Miketz / At the End-Awakening
"Vay'hi miketz shenatayim yamim; ufar`oh cholem, vehineh `omed `al haye'or. Vehineh min-haye'or, `olot shev`a parot /And it came to pass at the end of two full years, that Pharaoh dreamed: and behold, he stood by the river. And, behold, there came up out of the river seven cows" etc. (Gen. 41)
Barachi nafshi et Hashem; Hashem Elohai gadalta me'od, hod vehadar lavashta. `Oteh-or kashalmah; noteh shamayim kayeri`ah/Bless Hashem, O my soul; Hashem my God, You art very great; You art clothed with glory and majesty. [Who] covers [Yourself] with light as with a garment; [Who] stretches out the heavens like a curtain (Ps. 104)
1. We just need to guard the memory, to not fall into forgetfulness, [which is] like death of the heart. And the main thing for memory is to always remember Alma di'Atei (the Coming World), that one should never think in his mind, God forbid, that there is only one world. And by clinging his mind to Alma di'Atei, through this the unity of "Hashem Elohai" mentioned will be made. [Because Hashem Elohim is the aspect of the full name, which is the aspect of Alma di'Atei as brought [in the sefarim], and this is how [Rashbi] explains in Saba on this pasuk "Hashem Elohai" — this is the service of love, the thought rising up to Alma di'Atei].
2. And this aspect, to always remember Olam Haba, i.e. to cling one's thought to Alma di'Atei, has a general way and a particular way. The general way is as it is proper for it to be the conduct of those who fear Hashem immediately when waking in the morning, before doing anything, to recall right away Alma di'Atei, and afterwards to do this in particular. Because this whole world is clothing of lower levels of holiness, i.e. aspect of raglin shel kedushah ["legs" of holiness], in the way of "v'ha'aretz hadom raglai/and the earth is My footstool" [Ps. 47].
Even though the upper levels of holiness also have revelation in this world, nonetheless the revelation does not get clothed substantially in this world, except for an appearance that shines in the aspect of raglin. But the aspect of raglin reveal themselves in essence in this world.
And every day has a thought and speech and action, and Hakadosh Barukh Hu constricts His Godliness from the Ein Sof infinitely down until the central point of this physical world where [a person] stands, and arranges thought, speech, and action for each person according to the day and according to the person and according to the place, and clothes clues for him in this thought, speech, and action which he arranges for him, in order to draw him closer to His devotion. Therefore one must sink his mind into this and enlarge his binah/understanding and understand what are the specific clues that are clothed in this thought, speech, and action of this day that Hashem Yithbarakh arranged for him, whether it is work or masa u'matan/commerce, or whatever Hashem Yithbarakh arranges for him every day — he needs to sink and enlarge his thoughts in this in order to understand Hashem Yithbarakh's clues.
ב. וּבְחִינָה זוֹ, לִזְכּר תָּמִיד בָּעוֹלָם הַבָּא דְּהַיְנוּ לְאַדְבָּקָא מַחֲשַׁבְתֵּהּ בְּעָלְמָא דְּאָתֵי הוּא בִּכְלָלִיּוּת וּבִפְרָטִיּוּת בִּכְלָלִיּוּת כָּך רָאוּי לִהְיוֹת מִנְהַג יִרְאֵי הַשֵּׁם תֵּכֶף בַּבּקֶר בַּהֲקִיצוֹ, קדֶם שֶׁיַּתְחִיל שׁוּם דָּבָר, יִזְכּר מִיָּד בְּעָלְמָא דְּאָתֵי וְאַחַר כָּך יַעֲשֶׂה זאת בִּפְרָטִיּוּת כִּי כָּל הָעוֹלָם הַזֶּה הוּא הִתְלַבְּשׁוּת מַדְרֵגוֹת הַתַּחְתּוֹנוֹת שֶׁל הַקְּדֻשָּׁה הַיְנוּ בְּחִינַת רַגְלִין שֶׁל הַקְּדֻשָּׁה, בִּבְחִינַת "וְהָאָרֶץ הֲדם רַגְלָי"
But the enlargement of the sekhel/intellect in this needs to be in measure, so that it not go out from the bounds of holiness. Only as far as his mortal intellect should he enlarge his thoughts in this. And likewise he should not stare in this above his level, for "bamufle mimekh al tidrosh/ do not delve [too] deep into what's wonderfully far above you." And this is "gadalta m'od, hod v'hadar lavashta/ You have become exceedingly great, You enclothed in glory and exquisiteness" -- which are aspect of raglin which are clothes in this world, should be in the aspect of "gadalta meod" i.e. englargement of the intellect, should be in measure and constriction, which is "me'od", which is the sitra di'smola/left side which is where constriction comes from [as written in Saba there: me'od, da hu sitra dismola]. Because the raglin are aspect of netzach and hod, which are aspect of ""hod v'hadar,"", and as written in Saba as mentioned "hod v'hadar lavashta ilein trei badei `aravot etc./ these are the two willow sticks," see there, which are aspect of netzach v'hod, the aspect of raglin as is known].
אַך הַהַגְדָּלוֹת הַשֵּׂכֶל בָּזֶה, צָרִיך לִהְיוֹת בְּמִדָּה שֶׁלּא יֵצֵא מִגְּבוּל הַקְּדֻשָּׁה רַק לְפִי שֵׂכֶל אֱנוֹשִׁי שֶׁלּוֹ כֵּן יַגְדִּיל הַמַּחֲשָׁבָה בָּזֶה וְכֵן לא יִסְתַּכֵּל בָּזֶה לְמַעְלָה מִמַּדְרֵגָתוֹ כִּי 'בַּמֻּפְלָא מִמְּך אַל תִּדְרשׁ' וְזֶה גָּדַלְתָּ מְאד, הוֹד וְהָדָר לָבָשְׁתָּ הַיְנוּ כְּשֶׁרוֹצֶה לִקַּח דָּבָר מִזֶּה הָעוֹלָם שֶׁהוּא בְּחִינַת: "הוֹד וְהָדָר לָבָשְׁתָּ" שֶׁהֵם בְּחִינַת רַגְלִין הַמְלֻבָּשִׁין בְּזֶה הָעוֹלָם יִהְיֶה בִּבְחִינַת גָּדַלְתָּ מְאד הַיְנוּ שֶׁהַהַגְדָּלַת הַשֵּׂכֶל, יִהְיֶה בְּמִדָּה וּבְצִמְצוּם וְזֶה מְאד, שֶׁהוּא סִטְרָא דִּשְׂמָאלָא שֶׁמִּמֶּנּוּ הַצִּמְצוּם [כְּמוֹ שֶׁכָּתוּב בְּסָבָא שָׁם מְאד, דָּא הוּא סִטְרָא דִּשְׂמָאלָא] [כִּי הָרַגְלִין הֵם בְּחִינַת נֶצַח וָהוֹד, שֶׁהֵם בְּחִינַת הוֹד וְהָדָר וּכְמוֹ שֶׁכָּתוּב בְּסָבָא הַנַּ"ל "הוֹד וְהָדָר לָבָשְׁתָּ", אִלֵּין תְּרֵי בַּדֵּי עֲרָבוֹת וְכוּ' עַיֵּן שָׁם שֶׁהֵם בְּחִינַת נֶצַח וָהוֹד בְּחִינַת רַגְלִין כַּיָּדוּעַ].
And even someone who knows how to understand in this, i.e. he is privileged to understand the clues that Hashem Yithbarakh hints to him in every thing, and if so wants to delve only in this, i.e. to delve only in matters of this world, since he understands the clues that Hashem Yithbarakh hints him in them — but in truth this is not reality [eino ken], because a man needs to have a limit on how much he is involved in this world — only what he absolutely needs from this world. And this is for two reasons: One, because this holiness that is clothed in the mundane matters is the aspect of raglin: "`avon `akevai yesubeini/ the crookedness of my heels (supplanters) surround me," because the klipot constantly surround it [this holiness], and want to feed from it, therefore it is a place of danger, therefore he has to suffice with only what is necessary; and secondly, because there is a higher devotion than this, which is a higher holiness than it, and one needs to serve Hashem Yithbarakh in those devotions that are higher than this [i.e. even the Tzadik and Chakham who such has a great brain that he can understand the clues that Hashem Yithbarakh hints him in every thing every day, even in mundane mattes, and through this he can serve Hashem Yithbarakh through all kinds of things in the world, even in mundane matters, and if he so wishes, God forbid, to delve only in this, i.e. in mundane matters because he knows the clues that are in them and can draw close to service of Hashem Yithbarakh through them, but in truth eino ken — because it is forbidden to delve too much in mundane matters, even for one who knows and understands these clues, because of the two reasons given: one, that because this devotion in mundane matters is a very dangerous place etc. as mentioned, and two, because there is a higher holiness and devotion than this, i.e. the holiness of the Torah and mitzvot, and therefore even someone who knows these clues, he needs a limit, to only delve into mundane matters as much is absolutely necessary, as mentioned].
וַאֲפִילּוּ מִי שֶׁיּוֹדֵעַ וּמֵבִין בָּזֶה הַיְנוּ שֶׁזּוֹכֶה לְהָבִין הָרְמָזִים שֶׁמְּרַמֵּז לוֹ הַשֵּׁם יִתְבָּרַך בְּכָל דָּבָר וְאִם כֵּן יִרְצֶה לַעֲסֹק רַק בָּזֶה, הַיְנוּ שֶׁיַּעֲסֹק רַק בְּעִסְקֵי הָעוֹלָם הַזֶּה מֵאַחַר שֶׁהוּא מֵבִין הָרְמָזִים שֶׁהַשֵּׁם יִתְבָּרַך מְרַמֵּז בָּהֶם אַך בֶּאֱמֶת אֵינוֹ כֵּן כִּי צָרִיך הָאָדָם שֶׁיִּהְיֶה לוֹ הִסְתַּפְּקוּת לְהִסְתַּפֵּק מִזֶּה הָעוֹלָם, רַק בַּמֶּה שֶּׁצָּרִיך לוֹ בְּהֶכְרֵחִיּוּת מִזֶּה הָעוֹלָם וְזֶה מֵחֲמַת שְׁנֵי טְעָמִים א מֵחֲמַת שֶׁזּאת הַקְּדֻשָּׁה הַמְּלֻבֶּשֶׁת בְּעִסְקֵי הָעוֹלָם הַזֶּה הוּא בְּחִינַת רַגְלִין: "עֲוֹן עֲקֵבַי יְסֻבֵּנִי" שֶׁהַקְּלִיפּוֹת מְסַבְּבִין אוֹתָהּ תָּמִיד, וְרוֹצִין לִינק מֵהֶם עַל כֵּן הוּא מָקוֹם מְסֻכָּן בְּכֵן צָרִיך לְהִסְתַּפֵּק רַק בְּהֶכְרֵחִיּוּת וְעוֹד, מֵחֲמַת שֶׁיֵּשׁ עֲבוֹדָה גְּבוֹהָה מִזּוֹ, שֶׁהוּא קְדֻשָּׁה גְּבוֹהָה מִמֶּנָּה וְצָרִיך לַעֲבד הַשֵּׁם יִתְבָּרַך בְּאוֹתָן הָעֲבוֹדוֹת וְהַקְּדֻשּׁוֹת הַגְּבוֹהוֹת מִזֶּה [הַיְנוּ, שֶׁאֲפִילּוּ הַצַּדִּיק וְהֶחָכָם שֶׁיֵּשׁ לוֹ מחַ גָּדוֹל עַד שֶׁיָּכוֹל לְהָבִין אֶת הָרְמָזִים שֶׁהַשֵּׁם יִתְבָּרַך מְרַמֵּז לוֹ בְּכָל דָּבָר בְּכָל יוֹם, אֲפִילּוּ בְּעִסְקֵי חֹל וְעַל יְדֵי זֶה הוּא יָכוֹל לַעֲבד אֶת הַשֵּׁם יִתְבָּרַך בְּכָל הַדְּבָרִים שֶׁבָּעוֹלָם אֲפִילּוּ בְּעִסְקֵי חֹל וְאִם כֵּן יִרְצֶה, חַס וְשָׁלוֹם, לַעֲסֹק רַק בָּזֶה, דְּהַיְנוּ בְּעִסְקֵי חֹל מֵאַחַר שֶׁהוּא יוֹדֵעַ הָרְמָזִים שֶׁיֵּשׁ בָּהֶם וְיָכוֹל לְהִתְקָרֵב לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַך עַל יָדָם אֲבָל בֶּאֱמֶת אֵינוֹ כֵּן כִּי אָסוּר לְהַרְבּוֹת בְּעִסְקֵי הָעוֹלָם הַזֶּה אֲפִילּוּ לְמִי שֶׁיּוֹדֵעַ וּמֵבִין הָרְמָזִים הַנַּ"ל מֵחֲמַת שְׁנֵי הַטְּעָמִים הַנַּ"ל א מֵחֲמַת שֶׁזּאת הָעֲבוֹדָה בְּעִסְקֵי הָעוֹלָם הַזֶּה הוּא מָקוֹם מְסֻכָּן מְאד וְכוּ' כַּנַּ"ל וְהַב' מֵחֲמַת שֶׁיֵּשׁ קְדֻשָּׁה וַעֲבוֹדָה גְּבוֹהָה מִזֶּה, דְּהַיְנוּ קְדֻשַּׁת הַתּוֹרָה וְהַמִּצְווֹת וְעַל כֵּן אֲפִילּוּ מִי שֶׁיּוֹדֵעַ הָרְמָזִים הַנַּ"ל הוּא צָרִיך הִסְתַּפְּקוּת, לְהִסְתַּפֵּק מִזֶּה הָעוֹלָם בְּהֶכְרֵחִיּוּת לְבַד כַּנַּ"ל]
And this limit is an aspect of "`oteh ohr k'shalmah," i.e. an aspect of OWR maleh/full light, because the wicked who do not set limits, as in "the belly of the wicked are always wanting" — they have the lacking lights (MeORoT ChaSeR), as in "Me`ARaT Hashem b'beit rash`a/The curse of Hashem is in the house of the wicked" [Prov. 3:33]. But the Tzadikim who put limits, as in "tzadik ochel l'sov`a nafsho/a tzadik eats [just] to maintain his soul" — with them it is owr maleh, "wayar' Elohim et ha-owr ki tov/And God saw only good in the light;" "tov" can only refer to the Tzadik, for it is said "imru tzadik ki tov/say [of the] righteous only good [shall befall him]" [Isa. 3]. But even this limit for his physical needs, he needs to give from it to tzedakah, "noteh shamayim k'yiri`ah/[You] stretch out the heavens like a curtain," because the Aron haBrit/Ark of the Covenant, which is the aspect of `Oni/poor is under the veil, and the veil channels down upon the Aron haBrit, and this is the aspect of tzedakah [explanation: because through tzedakah that the giver gives to the receiver, through this the unification of the tzadik and kenesset Yisrael/Assembly of Yisrael is made, because the tzadik channels upon kenesset Yisrael, which is the aspect of the channeling of the veil onto the Aron haBrit, the aspect of "noteh shamayim k'yiri`ah" as mentioned].
