by virtue of the daat, as explained above, then as soon as they become Torah, the Torah itself admonishes them: “How long will you fools...,” as explained above.

This is as it is written (Proverbs 31:26), “She opens her mouth with wisdom” — by virtue of the above mentioned wisdom and daat, through which we uncover the concealments and turn them into Torah, as explained above. As a result, “She opens her mouth”—that is, “the Torah proclaims to them.” The Torah itself opens its mouth and admonishes them, as explained above.

We find therefore that by means of Torah study, through which we infuse malkhut with length-of-days—because through her we infuse the days and measures with life force, and as a result we merit daat, as explained above—through this it is possible to admonish even those who are very removed from God, in the aspect of concealment within concealment, as explained above.

3E. This is the meaning of “Mordekhai would daily walk about in front of chatzar beit hanashim (the harem courtyard) to find out how Esther was faring and what was happening to her” (Esther 2:11).

Mordekhai — This is the aspect of malkhut, as explained above.  daily — This is the aspect of the Torah, through which we infuse the days and measures with life force, as explained above.

chatzar beit — This is the aspect of external and internal, that is, thoughts and words. God is concealed there, in all of them, even in the thoughts and words of those who are removed from God.  And this is:

chatzar beit haNaShim — [This is] etymologically similar to “sheNaShu (abandoned) and withdrew from the Omnipresent One”; they distanced themselves from God.  There are those who were once somewhat close to God but have since forgotten Him. This is “haNaShim”—it connotes forgetfulness, as it is written (Genesis 41:51), “because God has NaShani (made me forget) [my troubles].” They have since forgotten God.  And there are those who even now remember God, but their might has NaShtah (grown weak)” (Jeremiah 51:30), and they lack the ability to overpower their evil inclination.

This is why they are called nashim, because of the three aspects mentioned above: the aspect of “they abandoned and withdrew...”; and some are in the aspect of forgetfulness...; and others are in the aspect of weakened might, as explained above. Because of all this they are removed from God, and God is concealed from them in the aspect of the above mentioned concealments.

<And this is the meaning of> “Mordekhai,” the aspect of malkhut, <“would daily walk about in front of chatzar beit.” In other words, he would walk about and look into the external and into the internal, that is, the thoughts and words of the nashim—i.e., those who have forgotten or withdrawn or grown too weak to turn to God. He would go to admonish> and caution them by means of Torah study, which is the aspect of days and measures, as explained above. For through this we merit daat, and by means of this daat we uncover the concealment within a concealment and turn it into Torah, as explained above. Then “the Torah proclaims to them,” as explained above.  And this is: 

to find out how Esther was faring — Through this he creates daat from the concealment within a concealment, which is the aspect of ӔSTheR, the aspect of “haSTeR ASTiR (thoroughly hide).” And this is:

and what was happening to her — He turns the concealment into an aspect of “what”—i.e., Torah, as it is written, “What are the rituals...,” as explained above. From this itself that he knows that God is there even within the concealment within a concealment—from this itself daat is created, that is, Torah. And then “the Torah proclaims to them,” as explained above.

This itself is the aspect of rebuke, that he is obliged to caution and admonish, as explained above.  Through the daat he causes the Torah to admonish them, and by means of this rebuke he infuses malkhut with length-of-days so that it is not in the aspect of “authority buries the one who possesses it,” which is what happens when he does not admonish the people over whom he rules, as explained above.   But by studying Torah, through which he draws life and length-of-days, the aspect of daat, etc., such that “the Torah proclaims to them” and rebukes them—so that therefore he fulfills his obligation to issue rebuke—then authority and malkhut do not harm him, as explained above. This is because by means of the rebuke he infuses malkhut with length-of-days, as explained above.   We see therefore that by means of length-of-days, the aspect of daat, which we draw through the Torah—through this itself we infuse malkhut with the above mentioned length-of-days, as explained above.

4. Know, too, that the Torah enclothed in a concealment within a concealment is specifically elevated Torah—i.e., the hidden Torah. Because it has to be enclothed in such lowly places—i.e., with those who have sinned so extensively that it is hidden from them within a double concealment—God therefore arranged not to enclothe the revealed Torah there, so that the evil forces would not be able to nourish from there in abundance and the blemish be very great. He therefore hides and enclothes there specifically elevated Torah, the hidden Torah—this being God’s Torah itself—so that the evil forces cannot nourish in abundance from there.

