Hasidut untuk 1 Tawarikh 29:11

And to understand: what kind of Da’at draws into the world of delight? It is known from what the prophet said (Isaiah 58:14): "For the mouth of God has spoken"—that everyone who speaks words of Torah or prayer, after entering the gate of fear and accepting upon himself the yoke of His fear, must know and believe that his own mouth speaking the words is truly the mouth of God, which is a portion of God Himself—the Divine Name of Adnut (Master), which dwells within every complete Jew, is what speaks these words with the power of the Divine portion. As it is said (Psalms 51:17): "My Master, open my lips," which refers to the world of speech compressed into the human mouth, as explained elsewhere. And once he knows this with complete faith, then immediately a great delight comes upon him—for this knowledge is the complete Da’at, which brings him to spiritual delight and his intellect becomes expanded, and he unites through that Da’at the fear he accepted earlier into the world of delight. Through this, he exits the Meitzar Yam—as Da’at increases and exits from the narrowness and smallness, and through this unification, all harsh judgments (dinim) are sweetened, because judgments reside in constriction and smallness—like in Egypt, where the Da’at was in Meitzar and Katnut (constriction and smallness) and so there was exile, which is judgment. Through an increase of Da’at, they exited poverty in general. And so it is with every person and at all times. That is what they meant when they said, "In every generation a person is obligated to see himself as if he exited Egypt"—in particular, when a person casts himself and his Da’at into Meitzar Yam and smallness, he is in a place of judgment. When he accepts upon himself fear—the gate, which is the place of judgment—and through Da’at, as mentioned, he believes that the mouth of God speaks through him, then he comes to the supreme delight, the world of delight, the world of freedom, which is the world of Binah (understanding)—from which judgments are aroused. Then he connects fear into the world of delight, and judgments are sweetened at their root, for judgments can only be sweetened at their root, as is known. And this is the meaning of "in the place of joy, there shall be trembling"—that trembling, which is fear, must be in the place of joy, connecting it into the world of delight through the above-mentioned Da’at, and lifting it to a place where there is no effect of judgment. Because even though from Binah judgments are aroused, nonetheless, it is compassionate, since it is the world of joy, and in the place of joy, there are no judgments. And this is the saying of our Sages on the verse (II Samuel 23:3): "A righteous one rules in the fear of God." And our Sages said: "Who rules over Me? The righteous person— for the Holy One, blessed be He, decrees a decree, and he (the righteous) nullifies it." The Zohar asked: Can there be an accuser (kitruga) of the Master Himself, that would change the will of the Creator, as it were? But according to what was said above, the truth is that everything is by the Holy One, blessed be He, because the wicked, whose Da’at has not come out of Egypt, cast the world into smallness and narrowness, which is the place of judgments, because their service is not in delight, which is the expansion of Da’at. But the righteous connects the world and unifies himself with all creations, as Onkelos translated (I Chronicles 29:11): "For all is in the heavens and the earth"—meaning, he who is unified in the heavens and the earth, for the righteous connects the lower levels upward, and serves with abundant Da’at and broad delight, and raises the world of fear into the world of delight, which is the heritage without boundaries, where there are no judgments. And all this is through the Da’at, through which he knows with faithful knowledge that "the mouth of God speaks in him", and through this he raises the world of speech and fear above, and removes the world from judgments. And it turns out that it is by Him, blessed be He, for truly, He is the One who acts through the divine portion within the righteous, which speaks the words, and through this, the decree is nullified, for the righteous believes that the mouth of God speaks through him, and through this, he elevates the world of speech and fear, as explained. Understand this.

Deuteronomy 18,4. “and the first shearing of your ‎flocks you shall give to him. (the priest).” ‎‎
[Our author explains the meaning of the word: ‎גז‎ in ‎terms of how different attributes of G’d are derived from the ‎numbers 3 and 7. As the subject is one for advanced students of ‎Kabbalah, I have decided to omit it Ed.].‎

And one whose heart is presumptuous in giving a judicial decision, is foolish, wicked and arrogant (Avot 4:7). And one could understand this as it the verse 'You shall appoint judges and officers for your tribes.' And there are seven gates to the soul. And a person needs to judge themselves, such as the eyes should be turned to see only what is appropriate to be seen; and the ears should only listen to words of Torah and mitzvot, and the mouth should only speak words of Torah and prayer. And an individual is [also] called 'city', as it is written in Kohelet "a small city with a few men in it" (Ecclesiastes 9:14-15), and so one needs to judge and direct oneself towards the good path that they should take, particularly in the times of the counting of the Omer, and even more in the sixth week, when one has to fix the aspect of Yesod, which is symbolized by the verse "Yours, Ad-nai, are greatness, might, splendor, triumph, and majesty—yes, all that is in heaven and on earth; to You, Ad-nai, belong kingship and preeminence above all." (I Chronicles 29:11). And its targum [explanation, Zohar Bereshit 35:339] is "only One in heaven and earth", since Yesod hints that the Holy One of Blessing is the Yesod [basis] and the essence of all the worlds, and this is "only One in heaven and earth", and this is "And one whose heart is presumptuous in giving a judicial decision" is that they are presumptuous in thinking that they do not need to judge themselves, and that they think that do not impair themselves when they see inappropriate things, it is just seeing. And the truth is also found in the simple meaning: when one becomes arrogant and presumptuous, immediately a spirit of foolishness enters in one's heart.