וְהַהִסְתַּפְּקוּת הוּא בְּחִינַת עוֹטֶה אוֹר כַּשַּׂלְמָה הַיְנוּ בְּחִינַת אוֹר מָלֵא כִּי הָרְשָׁעִים שֶׁאֵין לָהֶם הַהִסְתַּפְּקוּת, בִּבְחִינַת "וּבֶטֶן רְשָׁעִים תֶּחְסָר" אֶצְלָם מְארת חָסֵר בִּבְחִינַת "מְאֵרַת ה' בְּבֵית רָשָׁע" אֲבָל בַּצַּדִּיקִים שֶׁיֵּשׁ לָהֶם הַהִסְתַּפְּקוּת, בִּבְחִינַת: "צַדִּיק אכֵל לְשׂבַע נַפְשׁוֹ" אֶצְלָם הוּא אוֹר מָלֵא "וַיַּרְא אֱלהִים אֶת הָאוֹר כִּי טוֹב" אֵין טוֹב אֶלָּא צַדִּיק, שֶׁנֶּאֱמַר: "אִמְרוּ צַדִּיק כִּי טוֹב" . וַאֲפִילּוּ מִזֶּה הַהִסְתַּפְּקוּת גּוּפֵהּ, צָרִיך לְהַפְרִישׁ מִמֶּנּוּ לִצְדָקָה נוֹטֶה שָׁמַיִם כַּיְרִיעָה כִּי אֲרוֹן הַבְּרִית, שֶׁהוּא בְּחִינַת עָנִי הִיא תַּחַת הַיְרִיעָה וְהַיְרִיעָה מַשְׁפִּיעַ לַאֲרוֹן הַבְּרִית וְזֶה בְּחִינַת צְדָקָה [פֵּרוּשׁ, כִּי עַל יְדֵי צְדָקָה שֶׁמַּשְׁפִּיעַ הַנּוֹתֵן לְהַמְקַבֵּל עַל יְדֵי זֶה נַעֲשֶׂה יִחוּד צַדִּיק וּכְנֶסֶת יִשְׂרָאֵל שֶׁבְּחִינַת צַדִּיק מַשְׁפִּיעַ לִכְנֶסֶת יִשְׂרָאֵל שֶׁזֶּה בְּחִינַת הַשְׁפָּעַת הַיְרִיעָה לַאֲרוֹן הַבְּרִית בְּחִינַת "נוֹטֶה שָׁמַיִם כַּיְרִיעָה" כַּנַּ"ל]
3. But most people, who do not have the intellect to delve in all this, to understand these clues -- all this is accomplished with them anyway through sleep, and tzitzit, and tefilin, and Torah, and prayer, and commerce, because sleep is the aspect of clinging the thought to `Alma di'Atei in general, as mentioned, the aspect of the "Hashem Elohai" mentioned above because during sleep, the soul goes up to `Alma di'Atei. And tzitzit and tefilin are aspect of "gadalta me'od" [because tefilin are aspect of mochin/brains as is known, i.e. aspect of enlarging the intellect to understand all the clues that Hashem Yithbarakh hints to him every day as mentioned] and tzitzit is the aspect of the constriction mentioned, which is like the "me'od," as written in the Zohar, which is the aspect of constriction, and therefore tzitzit come before tefilin in the aspect of "smolo tachat roshi/His left hand under my head" [Song] and afterwards "and His right hand hugs me" [because the left is the aspect of strictness, like tzimtzum, which is like the tzitzit, and the right is like mochin, like the tefilin]. And Torah is like the sufficiency, because the Torah is the aspect of Etz Hachayim d'mazon lechula beih/the Tree of Life that has food for everyone etc. i.e. everyone gets enough from it, hence it is the aspect of sufficiency, a nd even in learning Torah itself, there is the aspect of limit, as our Rabbis said, of blessed memory, Lo `Aleikha haMlachah Ligmor/You shall not finish all the work, and therefore, learning Torah is the aspect of sufficiency, and even the masses who cannot study, they fulfill Torah involvement by reciting Kriat Shem`a as our Rabbis of blessed memory said. And prayer is the aspect of the "hod v'hadar," i.e. aspect of the "ha'aretz hadom raglai/the Earth is My footstool" [Isa. 66], i.e. aspect of raglei hakedushah that are clothed in this world, as mentioned. And masa u'matan/commerce is the aspect of the "noteh shamayim k'yiri`ah" i.e. aspect of the unification of the Tzadik and kenesset Yisrael, because the Tzadik and kenesset Yisrael are aspect of commerce: the Tzadik is called "masa" because he carries the world "as a nurse carries the baby" [Num. 11:12] and he carries all the blessings, as written: "u'vrachot l'rosh tzadik/and blessings to the head, the Tzadik" [Prov. 10:6], as is written: "Yisa beracha me'et Hashem/He shall receive a blessing from Hashem" [Ps. 24], and he bears the seed drop of all the souls, as written "nose meshekh ha-zar`a" [Ps. 126], and bestows influx to kenesset Yisrael and he gives to the whole world and this is why kenesset Yisrael is called "matan," as in "vatiten teref l'veitah v'chok l'na`aroteiha/and gives portions to her youths" [Prov, 31]. And the unification of the Tzadik and kenesset Yisrael is accomplished via commerce, because every thing in the world has a sparks of holiness that fell from the time of the shvirah/breaking of the primordial vessels, and shvirah is the aspect of the letters that broke and fell into each and every thing in this world, and every thing has its moment, and it needs to come at that time to the person who is of one root with those sparks that are in this thing, and when this thing arrives to this man and he receives life from this thing, i.e. from the broken letters that are there, through this the broken letters are included in this man, in his life-force, and they become a complete structure, and spread out through the whole body, and through this the letters become whole and they have the completion they need. And it is necessary to keep this thing with this person to use it until it is sufficient for the letters and the sparks applicable for his root, and afterwards they should go out from his domain to another man when the time comes that there should be aliyah for the remaining letters that are one root with the other person, and therefore they go out from his domain. And sometimes the thing returns and comes back to the person who had it before, because since he did not at that time have those parts of nefesh-ruach-neshama he was not able at that time to give those letters completion until now when those parts of his nefesh-ruach-neshama came to him through which he can give those remaining letters their completion, and so in the meantime, it must spend the time with someone else. And when he gives these letters their completion, he gets added a revelation in his nefesh-ruach-neshamah because of the revelation of these letters which arrived to him and were completed by him via this revelation and shines in the root of his nefesh-ruach-neshamah which is in the Tzaddik and kenesset Yisrael, who are the root of all the souls as mentioned. And via this hitnotzetzut [sparking of the ohr hachozer/Returning Light], the Tzadik and kenesset Yisrael who are called masa u'matan as mentioned are united,, and therefore it [commerce] is called mikach umimkar/acquiring and selling. And everything and all Torah learning is masa u'matan because through them the Tzadik and kenesset Yisrael are united, who are called masa u'matan as mentioned.
ג.וַהֲמוֹן עַם, שֶׁאֵין לָהֶם זֶה הַשֵּׂכֶל לְהַעֲמִיק בְּכָל זֶה, לְהָבִין הָרְמָזִים כַּנַּ"ל נַעֲשֶׂה אֶצְלָם כָּל זֶה מִמֵּילָא עַל יְדֵי שֵׁנָה, וְצִיצִית, וּתְפִילִּין וְתוֹרָה, וּתְפִילָּה, וּמַשָּׂא וּמַתָּן כִּי הַשֵּׁנָה, הִיא בְּחִינַת לְאַדְבָּקָא מַחֲשַׁבְתָּא בְּעָלְמָא דְּאָתֵי בִּכְלָלִיּוּת כַּנַּ"ל, בְּחִינַת ה' אֱלקַי הַנַּ"ל כִּי בִּשְׁעַת שֵׁנָה, הַנְּשָׁמָה עוֹלָה לְעָלְמָא דְּאָתֵי . וְצִיצִית וּתְפִילִּין, הֵם בְּחִינַת: "גָּדַלְתָּ מְאד" [כִּי תְּפִילִּין, הֵם בְּחִינַת מחִין כַּיָּדוּעַ הַיְנוּ בְּחִינַת הַגְדָּלַת הַשֵּׂכֶל לְהָבִין כָּל הָרְמָזִים שֶׁמְּרַמֵּז לוֹ הַשֵּׁם יִתְבָּרַך בְּכָל יוֹם כַּנַּ"ל] וְצִיצִית, הוּא בְּחִינַת הַצִּמְצוּם הַנַּ"ל, שֶׁהוּא בְּחִינַת מְאד הַנַּ"ל כְּמוֹ שֶׁכָּתוּב בַּזוהַר, שֶׁהוּא בְּחִינַת צִמְצוּם וְעַל כֵּן צִיצִית קוֹדֶם לִתְפִילִּין בִּבְחִינַת "שְׂמאלוֹ תַּחַת לְראשִׁי", וְאַחַר כָּךְ: "וִימִינוֹ תְּחַבְּקֵנִי" [כִּי שְׂמאל הוּא בְּחִינַת דִּין, בְּחִינַת צִמְצוּם, שֶׁהוּא בְּחִינַת צִיצִית כַּנַּ"ל וְיָמִין הוּא בְּחִינַת מחִין, בְּחִינַת תְּפִילִּין כַּנַּ"ל]. וְתוֹרָה, הִיא בְּחִינַת הַהִסְתַּפְּקוּת הַנַּ"ל כִּי הַתּוֹרָה הִיא בְּחִינַת עֵץ הַחַיִּים דְּמָזוֹן לְכֻלָּא בֵּיה כ"ו הַיְנוּ שֶׁיֵּשׁ לְכָל אֶחָד דֵּי סִפּוּקוֹ מִמֶּנָּה נִמְצָא שֶׁהִיא בְּחִינַת הִסְתַּפְּקוּת וְגַם בְּלִמּוּד הַתּוֹרָה בְּעַצְמָהּ, יֵשׁ בְּחִינַת הִסְתַּפְּקוּת כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה 'לא עָלֶיך הַמְּלָאכָה לִגְמר' וְעַל כֵּן, לִמּוּד הַתּוֹרָה הוּא בְּחִינַת הַהִסְתַּפְּקוּת הַנַּ"ל וַאֲפִילּוּ הֶהָמוֹן שֶׁאֵינָם יְכוֹלִים לִלְמד הֵם מְקַיְּמִין עֵסֶק הַתּוֹרָה בַּמֶּה שֶׁקּוֹרִין קְרִיאַת שְׁמַע כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה. וּתְפִילָּה, הוּא