This corresponds to (Exodus 12:12), “‘I will pass through the land of Egypt’—I, and not an angel; I, and not a messenger—’[for] I am God’—I, and no [other].”  For in the land of Egypt, where <the concealment was very great, Israel was submerged in forty-nine Gates of Impurity>, and so specifically there God Himself—i.e., <the Torah itself without garments,> the absolute Torah of God, the hidden Torah—is enclothed and concealed.  Therefore, specifically from the concealment within a concealment, when he reverts it to daat, it specifically becomes the absolute Torah of God; for the Torah of God, the hidden Torah, is concealed there, as explained above.

5. Antithetic to Malkhut of Holiness is Malkhut of Evil,  the malkhut of Haman <and> Amalek, as it is written, “First among the nations is Amalek” (Numbers 24:20).  “<God made> one to contrast the other” (Ecclesiastes 7:14),  for Malkhut of Holiness is the aspect of “the me’aSeF (gatherer) of all the camps” (Numbers 10:25),  as it is written, “SoF davar (The sum of the matter), when all is considered: Fear the Lord” (Ecclesiastes 12:13).  <“Fear the Lord”> is the aspect of malkhut, as <our Sages said>: “Were it not for the fear of the malkhut (government)...” (Avot 3:2).   In other words, Malkhut of Holiness is the aspect of “SoF davar,” the aspect of me’aSeF of all the camps of holiness. This is the aspect of the camp of DaN, who is “the gatherer of all the camps”— “DiNa (The law) of the malkhut is the law” (Gittin 10b).

However, Malkhut of the Other Side is a gatherer of money.   Since it is fearful lest they remove from its mouth that which it swallowed — i.e., the sparks of holiness that it has — it therefore fortifies itself and gathers money,  which are sparks of holiness because they are the aspect of the supernal colors within gold, silver and copper, which are [forms of] money.  This is the aspect of desiring wealth, which is the aspect of malkhut.

Therefore Amalek, which is Malkhut of Evil, pursues the camp of Dan, which is the aspect of Malkhut of Holiness, as explained above.  As it is written (Deuteronomy 25:18), “he cut down [all the vulnerable stragglers] ...undeterred by fear of God”— i.e., when they lack the power of Malkhut of Holiness, which is the aspect of “fear of God,” as explained above.

This is because the malkhut of Haman/Amalek is the antithesis of Malkhut of Holiness. Malkhut of Holiness is the aspect of a gatherer of all the camps of holiness, whereas malkhut of Haman/Amalek, which is Malkhut of Evil, is the aspect of a gatherer of money, as it fortifies itself through the desire for money in order to grab hold of all the sparks of holiness, as explained above. Nevertheless, this does not help it at all. For Malkhut of Holiness, which is the aspect of Mordekhai, has the power to extract from it all the money and all the sparks of holiness that it swallowed.

{“He has given wisdom, daat and joy to the man who pleases Him; but to the sinner He has given the need to gather and amass—that he then hand it over to one who is pleasing to God” (Ecclesiastes 2:26).109}

This is as our Sages, of blessed memory, said (Megillah 10b):  “He has given wisdom, daat...to the man who pleases Him”—this is Mordekhai. In other words, Mordekhai, who is the aspect of Malkhut of Holiness, as explained above, was “given wisdom and daat.”   This is the meaning of “<who> pleases Him”—the aspect of Torah, “for ‘pleasing’ refers only to the Torah” (Avot 6:3).  “But to the sinner He has given the need to gather and amass”—this is Haman. In other words, Haman, who is the aspect of Malkhut of the Other Side, gathers money, as explained above.

This is the meaning of “that he then hand it over to one who is pleasing to God” — the aspect of Torah. Mordekhai, who is the aspect of Malkhut of Holiness, extracts from it all the money and all the sparks, and they become Torah, as explained above.  For Mordekhai extracts from it all the wealth, in the aspect of “He swallowed chayil (wealth) and will vomit it out” (Job 20:15),  and he turns it into Torah, which is called “a woman of chayil (valor)” (Proverbs 31:10).  <All this, by virtue of his daat: he uncovers all the concealments in which the hidden Torah is concealed, he removes the sparks of holiness from the evil forces, and he gets the wicked to repent.>

6. Now, the greater the daat, the easier it is to earn a living.  This is because effortless livelihood is dependent upon daat, as it is written (Numbers 11:8), “The people ShaTu (strolled about) and gathered it”— with ShTuta (foolishness) (Zohar II, 62b).  For the more one is lacking in daat, the more he is harried and burdened in search of livelihood.

