“Tsohar Ta’aseh La’teivah (Make a light for the ark), and to a cubit finish it up above; and the opening of the ark put in its side; with a lower, second and third stories make it.” (Genesis 6:16)
Behold, it is known that “the wicked walk round and round” (Psalms 12:9). For the Other Side <and the evil forces> surround holiness, because “<God> made one to contrast the other” (Ecclesiastes 7:14).
This is particularly so for someone who has already been drawn after <evil desires> and [has made] his place there, God forbid. They surround him from every side. And should his spirit be aroused to return to God, he finds it very difficult to pray <and study> and speak before God words <worthy of being received, with fear and love>. For they surround him from every side, each one according to his circumstance, as above.
Now, because it is impossible for him to say anything before God with fear and love, and with befitting vitality, all the words and prayers that he does speak are incapable of breaking through the dividing partitions and screens, so as to ascend Above. They remain below, beneath the screens, until he is deserving and honestly returns, and speaks words that are worthy of being received—with fear and love from the depth of the heart, with great arousal. Then, the illuminating word breaks through all the dividing partitions and screens, and elevates together with it all the words which until now remained below.
But how does one merit to this? The main thing, upon which everything depends, is truth. To go in the way of truth commensurate with one’s level. For the seal of the Holy One is truth (Shabbat 55a). It is the foundation of everything, because “EMeT (truth) is beginning, middle and end” (Bereishit Rabbah 81:2).
And, because he is on the level of truth, the light of God Himself, whose seal is truth, is then, so to speak, enclothed in him. Then it is said of him (Psalms 27:1), “God is my light and my help.” And, because God is his light, he is able to find many openings from which to depart the darkness and exile in which he is enclosed. For the truth is that there are many openings there, as our Sages teach (Menachot 29b): “When someone comes to defile himself, they open up for him”—there are many openings for him.
And, since there are many openings, he is able to depart. But “the fool walks in darkness” (Ecclesiastes 2:14) and will not see the openings to depart. He is imprisoned and bound there, and will not be allowed to depart until he merits speaking words of truth before God. Then the words illuminate, and God is his light, as above.
At that point, “the opening of Your words illuminates, making the simpleminded understand” (Psalms 119:130). For the illuminating words, i.e., the aforementioned words of truth, show him the opening. Thus, [the verse] concludes: “making the simpleminded understand”—the simpleminded who are situated in darkness and cannot see [how] to depart, will understand and see the openings from which to depart the darkness. As it is written (Isaiah 49:9), “That you may say to the imprisoned ‘Depart!’; to those that are in darkness, ‘Show yourselves!’”
But the truth has to be a complete truth, evident and clear, without any <contrivances and> flaws <whatsoever>. The intelligent person who understands, should pray all his days that [at least] once in his life he merits to properly speak one word of truth before God. There are many levels in this. And when one merits to an aspect of the real truth, then God is his light, and he then illuminates on his own because the light of God is enclothed in him.
However, someone who has as yet not attained the highest level of truth but is nevertheless on a level of truth, though he does not himself illuminate since he has not attained the right truth—even so, this <partial> truth helps so that another person can shine into him. And in this, too, there are levels and circumstances. The intelligent person will understand them on his own.
2. Now behold, <Rambam, of blessed memory, writes> that there are three worlds: the angelic world, the terrestrial and the material. The Holy One brings to life and sustains them all with His will. And the person who merits to the truth—God is his light, as it were—sustains the world and provides an influx of bounty to all the three worlds.
This is what is written: Make a light for the teivah (ark)—That is, speak teivot (words) and> expressions of truth which illuminate. And on this Rashi explains:
some say a precious jewel, and some say a window—This is as we said, there are two levels. The person who is on the level of real truth illuminates on his own. Thus, “some say” words of truth—these are “a precious jewel” that illuminates from itself. “And some say”—these are words of truth though not of the aforementioned level. They are “a window,” because another person can shine into him as into a window.
For this is the difference between a precious jewel and a window. A precious jewel illuminates from itself. But a window does not illuminate from itself, although something else, like the sun or something similar, can shine into it.
And this is: and to an amah (cubit)—Speech is called amah, as AMaH is an acrostic for Aish (fire) Mayim (water), from which speech is comprised, and the Heh refers to the five phonetic families. Thus, “to an amah”—you should speak words which…
teKhaLenaH (finish it) up above—This is from the connotation of (Psalms 84:3), “My soul KaLtaH (is consumed).” They should be yearned for “Above”; they should be words of truth which illuminate.
And then: and the opening of the ark put b’ tzidah (in its side)—“TZiDah” is from the connotation of (Genesis 25:28), “[Esav] was a TZayiD (trapper) with his mouth.” This alludes to the evil inclination and the Other Side.
The meaning is: You should merit to make an opening in the Other Side and the darkness which surrounds on every side. In other words, you should take care to make an opening aimed directly in “its side”—i.e., over and against the Other Side which is called “tzidah .” However strongly the tzidah /the Other Side attacks, to that same degree, directly aimed, must you make “the opening in the teivah”—i.e., the words of truth, as mentioned above. Understand this well.
3. The essential point is that when one is sunk in the worst attack of darkness and the evil force, and he is hemmed in and closed up within the thickest darkness which surrounds and encircles him round and round on every side, Heaven forefend, and he has no opening, rectification or solution to depart from the darkness—in that case, the best advice for him is to draw himself to the truth. He should look to the genuine truth and search only for the real truth.
Against this there is no darkness or encirclement that can make it dark for him. For truth is God Himself. Thus, he is in the category of “God is my light.” And because God is his light, there is no darkness that can make it dark for him. He will surely merit to see the openings from which to depart the darkness, as in, “The opening of Your words illuminates, making the simpleminded understand.” Understand this well.
Now, the main thing is: In his prayers, supplications and requests—even if he finds it impossible to recite any word of prayer and supplication because of the intense darkness and confusion which surrounds him very, very much from every side—he should still try to at least say what he says with truth, no matter how low its level. Thus, for example, he should say, “God help me!” with truth, even if he cannot say it with the appropriate fervor and arousal. He should nevertheless say the words as truthfully as he can.
And through the true word, he will merit to see the openings within the darkness, and as a result be worthy of coming out of the darkness into the light so as to pray as he should. {See Lesson #9, “The Deeps Covered Them,” where all this is explained.}
4 . Moreover, by meriting to break open a way from which to depart, he will also bring merit to others along with him. He will awaken other wicked men to return to God, to bring them out of the darkness and exile in which they are imprisoned.
and the opening of the ark put in its side—Put an opening in those who are on the “side.” In other words, they are from another side; not from the side of holiness but from the Other Side. Yet he will make an opening to awaken their hearts and get them to return and depart from the darkness. And then:
5. In all of this there are exalted <and hidden> points with regard to prayer, for each person in accordance with his level. Also included in this matter is the subject of stars and constellations, how they correspond to prayer and how he [the one who prays] gives an influx of bounty to all things. <This is> the meaning of that which the Sages said: There is not a blade of grass which does not have its star [and angel Above, which strike it and tell it, “Grow!”] (Bereishit Rabbah 10:6). For he draws an influx of bounty upon everything by his true words.
And this is the subject of prayer versions. For there are twelve gates, as is known. A person must elevate his prayer to the gate of his tribe, because if it reaches the gate of another tribe, it cannot ascend.