בְּחִינַת: "הוֹד וְהָדָר" הַנַּ"ל הַיְנוּ בְּחִינַת: "הָאָרֶץ הֲדם רַגְלָי" הַנַּ"ל הַיְנוּ בְּחִינַת רַגְלֵי הַקְּדֻשָּׁה הַמְלֻבָּשִׁין בְּזֶה הָעוֹלָם כַּנַּ"ל. וּמַשָּׂא וּמַתָּן, הִיא בְּחִינַת: "נוֹטֶה שָׁמַיִם כַּיְרִיעָה" הַנַּ"ל הַיְנוּ בְּחִינַת יִחוּד צַדִּיק וּכְנֶסֶת יִשְׂרָאֵל הַנַּ"ל כִּי צַדִּיק וּכְנֶסֶת יִשְׂרָאֵל, הֵם בְּחִינַת מַשָּׂא וּמַתָּן הַצַּדִּיק נִקְרָא מַשָּׂא, כִּי הוּא נוֹשֵׂא אֶת הָעוֹלָם "כַּאֲשֶׁר יִשָּׂא הָאוֹמֵן אֶת הַיּוֹנֵק" וְהוּא נוֹשֵׂא כָּל הַבְּרָכוֹת, כְּמוֹ שֶׁכָּתוּב: "וּבְרָכוֹת לְראשׁ צַדִּיק" כְּמוֹ שֶׁכָּתוּב: "יִשָּׂא בְרָכָה מֵאֵת ה'" וְהוּא נוֹשֵׂא הַטִּפָּה זַרְעִיִּית שֶׁל כָּל הַנְּשָׁמוֹת בִּבְחִינַת: "נוֹשֵׂא מֶשֶׁך הַזָּרַע" וּמַשְׁפִּיעַ לִכְנֶסֶת יִשְׂרָאֵל וְהִיא נוֹתֶנֶת לְכָל הָעוֹלָם וְעַל שֵׁם זֶה נִקְרֵאת כְּנֶסֶת יִשְׂרָאֵל מַתָּן עַל שֵׁם: "וַתִּתֵּן טֶרֶף לְבֵיתָה וְחֹק לְנַעֲרוֹתֶיהָ" וְיִחוּד שֶׁל צַדִּיק וּכְנֶסֶת יִשְׂרָאֵל נַעֲשֶׂה עַל יְדֵי מַשָּׂא וּמַתָּן כִּי כָּל דָּבָר שֶׁבָּעוֹלָם, יֵשׁ בּוֹ נִיצוֹצוֹת הַקְּדֻשָּׁה שֶׁנָּפְלוּ בִּשְׁעַת שְׁבִירָה וּשְׁבִירָה, הוּא בְּחִינַת אוֹתִיּוֹת שֶׁנִּשְׁבְּרוּ וְנָפְלוּ לְכָל דָּבָר וְדָבָר מִזֶּה הָעוֹלָם וְכָל דָּבָר יֵשׁ לוֹ שָׁעָה וְצָרִיך לָבוֹא בְּשָׁעָה זוֹ לְאָדָם זֶה שֶׁהוּא מִשּׁרֶשׁ אֶחָד עִם אוֹתָן הַנִּיצוֹצוֹת שֶׁיֵּשׁ בְּזֶה הַדָּבָר וּכְשֶׁמַּגִּיעַ זֶה הַדָּבָר לְאָדָם זֶה וְהוּא מְקַבֵּל חִיּוּת מִזֶּה הַדָּבָר הַיְנוּ מֵהָאוֹתִיּוֹת הַנִּשְׁבָּרִים שֶׁיֵּשׁ שָׁם עַל יְדֵי זֶה נִכְלָלִין הָאוֹתִיּוֹת הַנִּשְׁבָּרִים בְּזֶה הָאָדָם, בַּחִיּוּת שֶׁלּוֹ וְנַעֲשֶׂה מֵהֶם קוֹמָה שְׁלֵמָה, וּמִתְפַּשֵּׁט בַּחִיּוּת שֶׁל כָּל הַגּוּף וְעַל יְדֵי זֶה נִשְׁלָמִין הָאוֹתִיּוֹת וְיֵשׁ לָהֶם שְׁלֵמוּת וְצָרִיך לִשְׁהוֹת הַדָּבָר אֵצֶל זֶה הָאָדָם לְהִשְׁתַּמֵּשׁ בּוֹ עַד שֶׁנִּפְסָקִין הָאוֹתִיּוֹת וְהַנִּיצוֹצוֹת הַשַּׁיָּכִין לְשָׁרְשׁוֹ וְאַחַר כָּך יוֹצֵא מֵרְשׁוּתוֹ לְאָדָם אַחֵר שֶׁהִגִּיעַ הָעֵת שֶׁיִּהְיֶה עֲלִיָּה לְהָאוֹתִיּוֹת הַנִּשְׁאָרִים שֶׁהֵם מִשּׁרֶשׁ אֶחָד עִם הָאָדָם הָאַחֵר וְעַל כֵּן יוֹצֵא לִרְשׁוּתוֹ. וְלִפְעָמִים חוֹזֵר הַדָּבָר וּבָא לְאוֹתוֹ הָאָדָם שֶׁהָיָה שֶׁלּוֹ מִתְּחִלָּה כִּי מֵחֲמַת שֶׁלּא הָיָה לוֹ אָז חֶלְקֵי נֶפֶשׁ רוּחַ נְשָׁמָה אֵלּוּ לא הָיָה יָכוֹל אָז לְהַשְׁלִים הָאוֹתִיּוֹת אֵלּוּ עַד עַתָּה שֶׁהִגִּיעוּ לוֹ אֵלּוּ חֶלְקֵי נֶפֶשׁ רוּחַ נְשָׁמָה שֶׁעַל יָדָם יָכוֹל לְהַשְׁלִים אֵלּוּ הָאוֹתִיּוֹת הַנִּשְׁאָרִים וּבֵין כָּך, הֻכְרַח לִשְׁהוֹת אֵצֶל אַחֵר וּכְשֶׁמַשְׁלִים הָאוֹתִיּוֹת אֵלּוּ נִתּוֹסֵף לוֹ הֶאָרָה בַּנֶּפֶשׁ רוּחַ נְשָׁמָה שֶׁלּוֹ מֵחֲמַת הֶאָרוֹת אוֹתִיּוֹת אֵלּוּ שֶׁהִגִּיעוּ אֵלָיו וְנִשְׁלְמוּ אֶצְלוֹ וְעַל יְדֵי הֶאָרָה זוֹ, מֵאִיר בְּשׁרֶשׁ נֶפֶשׁ רוּחַ נְשָׁמָה שֶׁלּוֹ שֶׁהוּא בְּצַדִּיק וּכְנֶסֶת יִשְׂרָאֵל, שֶׁהֵם שָׁרְשֵׁי כָּל הַנְּשָׁמוֹת כַּנַּ"ל וְעַל יְדֵי הַהִתְנוֹצְצוּת הַזּאת, נִתְיַחֵד צַדִּיק וּכְנֶסֶת יִשְׂרָאֵל הַנִּקְרָאִים מַשָּׂא וּמַתָּן כַּנַּ"ל וְעַל שֵׁם זֶה נִקְרָא מִקָּח וּמִמְכָּר וְכָל הַדְּבָרִים, וְכָל הַלִּמּוּד מַשָּׂא וּמַתָּן כִּי עַל יָדָם נִתְיַחֵד צַדִּיק וּכְנֶסֶת יִשְׂרָאֵל, הַנִּקְרָאִים מַשָּׂא וּמַתָּן כַּנַּ"ל
4. And in order to guard this memory one needs to guard himself from falling into the aspect of r`a `ayin/"evil eye," the aspect of mitat halev/death of the heart, because the memory depends mainly on the eye, in the aspect of "for a remembrance between your eyes]" [Ex. 13], because forgetfulness comes via r`a `ayin via mitat halev, in the aspect of "I am forgotten like a dead man from the heart" [Ps. 31], because r`a `ayin and mitat halev are a single aspect, because "shuryana d`eina b'liba talya/the sight of the eye depends on the heart;" "wayamat libo b'kirbo/and his [Naval's] heart died in him" [I Sam 25:37]. And mitat halev is the aspect of the broken pieces of the Tablets, "katvem `al luach libekh/write them on the tablets of your heart" [Prov. 7:3]. And forgetfulness comes via the broken Tablets, as our Sages obm said, "ilmale lo nishtahbru luchot harishonot lo hayta shikh'cha ba`olam/if the first Tablets were not broken there would be no forgetfullness in the world" [Eruvin 54a], hence forgetfulness is mainly from r`a `ayin which is the aspect of mitat halev which is the aspect of the broken Tablets which are the root of forgetfulness as mentioned. And Avshalom, who had `ayin har`a on the kingship of his father, through this mitat halev was said of him, for it is said: "Vayikach shlosha shvatim b'kapo, vayitka`em b'lev Avshalom//And he took three darts in his hand, and thrust them through the heart of Absalom" [2 Sam. 18:14], because blemish of the memory comes via r`a `ayin as mentioned. And King David, alav haShalom, fled then from his kingdom because of Avshalom, and Shim`i Ben Gera cursed him, and said [2 Sam. 16:12] "Ulai yireh Hashem b`einai/Perhaps Hashem will look at my eyes" -- "at my eyes" specifically, because whoever sees that he falls into r`a `ayin, if he does not feel in himself that he can stand in this, to escape from it, he must flee from it, but whoever can repair, then he needs to repair and needs to see the substance of aspect of r`a `ayin in order to known the rood that he needs to repair through it. Because there are several aspects of r`a `ayin, and when one falls into the r`a `ayin of haughtiness, that he squints his eye at the promotion of his fellow, he needs to subdue [it] in the root of the promotion, i.e. in the root of malkhut, which is the aspect of Mashiach, and he [Mashiach] is the root of malkhut, in the aspect of [1 Sam. 2:10] "v'yiten `oz l'malko, v'yarem keren meshicho/He will give strength to his King, and will raise the horn of his Annointed" And he is the aspect of tov `ayin/good eye, in the aspect of: "y'feh `eintayim v'tov re'i/beautiful-eyed and good-looking" [1 Sam. 16:12] which was said of David, who was Mashiach.
ד. וּכְדֵי לִשְׁמר הַזִּכָּרוֹן הַנַּ"ל צָרִיך לִשְׁמר אֶת עַצְמוֹ שֶׁלּא יִפּל לִבְחִינַת רַע עַיִן לִבְחִינַת מִיתַת הַלֵּב כִּי עִקַּר הַזִּכָּרוֹן תּוֹלֶה בָּעַיִן, בִּבְחִינַת: "וּלְזִכָּרוֹן בֵּין עֵינֶיך" כִּי הַשִּׁכְחָה בָּא עַל יְדֵי רַע עַיִן עַל יְדֵי מִיתַת הַלֵּב, בִּבְחִינַת "נִשְׁכַּחְתִּי כְּמֵת מִלֵּב" כִּי רַע עַיִן וּמִיתַת הַלֵּב הֵם בְּחִינָה אַחַת כִּי שׁוּרְיָנָא דְּעֵינָא בְּלִבָּא תַּלְיָא"וַיָּמָת לִבּוֹ בְּקִרְבּוֹ" וּמִיתַת הַלֵּב, הִיא בְּחִינַת שִׁבְרֵי לוּחוֹת "כָּתְבֵם עַל לוּחַ לִבֶּך" וְשִׁכְחָה הִיא עַל יְדֵי שִׁבְרֵי לוּחוֹת כְּמַאֲמַר חֲכָמֵינוּ, זִכְרוֹנָם לִבְרָכָה 'אִלְמָלֵא לא נִשְׁתַּבְּרוּ לוּחוֹת הָרִאשׁוֹנוֹת לא הָיְתָה שִׁכְחָה בָּעוֹלָם' נִמְצָא שֶׁעִקַּר הַשִּׁכְחָה, הִיא עַל יְדֵי רַע עַיִן, שֶׁהוּא בְּחִינַת מִיתַת הַלֵּב שֶׁהִיא בְּחִינַת שִׁבְרֵי לוּחוֹת שֶׁמִּשָּׁם עִקַּר הַשִּׁכְחָה כַּנַּ"ל. וְאַבְשָׁלוֹם שֶׁהָיָה עֵינוֹ רָעָה בְּמַלְכוּת אָבִיו עַל יְדֵי זֶה נֶאֱמַר בּוֹ מִיתַת הַלֵּב שֶׁנֶּאֱמַר: "וַיִּקַּח שְׁלֹשָׁה שְׁבָטִים בְּכַפּוֹ, וַיִּתְקָעֵם בְּלֵב אַבְשָׁלוֹם" כִּי פָּגַם בַּזִּכָּרוֹן, עַל יְדֵי רַע עַיִן כַּנַּ"ל. וְדָוִד הַמֶּלֶך, עָלָיו הַשָּׁלוֹם, בָּרַח אָז מִמַּלְכוּתוֹ מִפְּנֵי אַבְשָׁלוֹם וְקִלֵּל אוֹתוֹ שִׁמְעִי בֶּן גֵּרָא, וְאָמַר "אוּלַי יִרְאֶה ה' בְּעֵינַי" "בְּעֵינַי" דַּיְקָא כִּי מִי שֶׁרוֹאֶה שֶׁנּוֹפֵל לְרַע עַיִן אִם אֵינוֹ מַרְגִּישׁ בְּעַצְמוֹ שֶׁיּוּכַל לַעֲמד בָּזֶה לְהִנָּצֵל מִמֶּנּוּ צָרִיך לִבְרחַ מִמֶּנּוּ אֲבָל מִי שֶׁיָּכוֹל לְתַקֵּן, אֲזַי צָרִיך לְתַקֵּן וְצָרִיך לִרְאוֹת מַהוּת בְּחִינַת הָרַע עַיִן כְּדֵי לֵידַע הַשּׁרֶשׁ שֶׁצָּרִיך לְתַקֵּן עַל יָדוֹ כִּי יֵשׁ כַּמָּה בְּחִינוֹת רַע עַיִן וּכְשֶׁנּוֹפֵל לְרַע עַיִן שֶׁל הִתְנַשְּׂאוּת שֶׁעֵינוֹ צָרָה בְּהִתְנַשְּׂאוּת שֶׁל חֲבֵרוֹ צָרִיך לְהַכְנִיעַ בְּהַשּׁרֶשׁ שֶׁל הַהִתְנַשְּׂאוּת הַיְנוּ בְּשׁרֶשׁ הַמַּלְכוּת, שֶׁהוּא בְּחִינַת מָשִׁיחַ וְהוּא שׁרֶשׁ הַמַּלְכוּת, בִּבְחִינַת: "וְיִתֶּן עֹז לְמַלְכּוֹ, וְיָרֵם קֶרֶן מְשִׁיחוֹ" וְהוּא בְּחִינַת טוֹב עַיִן, בִּבְחִינַת: "יְפֵה עֵינַיִם וְטוֹב ראִי" הַנֶּאֱמָר בְּדָוִד, שֶׁהוּא מָשִׁיחַ.