In addition, the greater the daat, the greater the peace. This is because peace is dependent upon daat, as it is written (Isaiah 11:6, 9), “The wolf will dwell with the lamb...for the earth will be filled with deah.” The peace in the world will be so amazing, that opposites will be capable of dwelling together because of the great daat that will prevail then.  Through the daat, peace is increased, because anger and cruelty are eliminated through daat. This is because anger and cruelty result from an absence of daat, as it is written (Ecclesiastes 7:9), “anger abides in the bosom of fools.”  But the more daat is increased, the more there is an increase of compassion and peace. As a result, <everyone’s> livelihood is earned effortlessly, in the aspect of “He makes your borders peaceful, and satiates you with choice wheat” (Psalms 147:14). 

7. This is the aspect of Shavuot.  Shavuot is the aspect of very great and exalted intellect, which is supernal lovingkindness and great compassion, because the extent of the compassion is dependent upon the extent of the daat, as explained above. This is because <Shavuot is the Giving of the Torah, and> “at the Giving of the Torah, <God> appeared to them as an Elder with great compassion.”  “Elder” refers to one with composed daat,  which determines the extent of compassion, as explained above.   Shavuot is therefore supernal lovingkindness and great compassion.

This is also the aspect of the mikvah of Shavuot, which is the aspect of the mikvah of the fiftieth gate, the highest gate of the Fifty Gates of Understanding.  This is the aspect of supernal intellect and daat, the aspect of supernal lovingkindness and great compassion, as explained above.

The mikvah therefore saves from all troubles, as it is written (Jeremiah 14:8), “Mikveh (Hope) of Israel, Who saves her in times of trouble.” It is supernal lovingkindness, which saves from all troubles.   This is why the mikvah purifies from all impurities, as it is written (Ezekiel 36:25), “I will sprinkle pure water on you, and you will be purified [of your impurities].”  For there is no suffering without sin (Shabbat 55a).  Therefore, the mikvah, which saves from all troubles and all suffering, purifies from all impurities and all sin.

And this is the aspect of MaN (manna), corresponding to the Mikvah of gate Nun,  which is the aspect of great daat; for the manna is the aspect of daat.

This is the aspect of “an open statement...extended trustworthiness” (Shabbat 104a).  “An open statement” is the aspect of revealing daat, because speaking reveals daat, as it is written (Proverbs 2:6), “daat and discernment are from His mouth.”   In Egypt, where daat was in exile, as it is written (Exodus 6:3), “but I did not allow them to know Me by My Name YHVH,” speech, too, was in exile, in the aspect of “difficult to speak and to find the right language” (ibid. 4:10).   But when they went out from Egypt, when daat went out of exile, speech emerged and was disclosed.  This is the aspect of “an open statement”— speech is opened and daat is revealed.

And through the revelation of daat, God’s trustworthiness is extended and it becomes apparent that He is trustworthy. He promises, and He carries out. This is the aspect of “extended trustworthiness”— His trustworthiness is extended, as explained above.  Yet in Egypt, where daat was in exile, His trustworthiness was not extended and revealed.  This is as Rashi explains: “but I did not allow them to know Me by My name YHVH”—I was not known by My true quality. Because daat was not revealed in Egypt, His trustworthiness was not apparent, for lovingkindness is dependent upon daat, as explained above.

This is the aspect of “ANoKhY” (Exodus 20:2) — Yehiva (My giving) Ketiva (My writing) Ne’emanim (are trustworthy) Amoreha (her statements) (Shabbat 105a).  By giving the Torah, the statement was opened and daat was revealed, as explained above. And through this His trustworthiness is extended, as explained above. This is the aspect of “her statements are trustworthy,” the aspect of “extended trustworthiness...an open statement,” as explained above. 

This is also the aspect of MaN—an acrostic for Maamar Ne’eman (a trustworthy statement),  the aspect of “an open statement... extended trustworthiness,” as explained above. This is because the manna is an aspect of great daat, as explained above.   The Israelites therefore ate the manna for forty years (Exodus 16:35), because “at the age of forty one attains understanding” (Avot 5:21).

