예레미야애가 3:67의 Chasidut

2. At night, Malchut is in exile. The essence of the perfection of Malchut is through length of days. In other words, the aspect of Da'at/Knowledge, the aspect of benevolences. At night, judgment(s) are strengthened {they have the upper hand, so to speak}. Therefore, at that time. Da'at is hidden and Malchut is dimished and descends among the lower {worlds}. The essence of Da'at is received from the hands, in the aspect of an argument for the sake of heaven, the aspect of (Lamentations 3:41) "Let us lift up our hearts to our hands", etc. And at night, the spirit in the pulse does not flow as much {literally, 'the spirit which beats'} and the movement of the limbs are heavier at night. Because of this, the melancholy spirit is then strengthened, in the aspect of (Psalms 30:6) "in the evening, weeping may tarry". The essence of this strengthening is on the hands, as is explained there in the aspect of 'melancholy hands', etc. Therefore, in the morning, when the spirit renews and returns and animates all the limbs, then the melancholy spirit is nullified, in the aspect of (Id.) "but in the morning there is joyful singing". The spirit in the pulse returns to flow through all the limbs, especially the hands. Therefore, one must specifically purify his hands, for there the melancholy spirit is especially strong, as explained above. And the opposite is also true - at that time even more holiness is drawn down there {to the hands} and therefore they must be sanctified and purified. Purification is through water, which is the aspect of benevolences, the aspect of Da'at. Then, through this, one may build the Malchut. For the essence of the building of Malchut is from the hands, in the aspect of (Song of Songs 2:6) "His left hand was under my head, and his right hand...", etc. In other words, through the spirit of the pulse that is in the heart, it is drawn on the hands until they can reach heavenward. And from there, one can receive words in the aspect of arguments for the sake of heaven, as explained above. This is the aspect of Da'at, through which is the essence of the perfection of Malchut, as explained above. This is the meaning of (Berakhot 15a) "Anyone who relieves himself, washes his hands, dons phylacteries and recites Shema is as if he received the perfect yoke of the Kingdom of Heaven. For the essence of the perfection of Malchut is through subduing the evil and the kelipot which have hold of holiness. This is what our Rabbi {Rebbe Nachman z"l} wrote there, that the essence of the perfection of Malchut is to rebuke and to chastise the people in order to chase away the evil and the kelipot. This is the aspect of (Proverbs 25:4-5) "Remove dross from silver", etc. "Remove the wicked man before the king, and his throne will be established with righteousness". With chesed/loving-kindness specifically. For through this da'at is evoked, which is the aspect of chesed, as explained above. This is why it is necessary to wash the hands twice - before using the bathroom and afterwards. Because it is impossible to chase away the evil except through da'at, as is explained there. Therefore, one must first purify the hands in order to evoke da'at, in the aspect of 'length of days'. Through this one is able to reveal the hidden; in other words, to banish and nullify the kelipot which cover and hide the holiness. From there itself one is able to evoke length of days, the aspect of da'at, as is explained there. This is the aspect of washing the hands a second time aftewards, in order to evoke da'at and length of days, to merit by banishing the evil, as explained above. This is the aspect of then putting on tefillin. Because one purified his hands, he can then use them, in the aspect of (Deuteronomy 32:40) "For I raise up My hand to heaven", the aspect of (Psalms 134:2) "Lift your hands in the holy place" and evoke da'at through the hands into the mind, as explained above. The aspect of tefillin comes from this, which are mentalities, and are the aspect of life and length of days. As our Rabbis of Blessed Memory stated (Menachot 44a) "Whoever lays tefillin attains life". This is the meaning of (Psalms 24:3) "Who will ascend upon the Lord's mount and who will stand in His Holy place?". In other words, who is able to merit da'at, which is the aspect of Hashem's mount and His holy place, i.e. the Beit Hamikdash, which is the aspect of da'at. "He who has clean hands and a pure heart" (Id.), because through a pure heart comes clean hands, the aspect of (Lamentations 3:41) "Let us lift up our hearts to our hands". Through this one may ascend Hashem's mountain to obtain da'at, the aspect of (Deuteronomy 32:40) "For I raise up My hand to heaven", the aspect of argument for the sake of heaven, as explained above. This is the aspect of Chesed/Loving-kindness, Gevurah, Tif'eret, which ascends and becomes Chochmah, Binah and Da'at. This is what is written in the Shulchan Aruch Orach Chayim Siman 4 Seif 3), that it is forbidden to touch the mouth, nose, eyes and ears before washing the hands; these are the aspects of the 'Seven Candles' which receive the Light of the Face, i.e. the Intellect. The reception is through the hands. When the hands are impure one can receive the opposite, G-d forbid, since the other {the evil forces} also receive from the hands, as explained above. Afterwards, we read the Shema which is the acceptance of the yoke of the Kingdom of Heaven, which one merits through relieving oneself, washing the hands, and putting on tefillin, as explained above. This is he aspect of uncovering the hidden, as it is written "Hashem is our G-d, Hashem is One". Even in all the hidden {things}, we receive vitality from Him. As it says in the Zohar (III, Eikev page 273) "One should prolong the pronunciation of the dalet in Echad, as in (Deuteronomy 17:20) 'so that he will have length of days over his kingdom'". In other words, as explained above, the essence of the reading of the Shema is the letter dalet of the word Echad (One), the aspect of evoking length of days, which is Da'at, into Malchut. This is what our Rabbis of Blessed Memory wrote (Berakhot 15a), all who relieve themselves, wash their hands, put on tefillin, and read the Shema are as if they accepted the perfect yoke of the Kingdom of Heaven. All of this is the aspect of the perfection of Malchut, as explained above. This is as our Rabbis of Blessed Memory said 'and immersed oneself', for this is considered like he immersed. This is the aspect of immersion, the aspect of Mikvah, the aspect of Da'at Elyon (Supernal Wisdom) and great benevolences. For this is the essence of the perfection of Malchut, as explained above and as brought there. See there, study the lesson "And on the day of the first fruits" well, as seen above, and understand the words. For all of this {I} wrote in brief and it is impossible to understand these words well until you study the lesson, as seen above.