"Mishnah: Abba Shaul says, 'I was burying corpses. One time a cave opened up under me, and I was standing over the eye socket of the corpse, up to my nose. When I stepped back, they said it was the eye of Avshalom.'" And this is why Abba Shaul said, "I was burying corpses," because Abba Shaul was always trying to remedy r`a `ayin, which is called death as mentioned. "One time a cave opened under me" i.e. the aspect of devekut/cleaving [to God], the aspect of "k'ma`ar ish v'liot/according to the space of each, with wreaths" [I Kings 7:36], i.e. aspect of emet: "emet me'eretz titzmach/Truth shall sprout from the earth" [Ps. 85:11], because "tov `ayin hu yevrach/he who is tov `ayin will be blessed" [Prov. 22:9], and the blessings are aspect of emeth, as is written: "hamitbarech ba'aretz yitbarech be'Elohai Amen/he who blesseth himself in the earth shall bless himself by the God of truth" [Isa. 65:16], and this is why Abba Shaul said that through his emet, devekut was opened for him, "and I stood over the eye socket of the corpse up to my nose," i.e. because of the devekut, I stood myself in danger, to inter into the eye socket of the dead, i.e. in the r`a `ayin until I needed to use the aspect of Masiach, in order to subdue the r`a `ayin, and this explains "up to my nose," which is the aspect of "ruach apeinu Mashaich Hashem/the breath of our nose, the Mashiach of Hashem" [Lam. 4:20]. "And when I stepped back they said it was the eye of Avshalom i.e. that Avshalom fell into this aspect of r`a `ayin, and this is the explanation of "when I stepped to my back," i.e. after the remedy, that I returned the aspect of Mashiach to its place, to the aspect of "achorai/to my back" beacuse that is where the root of Melekh Hamashiach is, in the aspect of "melekh asur barhatim/the king is captivated in its tresses" [Song 7:6], "barhitin mochin/in the tresses of the brain" [Tikun 6 daf 21] he is captivated, i.e. in the aspect of the tefilin knot, which is the aspect of "my back" as our Sages of blessed memory said, "and you shall see my back" [Ex. 33:23] -- this is the knot of the tefilin, "the soul of my lord shall be bound in the bundle of life" [I Sam. 25:29] which was said of David, because tefilin are aspect of life, as our Sages obm said, "kol mananiach tefilin zocheh l'chayim/whoever lays tefilin attains life", for it is written: "Hashem `aleikhem yichyu/Hashem, by these things [men] live" [Isa. 38:16] and therefore they did not tell him that it was the eye of Avshalom, until [after] he stepped back. Because if he knew this beforehand, he probably would not have endangered himself so much to enter into such a r`a `ayin, because it is very dangerous.
תַּנְיָא: אַבָּא שָׁאוּל אוֹמֵר, קוֹבֵר מֵתִים הָיִיתִי פַּעַם אַחַת נִפְתְּחָה מְעָרָה מִתַּחְתַּי, וְעָמַדְתִּי בְּגַלְגַּל עֵינוֹ שֶׁל מֵת, עַד חָטְמִי כְּשֶׁחָזַרְתִּי לַאֲחוֹרַי, אָמְרוּ עַיִן שֶׁל אַבְשָׁלוֹם הַוָה וְזֶה שֶׁאָמַר אַבָּא שָׁאוּל, קוֹבֵר מֵתִים הָיִיתִי כִּי אַבָּא שָׁאוּל הִשְׁתַּדֵּל לְתַקֵּן תָּמִיד אֶת הָרַע עַיִן, הַנִּקְרָא מִיתָה כַּנַּ"ל פַּעַם אַחַת נִפְתְּחָה מְעָרָה מִתַּחְתַּי הַיְנוּ בְּחִינַת דְּבֵקוּת, בְּחִינַת: "כְּמַעַר אִישׁ וְליוֹת" מִתַּחְתַּי, הַיְנוּ בְּחִינַת אֱמֶת: "אֱמֶת מֵאֶרֶץ תִּצְמַח" כִּי "טוֹב עַיִן הוּא יְברָך" וְהַבְּרָכוֹת הֵם בְּחִינַת אֱמֶת כְּמוֹ שֶׁכָּתוּב: "הַמִּתְבָּרֵך בָּאָרֶץ יִתְבָּרֵך בֵּאלקֵי אָמֵן" וְזֶה שֶׁאָמַר אַבָּא שָׁאוּל שֶׁעַל יְדֵי הָאֱמֶת שֶׁלּוֹ, נִפְתְּחָה לוֹ דְּבֵקוּת וְעָמַדְתִּי בְּגַלְגַּל עֵינוֹ שֶׁל מֵת עַד חָטְמִי הַיְנוּ מֵחֲמַת הַדְּבֵקוּת הֶעֱמַדְתִּי עַצְמִי בְּסַכָּנָה לִכְנס בְּגַלְגַּל עֵינוֹ שֶׁל מֵת, הַיְנוּ בְּרַע עַיִן עַד שֶׁהֻצְרַכְתִּי לְהִשְׁתַּמֵּשׁ בִּבְחִינַת מָשִׁיחַ, כְּדֵי לְהַכְנִיעַ אֶת הָרַע עַיִן וְזֶה עַד חָטְמִי, שֶׁהוּא בְּחִינַת: "רוּחַ אַפֵּינוּ מְשִׁיחַ ה'" וּכְשֶׁחָזַרְתִּי לַאֲחוֹרַי אָמְרוּ לִי עֵינוֹ שֶׁל אַבְשָׁלוֹם הָיְתָה הַיְנוּ שֶׁאַבְשָׁלוֹם נָפַל לִבְחִינַת הָרַע עַיִן הַזֶּה וְזֶהוּ כְּשֶׁחָזַרְתִּי לַאֲחוֹרַי הַיְנוּ אַחַר הַתִּקּוּן שֶׁחָזַרְתִּי בְּחִינַת מָשִׁיחַ לִמְקוֹמוֹ, לִבְחִינַת אֲחוֹרַי כִּי שָׁם שׁרֶשׁ הַמֶּלֶך הַמָּשִׁיחַ בִּבְחִינַת: "מֶלֶך אָסוּר בָּרְהָטִים", 'בְּרָהִיטֵי מחִין' "אָסוּר", הַיְנוּ בְּחִינַת קֶשֶׁר שֶׁל תְּפִילִּין, שֶׁהִיא בְּחִינַת אֲחוֹרַי כְּמַאֲמַר חֲכָמֵינוּ, זִכְרוֹנָם לִבְרָכָה . ......."וְרָאִיתָ אֶת אֲחוֹרָי", זֶה קֶשֶׁר שֶׁל תְּפִילִּין "וְהָיְתָה נֶפֶשׁ אֲדוֹנִי צְרוּרָה בִּצְרוֹר הַחַיִּים", הַנֶּאֱמָר בְּדָוִד כִּי תְּפִילִּין הֵם בְּחִינַת חַיִּים כְּמַאֲמַר חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה 'כָּל הַמַּנִּיחַ תְּפִילִּין זוֹכֶה לְחַיִּים', שֶׁנֶּאֱמַר: "ה' עֲלֵיהֶם יִחְיוּ" וְעַל כֵּן לא אָמְרוּ לוֹ שֶׁעֵינוֹ שֶׁל אַבְשָׁלוֹם הָיְתָה עַד שֶׁחָזַר לַאֲחוֹרָיו כִּי אִלּוּ הָיָה יוֹדֵעַ מִקּדֶם מִזֶּה אֶפְשָׁר לא הָיָה מְסַכֵּן עַצְמוֹ כָּל כָּך לִכָּנֵס בְּרַע עַיִן כָּזֶה כִּי הוּא סַכָּנָה גְּדוֹלָה.
5. And one needs to guard the eye from the power of imagination, and even someone who is tov `ayin needs to guard against this as we see [physically], because even someone who has good vision can err, by seeing from afar, and the opposite of the truth appears to him. And the power of imagination comes via lashon har`a because the power of imagination is the beastly power, because even a beast has a capacity for imagination. And one who brings an evil report falls into beastliness, and therefore the power of imagination overcomes him, which is the beastly force. And when the da`at goes away from him he falls from the love of Hashem Yithbarakh, and falls into the love of beastliness "ki ata hada`at ma'asta, va'emas'kha mikahen li/because you have rejected knowledge, therefore I have rejected you, and you shall be no priest to Me" [Hos. 4:6], but "Avraham ohavi/Avraham my friend" [Isa. 41:8] "atah kohen/you shall be priest" [Ps. 110:4], the aspect of "v'kamatz hakohen/and the priest shall take a fingersfull" [Lev. 5:12], and then the imagination overcomes him, which is the beastly power, "nidmu `ami mib'li hada`at/my people are destroyed for lack of knowledge" [Hos. 4:6] — "nidmu" i.e. the power of imagination.
ה.וְצָרִיך לִשְׁמר אֶת הָעַיִן מִכּחַ הַמְדַמֶּה וַאֲפִילּוּ מִי שֶׁהוּא טוֹב עַיִן צָרִיך לִשְׁמר מִזֶּה כְּמוֹ שֶׁאָנוּ רוֹאִים, כִּי אֲפִילּוּ מִי שֶׁיֵּשׁ לוֹ רְאִיָּה יָפָה יָכוֹל לִטְעוֹת, עַל יְדֵי שֶׁרוֹאֶה מֵרָחוֹק, וְנִדְמֶה לוֹ לְהֵפֶך מִן הָאֱמֶת וְהַכּחַ הַמְדַמֶּה בָּא עַל יְדֵי לְשׁוֹן הָרָע כִּי כּחַ הַמְדַמֶּה הוּא כּחַ הַבַּהֲמִיּוּת כִּי גַּם בְּהֵמָה יֵשׁ לָהּ זֶה הַכּחַ הַמְדַמֶּה וְהַמּוֹצִיא דִּבָּה הוּא נוֹפֵל לְבַהֲמִיּוּת וְעַל כֵּן נִתְגַּבֵּר עָלָיו כּחַ הַמְדַמֶּה, שֶׁהוּא כּחַ הַבַּהֲמִיּוּת וּכְשֶׁהַדַּעַת נִסְתַּלֵּק מִמֶּנּוּ נוֹפֵל מֵאַהֲבַת הַשֵּׁם יִתְבָּרַך, וְנוֹפֵל לְאַהֲבַת הַבַּהֲמִיּוּת "כִּי אַתָּה הַדַּעַת מָאַסְתָּ, וָאֶמְאָסְך מִכַּהֵן לִי" "אַבְרָהָם אוֹהֲבִי": "אַתָּה כהֵן", בְּחִינַת "וְקָמַץ הַכּהֵן" וְאָז מִתְגַּבֵּר עָלָיו כּחַ הַמְדַמֶּה, שֶׁהוּא כּחַ הַבַּהֲמִיּוּת "נִדְמוּ עַמִּי מִבְּלִי הַדָּעַת", "נִדְמוּ", הַיְנוּ כּחַ הַמְדַמֶּה
6. And this power of imagination always seeks a vessel to dwell in, and therefore it always goes about trying to take up residence via someone who reviews halakhot. And therefore they make a chidush in the Torah, and it is a nice chidush that is received by people because it comes via the imagination, which likens one word to another. But! the evil that is in it is more than the good, and these chidushim injure the sustenance, because via chidushei Torah the heavens and earth were created, as is written, "v'leemor letzion `ami ata/and [I, God] say to Tzion, you are my people" [Isa. 51:16] — do not read it "`ami/my people" but "`imi/with me" — as I made the heavens and earth by my speaking (so you likewise you who make effort in the Torah do merit) [Intro to the Zohar, daf 5], and by means of this, all the inflow and blessings come to the world, as is written: "Yiftach Hashem l'kha et otzro hatov et hashamayim/Hashem will open unto you His good treasure the heaven..." [Deut. 28:12]. But! when the chidushim are via the force of imagination then they create firmaments of futility, and because of them famine comes to the world, and even if there is also good in them, because they are words of Torah, which are aspect of satiety — but because the bad is more than the good therefore the bad overcomes, and the good is annulled, in the aspect of "v'lo nod`a ki ba'u el kirbena/and it could not be discerned that they went [eaten up] into them" [Gen. 41:21], because, God forbid, the aspect of the seven years of famine overcome the aspect of the seven years of satiety, which is the aspect of the bad overcoming the good, "v'lo nod`a" etc. as mentioned. And the reason why the power of imagination frequently comes to dwell on one who reviews halakhot is because it was created on Erev Shabbat at twilight, "vekidesh `alav hayom/and the day became sanctified on Him" [as it were, Hashem was involved in creation when it became Shabbat and He had to stop] and a body was not created for it, as written in the Zohar on the verse "asher bara Elohim la`asot/which God created to make," where he explains that the klipot, which are aspect of the power of imagination, were created Erev Shabbat at twilight, and meanwhile it became Shabbat on Him and they were left as spirits without body etc., see there. And therefore this power of imagination, which is the aspect of the klipot, which is spirit without body, it seeks for itself a body to dwell in and goes to someone who reviews halakhah, because they create everything via the words of their Torah, therefore it goes and dwells in them in order that a body be created for it to be clothed wherewith. And this is why it is written regarding unusual dreams, i.e. why a dream which is the aspect of the power of imagination tries to dwell on one who reviews halakha, [it is] because the thing was prepared by God, and God hastened to complete it; this is the aspect of the "asher bara Elohim la`asot/which God created to make" mentioned above, that everything was being prepared Ever Shabbat at twilight and the day became sanctified, and God hastened to make it without a body, and because of this it always tries to dwell on one who reviews halakha, as mentioned. And this is "chalom Par`oh echad hu/the dream of Par`oh is one", i.e. the dream of Par`oh, who is the aspect of the vain imagination as written, "tafri`u et ha`am/let the people free," it is from "echad/one" i.e. from ahavah/love [because echad is the aspect of love as explained elsewhere [gematria 13]], i.e. from fallen love as mentioned, as in "nidmu `ami mib'li hada`at, ki ata hada`at ma'asta/my people are destroyed for lack of knowledge, because you have rejected knowledge" etc. as mentioned.
