חסידות אויף תהילים 92:10

When it happens that you come to the land, etc. You are to take of the first of all the fruits of the ground, etc.: The words of our Godly teacher: The secret of the first fruits is the return of the lights of the feminine (nukva, another characterization of malkhut) to the priest, who is kindness (chesed), in order that the external forces not derive sustenance from it. And the explanation of the words of our teacher refer to that which we have learned (Ketuvot 105b) - "anyone who brings a gift to a Torah scholar is as if he offered first fruits": Why are specifically first fruits differentiated [here] from all [other] gifts to the priesthood. And the clarification of this matter is that it is because 'The Lord has made every thing for His purpose' - as He created everything for His glory, to extract the sparks of purity that have been scattered into all things. And the community of Israel is elevated with all of the extractions, and it becomes 'a new offering to the Lord.' This is like the explanation of the 'kav (a measurement, whose numerical equivalent has kabbalistic significance) of the new and kav of the old,' that is known to those that know. And a man that clings to his God makes a unification of His name with everything that he sees, hears, smells and feels; and through this, the Divine Presence (the feminine, malkhut) is 'adorned with adornments that [previously] did not exist' (the language of the holy Zohar, Mishpatim 3:15), 'and all doers of iniquity shall be scattered. So the evil will be sweetened and the good will be purified. And he hints with the lower and makes a tremendous unification in the upper.

I heard from my master an explanation of the alphabet, how each letter demands submission and distinction and sweetening. He wanted to say that regarding the harsh judgements known as 'Shach v'Par' hinted at in the word Adonai that opens up the prayer, these can all be found and sweetened there, since the first letter is Alef, which holds the secret of wonder ['Pele', the same letters as Alef], and this is hidden in the next letter,Bet, which is simply two times Alef. The next letter Gimmel is three times Alef, and so on until Tav, which is four hundred timesAlef. The further the letter is from the life-source, the more it is concealed by layers known as klippot, until the level called Malchut shebaMalchut, the source of evil thoughts. When you focus your thoughts on this exile of the Shechina, whose spark is concealed in these ugly layers of klippot, you will be filled with dread. At that moment all the evil forces will leave, and a mighty act of unification through awe will have been accomplished. The holy spark will be distinguished from the rest,and be able to rise and join its life-source, in the manner of (Ezekiel 1:14) "the living-angels run to and fro". This is freedom from exile, and submission of the self, for it is as if not you are speaking but the Shechina herself. This is distinction, in that the klippot are cast off, and a sweetening, in that the words rise and are sweetened at their divine roots. How beautiful are the words of the wise!

The words Alufeinu mesubalim (Psalms 144:14), can be interpreted so: when you know that the Master (Aluf) of the Universe is in every action, then you are able to bear (lisbol) everything, and nothing is able to breach this. Moreover, as I heard from my Teacher, that when you comprehend that the presence of the Holy One fills the entire world, and that every action and thought is divine - even if it seems that some words of our prayers say otherwise - even so, "all evildoers shall be scattered." (Psalms 92:10) I also heard this: you need to possess the qualities of submission, distinction and sweetening, which reflect the ancient shattering, by which divine sparks fell within the klippot, the harshness of the world. You need to be able to separate improper thoughts from within the Shechina, the divine presence. Truly, the words of the wise are beautiful! The wise will discern here that there are two aspects, one general and one particular. I have written more about this elsewhere, commenting on the Talmudic passage (Ketubot 16b): "How does one dance before the bride? Beit Shammai say that one praises her as she truly is, while Beit Hillel say that one always calls her a beautiful and modest bride." Beit Shammai hold that during this era of exile, it is enough to treat her [the Shechina] in general as she truly is; Beit Hillel hold a particular method, that she needs to be adorned until she is beautiful and modest, etc. Truly, the words of the wise are beautiful! So too, if you are able to purify your thoughts, how good and wonderful it is to be particular and to use these qualities of submission, distinction and sweetening, since these are very profound. And if not, you should accept that in general, everything is from the Blessed God, and you will be able to stand firm; the klippot will be unable to harm you at any level, since you cleave to God firmly. This is God's promise (Zachariah 3:7) "I will permit you to move about among these standing attendants" - these are the angels, and the external forces will be unable to move you from your firm position.