The primary completion is [through] the fear of God. As it is written (Deuteronomy 10:12), “What does God your Lord ask of you but only to fear.” Thus, fear is called “the final thing,” as it is written (Ecclesiastes 12:13), “The final thing, all options having been considered: fear the Lord.” This is the completion of everything.
Now, there are two types of fear: there is the person who fears God because of His greatness and exaltedness, “because He is great and a ruler” (Zohar I, 11b) ; and there is a fear below this, i.e., when a person becomes afraid because of lower fears—he is afraid of an animal or an authority or some other fear, and through this he remembers and comes to the fear of God.
The first fear, which is the result of the intellect reflecting upon His greatness and exaltedness, corresponds to the letter aleph. This is because fear is an aspect of Malkhut (Kingship), as it is written (Avot 3:2), “Were it not for the fear of malkhut (the government)….” And [ Malkhut ] corresponds to the letter DaLeT—D’LeT (because it hasn’t) anything of its own.
For it is impossible to achieve fear without the intellect reflecting upon His greatness. The intellect is called yud. As Rashi writes (Exodus 15:1): “Then Moshe yashir”—it would have been right to have written “Moshe shar (sang),” but the yud was added to indicate thought. And the drawing from the intellect to fear is the aspect of the vav. Hence, the aleph.
The second fear, the one that comes from lower things, corresponds to the letters aleph DaLeT. For [this fear] is an aspect of daley DaLuT (very impoverished), because it is not drawn from the intellect but from lower things.
The only thing drawn as a result of this fear is an influx of bounty into the world. For this corresponds to the elevation of mayin nukvin (feminine waters). It is like one who needs something from a friend and asks him for it. Through the request he achieves the thing [he wants] from him. This is because by [expressing] his words and request—his humbling himself before his friend and requesting of him—these words become an aspect of mayin nukvin. They make the request have an effect on his friend so that he provides him with what he needs.
So, too, when he elevates fear from the lower things. From this, an aspect of elevating mayin nukvin is created, and an influx of bounty is drawn into the world. {“A mist rose up from the earth, and it watered the entire surface of the ground” (Genesis 2:6) .}
This is the meaning of, “An AyD (mist) rose up from the earth.” As a result of this lower fear—which corresponds to Aleph Dalet, as above—“it watered the entire surface of the ground.” For through [lower fear], the influx of bounty is drawn.
When the influx of bounty is drawn, it is necessary to make a vessel to receive the bounty so that the outside forces do not take nourishment from it. This vessel corresponds to the closed- mem. Hence, the letters aleph dalet mem.
As a result of the longing and will to travel to the tzaddik, the impression of the vessel is created. It is like the craftsman who, when he wants to make a vessel, must first draw and make a model of the impression and sketch of the vessel. Then, afterwards, he makes the vessel. Similarly, from this will to travel, the sketch and impression of the vessel are made. And afterwards, when he comes to him [the tzaddik], the vessel is made. {“A man sees [what is visible] to the eyes, but God sees into the heart” (1 Samuel 16:7) .}
This is the meaning of, “A man yir’eh (sees) to the eyes.” As a result of “yir’eh to the eyes”—i.e., the lower yirah (fear) that he receives because of what he sees with the eyes, as explained—the aspect of ADaM (man) is made. That is, the influx of bounty is drawn by means of the AyD, which is an aspect of this fear, and the Mem is the vessel to receive the bounty, as above.
However, as a result of the aforementioned upper fear which comes from the heart contemplating His exaltedness, the Holy Name of the Holy One is completed, as above.
This is the meaning of, “but God yir’eh (sees) into the heart.” As a result of “yir’eh into the heart”—the aspect of upper yirah (fear) that comes from the heart contemplating God’s exaltedness, as explained—the Name of God is completed. As it is written in the Zohar: “When the Jews are complete in their service, the Holy Name is completed.” And the primary completion is [through] the fear of God, as mentioned above.
Thus, “but God yir’eh into the heart.” For as a result of the aforementioned upper yirah, an aspect of “yir’eh into the heart,” the Name of God is completed.
{I heard in Rebbe Nachman’s name that this lesson is connected to the verse (Psalms 84:8), “They advance from strength to strength; they will be seen before God in Zion.” But I do not know the explanation.
However, it would seem that there is a connection between the conclusion of the verse and the above lesson. Study what is written at the end, that through the longing to travel to the tzaddik, the sketch and impression of the vessel is created. This corresponds to, “ye’raeh (they will be seen) before God in Zion.” “ZIoN” alludes to the TZIuN (imprint) and impression of the vessel that is made by the longing, as above. Through this one merits to afterwards draw close to God, as in, “They will be seen before God in Zion”—i.e., through the imprint and impression of the vessel made by his great longing at the beginning.
The Rebbe, of blessed memory, said: Whoever experiences great toil and struggle at the beginning of his drawing closer to God—i.e., he experiences numerous and great obstacles; for example: from his father, his wife, his father-in-law, or other people who obstruct and hinder him greatly, as well as obstacles due to money, and other obstacles, hindrances and conundrums that they place before him which obstruct him greatly, so that he must toil and struggle very hard to break them—all these toils and struggles at the beginning of his drawing closer are very beneficial for the person.
For through them, he afterwards merits to receive a great deal of holiness and purity. This is because through the toil at the beginning, the vessel is made. And the greater the toil and struggle etc., the greater the vessel that he has later with which to receive the influx of holiness and purity to draw closer to God. This corresponds to, “They will be seen before God in Zion,” as above.}
אִיתָא בַּזֹּהַר (ויקרא דף ד:):
In the Zohar we find:
כַּד יִשְׂרָאֵל אִשְׁתְּלִמוּ בְּעוֹבְדַיְהוּ, כִּבְיָכוֹל שְׁמָא קַדִּישָׁא אִשְׁתְּלִם וְכוּ'.
