Chasidut su Salmi 19:3

2. Now the general rule for our subject is: there are aspects that are in order and not in order, which are the aspect of (Psalms 139:5), "you have formed me backward and forward”, the aspect of Adam and Eve, Aleph Bet and Tav-Shin-Resh-Kuf. Adam corresponds to YHVH spelled out with Alephs , which is numerically equivalent to 45, which is the aspect of order, corresponding to “before”, to Aleph Bet in a forward sequence. Eve is the aspect of speech, the aspect of “night to night will tell” (Psalms 19:3), the aspect of Malchut Peh, etc., the aspect of Tav-Shin-Kuf-Resh in a backward sequence, to, ”backward”, etc. This is as we see, that a person sometimes goes along not in order. This comes about from the aspect of 'not in order', as seen above, by the person having severed disorder from order. This blemish is caused mainly by haughtiness, as (one says) "I will rule", for in this way a person takes Eve-Malchut for himself and severs it from Hashem, and then it is not in its whole perfect state. This is because its main sustenance is from the Divine Name of מ"ה, which is the intellect, which is in the aspect of order. The perfection of all things is only when they are united and bound with Hashem, when they receive perfect sustenance from Him. Wholeness comes from the mind, etc., the aspect of Wisdom, כ"ח מ"ה (the power of Mah), as in "Wisdom sustains life" (Kohelet 7:12) and as in "What is our life, what is our strength, etc" (morning prayers), and מ"ה is (numerically) equivalent to Adam. Then, it contains wholeness, etc. This is, "G-d's is the earth and its bounty" (Ps. 24:1), and then, everything is in order for a person, since, "Wherever there is the masculine, the feminine is not mentioned". Zohar III, Chukat, 183b. Therefore Eve, disorder, becomes submerged and nullified into Adam, order. And the aspect of order is called Yud and Malchut is called Dalet - דלי"ת לֵית לָהּ מִגַּרְמָהּ כְּלוּם, which has nothing of its own. Zohar I 170a. Hashem draws the sustenance of Wisdom, represented by the Yud, into the Malchut, represented by Yud-Vav-Dalet. This is "You formed me backwards and forwards and placed your Kaf upon me"; Kaf not meaning hand, but the letter Kaf, which is the Yud-Vav-Dalet (the letter Yud spelled out), which in Gematria equals Kaf (20). When a person separates the Dalet for himself and draws sustenance from it, his life then becomes disordered, and things do not go for him "in order", for he is now being sustained by "disorder", by the Malchut-Eve, tav-shin-resh-kuf. And therefore when one sees that things are not going 'in order', you should know that you have become haughty and you feel 'I shall rule'. What should you do? Repent, humble yourself and return to the category of מ"ה, as is written, "We are Mah (nothing) (Ex. 16:7). Then Eve is restored to the aspect of Adam, to the aspect of Mah, and things are restored to order. The main time for this repentence is during the month of Elul. Study all of this there well.

All the rebbe’s thought, will, nobility and inner work effects his hasidim, while all their yearning, even one’s bitterness over his lack of desire [to improve and ascend from his] lowliness, affects the rebbe.³⁹⁵In this rather dense passage, R. Shapiro draws an analogy between the inner dynamics of the sefirot and the dynamic between rebbe and hasid. To summarize simply and succinctly: In the former case, the lower six sefirot cannot receive overflow of light from the higher ‘intellectual’ sefirot, nor can Tiferet bestow light onto the five sefirot dependent on her, unless they are near and united to one another. So too the rebbe cannot bestow nor receive light to and from his hasidim unless they are all united and near to one another. Hence the necessity of the rebbe and hasidim gathering together, for their mutual benefit. I thank James Jacobson-Maisels for his assistance in decoding this passage. All this occurs ‘without speech or words.’³⁹⁶See Psalm 19:3.

And in a different way, [we can explain it] according to that which is written (Bava Batra 98a), “One who is haughty is not accepted even by the members of his household.” And Rashi explains, “The members of his household, [means] his wife.” And the reason for the thing is that the Divine Presence dwells between a man and his wife, as is well known. But anyone who is haughty pushes away the feet of the Divine Presence, so he does not have a harmonious domestic life. Rather there is a voice of claims, strife and dissension between them. And that is the meaning of that which is written, “When you build a new house” – his house is his wife (Yoma 2a) – then “you shall make a parapet for your roof,” [understood] as mentioned above, that he should not become haughty. For otherwise, “you shall not place damim in your house” – which is an expression of quiet – there will [instead] be yelling, strife and disagreement. And so Adam first called her, Adam, as they were perfectly united – before being split. But when she was separated from him, he called her, woman – since God was still dwelling between them. But then after the sin, when there was no longer peace between them, he called her, Chava – which is an expression of speech, as in, “expresses (yechaveh) knowledge” (Psalms 19:3). And this is as it is written in the Midrash (Bereshit Rabbah 18:4), “’This time (paam)’ (Genesis 2:23), as it says (Exodus 28:34), ‘A golden bell (paamon),’ etc. – that will yell out in the future, etc.” And this is especially with a second marriage, which the Sages, may their memory be blessed, said (Sotah 2a) is [determined] according to his actions. And that is because it is impossible for a first marriage to be according to his actions – for what he will be like is not known before conception (which is when the match is determined). As [while many things are determined before conception,] whether he will be righteous or an evildoer is not (Niddah 16b). But with the second marriage, he is matched according to his deeds. And hence he must improve all of his traits for the sake of Heaven, so that his match will go well.