This is the meaning of (Numbers 24:17), “A star steps forth out of Yaakov, and a tribe stands up out of Israel.” “Stands up” [corresponds to] “Amidah (standing) is nothing other than prayer” (Berakhot 6b). And this is “a tribe out of Israel”—he has to elevate his prayer to the gate of his tribe. This is also “A star darakh (steps forth) out of Yaakov,” as above. For with this, a unification is made Above. And “DaRaKh” is an allusion to union, from the connotation of (Genesis 6:12), “All flesh had perverted its DeReKh (way).” {“Abba Binyamin said, ‘All my days I was very concerned about two things: about my prayer, that it should be close to my bed; and about my bed, that it should be positioned between north and south’” (Berakhot 5b) .}
And this is [the meaning of] Abba Binyamin’s having been concerned all his days that his prayer be close to his bed. For “one man for each patriarchal tribe shall you send” (Numbers 13:2). It is necessary to send the prayer to the tribe of his fathers—i.e., to his tribe, as mentioned. This is, “it should be close to my MiTaH (bed)”—to his MaTeH (tribe).
“And about my bed, that it should be positioned between north and south.” As our Sages have said (Bava Batra 25b): “He who wants to become wise, let him face south; to become wealthy, let him face north.” And in all matters, the golden mean is good, as is known. For “Torah study is good together with an occupation” (Avot 2:2), {that is, wisdom with wealth}.
This is the meaning of “between north and south.” He should follow the mean between them—[namely] prayer, an aspect of “his bed.” {That is, [prayer is] between wisdom and wealth, which are “between north and south,” as above. “He who wants to become wise, let him face south; to become wealthy, let him face north.”}
And this is the meaning of: and the opening of the ark put in its side—Let him pray with words of truth, so that they ascend to the gate of his tribe. And this is:
put in its side—Put the opening of the ark—namely, the true words of prayer—“in its side.” [Put it] alongside it, in the gate of his tribe where it ought to be. The point is <very> deep.
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שַׁיָּךְ לְעֵיל, לְמַה שֶּׁכָּתוּב שָׁם:
6. The following relates to that which is written above:
For the truth is that there are many openings, as our Sages teach: “When someone comes to defile himself, they open up for him” (Menachot 29b)—there are many openings for him. And now that there are many openings {i.e., openings through which he fell}, he is able to depart. But “the fool walks in darkness….” Study there.
Then, when I heard this entire matter from Rebbe Nachman’s holy lips, I spoke with him and suggested that there seemed to be a difficulty. For have not our Sages taught there (ibid.): Why was this world created with a heh? It is because [the letter heh ] resembles a porch {Rashi: open on the bottom}. Anyone who wants to depart, let him depart! {Rashi: Whoever wants to depart from it for evil ways, departs}. And why is its [left] leg suspended? It is because if the sinner returns to God, he is brought up. {Rashi: He is brought up through the upper opening, between the leg within [the heh ] and its roof.} Why not bring him up through the other one? It will not help {Rashi: Why not bring him up through the lower opening, the one through which he went out? It will not help because when someone comes to purify himself, he needs help in overcoming the evil inclination. He is therefore aided with an additional opening}.
From here it is clear that it is impossible to depart from impurity and return to God by means of the opening through which he fell, as is well elucidated in the Talmud and by Rashi’s explanation. But this apparently contradicts what is written above, that it is possible to depart from the impurity be means of the openings in the impurity itself?
The Rebbe said, “You have asked well,” and in an offhanded manner he answered that something more is involved here. For if a person merits to see the openings that are there, he will be able to depart by way of the openings through which his friend fell. This is because one person’s descent and fall is another person’s ascent. Understand this. That is, sometimes that which is considered a fall for a friend who is on a higher level, is in his case considered an ascent vis-à-vis his lower level. Therefore, even though it is impossible for him to ascend by way of the openings through which he himself fell but only through a higher opening, as explained in the Talmud mentioned above—if he had been worthy of seeing the openings in the impurity itself, he would have been able to ascend from there by way of the openings through which his more advanced friend fell. For the descent and fall of his friend is in his case considered an ascent, as above.
However, it is only possible to merit seeing the openings that are there and ascend from there through them, by means of the truth; by his becoming accustomed to speak the words of his prayer with truth, to the best of his ability. Even though darkness, obstacles and confusions surround and encircle him from each and every side, and confuse him greatly to the point where he cannot pray at all—he should still try to at least say what he says with truth, no matter what its level.
He should likewise try to always draw himself to the genuine truth. By doing this he will merit that God Himself will enlighten him, and he will see the openings that are there and be worthy of coming out of the darkness into the great light, as mentioned. Study there very well.
And he [the Rebbe] said to me then, that by means of this advice it is possible to truly be virtuous all one’s days. For at all times, no matter what the situation, one will be able to rejuvenate oneself and fortify oneself through this—through the truth, which is the light of God Himself, for ‘even all the darkness cannot block Him out’ (Psalms 139:12). This is because there is no impurity or force of the Other Side in the world which does not have in it openings from which to depart. It is only that we do not see them because of the great darkness that is there.
But through the truth, God Himself shines for him. He will merit seeing and finding the opening of hope even in the depth of his fall, to emerge from the darkness into the light, and to truthfully draw closer to the Holy One, always. Amen. Amen.
צֹהַר תַּעֲשֶׂה לַתֵּבָה וְאֶל אַמָּה תְּכַלֶּנָּה מִלְמַעְלָה, וּפֶתַח הַתֵּבָה בְּצִדָּהּ תָּשִׂים, תַּחְתִּיִּם שְׁנִיִּם וּשְׁלִישִׁים תַּעֲשֶׂהָ (בראשית ו ט״ז):
“Tsohar Ta’aseh La’teivah (Make a light for the ark), and to a cubit finish it up above; and the opening of the ark put in its side; with a lower, second and third stories make it.” (Genesis 6:16)
פֵּרֵשׁ רַשִׁ"י: צֹהַר – יֵשׁ אוֹמְרִים אֶבֶן טוֹב וְיֵשׁ אוֹמְרִים חַלוֹן:
Rashi explains: a light: some say a precious jewel, and some say a window.
הִנֵּה יָדוּעַ, כִּי: סָבִיב רְשָׁעִים יִתְהַלָּכוּן (תהילים י״ב:ט׳); כִּי הַסִּטְרָא אָחֳרָא מְסַבֶּבֶת הַקְּדֻשָּׁה, כִּי אֶת זֶה לְעֻמַּת זֶה עָשָׂה.
Behold, it is known that “the wicked walk round and round” (Psalms 12:9). For the Other Side <and the evil forces> surround holiness, because “<God> made one to contrast the other” (Ecclesiastes 7:14).
וּבִפְרָט מִי שֶׁכְּבָר נִמְשַׁךְ אַחַר עֲבֵרוֹת, חַס וְשָׁלוֹם, וְנִמְשַׁךְ אַחַר הַסִּטְרָא אָחֳרָא, וְשָׁם מְקוֹמוֹ, חַס וְשָׁלוֹם, וְהֵם מְסַבְּבִין אוֹתוֹ מִכָּל צַד. וְכַאֲשֶׁר יְעוֹרֵר רוּחוֹ לָשׁוּב אֶל ה', קָשֶׁה לוֹ מְאֹד לְהִתְפַּלֵּל וּלְדַבֵּר דִּבּוּרִים לִפְנֵי ה', כִּי הֵן מְסַבְּבִין אוֹתוֹ מִכָּל צַד, לְכָל אֶחָד לְפִי עִנְיָנוֹ כַּנַּ"ל.