8. This is as our Sages, of blessed memory, said (Kiddushin 38a): “They ate the manna for forty years. Was it not forty years less thirty days? However, in the cake they took out from Egypt they could taste the taste of manna.”  In truth, it would have been fitting had they eaten the manna, which is the aspect of daat, for forty complete years, because forty is the aspect of understanding and daat, as explained above.  In other words, as soon as they went out of Egypt, and daat was revealed, it would have been fitting had they immediately eaten the manna.  In this regard our Sages, of blessed memory, answered: “In the cake they took out from Egypt”—namely, the matzot—”they could taste the taste of manna.”

<The point is> that peace is dependent upon daat, as has been explained, while dispute is <the absence of> daat.   Nevertheless, there is dispute that is for the sake of Heaven, which in truth is very great daat, even greater than the daat of peace.   For in fact, such dispute is great love and peace, as our Sages, of blessed memory, said (Kiddushin 30b): “et vaHeV be’Sufah” (Numbers 21:14)—they do not move from there until they become oHaVim (lovers).   This is the meaning of what our Sages, of blessed memory, said: “Dispute that is for the sake of Heaven, will in SoFaH (the end) prove constructive” (Avot 5:17).  This is the aspect of love, as it is written, “et vaHeV be’SuFaH,” as explained above.

This corresponds to Moshe, because Moshe is the aspect of daat,  which is the aspect of machloket (dispute) for the sake of Heaven. Thus, MoSheH is an acrostic for Machloket Shamai Hillel, for they are the aspect of dispute for the sake of Heaven.

The redemption from Egypt therefore came through Moshe, because the essence of redemption is through daat (knowledge), as it is written, “and you will know that it was God Who took you out of Egypt” (Exodus 16:6);  “so that they might know” (Leviticus 23:43).

And this is the aspect of “the cake”— i.e., the matzot — ”that they took out from Egypt.” MaTZah is the aspect of dispute, as it is written, “The men who MaTZutekha (contend with you) will be as naught” (Isaiah 41:12).

This is the meaning of “that they took out from Egypt.” Specifically, “that they took out,” because in Egypt, daat was in exile; there was certainly no dispute for the sake of Heaven, which is dependent upon daat, as explained above.

This is: “In the cake that they took out from Egypt”— i.e., the matzah, which is the aspect of dispute; “that they took out from Egypt”— for there the daat is in exile; “they could taste the taste of manna”— because after they took the aspect of dispute out of exile in Egypt, they had in them the taste of manna, which is the aspect of great daat, which is the aspect of dispute that is for the sake of Heaven, as explained above.

This is the aspect of “LeCheM (bread) from heaven” (Exodus 16:4), which refers to the manna. It connotes battle, as it is written (Psalms 35:1), “LeChaM et lochamai (battle my opponents),” the aspect of dispute. In other words, the manna, which is daat, is the aspect of dispute for the sake of Heaven, as explained above.

Therefore, Datan and Aviram, who took issue with Moshe, who is daat, blemished also the manna by leaving some over. This is because the manna is the aspect of daat, the aspect of Moshe, as explained above.

Thus it is written in the holy Zohar (II, 183b), that “matzah heals.”  For matzah, which is the aspect of dispute for the sake of Heaven/ daat/peace, as explained above, is a cure.   This is because peace is a cure, as it is written (Isaiah 57:19), “Peace, peace, to the far and the near — says God — and I will heal them.”  For in the main, illness, Heaven forbid, stems from an absence of peace — i.e., dispute among the elements, with one of the elements overpowering the other. But peace is a cure.

This is why matzah is called “poor man’s bread,” because poverty is but a lack of daat (Nedarim 41a). This is the aspect of a sick person, as it is written (2 Samuel 13:4), “Why are you in such poor spirits, O prince?”  But matzah, <which is dispute for the sake of Heaven,> heals <impoverished daat>, as explained above.  This is the meaning of “poor man’s bread”: it is a cure for poverty, as explained above.

9. To attain dispute for the sake of Heaven,  a person must refine and purify the heavens, so that they are not in the aspect of “I clothe the heavens in blackness” (Isaiah 50:3).

 The way to refine and purify the heavens is through sincere sighing <to God>.   For the heart contains the ruach of the pulse,  which exists from before birth, transporting on it all the fluids and all the blood and all the juices. This ruach of the pulse circulates and beats in all the limbs. By its circulating and blowing through them, it agitates, blusters and disperses the decay in them, so that they do not atrophy or waste away. This resembles the wind that blows in the sea, which disperses, blusters, overturns and stirs the waters, so that they do not grow stale or go bad.