ו.וְזֶה הַכּחַ הַמְדַמֶּה, הוּא מְבַקֵּשׁ תָּמִיד כְּלִי לִשְׁכּן שָׁם וְעַל כֵּן הוּא מַחֲזִיר תָּמִיד לִשְׁרוֹת עַל פִּי שׁוֹנֵה הֲלָכוֹת וְעַל כֵּן אִם הֵם מְחַדְּשִׁים דָּבָר בַּתּוֹרָה, הוּא חִדּוּשׁ נָאֶה וּמִתְקַבֵּל כִּי הוּא בָּא מִכּחַ הַמְדַמֶּה, שֶׁהוּא מְדַמֶּה מִלְּתָא לְמִלְּתָא אַך שֶׁהָרַע שֶׁבּוֹ הוּא יוֹתֵר מֵהַטּוֹב וְאֵלּוּ הַחִדּוּשִׁים מַזִּיקִים לְפַרְנָסָה כִּי עַל יְדֵי חִדּוּשֵׁי תּוֹרָה נִבְרָאִים שָׁמַיִם וָאָרֶץ כְּמוֹ שֶׁכָּתוּב: "וְלֵאמר לְצִיּוֹן עַמִּי אָתָּה" אַל תִּקְרֵי עַמִּי אֶלָּא עִמִּי, מָה אֲנָא עֲבַדִי שְׁמַיָּא וְאַרְעָא בְּמִלּוּלִי וְכוּ' וְעַל יְדֵי זֶה בָּאִים כָּל הַהַשְׁפָּעוֹת וְהַבְּרָכוֹת לָעוֹלָם כְּמוֹ שֶׁכָּתוּב:יִפְתַּח ה' לְך אֶת אוֹצָרוֹ הַטּוֹב אֶת הַשָּׁמַיִם וְכוּ' אַך כְּשֶׁהַחִדּוּשִׁים הֵם עַל יְדֵי כּחַ הַמְדַמֶּה אֲזַי נִבְרָאִין רְקִיעִין דְּשָׁוְא וְעַל יָדָם בָּא רָעָב לָעוֹלָם וְאַף שֶׁיֵּשׁ בָּהֶם גַּם כֵּן טוֹב, שֶׁהֵם דִּבְרֵי תוֹרָה, שֶׁהֵם בְּחִינַת שׂבַע אַך מֵחֲמַת שֶׁהָרַע יוֹתֵר מֵהַטּוֹב עַל כֵּן הָרַע גּוֹבֵר, וְהַטּוֹב נִתְבַּטֵּל בִּבְחִינַת: "וְלא נוֹדַע כִּי בָאוּ אֶל קִרְבֶּנָה" שֶׁמִּתְגַּבֵּר חַס וְשָׁלוֹם בְּחִינַת שֶׁבַע שְׁנֵי הָרָעָב עַל בְּחִינַת שֶׁבַע שְׁנֵי הַשָּׂבָע שֶׁהוּא בְּחִינַת הִתְגַּבְּרוּת הָרָע עַל הַטּוֹב "וְלא נוֹדַע" וְכוּ' כַּנַּ"ל וּמַה שֶׁמְּחַזֵּר הַכּחַ הַמְדַמֶּה לִשְׁרוֹת עַל פִּי שׁוֹנֵה הֲלָכוֹת הוּא מִפְּנֵי שֶׁהוּא נִבְרָא בְּעֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת וְקִדֵּשׁ עָלָיו הַיּוֹם וְלא נִבְרָא לוֹ גּוּף כְּמוֹ שֶׁכָּתוּב בַּזוהַר עַל פָּסוּק "אֲשֶׁר בָּרָא אֱלהִים לַעֲשׂוֹת" שֶׁמְּבאָר שָׁם, שֶׁהַקְּלִיפּוֹת שֶׁהֵם בְּחִינַת הַכּחַ הַמְדַמֶּה נִבְרְאוּ בְּעֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת וּבְתוֹך כָּך קִדֵּשׁ עָלָיו הַיּוֹם וְנִשְׁאֲרוּ רוּחַ בְּלא גּוּף וְכוּ' עַיֵּן שָׁם וְעַל כֵּן זֶה הַכּחַ הַמְדַמֶּה, שֶׁהוּא בְּחִינַת הַקְּלִיפּוֹת, שֶׁהוּא רוּחַ בְּלא גּוּף הוּא מְבַקֵּשׁ לְעַצְמוֹ גּוּף לִשְׁרוֹת בּוֹ וְהוֹלֵך אֵצֶל הַשּׁוֹנֵי הֲלָכוֹת, כִּי הֵם בּוֹרְאִים הַכּל בְּדִבְרֵי תּוֹרָתָם עַל כֵּן הוּא הוֹלֵך וְשׁוֹרֶה אֶצְלָם כְּדֵי שֶׁיִּהְיֶה נִבְרָא לוֹ גּוּף לְהִתְלַבֵּשׁ בּוֹ עַל יָדָם וְזֶה שֶׁכָּתוּב וְעַל הִשָּׁנוֹת הַחֲלוֹם הַיְנוּ מַה שֶּׁהַחֲלוֹם שֶׁהוּא בְּחִינַת כּחַ הַמְדַמֶּה הִשְׁתַּדְּלוּתוֹ לִשְׁרוֹת עַל הַשּׁוֹנֵה הֲלָכוֹת כִּי נָכוֹן הַדָּבָר מֵעִם הָאֱלוהִים, וּמְמַהֵר הָאֱלוהִים לַעֲשׂוֹתוֹ זֶה בְּחִינַת: "אֲשֶׁר בָּרָא אֱלהִים לַעֲשׂוֹת" הַנַּ"ל שֶׁהָיָה נָכוֹן הַכּל עֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת וְקִדֵּשׁ הַיּוֹם, וּמִהֵר אֱלהִים לַעֲשׂוֹתוֹ בְּלא גּוּף וּמֵחֲמַת זֶה הוּא מַחֲזִיר תָּמִיד לִשְׁרוֹת עַל הַשּׁוֹנֵה הֲלָכוֹת כַּנַּ"ל וְזֶה, "חֲלוֹם פַּרְעה אֶחָד הוּא" הַיְנוּ חֲלוֹם פַּרְעה, שֶׁהוּא בְּחִינַת כּחַ הַמְדַמֶּה כּחַ בָּטֵל כְּמוֹ שֶׁכָּתוּב: "תַּפְרִיעוּ אֶת הָעָם" הוּא בָּא מֵאֶחָד הַיְנוּ מֵאַהֲבָה [כִּי אֶחָד הוּא בְּחִינַת אַהֲבָה כַּמְבאָר בְּמָקוֹם אַחֵר] הַיְנוּ מֵאַהֲבָה נְפוּלָה כַּנַּ"ל בְּחִינַת "נִדְמוּ עַמִּי מִבְּלִי הַדָּעַת, כִּי אַתָּה הַדַּעַת מָאַסְתָּ" וְכוּ' כַּנַּ"ל.
Hence via removal of da`at, which comes via lashon har`a, which is like "motzi dibbah hu kesil/he who utters slander is a fool" [Prov. 10:18], i.e. because da`at leaves him, because of this he falls from love of Hashem Yithbarakh, to beastly loves, and then the power of imagination overcomes him, which is the power of beastliness. And by the power of imagination, the memory is blemished and he falls to forgetfulness. And now! come and see, how good and how nice is the connection of this whole scripture "nidmu `ami" etc. mentioned. "Nidmu `ami mibli hada`at" because via blemish of da`at, the power of imagination overcomes. "Because you have rejected da`at, I have rejected you from being priest to me" because via blemish of da`at, one falls from holy loves which are aspect of Kohen as mentioned. And then the power of imagination overcomes him, as in "nidmu `ami" etc. as mentioned. And this is why the verse ended "vatishkach Torat Eloheikha/since you have forgotten the Torah of your God" "you have forgotten" certainly, because via blemish of the da`at, through this the power of imagination overcomes and through this the memory is blemished and one comes to forgetfulness as mentioned. "Eshkach baneikha gam ani/I will also forget your children" because via blemishing the ZiKaRon/memory and falling to forgetfullness, via this one has no ben ZaKhaR/male child, which was brought above regarding Avshalom, who did not merit to have a ben zachar beacuse this person blemished the zikaron as mentioned. And this is the "eshkach baneikha gam ani." And therefore Par`oh decreed against the zecharim specifically, because Par`oh is the aspect of the power of imagination, which is the vain power as mentioned, which overcomes the zikaron, which is the aspect of ben zakhar as mentioned. Because the power of imagination, when in overcomes, God forbid, it damages and nullifies, God forbid, the zikaron as mentioned. And this is "vayitzav Par`oh... kol haben ha'yilod ha'ye'orah tashlichuhu/and Pah`oh commanded... every boy that is born, throw him in the river" etc. "To the river" specifically, because the river of Mitzrayim, is Pishon, where the power of imagination dwells as mentioned, i.e. he wanted to blemish the zikaron, which is the aspect of ben zakhar, via the power of imagination, which dwells "`al pi shoneh halakhot/on the mouth of one who reviews halakhah" as mentioned.
נִמְצָא עַל יְדֵי הִסְתַּלְּקוּת הַדַּעַת, שֶׁבָּא עַל יְדֵי לְשׁוֹן הָרָע שֶׁהוּא בְּחִינַת: "מוֹצִיא דִּבָּה הוּא כְּסִיל" דְּהַיְנוּ שֶׁנִּסְתַּלֵּק מִמֶּנּוּ הַדַּעַת עַל יְדֵי זֶה נוֹפֵל מֵאַהֲבַת הַשֵּׁם יִתְבָּרַך, לָאַהֲבוֹת הַבַּהֲמִיּוֹת וְאָז מִתְגַּבֵּר עָלָיו כּחַ הַמְדַמֶּה, שֶׁהוּא כּחַ הַבַּהֲמִיּוּת וְעַל יְדֵי הַכּחַ הַמְדַמֶּה, נִפְגָּם הַזִּכָּרוֹן וְנוֹפֵל לְשִׁכְחָה וְעַתָּה בּוֹא וּרְאֵה, מַה טּוֹב וּמַה נָּעִים עַתָּה קֶשֶׁר כָּל הַמִּקְרָא הַזֶּה "נִדְמוּ עַמִּי" וְכוּ' הַנַּ"ל נִדְמוּ עַמִּי מִבְּלִי הַדָּעַת שֶׁעַל יְדֵי פְּגַם הַדַּעַת, מִתְגַּבֵּר כּחַ הַמְדַמֶּה כַּנַּ"ל כִּי אַתָּה הַדַּעַת מָאַסְתָּ וָאֶמְאָסְך מִכַּהֵן לִי כִּי עַל יְדֵי פְּגַם הַדַּעַת, נוֹפֵל מֵאַהֲבוֹת דִּקְדֻשָּׁה שֶׁהֵם בְּחִינַת כּהֵן כַּנַּ"ל וְאָז מִתְגַּבֵּר עָלָיו הַכּחַ הַמְדַמֶּה, בְּחִינַת "נִדְמוּ עַמִּי" וְכוּ' כַּנַּ"ל וְזֶהוּ שֶׁסִּיֵּם שָׁם בְּפָסוּק זֶה וַתִּשְׁכַּח תּוֹרַת אֱלקֶיך וַתִּשְׁכַּח וַדַּאי כִּי עַל יְדֵי פְּגַם הַדַּעַת, שֶׁעַל יְדֵי זֶה מִתְגַּבֵּר הַכּחַ הַמְדַמֶּה עַל יְדֵי זֶה נִפְגָּם הַזִּכָּרוֹן וּבָא לְשִׁכְחָה כַּנַּ"ל אֶשְׁכַּח בָּנֶיך גַּם אָנִי כִּי עַל יְדֵי שֶׁפּוֹגֵם בַּזִּכָּרוֹן וְנוֹפֵל לְשִׁכְחָה עַל יְדֵי זֶה אֵין לוֹ בֵּן זָכָר כְּמוֹ שֶׁמּוּבָא לְעֵיל לְעִנְיַן אַבְשָׁלוֹם, שֶׁלּא זָכָה לְבֵן זָכָר מֵחֲמַת זֶה שֶׁפָּגַם בַּזִּכָּרוֹן כַּנַּ"ל וְזֶהוּ: "אֶשְׁכַּח בָּנֶיך גַּם אָנִי" כַּנַּ"ל וְעַל כֵּן גָּזַר פַּרְעה עַל הַזְּכָרִים דַּיְקָא כִּי פַּרְעה הוּא בְּחִינַת הַכּחַ הַמְדַמֶּה, שֶׁהוּא כּחַ בָּטֵל כַּנַּ"ל שֶׁהוּא מִתְגַּבֵּר עַל הַזִּכָּרוֹן, שֶׁהוּא בְּחִינַת בֵּן זָכָר כַּנַּ"ל כִּי כּחַ הַמְדַמֶּה כְּשֶׁמִּתְגַּבֵּר, חַס וְשָׁלוֹם הוּא פּוֹגֵם וּמְבַטֵּל, חַס וְשָׁלוֹם אֶת הַזִּכָּרוֹן כַּנַּ"ל וְזֶהוּ,: "וַיְצַו פַּרְעה וְכוּ' כָּל הַבֵּן הַיִּלּוֹד הַיְארָה תַּשְׁלִיכֻהוּ" "הַיְארָה" דַּיְקָא, כִּי יְאוֹר מִצְרַיִם, זֶה פִּישׁוֹן שֶׁשָּׁם שׁוֹרֶה הַכּחַ הַמְדַמֶּה כַּנַּ"ל הַיְנוּ שֶׁרָצָה לִפְגּם הַזִּכָּרוֹן, שֶׁהוּא בְּחִינַת בֵּן זָכָר עַל יְדֵי הַכּחַ הַמְדַמֶּה, הַשּׁוֹרֶה עַל פִּי שׁוֹנֵה הֲלָכוֹת כַּנַּ"ל.