This is particularly so for someone who has already been drawn after <evil desires> and [has made] his place there, God forbid. They surround him from every side. And should his spirit be aroused to return to God, he finds it very difficult to pray <and study> and speak before God words <worthy of being received, with fear and love>. For they surround him from every side, each one according to his circumstance, as above.
וּמֵחֲמַת שֶׁאִי אֶפְשָׁר לוֹ לְהוֹצִיא דִּבּוּר לִפְנֵי אֱלֹקִים בִּדְחִילוּ וּרְחִימוּ וְחִיּוּת כָּרָאוּי, לָכֵן כָּל הַדִּבּוּרִים וְהַתְּפִלּוֹת שֶׁהוּא מְדַבֵּר לֹא יוּכְלוּ לִבְקֹעַ הַמְּחִצּוֹת וְהַמְּסָכִים הַמַּבְדִּילִים לַעֲלוֹת לְמַעְלָה, וְנִשְׁאָרִים לְמַטָּה תַּחַת הַמָּסַכִּים. עַד אֲשֶׁר יִזְכֶּה וְיָשׁוּב בֶּאֱמֶת, וִידַבֵּר דִּבּוּרִים הָרְאוּיִין לְהִתְקַבֵּל בִּדְחִילוּ וּרְחִימוּ מֵעֻמְקָא דְּלִבָּא בְּהִתְעוֹרְרוּת גָּדוֹל, אֲזַי מְבַקֵּעַ הַדִּבּוּר הַמֵּאִיר אֶת כָּל הַמְּחִצּוֹת וְהַמָּסַכִּים הַמַּבְדִּילִים, וְיַעֲלוּ עִמּוֹ כָּל הַדִּבּוּרִים שֶׁהָיוּ מֻנָּחִים לְמַטָּה עַד הֵנָּה.
Now, because it is impossible for him to say anything before God with fear and love, and with befitting vitality, all the words and prayers that he does speak are incapable of breaking through the dividing partitions and screens, so as to ascend Above. They remain below, beneath the screens, until he is deserving and honestly returns, and speaks words that are worthy of being received—with fear and love from the depth of the heart, with great arousal. Then, the illuminating word breaks through all the dividing partitions and screens, and elevates together with it all the words which until now remained below.
אַךְ אֵיךְ יִזְכֶּה לָזֶה, הָעִקָּר שֶׁהַכֹּל תָּלוּי בּוֹ הוּא אֱמֶת – לֵילֵךְ בְּדֶרֶךְ אֱמֶת לְפִי מַדְרֵגָתוֹ, כִּי חוֹתָמוֹ שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא אֱמֶת (שבת נה יומא סט), וְהוּא יְסוֹד הַכֹּל, כִּי אֱמֶת הוּא רֹאשׁ תּוֹךְ סוֹף.
But how does one merit to this? The main thing, upon which everything depends, is truth. To go in the way of truth commensurate with one’s level. For the seal of the Holy One is truth (Shabbat 55a). It is the foundation of everything, because “EMeT (truth) is beginning, middle and end” (Bereishit Rabbah 81:2).
וְכֵיוָן שֶׁהוּא בְּמַדְרֵגַת אֱמֶת, אֲזַי כִּבְיָכוֹל נִתְלַבֵּשׁ בּוֹ אוֹר הַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ, אֲשֶׁר חוֹתָמוֹ אֱמֶת, וְאָז נֶאֱמַר עָלָיו: ה' אוֹרִי וְיִשְׁעִי (תהילים כ״ז:א׳). וְכֵיוָן שֶּׁה' אוֹר לוֹ, יוּכַל לִמְצֹא פְּתָחִים הַרְבֵּה לָצֵאת מֵהַחֹשֶׁךְ וְהַגָּלוּת שֶׁהוּא סָגוּר שָׁם. כִּי בֶּאֱמֶת יֵשׁ שָׁם פְּתָחִים הַרְבֵּה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (יומא לח: מנחות כט:): הַבָּא לִטָּמֵא – פּוֹתְחִין לוֹ, יֵשׁ לוֹ פְּתָחִים הַרְבֵּה.
And, because he is on the level of truth, the light of God Himself, whose seal is truth, is then, so to speak, enclothed in him. Then it is said of him (Psalms 27:1), “God is my light and my help.” And, because God is his light, he is able to find many openings from which to depart the darkness and exile in which he is enclosed. For the truth is that there are many openings there, as our Sages teach (Menachot 29b): “When someone comes to defile himself, they open up for him”—there are many openings for him.
וְכֵיוָן שֶׁנִּמְצָא שָׁם פְּתָחִים, הָיָה יְכֹלֶת לָצֵאת, רַק הַכְּסִיל בַּחֹשֶׁךְ הוֹלֵךְ (קהלת ב׳:י״ד), וְלֹא יִרְאֶה הַפְּתָחִים לָצֵאת, וְהוּא אָסוּר וְקָשׁוּר שָׁם, וְלֹא יִתְּנוּ לוֹ לָצֵאת. עַד אֲשֶׁר יִזְכֶּה לְדַבֵּר דִּבּוּרֵי אֱמֶת לִפְנֵי ה', אֲזַי הַדִּבּוּרִים מְאִירִים, וַה' אוֹר לוֹ כַּנַּ"ל.
And, since there are many openings, he is able to depart. But “the fool walks in darkness” (Ecclesiastes 2:14) and will not see the openings to depart. He is imprisoned and bound there, and will not be allowed to depart until he merits speaking words of truth before God. Then the words illuminate, and God is his light, as above.
וַאֲזַי: פֵּתַח דְּבָרֶיךָ יָאִיר מֵבִין פְּתָיִים (תהילים קי״ט:ק״ל), כִּי הַדִּבּוּרִים הַמְּאִירִים, הַיְנוּ דִּבּוּרֵי אֱמֶת כַּנַּ"ל, הֵם מַרְאִין לוֹ הַפֶּתַח. וְהַיְנוּ דְּסִיֵּם: מֵבִין פְּתָיִים – כִּי הַפְּתָיִים הַנְּתוּנִין בַּחֹשֶׁךְ, וְלֹא יִרְאוּ לָצֵאת, יָבִינוּ וְיִרְאוּ הַפֶּתַח לָצֵאת מֵהַחֹשֶׁךְ, כְּמוֹ שֶׁכָּתוּב (ישעיהו מ״ט:ט׳): לֵאמֹר לַאֲסוּרִים צֵאוּ, לַאֲשֶׁר בַּחֹשֶׁךְ הִגָּלוּ.
At that point, “the opening of Your words illuminates, making the simpleminded understand” (Psalms 119:130). For the illuminating words, i.e., the aforementioned words of truth, show him the opening. Thus, [the verse] concludes: “making the simpleminded understand”—the simpleminded who are situated in darkness and cannot see [how] to depart, will understand and see the openings from which to depart the darkness. As it is written (Isaiah 49:9), “That you may say to the imprisoned ‘Depart!’; to those that are in darkness, ‘Show yourselves!’”