Primarily, the circulation of the ruach of the pulse is found in the hands. Since the hands are always busy,  it is necessary to blow away and disperse [the decay in] them all the more. Therefore, when <an experienced> doctor puts his hand on the pulse, he knows all that is going on with the sick person, because the main circulation of the ruach of the pulse of the heart is there, in the hands. It transports everything on it, as explained above.

It is thus necessary that this ruach of the pulse circulate in an orderly fashion, correctly and steadily.  But there is a serpent that brings to a depressed ruach — i.e., the thirty-nine labors, which are the defilement of the serpent.  This brings to a depressed ruach, and because the ruach is depressed, it does not beat steadily. As a result, the limbs become heavy, because the ruach of the pulse does not blow inside them in a steady fashion.  The hands are then in the aspect of “Moshe’s hands were heavy” (Exodus 17:12).  This is because the primary heaviness is in the hands, which is where the essential ruach of the pulse is located, as explained above.

This is the aspect of ‘the despair of the hands’ (see Genesis 5:29),  because a depressed ruach primarily damages the hands, as explained above. For when the limbs are heavy, they then weigh more heavily on the ruach of the pulse, which grows even weaker. Because the ruach of the pulse grows weaker, the limbs become heavier still. And as a result of the limbs growing even heavier, the ruach of the pulse grows weaker and weaker. This goes back and forth, until his soul departs, Heaven forbid.

But by sighing, he revives and cures the ruach of the pulse and is saved from a depressed ruach. The ruach of the pulse returns and blows steadily in all the limbs, and particularly the hands.

Through this, he refines the heavens, because the hands correspond to ShAMaYiM (heavens)—AiSh and MaYiM,  which are the aspect of the right hand and the left hand. This is the meaning of “Let us lift up our hearts with our hands to God in heaven” (Lamentations 3:41) — a person must lift up the heart, namely the ruach of the pulse in the heart, to the hands, as explained above. And this is: “to God in heaven”—for through this the heavens are refined, as explained above.

And this is the meaning of “When I lift up My hand to heaven” (Deuteronomy 32:40) — one has to lift up the hands, so that they are transformed into the aspect of shamayim, as explained above.

When a person refines the hands, the aspect of the heavens, through sighing—by means of which he lifts up the ruach in the heart to the hands and thereby refines the hands/heavens, as explained above — then this is an aspect of dispute for the sake of Heaven.

This is because we receive all words from heaven, the place of all speech, as it is written (Psalms 119:89), “Forever, O God, Your word stands firm in the heavens”; <and as it is written, “I spoke to you from heaven” (Exodus 20:19)>.   And these words we receive from heaven are <the aspect of> thunder, in the aspect of “God thunders in heaven” (Psalms 18:14), the aspect of “God thunders amazingly with His voice” (Job 37:5).

Consequently, we receive the words from the hands, for they are the aspect of shamayim, the place of all words.   Primarily, the receiving is through the aspect of thunder—i.e., the aspect of the ruach of the pulse that is rectified through sighing, through which the hands are lifted up to heaven.207 This is because the ruach of the pulse that circulates and blows and disperses everything, especially in the hands, is the aspect of thunder—the aspect of “God thunders in heaven,” as explained above. For the hands are in the aspect of shamayim, the place of all words—the aspect of “Forever, O God, Your word stands firm in the heavens,” as explained above.

Consequently, we receive the words from the YaDayim (hands), which is the aspect of “as God spoke b’YaD (through)…,”  which was said in regard to Moshe and also other prophets.  This is because all words are there, and they receive them from there, as explained above.

10. All the words that they receive from there—i.e., from the aspect of hands/heavens/thunder —since they are received from heaven, one ought not demean the receiver, even if the law is not in agreement with him.  Thus, indeed, “both opinions are the word of the Living God” (Eruvin 13b). 

As for the law not being in agreement with him, this is something we are incapable of understanding and comprehending, for this is the aspect of thunder. From there he received the words, of which it is said “God thunders amazingly with His voice”—i.e., they are truly “the wonders of He Who is perfect in knowledge” (Job 37:16).  It is impossible for us to comprehend this, because it is the aspect of the incomprehensible ways of God—i.e., the aspect of one tzaddik experiencing good and a second tzaddik experiencing misfortune, one wicked person experiencing good and a second wicked person experiencing misfortune. Even Moshe Rabbeinu, of blessed memory, could not comprehend this, and concerning this he asked, “Please, let me know Your ways” (Exodus 33:13).