When you build a new house, you shall make a parapet for your roof etc. (Deut. 22:8). Now, it is stated in the Talmud of [Tractate] Gittin (7a): “He sent to Mar Ookva, ‘People are attacking...’ he drew lines and wrote to him, ‘Be still before the LORD and he will cast them down before you like so many corpses.’” The meaning is that when people sometimes afflict a certain person, it is because of the judgments against him Above; and [the judgments] clothe themselves in people Below to afflict him as is said about the verse, The LORD is on my side as my helper; I shall see through those who hate me (Ps. 118:7). The explanation: the fact that the judgments clothe themselves Below in people is helpful, since through this he can see what is also the case Above; which is to say, I shall see Above through those who hate me, meaning through the haters below. And the correction for this is to raise himself to the aspect of the world of Thought. For there [in the world of Thought] are no judgments, as is written, evil may not dwell with you (Ps. 5:5). And that means that through his remaining silent and accepting what comes to him, waiting quietly (Lam. 3:26) and elevating his thoughts as is written, Be still before the LORD etc. The explanation is that a person should elevate the silence, meaning the thought, to the LORD; and then they will fall like corpses, meaning the judgments will fall through the attachment of his thoughts to the LORD. And just as the roof is the essence of the house, similarly Thought is the essence of a person and shelters over him. For through Thought a person is preserved and knows how to settle himself as is known; and therefore Thought is called a “roof.”

And this is "in front of the ark cover [kaporet]", the expression of atonement [kaparah], that teshuvah and regret atone sins. "On top of the Ark" meaning, before studying Torah one should regret and confess one's sins, and one's learning will be wanted by the Blessed Name, and "Ark" is a hint to Torah, since it is put in the ark, this is the essence. And the text says "because in a cloud" (Lev. 16:2), meaning, if one made a screen that separates, as it is written "You covered Yourself in a cloud, no prayer passes" (Lamentations 3:44), even in that case "I will show [Myself] on the ark cover", meaning, through teshuvah and regret the Holy Blessed Name will show [Godself] to that person and receive that person. "And not die", that the power of teshuvah is so great that extends days, and there is nothing that can stand in the way of teshuvah.

It cannot be more strongly emphasized that the main point of the chevraya is not the chevraya itself, but the member, friend, man, Avreich, and Bachur who enters into the avodah of the chevraya. When the Gemara tells us to form groups for the study of Torah, because the Torah is only acquired through association with others, it is not trying to tell us that the group and not the individual is the primary focus, and that if a person cannot study together with others then he should not study alone, God forbid. After all, the Mishna²³⁶Avos, Chapter 3 Mishna 2 tells us that even if a man studies Torah alone God rewards him, as it is written, “He sits alone in silence, because God has placed it upon him.”²³⁷Eicha, 3:28 If our discussion in these pages have emphasized the group, it is only in response to a grave threat. The Jewish people are compared to a house whose every corner is burning in flames, with our enemies attacking us and embittering our lives from without and our own coldness to the Torah and the avodah threatening us from within. This danger could bring about our physical and spiritual destruction, God forbid. We already said at the beginning of A Student’s Obligation that the only thing that can save Israel from assimilation and the desolation caused by such an ice-age of avodah is when the child, young man, and Avreich serves God and learns Torah with the fire of Chassidus, and feels the delights it brings from the Garden of Eden. And just as one man’s lonely pail of water cannot put out a raging fire, but only when water is brought from all directions – one with his pails, this one with his barrels, and this one with his bottles - so too, it is not enough for Chassidus alone, even though it is the crucial and sure-fire medicine, cannot save Israel from destruction even if it is ingested into our bodies and souls according to the methods and practices that we have presented. Like those other pails of water, we also need the chevraya. But the chevraya is not the vital ingredient. If we use all of these means together, then maybe God will help and save our bodies and souls from pending destruction.