אַךְ צָרִיךְ שֶׁיִּהְיֶה הָאֱמֶת אֱמֶת גָּמוּר, בָּרוּר וְצָלוּל בְּלִי שׁוּם דֹּפִי. וְהַמַּשְׂכִּיל הַמֵּבִין יֵשׁ לוֹ לְהִתְפַּלֵּל כָּל יָמָיו, שֶׁיִּזְכֶּה פַּעַם אֶחָד כָּל יְמֵי חַיָּיו, לְדַבֵּר דִּבּוּר אֶחָד שֶׁל אֱמֶת לִפְנֵי ה' כָּרָאוּי. וְיֵשׁ בָּזֶה כַּמָּה מַדְרֵגוֹת, וּמִי שֶׁזּוֹכֶה לִבְחִינוֹת אֱמֶת הָאֲמִתִּי, אֲזַי ה' אוֹר לוֹ, וַאֲזַי הוּא מֵאִיר בְּעַצְמוֹ, כִּי נִתְלַבֵּשׁ בּוֹ אוֹר ה'.
But the truth has to be a complete truth, evident and clear, without any <contrivances and> flaws <whatsoever>. The intelligent person who understands, should pray all his days that [at least] once in his life he merits to properly speak one word of truth before God. There are many levels in this. And when one merits to an aspect of the real truth, then God is his light, and he then illuminates on his own because the light of God is enclothed in him.
אַךְ מִי שֶׁעֲדַיִן לֹא הִגִּיעַ לְמַדְרֵגָה עֶלְיוֹנָה שֶׁל אֱמֶת, וְעַל כָּל זֶה הוּא בְּמַדְרֵגָה שֶׁל אֱמֶת, אַף כִּי אֵינוֹ מֵאִיר בְּעַצְמוֹ, מֵאַחַר שֶׁלֹּא הִגִּיעַ לָאֱמֶת הַנָּכוֹן, עַל כָּל זֶה הָאֱמֶת הוֹעִיל שֶׁיּוּכַל אַחֵר לְהָאִיר בּוֹ. וְגַם בָּזֶה מַדְרֵגוֹת וְעִנְיָנִים, יְבִינֵם הַמַּשְׂכִּיל בְּעַצְמוֹ:
However, someone who has as yet not attained the highest level of truth but is nevertheless on a level of truth, though he does not himself illuminate since he has not attained the right truth—even so, this <partial> truth helps so that another person can shine into him. And in this, too, there are levels and circumstances. The intelligent person will understand them on his own.
וְהִנֵּה יָדוּעַ שֶׁיֵּשׁ שְׁלשָׁה עוֹלָמוֹת: עוֹלַם הַמַּלְאָכִים וְהַגַּלְגַּלִּים וְהַגַּשְׁמִי, וְהַשֵּׁם יִתְבָּרַךְ מְחַיֶּה וּמְקַיֵּם כֻּלָּם בִּרְצוֹנוֹ. וּמִי שֶׁזּוֹכֶה לָאֱמֶת, וַה' אוֹר לוֹ, כִּבְיָכוֹל, הוּא מְקַיֵּם הָעוֹלָם, וְנוֹתֵן שֶׁפַע לְכָל הַשְּׁלֹשָׁה עוֹלָמוֹת.
2. Now behold, <Rambam, of blessed memory, writes> that there are three worlds: the angelic world, the terrestrial and the material. The Holy One brings to life and sustains them all with His will. And the person who merits to the truth—God is his light, as it were—sustains the world and provides an influx of bounty to all the three worlds.
וְהַיְנוּ דִּכְתִיב צֹהַר תַּעֲשֶׂה לַתֵּבָה – כְּלוֹמַר שֶׁתְּדַבֵּר דִּבּוּרֵי אֱמֶת הַמְּאִירִים. וְעַל זֶה פֵּרֵשׁ רַשִׁ"י:
This is what is written: Make a light for the teivah (ark)—That is, speak teivot (words) and> expressions of truth which illuminate. And on this Rashi explains:
יֵשׁ אוֹמְרִים אֶבֶן טוֹב וְכוּ' וְיֵשׁ אוֹמְרִים חַלּוֹן, זֶהוּ שֶׁאָמַרְנוּ כִּי יֵשׁ שְׁתֵּי מַדְרֵגוֹת, מִי שֶׁהוּא בְּמַדְרֵגַת אֱמֶת הָאֲמִתִּי, הוּא מֵאִיר בְּעַצְמוֹ. וְזֶה יֵשׁ אוֹמְרִים אִמְרֵי אֱמֶת, שֶׁהֵם אֶבֶן טוֹב שֶׁמֵּאִיר מֵעַצְמוֹ. וְיֵשׁ אוֹמְרִים שֶׁהֵם אִמְרֵי אֱמֶת, אַךְ לֹא בַּמַּדְרֵגָה הַנַּ"ל וְהֵם חַלּוֹן, כִּי יוּכַל אַחֵר לְהָאִיר בּוֹ כְּמוֹ בְּחַלּוֹן.
some say a precious jewel, and some say a window—This is as we said, there are two levels. The person who is on the level of real truth illuminates on his own. Thus, “some say” words of truth—these are “a precious jewel” that illuminates from itself. “And some say”—these are words of truth though not of the aforementioned level. They are “a window,” because another person can shine into him as into a window.
כִּי זֶה הַחִלּוּק שֶׁבֵּין אֶבֶן טוֹב לְחַלּוֹן, כִּי הָאֶבֶן טוֹב מֵאִיר מֵעַצְמוֹ, וְהַחַלּוֹן אֵין מֵאִיר מֵעַצְמוֹ, רַק שֶׁדָּבָר אַחֵר כְּגוֹן הַשֶּׁמֶשׁ וְכַיּוֹצֵא בָּהּ יוּכַל לְהָאִיר בּוֹ.
For this is the difference between a precious jewel and a window. A precious jewel illuminates from itself. But a window does not illuminate from itself, although something else, like the sun or something similar, can shine into it.
וְהַיְנוּ וְאֶל אַמָּה – כִּי הַדִּבּוּר נִקְרָא אַמָּה, אַמָּה רָאשֵׁי־תֵּבוֹת: אֵשׁ מַיִם – שֶׁהַדִּבּוּר כָּלוּל מֵהֶם – וְהַה' הוּא חֲמֵשֶׁת מוֹצָאוֹת הַפֶּה. וְהַיְנוּ: וְאֶל אַמָּה – שֶׁתְּדַבֵּר דִּבּוּרִים
And this is: and to an amah (cubit)—Speech is called amah, as AMaH is an acrostic for Aish (fire) Mayim (water), from which speech is comprised, and the Heh refers to the five phonetic families. Thus, “to an amah”—you should speak words which…
אֲשֶׁר תְּכַלֶּנָּה מִלְּמַעְלָה – מִלְּשׁוֹן (תהלים פד): כָּלְתָה נַפְשִׁי, שֶׁיִּהְיֶה נִכְסָפִין לָהֶם לְמַעְלָה, שֶׁיִּהְיוּ דִּבּוּרֵי אֱמֶת הַמְּאִירִים.
teKhaLenaH (finish it) up above—This is from the connotation of (Psalms 84:3), “My soul KaLtaH (is consumed).” They should be yearned for “Above”; they should be words of truth which illuminate.
וַאֲזַי: וּפֶתַח הַתֵּבָה בְּצִדָּהּ תָּשִׂים, וְצִדָּה, הִיא מִלְּשׁוֹן (בראשית כ״ה:כ״ח): צַיִד בְּפִיו, וְהַיְנוּ הַיֵּצֶר הָרָע וְהַסִּטְרָא אָחֳרָא.
And then: and the opening of the ark put b’ tzidah (in its side)—“TZiDah” is from the connotation of (Genesis 25:28), “[Esav] was a TZayiD (trapper) with his mouth.” This alludes to the evil inclination and the Other Side.