A tzaddik experiencing good is the aspect of the tzaddik with whom the law is in agreement; a tzaddik experiencing misfortune is the aspect of the tzaddik with whom the law is not in agreement. A wicked person experiencing good is the aspect of the wicked person who is close to the tzaddik with whom the law is in agreement; a wicked person experiencing misfortune is the aspect of the wicked person who is close to the tzaddik with whom the law is not in agreement.

Even Moshe could not comprehend this, because they are the aspect of the ways of God, the aspect of thunder; they are “the wonders of He Who is perfect in knowledge,” which are incomprehensible.

Therefore, when they receive words from heaven, from the aspect of the hands, the aspect of thunder, as explained above, one ought not demean [the receiver], even if the law is not agreement with him.  This is the aspect of dispute for the sake of Heaven, for in fact “both opinions are the word of the Living God,” just that it is impossible to comprehend this because it is “the wonders of He Who is perfect in knowledge,” the aspect of thunder, as explained above.

11. This is the explanation of: “With His ruach (breath) He perfects the heavens. His hand cholelah (fashioned) the Bolt Serpent. These are but some of His ways; how trifling is that which has been heard about Him. Who can comprehend the thunder of His mighty deeds?” (Job 26:13, 14).

With His ruach He perfects the heavens — That is, the above mentioned ruach of the pulse that blows in the hands, which are the aspect of heaven, as explained above.

This is the aspect of “With His ruach He perfects the heavens,” for by means of the above mentioned ruach of the pulse, he refines and perfects the heavens, which are the hands, in the aspect of “Let us lift up our hearts with our hands to God in heaven,” as explained above.  And this is:

His hand ChoLeLah the Bolt Serpent — Through this he creates a ChaLaL (empty space) in the hands that were heavy and shut due to a depressed ruach, which is the defilement of the serpent, as explained above.   And so, when he eliminates the aspect of the defilement of the serpent, so that the ruach of the pulse blows steadily, then the hands are lifted up and the heavens are refined. Then, words are received from them; the aspect of dispute for the sake of Heaven. This is the aspect of the ways of God, for in truth “both opinions are the word of the Living God,” as explained above.  And this is: These are but some of His ways — That is, this is the aspect of the ways of God, the aspect of a tzaddik experiencing good, etc., which are incomprehensible, the aspect of thunder, which are “the wonders of He Who is perfect in knowledge,” as explained above.223 And this is:

how trifling is that which has been heard about Him. Who can comprehend the thunder of His mighty deeds — That is, there is no dishonor whatsoever in the above mentioned words that are received from heaven, and it is forbidden to demean the receiver, even if the law is not in agreement with him, for this is the aspect of the ways of God, the aspect of thunder, which are impossible to understand and comprehend, as explained above.

This is the meaning of “how trifling is that which....” In other words, there is no dishonor in them whatsoever, even though the law is not in agreement with him, because “Who can comprehend the thunder of His mighty deeds”—who can understand the thunder of His mighty deeds, which are “perfect in knowledge,” the aspect of “God thunders amazingly with His voice.” For in fact, “both opinions are the word of the Living God,” just that it is incomprehensible because it is the aspect of the ways of God, as explained above. 

12. And this is the explanation [of the opening verse]:

{“On the day of the bikurim (first fruits), when you bring an offering of new grain to God as part of your Shavuot festival, you shall observe a mikra kodesh (holy occasion): you shall not do any mundane work.”}

On the day of the bikurim — This is the aspect of malkhut, as it is written (Psalms 89:28), “I, too, will designate him My firstborn, the highest of the malkhei (kings) of the earth.”

when you bring an offering of new grain to God — <That is, malkhut looks into the concealment within a concealment of those people under his rule and removes from there the sparks of holiness, which are transformed into Torah, as explained above. This is the meaning of “new...to God.” Initially, it was extremely concealed. But now that it has been revealed, it has become “new to God”—i.e., the Torah of God, the hidden Torah, as explained above.>

as part of your Shavuot festival — This is the aspect of daat, the aspect of manna/the mikvah of Shavuot, which is the mikvah of the fiftieth gate <—i.e., the supernal daat has been revealed, as explained above>.   Shavuot is therefore called ATZeRet, which has the same ...

Download the complete text together with 2 Likutey Moharan #4 from the Breslov.org site, here.