And to subdue the power of imagination, this is via the aspect of yad/hand, as in "b'yad hanevi'im adameh/I have used similitudes via [lit. "by hand of"] the prophets" [Hos 12:11]. And yad, i.e. the aspect of simchah/joy, the aspect of "us'machtem b'khol mishlakh yedchem/and you shall rejoice in all that you put your had unto" [Deut. 12:7]. And this is the aspect of keli zemer/musical instrument which is played with the hand, for by means of this the prophecy used to dwell on the prophets, as written "kechu li menagen/get me a musician" etc. [II Kings 3:15] etc. because the instrument channels the ruach/spirit/air, and it mixes good and bad. Because there is `atzvut ruach/sad wind, dark wind, bad wind, as said of Shaul: "U'vi`atato ruach ra`ah/and an evil spirit terrified him" [I Sam. 16:14] and there is good wind, as written: "Ruchakha tovah tancheni b'eretz mishor/let Your good spirit lead me in an even land" [Ps. 143:10] and it is the aspect of the spirit of prophecy, ruach hakodesh. But! when good is mixed with bad, one cannot receive prophecies of truth. And therefore it is written of Shaul: "Vayitnabe... va'yipol `arom/and he prophecied... and fell naked" [I Sam. 19:24] and Rashi explains: "an expression denoting he was insane" because he was mixed with ruach shetut/spirit of folly, sad wind and this is why someone who plays with his hand on an instrument, he gathers and collects with his hand the good wind, spirit of prophecy from out of the said wind. And one who knows how to play needs to know how to gather and collect and find the pieces of spirit one by one in order to build the melody i.e. the joy i.e. to build the good wind, spirit of prophecy which is the opposite of sad wind. Because the player needs to go up and down with his hand on the instrument in order to intentionally build up the joy in shelemut/completion/wholeness. And when the prophet hears this melody from one who knows how to play then he receives from him the spirit of prophecy, which he gathered with has hand from out of the sad wind "v'tov l'kha/and you shall be well [lit. good for you]" [I Sam. 16:16] -- specifically, because he gathers and refines the good from out of the bad. And the root of the gathering out and building up the spirit of prophecy, is via the hand, because that is where the entrustment of the spirits is, as is wirtten: "b'yadkha afkid ruchi/into Your hand I commit my spirit and as written: "asher b'yado nefesh kol chai v'ruach kol basar ish/in Whose hand is the soul of all living and the spirit of all flesh of man." "V'hayah k'nagen hamenagen va't'hi `alav yad Hashem" [II Kings 3:15].
וּלְהַכְנִיעַ הַכּחַ הַמְדַמֶּה הוּא עַל יְדֵי בְּחִינַת יָד, בְּחִינַת "בְּיַד הַנְּבִיאִים אֲדַמֶּה" וְיָד, הַיְנוּ בְּחִינַת שִׂמְחָה, בְּחִינַת "וּשְׂמַחְתֶּם בְּכָל מִשְׁלַח יֶדְכֶם" וְזֶה בְּחִינַת כְּלֵי זֶמֶר שֶׁמְּנַגְּנִין בַּיָּד שֶׁעַל יְדֵי זֶה שׁוֹרָה הַנְּבוּאָה עַל הַנְּבִיאִים כְּמוֹ שֶׁכָּתוּב: "קְחוּ לִי מְנַגֵּן" וְכוּ' כִּי הַכְּלִי הוּא הִתְאַסְּפוּת הָרוּחַ וְהוּא מְערָב טוֹב וָרַע כִּי יֵשׁ עַצְבוּת רוּחַ, רוּחַ נְכֵאָה רוּחַ רָעָה כַּנֶּאֱמָר בְּשָׁאוּל: "וּבִעֲתַתּוּ רוּחַ רָעָה" וְיֵשׁ רוּחַ טוֹבָה כְּמוֹ שֶׁכָּתוּב: "רוּחֲך טוֹבָה תַּנְחֵינִי בְּאֶרֶץ מִישׁוֹר" וְהוּא בְּחִינַת רוּחַ נְבוּאָה, רוּחַ הַקּדֶשׁ אַך כְּשֶׁהוּא מְערָב טוֹב וָרַע, אֵינוֹ יָכוֹל לְקַבֵּל נְבוּאוֹת אֱמֶת וְעַל כֵּן כָּתוּב בְּשָׁאוּל: "וַיִּתְנַבֵּא וְכוּ' וַיִּפּל עָרם" וּפֵרֵשׁ רַשִׁ"י: 'לְשׁוֹן מְשֻׁגָּע' כִּי הָיָה מְערָב בְּרוּחַ שְׁטוּת, עַצְבוּת רוּחַ וְזֶה שֶׁמְּנַגֵּן בַּיָּד עַל הַכְּלִי הוּא מְקַבֵּץ וּמְלַקֵּט בַּיָּד אֶת הָרוּחַ טוֹבָה, רוּחַ נְבוּאָה מִתּוֹך עַצְבוּת רוּחַ וְצָרִיך לִהְיוֹת יוֹדֵעַ נַגֵּן שֶׁיֵּדַע לְקַבֵּץ וְלִלְקט וְלִמְצא חֶלְקֵי הָרוּחַ אַחַת לְאַחַת כְּדֵי לִבְנוֹת הַנִּגּוּן הַיְנוּ הַשִּׂמְחָה הַיְנוּ לִבְנוֹת הָרוּחַ טוֹבָה, רוּחַ נְבוּאָה שֶׁהוּא הֶפֶך עַצְבוּת רוּחַ כִּי צָרִיך לַעֲלוֹת וְלֵירֵד בְּיָדוֹ עַל הַכְּלִי שֶׁמְּנַגֵּן כְּדֵי לְכַוֵּן לִבְנוֹת הַשִּׂמְחָה בִּשְׁלֵימוּת. וּכְשֶׁהַנָּבִיא שׁוֹמֵעַ זֶה הַנִּגּוּן מֵהַיּוֹדֵעַ נַגֵּן אֲזַי מְקַבֵּל מִמֶּנּוּ רוּחַ נְבוּאָה, שֶׁקִּבֵּץ זֶה בְּיָדוֹ מִתּוֹך הָעַצְבוּת רוּחַ "וְטוֹב לָך" דַּיְקָא, שֶׁמְּלַקֵּט וּמְצָרֵף הַטּוֹב מִתּוֹך הָרָע וְעִקַּר הִתְקַבְּצוּת וּבִנְיַן הָרוּחַ נְבוּאָה, הוּא עַל יְדֵי הַיָּד כִּי שָׁם פִּקְדוֹנוֹת הָרוּחוֹת, כְּמוֹ שֶׁכָּתוּב: "בְּיָדְך אַפְקִיד רוּחִי" וּכְמוֹ שֶׁכָּתוּב: "אֲשֶׁר בְּיָדוֹ נֶפֶשׁ כָּל חָי וְרוּחַ כָּל בְּשַׂר אִישׁ" "וְהָיָה כְּנַגֵּן הַמְּנַגֵּן וַתְּהִי עָלָיו יַד ה'"
Thus via the hands, since he plays with his hand on the musical instrument, through this he chooses out the good wind from the bad wind, which this is the aspect of the spirit of prophecy as mentioned. And all this is the aspect of subduing the imagination which is the aspect of bad wind, spirit of folly which wants to damage and confuse the aspect of the good wind, spirit of prophecy. And it is subdued and anulled, and through this the joy comes via the one who plays with his hand as mentioned. Because main [way] the imagination overcomes is via sadness because the imagination is the aspect of sullen wind, dark wind, bad wind which confuses the good wind, spirit of prophecy which is the aspect of memory as mentioned, the aspect of the "l'adbaka machshavta b`alma d'atei" mentioned above. And therefore one cannot receive the spirit of prophecy, ruach hakodesh except via joy, which is the aspect of playing by hand, as written "vyahay k'nagen hamenagen vat'hi `alav yad Hashem," the aspect of "v'nagen b'yado v'tov lakh" etc. as mentioned. And the one who plays, it is necessary that he knows how to play as mentioned, also he the instrument needs to be whole in order that the wind not go out mixed bad with good together. And therefore it is necessary that he knows to play and also that the instrument that he plays on be whole in completion as fit, which is the aspect of choosing out the good wind which is the aspect of joy aspect of spirit of prophecy from the sullen wind, which is the bad wind as mentioned. Because when the instrument is not whole or when he does not know how to play, and he does not know how to pick up and drop his hand to choose out the good wind from the bad wind, regarding him it is said "kol rucho yotzi kesil/he gives full vent to his folly" [Prov. 29:11], i.e. he lets out all the wind at once and then the melody and the joy are not built up, and the imagination is not subdued, and this is like: "tezte rucho yashuv l'admato/his spirit goes out, he returns to the earth he came from" [Ps. 146], i.e. aspect of the imagination i.e. when all the wind goes out then it goes and returns to the imagination because the imagination is not subdued, and this is the aspect of: "tetze rucho yashuv l'admato" -- ie. to the aspect of the imagination, i.e. when all the spirit goes out then it goes and returns to the imagination because the imagination was not subdued because he was not able to collect and separate the good wind and all the wind came out mixed good with bad. But when he has the aspect of the hand which collects and separates the aspect of good wind from the bad wind then he subdues the imagination, in the aspect of: "u'v'yad hanevi'im adameh" as mentioned. Because the root of the aspect of prophecy is from the aspect of the hand, which separates the good wind from the bad wind. And through this it suppresses the imagination which is the aspect of bad wind mixed with good as mentioned.