וְזֶה, שֶׁתִּזְכֶּה לַעֲשׂוֹת פֶּתַח בְּהַסִּטְרָא אָחֳרָא וְהַחֹשֶׁךְ הַמְסַבְּבִין מִכָּל צַד. כְּלוֹמַר שֶׁאַתָּה צָרִיךְ לִזָּהֵר לַעֲשׂוֹת פֶּתַח מְכֻוָּן מַמָּשׁ בְּצִדָּהּ, כְּלוֹמַר כְּנֶגֶד הַסִּטְרָא אָחֳרָא, שֶׁנִּקְרֵאת צִדָּה. כִּי כְּמוֹ הִתְגַּבְּרוּת הַצִּדָּה וְהַסִּטְרָא אָחֳרָא, כֵּן לְפִי זֶה מְכֻוָּן מַמָּשׁ אַתָּה צָרִיךְ לַעֲשׂוֹת פֶּתַח הַתֵּבָה, הַיְנוּ דִּבּוּרֵי אֱמֶת כַּנַּ"ל, וְהָבֵן הֵיטֵב:
The meaning is: You should merit to make an opening in the Other Side and the darkness which surrounds on every side. In other words, you should take care to make an opening aimed directly in “its side”—i.e., over and against the Other Side which is called “tzidah .” However strongly the tzidah /the Other Side attacks, to that same degree, directly aimed, must you make “the opening in the teivah”—i.e., the words of truth, as mentioned above. Understand this well.
וְעִקַּר הַכַּוָּנָה, שֶׁכַּאֲשֶׁר הוּא מְשֻׁקָּע בְּתַכְלִית הִתְגַּבְּרוּת הַחֹשֶׁךְ וְהַקְּלִפָּה, וְהוּא כָּלוּא וּמְסֻגָּר בְּתוֹךְ הַחֹשֶׁךְ אֲפֵלָה, הַמְסַבֶּבֶת וּמַקֶּפֶת אוֹתוֹ מִכָּל צִדֵּי צְדָדִים בְּכַמָּה סִבּוּבִים רַחֲמָנָא לִצְלָן, וְאֵין לוֹ שׁוּם פֶּתַח וְתַקָּנָה וְתַחְבּוּלָה לָצֵאת מִתּוֹךְ הַחֹשֶׁךְ, אֲזַי עִקַּר עֲצָתוֹ – שֶׁיַּמְשִׁיךְ עַצְמוֹ לְהָאֱמֶת, וְיַבִּיט עַל הָאֱמֶת לַאֲמִתּוֹ, וִיבַקֵּשׁ רַק הָאֱמֶת הָאֲמִתִּי.
3. The essential point is that when one is sunk in the worst attack of darkness and the evil force, and he is hemmed in and closed up within the thickest darkness which surrounds and encircles him round and round on every side, Heaven forefend, and he has no opening, rectification or solution to depart from the darkness—in that case, the best advice for him is to draw himself to the truth. He should look to the genuine truth and search only for the real truth.
וּכְנֶגֶד זֶה אֵין שׁוּם חֹשֶׁךְ וְסִבּוּב שֶׁיַּחֲשִׁיךְ לוֹ, כִּי הָאֱמֶת הוּא הַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ, וְהוּא בְּחִינוֹת: ה' אוֹרִי. וְכֵיוָן שֶׁה' אוֹר לוֹ, אֵין שׁוּם חֹשֶׁךְ שֶׁיַּחֲשִׁיךְ אוֹתוֹ, וּבְוַדַּאי יִזְכֶּה לִרְאוֹת הַפְּתָחִים לָצֵאת מֵהַחֹשֶׁךְ, בִּבְחִינוֹת: פֵּתַח דְּבָרֶיךָ יָאִיר מֵבִין פְּתָיִים כַּנַּ"ל, וְהָבֵן הֵיטֵב.
Against this there is no darkness or encirclement that can make it dark for him. For truth is God Himself. Thus, he is in the category of “God is my light.” And because God is his light, there is no darkness that can make it dark for him. He will surely merit to see the openings from which to depart the darkness, as in, “The opening of Your words illuminates, making the simpleminded understand.” Understand this well.
וְהָעִקָּר – שֶׁבִּתְפִלָּתוֹ וּתְחִנָּתוֹ וּבַקָּשָׁתוֹ, אַף־עַל־פִּי שֶׁאִי אֶפְשָׁר לוֹ לְדַבֵּר שׁוּם דִּבּוּר בִּתְפִלָּה וְתַחֲנוּנִים, מִגֹּדֶל הַחֹשֶׁךְ וְהַבִּלְבּוּל הַמְסַבֵּב אוֹתוֹ מְאֹד מְאֹד מִכָּל צַד, אַף עַל פִּי כֵן, עַל כָּל פָּנִים יִרְאֶה לְדַבֵּר הַדִּבּוּר בֶּאֱמֶת, בְּאֵיזֶה מַדְרֵגָה נְמוּכָה שֶׁהוּא. כְּגוֹן לְמָשָׁל, שֶׁיֹּאמַר: "ה' הוֹשִׁיעָה" בֶּאֱמֶת. אַף־עַל־פִּי שֶׁאֵינוֹ יָכוֹל לְדַבֵּר בְּהִתְלַהֲבוּת וְהִתְעוֹרְרוּת כָּרָאוּי, אַף־עַל־פִּי־כֵן יֹאמַר הַדִּבּוּר בֶּאֱמֶת, כְּפִי מַה שֶּׁהוּא.
Now, the main thing is: In his prayers, supplications and requests—even if he finds it impossible to recite any word of prayer and supplication because of the intense darkness and confusion which surrounds him very, very much from every side—he should still try to at least say what he says with truth, no matter how low its level. Thus, for example, he should say, “God help me!” with truth, even if he cannot say it with the appropriate fervor and arousal. He should nevertheless say the words as truthfully as he can.
וְעַל־יְדֵי הַדִּבּוּר הָאֱמֶת, יִזְכֶּה לִרְאוֹת הַפְּתָחִים שֶׁבְּתוֹךְ הַחֹשֶׁךְ, וְעַל־יְדֵי־זֶה יִזְכֶּה לָצֵאת מֵחֹשֶׁךְ לְאוֹר, וּלְהִתְפַּלֵּל כָּרָאוּי, וְכַנַּ"ל. (וְעַיֵּן לְעֵיל כָּל זֶה בְּהַתּוֹרָה "תְּהֹמֹת יְכַסְיֻמוּ" בְּסִימָן ט.)
And through the true word, he will merit to see the openings within the darkness, and as a result be worthy of coming out of the darkness into the light so as to pray as he should. {See Lesson #9, “The Deeps Covered Them,” where all this is explained.}
גַּם בָּזֶה שֶׁיִּזְכֶּה לִבְקֹעַ פֶּתַח לָצֵאת, יְזַכֶּה גַּם אֲחֵרִים עִמּוֹ, לְעוֹרֵר לִתְשׁוּבָה רְשָׁעִים אֲחֵרִים, לְהוֹצִיאָם מֵהַחֹשֶׁךְ וְהַגָּלוּת שֶׁהֵם אֲסוּרִים שָׁם.
4 . Moreover, by meriting to break open a way from which to depart, he will also bring merit to others along with him. He will awaken other wicked men to return to God, to bring them out of the darkness and exile in which they are imprisoned.