One needs to guard one's mouth and tongue with regard to all speech. Even in terms of permitted speech our blessed sages were strict, as they said (Berachot 14a) that one should not even say hello to a person, since even this is destructive before the morning prayer. It is known that the world was created through thought, speech and action. Thought is the most primary, and speech is a branch of thought, and action is a branch of speech. So too, when a person wakes up from their sleep and becomes a new creature, as it is written (Eichah 3:23) "Renewed every morning" - if one begins by speaking permitted speech, and all the more so that which is not permitted! - even if one continues by praying and studies Torah, everything branches out from this first speech-act. Just as speech is a branch of thought and inferior to it, so too is the second speech-act to the first, as it says in the Zohar 2:83a and in the writings of Isaac Luria on respecting one's older brother, since the eldest brother takes the principal share and the other siblings are continuations from him. So too here, and therefore one should be careful to sanctify one's first speech-act, purifying one's first thought that it cleave to holiness so that it draws towards it all subsequent acts of speech. Afterwards, standing in prayer with the joy of performing a commandment, just as one's speech and thought were sanctified in this way, one's prayer will surely be answered.

And this is the aspect of "lechem mishneh" (double portion of bread) of Shabbat: the aspect of teshuvah, as explained. This is because the essence of the lechem mishneh is the continuation of the manna that fell on the sixth day , a double portion, and on Shabbat nothing fell at all. This is because the mannah has the aspect of awareness, as our teacher z"l said (see siman 56) and Israel merited in the merit of Moshe that on the sixth day a double portion for Shabbat, and on Shabbat nothing fell. This is because in the six days of the week, in which there are clarifications, the manna fell, the portion for each day on that day, according to the clarification of that day. And this is the aspect of teshuvah of most of the people - it is through teshuvah that they clarify good from bad, fit from unfit and so on. And this is the aspect of the clarification that is done in each of the six days of action, which correspond to the six orders of the Mishnah, which are the aspect of fit and unfit, forbidden and permitted, pure and impure. And on the sixth day the double portion fell, and this is the aspect of teshuvah on the teshuvah of the most of the people, until their teshuvah was completed in its fullness. And on Shabbat the mannah would not fall at all, we then eat the double portion of the sixth day, which is the secret of "oneg shabbat" (enjoying Shabbat). Because then there is no clarification, we do not exert effort in the continuation of the Flow into physicality according to the clarification - then we only have to eat the Shabbat meal to enjoy [the presence of] Hashem through the double portion, which is the aspect of teshuvah on the teshuvah of the great Tzadikim, which are the aspect of Moshe, who is himself the aspect of Mannah, the aspect of Awareness, because all one's teshuvah is on understanding the past, as explained. On Shabbat there is no clarification, and the essence of reaching the worlds above is on Shabbat, as brought in the kavanot [intentions]. And the First Human, while they had no Impulse to Selfishness [yetzer hara] had no need for clarifications, they only needed to go up the higher worlds, as explained in many kavanot regarding this. and this is the essence of the holiness of Shabbat, which the great Tzadikim merit, which is the aspect of teshuvah on teshuvah, in completeness, in truth, as explained, since according to one's teshuvah is one's ascent to the upper worlds that are connected to one. Therefore, in truth, the essence of double portion [lechem mishneh] is the aspect of the repetition of the Torah [mishneh Torah] which is merited by the true tzadikim as explained. And we, too, are obligated to the double portion in remembrance of the mannah, as we continue the aspect of double portion, the aspect of teshuvah, according to our worth, through the strength of the great tzadikimwho merit the double portion, the aspect of teshuvah, in every time on the understanding of the past, as we explained. It was already explained above that through those tzadikim, who are the essence of holiness of Shabbat, which is the essence of teshuvah of the World to Come, which is all understanding, as explained, it is through those tzadikim that any person can merit tesuhvah, even the worst of the worst. This is because every time those tzadikim do teshuvah on their first understanding, and come to a deeper understanding, through that they reach greater chesed/lovingkindness, and through this they raise the fallen and introduce into them the aspect of depth, so they [see that] have merited at this moment to be "if I descend to Sheol, You are there too" (Psalms 139:8) and that also in their place they have drawn themselves to the Blessed Holy One in everything that happened to them, and they have screamed and prayed to the Holy Blessed One with all the desire of their souls, in the aspect of "from the belly of Sheol I called" (Jonah 2:3), in the aspect of "Waters flowed over my head; I said: I am lost! I have called on Your name, O Ad-nai, from the depths of the Pit... until Ad-nai looks down and beholds from heaven (Lamentations 3:50-56, note inverted order) - so they will merit complete teshuvah, as explained above. And all this is in the aspect of the holiness of Shabbat, that is received by every one of the the great tzadikim as explained, because they are the aspect of Moshe, the aspect of Shabbat, which is all the days, and it is as explained.