נִמְצָא עַל יְדֵי שֶׁמְּנַגֵּן בַּיָּד עַל הַכְּלִי זֶמֶר עַל יְדֵי זֶה מְבָרֵר הָרוּחַ טוֹבָה מִן הָרוּחַ רָעָה שֶׁזֶּהוּ בְּחִינַת רוּחַ נְבוּאָה כַּנַּ"ל וְכָל זֶה הוּא בְּחִינַת הַכְנָעַת הַמְדַמֶּה שֶׁהוּא בְּחִינַת הָרוּחַ רָעָה, רוּחַ שְׁטוּת שֶׁרוֹצֶה לִפְגּם וּלְבַלְבֵּל אֶת בְּחִינַת הָרוּחַ טוֹבָה, רוּחַ נְבוּאָה וְהוּא נִכְנָע וְנִתְבַּטֵּל, עַל יְדֵי הַשִּׂמְחָה הַבָּאָה עַל יְדֵי הַמְּנַגֵּן בַּיָּד כַּנַּ"ל כִּי עִקַּר הִתְגַּבְּרוּת הַמְדַמֶּה הוּא עַל יְדֵי עַצְבוּת כִּי הַמְדַמֶּה הוּא בְּחִינַת עַצְבוּת רוּחַ רוּחַ נְכֵאָה, רוּחַ רָעָה שֶׁהוּא מְבַלְבֵּל אֶת הָרוּחַ טוֹבָה, רוּחַ נְבוּאָה שֶׁהוּא בְּחִינַת זִכָּרוֹן הַנַּ"ל בְּחִינַת לְאַדְבָּקָא מַחֲשַׁבְתָּא בְּעָלְמָא דְּאָתֵי הַנַּ"ל וְעַל כֵּן אֵין יְכוֹלִין לְקַבֵּל רוּחַ נְבוּאָה, רוּחַ הַקּדֶשׁ כִּי אִם עַל יְדֵי שִׂמְחָה, שֶׁהוּא בְּחִינַת מְנַגֵּן בַּיָּד כְּמוֹ שֶׁכָּתוּב "וְהָיָה כְּנַגֵּן הַמְּנַגֵּן וַתְּהִי עָלָיו יַד ה'" בְּחִינַת: "וְנִגֵּן בְּיָדוֹ וְטוֹב לָך" וְכוּ' כַּנַּ"ל וְזֶה הַמְנַגֵּן, צָרִיך שֶׁיִּהְיֶה יוֹדֵעַ נַגֵּן כַּנַּ"ל גַּם, צָרִיך שֶׁיִּהְיֶה הַכְּלִי בִּשְׁלֵמוּת כְּדֵי שֶׁלּא תֵּצֵא כָּל הָרוּחַ הַמְערָב טוֹב וָרַע בְּבַת אַחַת וְעַל כֵּן צָרִיך שֶׁיִּהְיֶה יוֹדֵעַ נַגֵּן וְגַם שֶׁיִּהְיֶה הַכְּלִי שֶׁמְּנַגְּנִין עָלָיו שָׁלֵם בִּשְׁלֵמוּת כָּרָאוּי שֶׁהוּא בְּחִינַת מַה שֶּׁמְּבָרֵר הָרוּחַ טוֹבָה שֶׁהוּא בְּחִינַת שִׂמְחָה בְּחִינַת רוּחַ נְבוּאָה מִן הָעַצְבוּת רוּחַ, שֶׁהוּא רוּחַ רָעָה כַּנַּ"ל כִּי כְּשֶׁאֵין הַכְּלִי שָׁלֵם אוֹ שֶׁאֵינוֹ יוֹדֵעַ נַגֵּן, וְאֵינוֹ יוֹדֵעַ לַעֲלוֹת וְלֵירֵד בְּיָדוֹ לְבָרֵר הָרוּחַ טוֹבָה מִן הָרוּחַ רָעָה עָלָיו נֶאֱמַר: "כָּל רוּחוֹ יוֹצִיא כְּסִיל" דְּהַיְנוּ שֶׁמּוֹצִיא כָּל הָרוּחַ בְּבַת אַחַת וַאֲזַי בְּוַדַּאי אֵין נִבְנֶה הַנִּגּוּן כִּי עִקַּר נְעִימַת הַנִּגּוּן, נַעֲשֶׂה עַל יְדֵי בֵּרוּר הָרוּחַ [שֶׁהוּא הָאֲוִיר שֶׁמִּשָּׁם הַקּוֹל, כַּיָּדוּעַ לְחַכְמֵי הַנְּגִינָה] הַיְנוּ שֶׁעִקַּר בְּחִינַת הַנִּגּוּן הוּא עַל יְדֵי בֵּרוּר הָרוּחַ טוֹבָה מִן הָרוּחַ רָעָה וּכְשֶׁיּוֹצֵא כָּל הָרוּחַ בְּבַת אַחַת יוֹצֵא כְּמוֹ שֶׁהוּא מְערָב טוֹב וָרַע וַאֲזַי אֵין נִבְנֶה הַנִּגּוּן וְהַשִּׂמְחָה, וְאֵין נִכְנָע הַמְדַמֶּה וְזֶה בְּחִינַת: "תֵּצֵא רוּחוֹ יָשׁוּב לְאַדְמָתוֹ" "לְאַדְמָתוֹ", הַיְנוּ בְּחִינַת הַמְדַמֶּה הַיְנוּ כְּשֶׁיּוֹצֵא כָּל הָרוּחַ אֲזַי חוֹזֵר וְשָׁב אֶל הַמְדַמֶּה כִּי לא נִכְנָע הַמְדַמֶּה מֵאַחַר שֶׁאֵינוֹ יָכוֹל לְלַקֵּט וּלְבָרֵר הָרוּחַ טוֹבָה וְיוֹצֵא כָּל הָרוּחַ הַמְערָב טוֹב וָרַע אֲבָל כְּשֶׁיֵּשׁ לוֹ בְּחִינַת יָד הַנַּ"ל הַמְלַקֵּט וּמְבָרֵר בְּחִינַת הָרוּחַ טוֹבָה מִן הָרוּחַ רָעָה אֲזַי מַכְנִיעַ הַמְדַמֶּה, בִּבְחִינַת: "וּבְיַד הַנְּבִיאִים אֲדַמֶּה" כַּנַּ"ל כִּי עִקַּר בְּחִינַת הַנְּבוּאָה, הוּא מִבְּחִינַת הַיָּד הַנַּ"ל שֶׁמְּבָרֵר הָרוּחַ טוֹבָה מִן הָרוּחַ רָעָה וְעַל יְדֵי זֶה מַכְנִיעַ הַמְדַמֶּה שֶׁהוּא בְּחִינַת רוּחַ רָעָה הַמְערָב בְּרוּחַ טוֹבָה כַּנַּ"ל
And this is why it is written: "mi `alah-shamayim vayerad, mi asaf-ruach bechofnav, mi tzarar-mayim basimlah, mi hekim kol-afsei aretz/Who has ascended up into heaven, and descended? Who has gathered the wind in his fists? Who has bound the waters in his garment?" [Prov. 30], this is the aspect of the one who makes music, because the player goes up and down in the melody because he needs to go up and down in the measure of the scale, according to the weight of the song, in order to collect this wind, "mi asaf-ruach bechofnav" -- "in his palms" literally, which are the hands, because there is the root of the wind mentioned, because the root of the aspect of the wind is in the hands which is where the entrustment of the spirits is as mentioned. And this is "mi tzarar-mayim basimlah" -- "shifkhi kamayim libekh/pour out your heart like water" [Lam 2:19] i.e. by collecting the wind he binds up the water in his garment, because he guards his heart so that the imagination not control him. And this is "mi hekim kol-afsei-aretz" because through this he establishes the aspect of feet which is clothed in this world; "afsei," the aspect of the legs, as is written "vaya`avireni mei afsayim/and he caused me to pass through waters that were to the ankles" [Eze. 47:3] because via the manual music the imagination is subdued and then [he] attains the memory which is the aspect of knowing how to understand all the clues that are in every thing in the world which are aspect of the Godly lifeforce, the aspect of raglei kedushah what are clothed in all the things in the world as mentioned.
וְזֶה שֶׁכָּתוּב: "מִי עָלָה שָׁמַיִם וַיֵּרַד, מִי אָסַף רוּחַ בְּחָפְנָיו, מִי צָרַר מַיִם בַּשִּׂמְלָה, מִי הֵקִים כָּל אַפְסֵי אָרֶץ" זֶה בְּחִינַת הַמְנַגֵּן כִּי זֶה הַמְנַגֵּן, הוּא עוֹלֶה וְיוֹרֵד בַּנְּגִינָה כִּי צָרִיך לַעֲלוֹת וְלֵירֵד בְּמִדַּת הַנִּימִין, כְּפִי מִשְׁקַל הַשִּׁיר, כְּדֵי לְקַבֵּץ הָרוּחַ וְזֶה, מִי אָסַף רוּחַ בְּחָפְנָיו בְּחָפְנָיו מַמָּשׁ, שֶׁהֵם הַיָּדַיִם כִּי שָׁם שׁרֶשׁ הָרוּחַ כַּנַּ"ל שֶׁעִקַּר בְּחִינַת הָרוּחַ הוּא בַּיָּדַיִם שֶׁשָּׁם פִּקְדוֹנוֹת הָרוּחוֹת כַּנַּ"ל וְזֶה, מִי צָרַר מַיִם בַּשִּׂמְלָה: "שִׁפְכִי כַמַּיִם לִבֵּך" הַיְנוּ שֶׁעַל יְדֵי זֶה שֶׁמְּלַקֵּט הָרוּחַ הוּא צוֹרֵר מַיִם בַּשִּׂמְלָה שֶׁשּׁוֹמֵר הַלֵּב שֶׁלּא יִשְׁלט עָלָיו הַמְדַמֶּה וְזֶה מִי הֵקִים כָּל אַפְסֵי אָרֶץ שֶׁעַל יְדֵי זֶה הוּא מֵקִים בְּחִינַת רַגְלִין הַמְלֻבָּשׁ בְּזֶה הָעוֹלָם "אַפְסֵי", בְּחִינַת רַגְלִין, כְּמוֹ שֶׁכָּתוּב: "וַיַּעֲבִרֵנִי מֵי אָפְסָיִם" כִּי עַל יְדֵי נִגּוּן בַּיָּד הַנַּ"ל עַל יְדֵי זֶה נִכְנָע הַמְדַמֶּה וַאֲזַי זוֹכֶה לַזִּכָּרוֹן הַנַּ"ל שֶׁהוּא בְּחִינַת מַה שֶּׁיּוֹדֵעַ לְהָבִין כָּל הָרְמָזִים שֶׁיֵּשׁ בְּכָל דָּבָר שֶׁבָּעוֹלָם שֶׁהֵם בְּחִינַת חִיּוּת אֱלקוּת בְּחִינַת רַגְלֵי הַקְּדֻשָּׁה, הַמְלֻבָּשִׁים בְּכָל הַדְּבָרִים שֶׁבָּעוֹלָם כַּנַּ"ל
And this is "mi hekim kol afsei aretz" because he raises and establishes the aspect of raglei hakedushah that are clothed in this world as mentioned. And this is: "Vayehi miketz shanatayim yamim" — it is the aspect of those who utter slander, of whom it is said: "yom lashanah ylom lashanah" because through them the aspect of ahavah d'kedusha is spoiled and damaged which is the aspect of the "v'kamatz hakohen" mentioned. "Miketz" which is the aspect of blemish of the kamatz. "U'phar`oh cholem/and Phar`oh was dreaming" i.e. the power of imagination mentioned. "V'hineh `omed `al haye'or/and behold standing by the river" this is the Pishon i.e. aspect of pi shoneh halakhot whom the faculty of imagination overcomes as mentioned. "V'hineh min haye'or/and behold out of the river..." i.e. through them comes the seven years of satiefy and seven years of famine, i.e. good and bad as mentioned. And the bad exceeds and overcomes the good, in the aspect of "v'lo nod`a ki ba'u kirvenah." "Asaf Elohim et cherpati/God has taken away shame" [Gen 30:23] that He sweetens the bad, which is the aspect of hunger in the aspect of "asher lo tikchu `od cherpat ra`av bagoyim/that you no longer receive the shame of famine among the nations" [Eze. 38:30]. "Ish asher ruach Elohim bo/a man in whom is the spirit of God" [Gen. 41:38], "v'yosef yashit yado `al `eineikha/and Yosef will place his hands on your eyes" [Gen. 46:4] because through the hand, the eye is protected from the faculty of imagination as mentioned. See in Saba what is darshened on the verse: "Hashem Elohai gadalta me'od..." and this is the aspect of "ezkerah neginati balailah, `im levavi asicha vayichapes ruchi/I recall my music at night; I speak with my heart and my spirit searches" [Ps. 77] "at night," because that is the time of entrusting the spirits, the aspect of the "b'yadkha afkid ruchi/into Your hand I commend my spirit" mentioned above. That is the time for collecting the good spirit from out of the bad spirit, i.e. that is the main time for the hitbodedut, to isolate oneself with his Creator and lay out his speech before Hashem Yithbarakh, to relate his heart and seek the good spirit i.e. the good points that are yet in him to separate them from the bad wind which is the aspect of the melody mentioned, through which the memory is guarded as mentioned, i.e. though this he merits to remember his ultimate purpose for the coming world and always think of his end and cling his mind to the coming world constantly, which all this is the aspect of memory as mentioned.