וְזֶהוּ גַּם כֵּן בְּחִינַת:
This is also the meaning of:
וּפֶתַח הַתֵּבָה בְּצִדָּהּ תָּשִׂים – שֶׁתַּעֲשֶׂה פֶּתַח בְּאוֹתָם שֶׁהֵם מִן הַצַּד, כְּלוֹמַר שֶׁהֵם מִצַּד אַחֵר, וְלֹא מִצַּד הַקְּדֻשָּׁה, רַק מִסִּטְרָא אַחֲרָא. וְהוּא יַעֲשֶׂה פֶּתַח לְעוֹרֵר לִבָּם לַהֲשִׁיבָם לָצֵאת מֵהַחֹשֶׁךְ. וַאֲזַי:
and the opening of the ark put in its side—Put an opening in those who are on the “side.” In other words, they are from another side; not from the side of holiness but from the Other Side. Yet he will make an opening to awaken their hearts and get them to return and depart from the darkness. And then:
תַּחְתִּיִּם שְׁנִיִּים וּשְׁלִישִׁים – הַיְנוּ הַשְּׁלֹשָׁה עוֹלָמוֹת כַּנַּ"ל,
with a lower, second and third stories—This alludes to the aforementioned three worlds.
תַּעֲשֶׂהָ – כִּי אַתָּה תְּקַיְּמֵם בֶּאֱמֶת כַּנַּ"ל:
make it—For, in truth, You are the one who sustains them, as above.
וְיֵשׁ בִּכְלַל דְּבָרִים הַנַּ"ל עִנְיָנִים גְּבוֹהִים בְּעִנְיַן הַתְּפִלָּה, לְכָל אֶחָד לְפִי מַדְרֵגָתוֹ. וּבְעִנְיָן זֶה נִכְלָל עִנְיַן כּוֹכָבִים וּמַזָּלוֹת, אֵיךְ נַעֲשִׂים בִּבְחִינַת הַתְּפִלָּה, וְהוּא נוֹתֵן שֶׁפַע לְכָל דָּבָר. וְעִנְיַן מַה שֶּׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (ב"ר פ' י): אֵין לְךָ כָּל עֵשֶׂב שֶׁאֵין לוֹ כּוֹכָב וְכוּ', כִּי הוּא מַשְׁפִּיעַ לַכֹּל בְּדִבּוּרָיו הָאֲמִתִּיִּים.
5. In all of this there are exalted <and hidden> points with regard to prayer, for each person in accordance with his level. Also included in this matter is the subject of stars and constellations, how they correspond to prayer and how he [the one who prays] gives an influx of bounty to all things. <This is> the meaning of that which the Sages said: There is not a blade of grass which does not have its star [and angel Above, which strike it and tell it, “Grow!”] (Bereishit Rabbah 10:6). For he draws an influx of bounty upon everything by his true words.
וְעִנְיַן נוּסְחֲאוֹת הַתְּפִלָּה, כִּי יֵשׁ י"ב שְׁעָרִים כַּיָּדוּעַ, וְצָרִיךְ לְהַעֲלוֹת תְּפִלָּתוֹ לְשַׁעַר הַשֵּׁבֶט שֶׁלּוֹ, כִּי אִם יַגִּיעַ לְשַׁעַר שֵׁבֶט אַחֵר לֹא יוּכַל לַעֲלוֹת.
And this is the subject of prayer versions. For there are twelve gates, as is known. A person must elevate his prayer to the gate of his tribe, because if it reaches the gate of another tribe, it cannot ascend.
וְזֶהוּ (במדבר כ״ד:י״ז): דָּרַךְ כּוֹכָב מִיַּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל. וְקָם – אֵין עֲמִידָה אֶלָּא תְּפִלָּה (ברכות ו:). וְהַיְנוּ: שֵׁבֶט מִיִּשְׂרָאֵל – שֶׁצָּרִיךְ לְהַעֲלוֹת תְּפִלָּתוֹ לְשַׁעַר שִׁבְטוֹ, וְהַיְנוּ: דָּרַךְ כּוֹכָב מִיַּעֲקֹב כַּנַּ"ל. וּבָזֶה נַעֲשֶׂה זִוּוּג לְמַעְלָה, וְדָרַךְ הוּא בְּחִינוֹת זִוּוּג, מִלְּשׁוֹן (בראשית ו׳:י״ב): כִּי הִשְׁחִית כָּל בָּשָׂר אֶת דַּרְכּוֹ.
This is the meaning of (Numbers 24:17), “A star steps forth out of Yaakov, and a tribe stands up out of Israel.” “Stands up” [corresponds to] “Amidah (standing) is nothing other than prayer” (Berakhot 6b). And this is “a tribe out of Israel”—he has to elevate his prayer to the gate of his tribe. This is also “A star darakh (steps forth) out of Yaakov,” as above. For with this, a unification is made Above. And “DaRaKh” is an allusion to union, from the connotation of (Genesis 6:12), “All flesh had perverted its DeReKh (way).” {“Abba Binyamin said, ‘All my days I was very concerned about two things: about my prayer, that it should be close to my bed; and about my bed, that it should be positioned between north and south’” (Berakhot 5b) .}
וְהַיְנוּ שֶׁנִּצְטַעֵר אַבָּא בִּנְיָמִין כָּל יָמָיו עַל תְּפִלָּתוֹ שֶׁתְּהֵא סְמוּכָה לְמִטָּתוֹ (ברכות ה:), כִּי אִישׁ לְמַטֵּה אֲבוֹתָיו תִּשְׁלָחוּ – שֶׁצָּרִיךְ לִשְׁלֹחַ הַתְּפִלָּה לְמַטֵּה אֲבוֹתָיו, הַיְנוּ לַשֵּׁבֶט שֶׁלּוֹ כַּנַּ"ל. וְהַיְנוּ: שֶׁתְּהֵא סְמוּכָה לְמִטָּתִי – לַמַּטֶּה שֶׁלּוֹ.
And this is [the meaning of] Abba Binyamin’s having been concerned all his days that his prayer be close to his bed. For “one man for each patriarchal tribe shall you send” (Numbers 13:2). It is necessary to send the prayer to the tribe of his fathers—i.e., to his tribe, as mentioned. This is, “it should be close to my MiTaH (bed)”—to his MaTeH (tribe).
וְעַל מִטָּתִי שֶׁתְּהֵא נְתוּנָה בֵּין צָפוֹן לְדָרוֹם, כִּי אָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (ב"ב כה:): הָרוֹצֶה לְהַחְכִּים – יַדְרִים; לְהַעֲשִׁיר – יַצְפִּין. וּבְכָל דָּבָר, טוֹב הַמְמֻצָּע כַּיָּדוּעַ, כִּי טוֹב תּוֹרָה עִם דֶּרֶךְ אֶרֶץ (אבות פ"ב) (הַיְנוּ חָכְמָה וַעֲשִׁירוּת).
“And about my bed, that it should be positioned between north and south.” As our Sages have said (Bava Batra 25b): “He who wants to become wise, let him face south; to become wealthy, let him face north.” And in all matters, the golden mean is good, as is known. For “Torah study is good together with an occupation” (Avot 2:2), {that is, wisdom with wealth}.