And this is the aspect of "lechem mishneh" (double portion of bread) of Shabbat: the aspect of teshuvah, as explained. This is because the essence of the lechem mishneh is the continuation of the manna that fell on the sixth day , a double portion, and on Shabbat nothing fell at all. This is because the mannah has the aspect of awareness, as our teacher z"l said (see siman 56) and Israel merited in the merit of Moshe that on the sixth day a double portion for Shabbat, and on Shabbat nothing fell. This is because in the six days of the week, in which there are clarifications, the manna fell, the portion for each day on that day, according to the clarification of that day. And this is the aspect of teshuvah of most of the people - it is through teshuvah that they clarify good from bad, fit from unfit and so on. And this is the aspect of the clarification that is done in each of the six days of action, which correspond to the six orders of the Mishnah, which are the aspect of fit and unfit, forbidden and permitted, pure and impure. And on the sixth day the double portion fell, and this is the aspect of teshuvah on the teshuvah of the most of the people, until their teshuvah was completed in its fullness. And on Shabbat the mannah would not fall at all, we then eat the double portion of the sixth day, which is the secret of "oneg shabbat" (enjoying Shabbat). Because then there is no clarification, we do not exert effort in the continuation of the Flow into physicality according to the clarification - then we only have to eat the Shabbat meal to enjoy [the presence of] Hashem through the double portion, which is the aspect of teshuvah on the teshuvah of the great Tzadikim, which are the aspect of Moshe, who is himself the aspect of Mannah, the aspect of Awareness, because all one's teshuvah is on understanding the past, as explained. On Shabbat there is no clarification, and the essence of reaching the worlds above is on Shabbat, as brought in the kavanot [intentions]. And the First Human, while they had no Impulse to Selfishness [yetzer hara] had no need for clarifications, they only needed to go up the higher worlds, as explained in many kavanot regarding this. and this is the essence of the holiness of Shabbat, which the great Tzadikim merit, which is the aspect of teshuvah on teshuvah, in completeness, in truth, as explained, since according to one's teshuvah is one's ascent to the upper worlds that are connected to one. Therefore, in truth, the essence of double portion [lechem mishneh] is the aspect of the repetition of the Torah [mishneh Torah] which is merited by the true tzadikim as explained. And we, too, are obligated to the double portion in remembrance of the mannah, as we continue the aspect of double portion, the aspect of teshuvah, according to our worth, through the strength of the great tzadikimwho merit the double portion, the aspect of teshuvah, in every time on the understanding of the past, as we explained. It was already explained above that through those tzadikim, who are the essence of holiness of Shabbat, which is the essence of teshuvah of the World to Come, which is all understanding, as explained, it is through those tzadikim that any person can merit tesuhvah, even the worst of the worst. This is because every time those tzadikim do teshuvah on their first understanding, and come to a deeper understanding, through that they reach greater chesed/lovingkindness, and through this they raise the fallen and introduce into them the aspect of depth, so they [see that] have merited at this moment to be "if I descend to Sheol, You are there too" (Psalms 139:8) and that also in their place they have drawn themselves to the Blessed Holy One in everything that happened to them, and they have screamed and prayed to the Holy Blessed One with all the desire of their souls, in the aspect of "from the belly of Sheol I called" (Jonah 2:3), in the aspect of "Waters flowed over my head; I said: I am lost! I have called on Your name, O Ad-nai, from the depths of the Pit... until Ad-nai looks down and beholds from heaven (Lamentations 3:50-56, note inverted order) - so they will merit complete teshuvah, as explained above. And all this is in the aspect of the holiness of Shabbat, that is received by every one of the the great tzadikim as explained, because they are the aspect of Moshe, the aspect of Shabbat, which is all the days, and it is as explained.