וְזֶהוּ: "מִי הֵקִים כָּל אַפְסֵי אָרֶץ" שֶׁמַּעֲלֶה וּמֵקִים בְּחִינַת רַגְלֵי הַקְּדֻשָּׁה הַמְלֻבָּשִׁין בְּזֶה הָעוֹלָם כַּנַּ"ל וְזֶהוּ, וַיְהִי מִקֵּץ שְׁנָתַיִם יָמִים הוּא בְּחִינַת מוֹצִיאֵי דִבָּה, הַנֶּאֱמָר בָּהֶם: "יוֹם לַשָּׁנָה יוֹם לַשָּׁנָה" שֶׁעַל יָדָם נִתְקַלְקֵל וְנִפְגַּם בְּחִינַת אַהֲבָה דִּקְדֻשָּׁה שֶׁהוּא בְּחִינַת: "וְקָמַץ הַכּהֵן" כַּנַּ"ל מִקֵּץ, שֶׁהוּא בְּחִינַת פְּגַם הַקָּמַץ וּפַרְעה חֹלֵם, הַיְנוּ הַכּחַ הַמְדַמֶּה כַּנַּ"ל וְהִנֵּה עמֵד עַל הַיְאר זֶה פִּישׁוֹן הַיְנוּ בְּחִינַת פִּי שׁוֹנֵה הֲלָכוֹת, שֶׁמִּתְגַּבֵּר עֲלֵיהֶם הַכּחַ הַמְדַמֶּה כַּנַּ"ל וְהִנֵּה מִן הַיְאר וְכוּ' הַיְנוּ שֶׁעַל יָדָם בָּא שֶׁבַע שְׁנֵי שָׂבָע וְשֶׁבַע שְׁנֵי רָעָב, הַיְנוּ טוֹב וָרַע כַּנַּ"ל וְהָרַע מִתְרַבֶּה וְגוֹבֵר עַל הַטּוֹב בִּבְחִינַת: "וְלא נוֹדַע כִּי בָאוּ אֶל קִרְבֶּנָה" "אָסַף אֱלהִים אֶת חֶרְפָּתִי" שֶׁהוּא מַמְתִּיק אֶת הָרָע, שֶׁהוּא בְּחִינַת הָרָעָב בִּבְחִינַת: "אֲשֶׁר לא תִקְחוּ עוֹד חֶרְפַּת רָעָב בַּגּוֹיִם" "אִישׁ אֲשֶׁר רוּחַ אֱלהִים בּוֹ" "וְיוֹסֵף יָשִׁית יָדוֹ עַל עֵינֶיך" שֶׁעַל יְדֵי הַיָּד, נִשְׁמָר הָעַיִן מִכּחַ הַמְדַמֶּה כַּנַּ"ל עַיֵּן בְּסָבָא מַה שֶּׁדָּרַשׁ עַל פָּסוּק: "ה' אֱלקַי גָּדַלְתָּ מְאד" וְכוּ' וְזֶה בְּחִינַת: "אֶזְכְּרָה נְגִינָתִי בַּלָּיְלָה עִם לְבָבִי אָשִׂיחָה וַיְחַפֵּשׁ רוּחִי" בַּלַּיְלָה, שֶׁאָז הוּא פִּקְדוֹנוֹת הָרוּחוֹת, בְּחִינַת: "בְּיָדְך אַפְקִיד רוּחִי" הַנַּ"ל אֲזַי הַזְּמַן לְקַבֵּץ הָרוּחַ טוֹבָה מִתּוֹך הָרוּחַ רָעָה הַיְנוּ שֶׁאָז עִקַּר הַזְּמַן שֶׁל הַהִתְבּוֹדְדוּת לְהִתְבּוֹדֵד בֵּינוֹ לְבֵין קוֹנוֹ וּלְפָרֵשׁ שִׂיחָתוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַך לָשׂוּחַ עִם לְבָבוֹ וּלְחַפֵּשׂ הָרוּחַ טוֹבָה, דְּהַיְנוּ הַנְּקֻדּוֹת טוֹבוֹת שֶׁיֵּשׁ בּוֹ עֲדַיִן לְבָרְרָם מִתּוֹך הָרוּחַ רָעָה שֶׁזֶּהוּ בְּחִינַת נִגּוּן הַנַּ"ל שֶׁעַל יְדֵי זֶה נִשְׁמָר הַזִּכָּרוֹן כַּנַּ"ל דְּהַיְנוּ שֶׁעַל יְדֵי זֶה זוֹכֶה לִזְכּר תַּכְלִיתוֹ הָאַחֲרוֹן לָעוֹלָם הַבָּא וְלַחֲשׁב תָּמִיד עַל סוֹפוֹ וּלְאַדְבְּקָא מַחֲשַׁבְתֵּהּ בְּעָלְמָא דְּאָתֵי תָּמִיד שֶׁכָּל זֶה הוּא בְּחִינַת זִכָּרוֹן כַּנַּ"ל
And this is: "ezkerah neginati balailah, `im levavi asicha, vayichapes ruchi." If you examine this scripture closely, you will find that all these words all explain this matter. "Ezkerhah" is the aspect of the memory, that one must always remember the coming world. And this is the aspect of "neginati" i.e. aspect of the melody which is the aspect of separating the good from the bad mentioned, because through the aspect of melody and joy one can merit to remind oneself of the coming world because guarding the memory is via manual music, which is the aspect of joy mentioned. "Balailah" because in main time of separating the good wind is at night which is the time of entrusting the spirits as mentioned. And this is `im levavi asichah because through the aspect of melody and joy the heart is guarded from the faculty of imagination as mentioned. And then he can pour out his heart like water before Hashem which is the aspect of the “mi tzarar mayim basimlah" in the aspect of "shifkhi kamayim libekh nokhach pnei Hashem." "`Im levavi asichah vayichapes ruchi" because through this one wakes up to speak with his heart regarding his enduring purpose for the coming world and seek and request and find the good points, the aspect of the good spirit that is in him, in order to return to Hashem Yithbarakh through this. Because the main way of teshuvah is to subdue the bad spirit, and separate the good spirit, as is known. And this is the aspect of rising at midnight, because a harp was hung over the bed of David and when midnight arrived it would play by automatically, i.e. at midnight the aspect of the melody of holiness is awakened which is drawn from the harp of David who is the aspect of separating the good wind etc. as mentioned. And therefore that is the time to be strong in the service of Hashem and rise then to delve in the service of Hashem to spread his speech before him Yithbarakh because that is the main time of separating via the aspect of instrumental song mentioned which is the aspect of the harp of David which played then as mentioned. And understand these things well for practical application.
וְזֶהוּ: "אֶזְכְּרָה נְגִינָתִי בַּלָּיְלָה, עִם לְבָבִי אָשִׂיחָה, וַיְחַפֵּשׂ רוּחִי" אִם תְּדַקְדֵּק בַּמִּקְרָא הַזֶּה, תִּמְצָא שֶׁבְּכָל הַמִּלּוֹת הָאֵלֶּה בְּכֻלָּם מְבאָר כָּל עִנְיָן הַנַּ"ל אֶזְכְּרָה, זֶה בְּחִינַת הַזִּכָּרוֹן הַנַּ"ל שֶׁצְּרִיכִין לִזְכּר תָּמִיד בְּעָלְמָא דְּאָתֵי וְזֶה בְּחִינַת נְגִינָתִי, דְּהַיְנוּ בְּחִינַת הַנִּגּוּן הַנַּ"ל שֶׁהוּא בְּחִינַת בֵּרוּר הַטּוֹב מִן הָרָע כַּנַּ"ל כִּי עַל יְדֵי בְּחִינַת נִגּוּן וְשִׂמְחָה יְכוֹלִין לִזְכּר עַצְמוֹ בָּעוֹלָם הַבָּא כִּי שְׁמִירַת הַזִּכָּרוֹן הוּא, עַל יְדֵי נִגּוּן בַּיָּד, שֶׁהוּא בְּחִינַת שִׂמְחָה כַּנַּ"ל בַּלָּיְלָה, כִּי עִקַּר בֵּרוּר הָרוּחַ טוֹבָה הוּא בַּלַּיְלָה שֶׁאָז הוּא פִּקְדוֹנוֹת הָרוּחוֹת כַּנַּ"ל וְזֶהוּ: "עִם לְבָבִי אָשִׂיחָה" כִּי עַל יְדֵי בְּחִינַת נִגּוּן וְשִׂמְחָה הַנַּ"ל עַל יְדֵי זֶה נִשְׁמָר הַלֵּב מִכּחַ הַמְדַמֶּה כַּנַּ"ל וְאָז יָכוֹל לִשְׁפּך לִבּוֹ כַּמַּיִם לִפְנֵי ה' שֶׁזֶּהוּ בְּחִינַת: "מִי צָרַר מַיִם בַּשִּׂמְלָה" הַנַּ"ל בִּבְחִינַת: "שִׁפְכִי כַמַּיִם לִבֵּך נכַח פְּנֵי ה'" עִם לְבָבִי אָשִׂיחָה וַיְחַפֵּשׂ רוּחִי שֶׁעַל יְדֵי זֶה נִתְעוֹרְרִין לָשׂוּחַ עִם לְבָבוֹ מִתַּכְלִיתוֹ הַנִּצְחִי לָעוֹלָם הַבָּא וּלְחַפֵּשׂ וּלְבַקֵּשׁ לִמְצא הַנְּקֻדּוֹת טוֹבוֹת בְּחִינַת הָרוּחַ טוֹבָה שֶׁבְּקִרְבּוֹ, כְּדֵי לָשׁוּב לְהַשֵּׁם יִתְבָּרַך עַל יְדֵי זֶה כִּי עִקַּר הַתְּשׁוּבָה הוּא, לְהַכְנִיעַ הָרוּחַ רָעָה, וּלְבָרֵר הָרוּחַ טוֹבָה כַּיָּדוּעַ וְזֶה בְּחִינַת קִימָה בַּחֲצוֹת לַיְלָה כִּי כִּנּוֹר הָיָה תָּלוּי לְמַעְלָה מִמִּטָּתוֹ שֶׁל דָּוִד וְכֵיוָן שֶׁהִגִּיעַ חֲצוֹת לַיְלָה הָיָה מְנַגֵּן מֵאֵלָיו הַיְנוּ שֶׁבַּחֲצוֹת לַיְלָה אָז נִתְעוֹרֵר בְּחִינוֹת הַנִּגּוּן דִּקְדֻשָּׁה הַנִּמְשָׁך מִכִּנּוֹר שֶׁל דָּוִד שֶׁהוּא בְּחִינַת בֵּרוּר הָרוּחַ טוֹבָה וְכוּ' כַּנַּ"ל וְעַל כֵּן אָז הַזְּמַן לְהִתְגַּבֵּר בַּעֲבוֹדַת הַשֵּׁם לָקוּם אָז לַעֲסֹק בַּעֲבוֹדַת הַשֵּׁם לְפָרֵשׁ שִׂיחָתוֹ לְפָנָיו יִתְבָּרַך כִּי אָז עִקַּר הַבֵּרוּר עַל יְדֵי בְּחִינַת נִגּוּן בַּכְּלִי הַנַּ"ל שֶׁהוּא בְּחִינַת כִּנּוֹר שֶׁל דָּוִד שֶׁמְּנַגֵּן אָז כַּנַּ"ל וְהָבֵן הֵיטֵב דְּבָרִים אֵלּוּ לְמַעֲשֶׂה
This Torah was said on Shabbat Chanukah and after he said this Torah he said, "I have now told, how to light ner chanukah l'amshakha m'shach r'vut kudsha u'ladlaka butzina/to drawn down great anointings of the holy and to light the candle. "Shemen mishchat kodesh/the oil of holy anointing", which is da`at as is known, i.e. aspect of growing the da`at mentioned which is the aspect of memory, and he did not explain more.
זאת הַתּוֹרָה נֶאֶמְרָה בְּשַׁבָּת חֲנוּכָּה וְאַחַר שֶׁאָמַר הַתּוֹרָה הַזּאת אָמַר: אֲנִי אָמַרְתִּי עַתָּה, אֵיך מַדְלִיקִין נֵר חֲנוּכָּה בְּחִינַת 'לְאַמְשָׁכָא מְשַׁח רְבוּת קֻדְשָׁא וּלְאַדְלָקָא בּוּצִינָא' "שֶׁמֶן מִשְׁחַת קדֶשׁ", שֶׁהוּא הַדַּעַת כַּיָּדוּעַ הַיְנוּ בְּחִינַת הַגְדָּלַת הַדַּעַת הַנַּ"ל שֶׁהוּא בְּחִינַת זִכָּרוֹן הַנַּ"ל וְלא בֵּאֵר יוֹתֵר
Pertaining to the above: "Mi asaf ruach b'chofnav, mi tzarar mayim basimlah" etc. as mentioned above:
"Yashev rucho yizlu mayim/[He] causes his wind to blow, and the waters flow" [Ps. 147]. Via yashev rucho that he collects and gathers the wind in his hand, through this the water flow, the aspect of mi tzarar mayim which is the aspect of the heart, the aspect of shifkhi kamayim libekh as mentioned, see there.
The summary of the matter is that which our Rabbis obm said, "ein adam dan gezera shava me`atzmo/a man is not permitted to determine a gezera shava on his own" because it can happen that he determines a gezera shava by himself and it is from the faculty of imagination, which likens one word to another as mentioned, see there. And therefore it is forbidden to determine a gezera shava, i.e. to relate one word to another by himself unless he so received it from his Rav, and his Rav from his Rav up to Moshe Rabeinu a"h, from the mouth of the Almighty, in order to spare oneself from the power of imagination. Now understand this.
[שַׁיָּך לְעֵיל]
מִי אָסַף רוּחַ בְּחָפְנָיו מִי צָרַר מַיִם בַּשִּׂמְלָה וְכוּ' כַּנַּ"ל
"יַשֵּׁב רוּחוֹ יִזְּלוּ מָיִם" עַל יְדֵי יַשֵּׁב רוּחוֹ שֶׁמְּלַקֵּט וּמְאַסֵּף הָרוּחַ בְּיָדוֹ עַל יְדֵי זֶה יִזְּלוּ מָיִם בְּחִינַת מִי צָרַר מַיִם שֶׁהוּא בְּחִינַת הַלֵּב, בְּחִינַת: "שִׁפְכִי כַמַּיִם לִבֵּך" כַּנַּ"ל, עַיֵּן שָׁם. כְּלַל הָעִנְיָן, הוּא מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה אֵין אָדָם דָּן גְּזֵרָה שָׁוָה מֵעַצְמוֹ כִּי יָכוֹל לִהְיוֹת שֶׁהוּא דָּן גְּזֵרָה שָׁוָה מֵעַצְמוֹ וְהוּא מִכּחַ הַמְדַמֶּה שֶׁמְּדַמֶּה מִלְּתָא לְמִלְּתָא כַּנַּ"ל עַיֵּן שָׁם עַל כֵּן אָסוּר לָדוּן גְּזֵרָה שָׁוָה, הַיְנוּ לְדַמּוֹת מִלְּתָא לְמִלְּתָא מֵעַצְמוֹ אֶלָּא אִם כֵּן קִבְּלָהּ מֵרַבּוֹ, וְרַבּוֹ מֵרַבּוֹ עַד משֶׁה רַבֵּנוּ, עָלָיו הַשָּׁלוֹם, מִפִּי הַגְּבוּרָה, כְּדֵי לְהִנָּצֵל מִכּחַ הַמְדַמֶּה וְהָבֵן.