וְהַיְנוּ בֵּין צָפוֹן לְדָרוֹם, שֶׁתְּהֵא מְמֻצָּע בֵּין שְׁנֵיהֶם, הַתְּפִלָּה שֶׁהוּא בְּחִינַת מִטָּתוֹ כַּנַּ"ל. (הַיְנוּ בֵּין חָכְמָה וָעֹשֶׁר, שֶׁהֵן בְּחִינַת צָפוֹן וְדָרוֹם כַּנַּ"ל: הָרוֹצֶה לְהַחְכִּים – יַדְרִים, וּלְהַעֲשִׁיר – יַצְפִּין).
This is the meaning of “between north and south.” He should follow the mean between them—[namely] prayer, an aspect of “his bed.” {That is, [prayer is] between wisdom and wealth, which are “between north and south,” as above. “He who wants to become wise, let him face south; to become wealthy, let him face north.”}
וְזֶהוּ: וּפֶתַח הַתֵּבָה בְּצִדָּהּ תָּשִׂים – שֶׁתִּתְפַּלֵּל דִּבּוּרֵי אֱמֶת, שֶׁיַּעֲלוּ לִמְקוֹמָם לְשַׁעַר שֵׁבֶט שֶׁלּוֹ. וְהַיְנוּ:
And this is the meaning of: and the opening of the ark put in its side—Let him pray with words of truth, so that they ascend to the gate of his tribe. And this is:
בְּצִדָּהּ תָּשִׂים – שֶׁתָּשִׂים הַפֶּתַח הַתֵּבָה, הַיְנוּ דִּבּוּרֵי אֱמֶת שֶׁל הַתְּפִלָּה, בְּצִדָּהּ – בַּצַּד שֶׁלָּהּ, בְּשַׁעַר שִׁבְטוֹ הַמַּגִּיעַ לוֹ, וְהָעִנְיָן עָמֹק: (עַיֵּן כָּל זֶה בְּסִימָן ט' הַנַּ"ל)
put in its side—Put the opening of the ark—namely, the true words of prayer—“in its side.” [Put it] alongside it, in the gate of his tribe where it ought to be. The point is <very> deep.
שַׁיָּךְ לְעֵיל, לְמַה שֶּׁכָּתוּב שָׁם:
6. The following relates to that which is written above:
כִּי בֶּאֱמֶת יֵשׁ שָׁם פְּתָחִים הַרְבֵּה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ, זִכְרוֹנָם לִבְרָכָה: הַבָּא לִטָּמֵא – פּוֹתְחִין לוֹ, יֵשׁ לוֹ פְּתָחִים הַרְבֵּה. וְכֵיוָן שֶׁנִּמְצָא שָׁם פְּתָחִים (הַיְנוּ הַפְּתָחִים שֶׁנָּפַל עַל יָדָם), הָיָה יְכֹלֶת לָצֵאת, רַק הַכְּסִיל בַּחֹשֶךְ הוֹלֵךְ וְכוּ', עַיֵּן שָׁם.
For the truth is that there are many openings, as our Sages teach: “When someone comes to defile himself, they open up for him” (Menachot 29b)—there are many openings for him. And now that there are many openings {i.e., openings through which he fell}, he is able to depart. But “the fool walks in darkness….” Study there.
וְאָז כְּשֶׁשָּׁמַעְתִּי מִפִּיו הַקָּדוֹשׁ כָּל הָעִנְיָן הַנַּ"ל, דִּבַּרְתִּי עִמּוֹ, זִכְרוֹנוֹ לִבְרָכָה, שֶׁלִּכְאוֹרָה קָשֶׁה עַל זֶה, כִּי הֲלֹא רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ שָׁם (במנחות כט:): מִפְּנֵי מָה נִבְרָא הָעוֹלָם הַזֶּה בְּהֵ', מִפְּנֵי שֶׁדּוֹמָה לְאַכְסַדְרָה (פֵּרֵשׁ רַשִׁ"י: שֶׁפָּתוּחַ מִתַּחְתָּיו), שֶׁכָּל הָרוֹצֶה לָצֵאת – יֵצֵא (פֵּרֵשׁ רַשִׁ"י: שֶׁכָּל הָרוֹצֶה לָצֵאת מִמֶּנּוּ לְתַרְבּוּת רָעָה יוֹצֵא). וּמַאי טַעֲמָא תַּלְיָא כַּרְעֵהּ, דְּאִי הָדַר בִּתְשׁוּבָה מְעָיְלִי לֵהּ (וּפֵרֵשׁ רַשִׁ"י: מַעֲלִין לֵהּ בַּפֶּתַח הָעֶלְיוֹן, בֵּין רֶגֶל שֶׁבְּתוֹכוֹ לְגַגּוֹ). וְלִיעַיְלוּ בְּהַךְ, לָא מִסְתַּיְעִי מִלְּתָא וְכוּ' (וּפֵרֵשׁ רַשִׁ"י: וְלִיעַיְלוּ בְּהַךְ, פֶּתַח הַתַּחְתּוֹן דְּנָפֵק בֵּהּ. לָא מִסְתַּיְעָא מִלְּתָא, דְּהַבָּא לִטָּהֵר בָּעֵי סִיּוּעָא מִפְּנֵי יֵצֶר הָרָע, הִלְכָּךְ עַבְדִי לֵהּ סִיּוּעָא פֶּתַח יְתֵרָה).
Then, when I heard this entire matter from Rebbe Nachman’s holy lips, I spoke with him and suggested that there seemed to be a difficulty. For have not our Sages taught there (ibid.): Why was this world created with a heh? It is because [the letter heh ] resembles a porch {Rashi: open on the bottom}. Anyone who wants to depart, let him depart! {Rashi: Whoever wants to depart from it for evil ways, departs}. And why is its [left] leg suspended? It is because if the sinner returns to God, he is brought up. {Rashi: He is brought up through the upper opening, between the leg within [the heh ] and its roof.} Why not bring him up through the other one? It will not help {Rashi: Why not bring him up through the lower opening, the one through which he went out? It will not help because when someone comes to purify himself, he needs help in overcoming the evil inclination. He is therefore aided with an additional opening}.
נִמְצָא מְבֹאָר כָּאן, שֶׁאִי אֶפְשָׁר לָצֵאת מֵהַטֻּמְאָה וְלָשׁוּב בִּתְשׁוּבָה עַל־יְדֵי הַפֶּתַח שֶׁנָּפַל דֶּרֶךְ שָׁם, כַּמְבֹאָר הֵיטֵב בַּגְּמָרָא וּבְפֵרוּשׁ רַשִׁ"י הַנַּ"ל. וְלִכְאוֹרָה זֶה סוֹתֵר לְמַה שֶּׁכָּתוּב לְמַעְלָה, שֶׁיְּכוֹלִין לָצֵאת מֵהַטֻּמְאָה עַל יְדֵי הַפְּתָחִים שֶׁיֵּשׁ בְּהַטֻּמְאָה בְּעַצְמָהּ, כַּנַּ"ל.
From here it is clear that it is impossible to depart from impurity and return to God by means of the opening through which he fell, as is well elucidated in the Talmud and by Rashi’s explanation. But this apparently contradicts what is written above, that it is possible to depart from the impurity be means of the openings in the impurity itself?
וְאָמַר: יָפֶה הִקְשֵׁיתָ. וְהֵשִׁיב כִּלְאַחַר יָד, שֶׁיֵּשׁ בָּזֶה דְּבָרִים בְּגוֹ, כִּי אִם יִזְכֶּה לִרְאוֹת הַפְּתָחִים שֶׁיֵּשׁ שָׁם, הוּא יָכוֹל לָצֵאת דֶּרֶךְ הַפְּתָחִים שֶׁל נְפִילַת חֲבֵרוֹ. כִּי הַיְרִידָה וְהַנְּפִילָה שֶׁל זֶה הוּא בְּחִינַת עֲלִיָּה שֶׁל זֶה, וְהָבֵן. הַיְנוּ, לִפְעָמִים מַה שֶּׁנֶּחֱשָׁב נְפִילָה וִירִידָה אֵצֶל חֲבֵרוֹ שֶׁהוּא בְּמַדְרֵגָה גְּבוֹהָה יוֹתֵר, נֶחֱשָׁב אֶצְלוֹ בְּחִינַת עֲלִיָּה, לְגַבֵּי מַדְרֵגָתוֹ הַשְּׁפָלָה. עַל כֵּן, אַף עַל פִּי שֶׁאִי אֶפְשָׁר לַעֲלוֹת דֶּרֶךְ הַפְּתָחִים שֶׁנָּפַל הוּא בְּעַצְמוֹ דֶּרֶךְ שָׁם, רַק דֶּרֶךְ פֶּתַח הַגָּבוֹהַּ יוֹתֵר, כַּמְבֹאָר בַּגְּמָרָא הַנַּ"ל, אַף־עַל־פִּי־כֵן אִם הָיָה זוֹכֶה לִרְאוֹת הַפְּתָחִים שֶׁיֵּשׁ בְּהַטֻּמְאָה בְּעַצְמָהּ, הָיָה יָכוֹל לַעֲלוֹת מִשָּׁם, דֶּרֶךְ הַפְּתָחִים שֶׁל חֲבֵרוֹ הַגָּבוֹהַּ מִמֶּנּוּ שֶׁנָּפַל עַל יָדָם, כִּי הַיְרִידָה וְהַנְּפִילָה שֶׁל חֲבֵרוֹ נֶחֱשָׁב אֶצְלוֹ עֲלִיָּה כַּנַּ"ל.
The Rebbe said, “You have asked well,” and in an offhanded manner he answered that something more is involved here. For if a person merits to see the openings that are there, he will be able to depart by way of the openings through which his friend fell. This is because one person’s descent and fall is another person’s ascent. Understand this. That is, sometimes that which is considered a fall for a friend who is on a higher level, is in his case considered an ascent vis-à-vis his lower level. Therefore, even though it is impossible for him to ascend by way of the openings through which he himself fell but only through a higher opening, as explained in the Talmud mentioned above—if he had been worthy of seeing the openings in the impurity itself, he would have been able to ascend from there by way of the openings through which his more advanced friend fell. For the descent and fall of his friend is in his case considered an ascent, as above.
אֲבָל אִי אֶפְשָׁר לִזְכּוֹת לִרְאוֹת הַפְּתָחִים שֶׁיֵּשׁ שָׁם, וְלַעֲלוֹת מִשָּׁם עַל יָדָם, כִּי־אִם עַל יְדֵי הָאֱמֶת, עַל יְדֵי שֶׁיַּרְגִּיל עַצְמוֹ לְדַבֵּר בִּתְפִלָּתוֹ הַדִּבּוּר בֶּאֱמֶת כְּפִי מַה שֶּׁהוּא. אַף עַל פִּי שֶׁהַחֹשֶׁךְ וְהַמְּנִיעוֹת וְהַבִּלְבּוּלִים מְסַבְּבִין וּמַקִּיפִין אוֹתוֹ מִכָּל צַד וּמִצִּדֵּי צְדָדִים, וּמְבַלְבְּלִין אוֹתוֹ מְאֹד מְאֹד עַד שֶׁאֵינוֹ יָכוֹל לְהִתְפַּלֵּל כְּלָל, אַף־עַל־פִּי־כֵן עַל כָּל פָּנִים יִרְאֶה לְדַבֵּר הַדִּבּוּר בֶּאֱמֶת בְּאֵיזֶה מַדְרֵגָה שֶׁהוּא כַּנַּ"ל,
However, it is only possible to merit seeing the openings that are there and ascend from there through them, by means of the truth; by his becoming accustomed to speak the words of his prayer with truth, to the best of his ability. Even though darkness, obstacles and confusions surround and encircle him from each and every side, and confuse him greatly to the point where he cannot pray at all—he should still try to at least say what he says with truth, no matter what its level.
וְכֵן יִרְאֶה לְהַמְשִׁיךְ אֶת עַצְמוֹ תָּמִיד אֶל הָאֱמֶת לַאֲמִתּוֹ וְכַנַּ"ל. וְעַל יְדֵי זֶה יִזְכֶּה שֶׁיָּאִיר לוֹ הַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ, וְיִרְאֶה הַפְּתָחִים שֶׁיֵּשׁ שָׁם, וְיִזְכֶּה לָצֵאת מֵחֹשֶׁךְ לְאוֹר גָּדוֹל וְכַנַּ"ל. עַיֵּן שָׁם הֵיטֵב הֵיטֵב.
He should likewise try to always draw himself to the genuine truth. By doing this he will merit that God Himself will enlighten him, and he will see the openings that are there and be worthy of coming out of the darkness into the great light, as mentioned. Study there very well.
וְאָמַר לִי אָז, שֶׁעַל־יְדֵי עֵצָה זֹאת יְכוֹלִין לִהְיוֹת אִישׁ כָּשֵׁר בֶּאֱמֶת כָּל יְמֵי חַיָּיו. כִּי תָּמִיד אֵיךְ שֶׁהוּא יְכוֹלִין לְהַחֲיוֹת אֶת עַצְמוֹ וּלְהַחֲזִיק אֶת עַצְמוֹ עַל יְדֵי זֶה, עַל יְדֵי הָאֱמֶת שֶׁהוּא אוֹר הַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ, אֲשֶׁר גַּם כָּל חֹשֶׁךְ לֹא יַחֲשִׁיךְ מִמֶּנּוּ, כִּי אֵין שׁוּם טֻמְאָה וְסִטְרָא אָחֳרָא בָּעוֹלָם, שֶׁלֹּא יִהְיֶה שָׁם פְּתָחִים לָצֵאת מִשָּׁם, רַק שֶׁאֵין רוֹאִין אוֹתָן, מֵחֲמַת גּוֹדֶל הַחַשְׁכוּת שֶׁיֵּשׁ שָׁם,
And he [the Rebbe] said to me then, that by means of this advice it is possible to truly be virtuous all one’s days. For at all times, no matter what the situation, one will be able to rejuvenate oneself and fortify oneself through this—through the truth, which is the light of God Himself, for ‘even all the darkness cannot block Him out’ (Psalms 139:12). This is because there is no impurity or force of the Other Side in the world which does not have in it openings from which to depart. It is only that we do not see them because of the great darkness that is there.
אֲבָל עַל יְדֵי הָאֱמֶת מֵאִיר לוֹ הַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ, וְיִזְכֶּה לִרְאוֹת וְלִמְצֹא פֶּתַח תִּקְוָה גַּם בְּעֹמֶק נְפִילָתוֹ, לָצֵאת מֵאֲפֵלָה לְאוֹרָה, וּלְהִתְקָרֵב אֵלָיו יִתְבָּרַךְ בֶּאֱמֶת תָּמִיד. אָמֵן וְאָמֵן:
But through the truth, God Himself shines for him. He will merit seeing and finding the opening of hope even in the depth of his fall, to emerge from the darkness into the light, and to truthfully draw closer to the Holy One, always. Amen. Amen.