Kad Yisrael Ishtalimu B’ovdaihu (When the Jews are complete in their service), the Holy Name is, so to speak, completed. (Zohar III, 4b)
וְעִקַּר הַשְּׁלֵמוּת הִיא הַיִּרְאָה, כְּמוֹ שֶׁכָּתוּב (דברים י׳:י״ב): מָה ה' אֱלֹקֶיךָ שׁוֹאֵל מֵעִמָּךְ כִּי אִם לְיִרְאָה; וְעַל כֵּן נִקְרֵאת יִרְאָה סוֹף דָּבָר, כְּמוֹ שֶׁכָּתוּב (סוף קהלת): סוֹף דָּבָר הַכֹּל נִשְׁמָע, אֶת הָאֱלֹהִים יְרָא; כִּי הִיא שְׁלֵמוּת כָּל הַדְּבָרִים.
The primary completion is [through] the fear of God. As it is written (Deuteronomy 10:12), “What does God your Lord ask of you but only to fear.” Thus, fear is called “the final thing,” as it is written (Ecclesiastes 12:13), “The final thing, all options having been considered: fear the Lord.” This is the completion of everything.
וְיֵשׁ שְׁנֵי מִינֵי יְרָאוֹת: יֵשׁ מִי שֶׁהוּא יָרֵא מֵה' מִגְּדֻלָּתוֹ וְרוֹמְמוּתוֹ בְּגִין דְּאִיהוּ רַב וְשַׁלִּיט, וְיֵשׁ יִרְאָה לְמַטָּה מִמֶּנָּה, הַיְנוּ שֶׁבָּא לְיִרְאָה עַל־יְדֵי יִרְאוֹת תַּחְתּוֹנוֹת, עַל־יְדֵי שֶׁיָּרֵא מֵחַיָּה אוֹ מִשַּׂר אוֹ מִפַּחַד אַחֵר, עַל־יְדֵי־זֶה הוּא נִזְכָּר וּבָא לְיִרְאַת ה'.
Now, there are two types of fear: there is the person who fears God because of His greatness and exaltedness, “because He is great and a ruler” (Zohar I, 11b) ; and there is a fear below this, i.e., when a person becomes afraid because of lower fears—he is afraid of an animal or an authority or some other fear, and through this he remembers and comes to the fear of God.
וְיִרְאָה הָרִאשׁוֹנָה, שֶׁהִיא עַל יְדֵי הִתְבּוֹנְנוּת הַשֵּׂכֶל בִּגְדֻלָּתוֹ וְרוֹמְמוּתוֹ, הִיא בְּחִינוֹת א. כִּי הַיִּרְאָה הִיא בְּחִינַת מַלְכוּת, כְּמוֹ שֶׁכָּתוּב (אבות פ"ג): אִלְמָלֵא מוֹרָאָהּ שֶׁל מַלְכוּת וְכוּ'. וְהִיא בְּחִינוֹת דָּלֶת, בְּגִין דְּלֵית לָהּ מִגַּרְמַהּ כְּלוּם,
The first fear, which is the result of the intellect reflecting upon His greatness and exaltedness, corresponds to the letter aleph. This is because fear is an aspect of Malkhut (Kingship), as it is written (Avot 3:2), “Were it not for the fear of malkhut (the government)….” And [ Malkhut ] corresponds to the letter DaLeT—D’LeT (because it hasn’t) anything of its own.
כִּי אִי אֶפְשָׁר לָבוֹא לְיִרְאָה כִּי־אִם עַל־יְדֵי הִתְבּוֹנְנוּת הַשֵּׂכֶל בִּגְדֻלָּתוֹ, וְהַשֵּׂכֶל נִקְרָא יוּד, כְּמוֹ שֶׁכָּתַב רַשִׁ"י: אָז יָשִׁיר מֹשֶׁה, שֶׁרָאוּי לִכְתֹּב שָׁר מֹשֶׁה, אֶלָּא יוּד עַל שֵׁם הַמַּחֲשָׁבָה נֶאֶמְרָה, וְהַהַמְשָׁכָה מֵהַשֵּׂכֶל לְהַיִּרְאָה הוּא בְּחִינַת וָאו, וְזֶה א.
For it is impossible to achieve fear without the intellect reflecting upon His greatness. The intellect is called yud. As Rashi writes (Exodus 15:1): “Then Moshe yashir”—it would have been right to have written “Moshe shar (sang),” but the yud was added to indicate thought. And the drawing from the intellect to fear is the aspect of the vav. Hence, the aleph.
וְהַיִּרְאָה הַשְּׁנִיָּה שֶׁהִיא בָּאָה מִדְּבָרִים תַּחְתּוֹנִים, הִיא בְּחִינַת אד, כִּי הִיא בְּחִינַת דַּלֵּי דָּלֶת, שֶׁאֵינָהּ נִמְשֶׁכֶת מֵהַשֵּׂכֶל, אֶלָּא מֵהַדְּבָרִים תַּחְתּוֹנִים,
The second fear, the one that comes from lower things, corresponds to the letters aleph DaLeT. For [this fear] is an aspect of daley DaLuT (very impoverished), because it is not drawn from the intellect but from lower things.
וְעַל־יְדֵי הַיִּרְאָה זוֹ אֵינוֹ נִמְשָׁךְ רַק הַשְׁפָּעוֹת בָּעוֹלָם, כִּי הוּא בְּחִינַת הַעֲלָאַת מַיִּין נֻקְבִּין, כְּמוֹ כְּשֶׁאֶחָד צָרִיךְ לַחֲבֵרוֹ וּמְבַקֵּשׁ מִמֶּנּוּ, וְעַל־יְדֵי הַבַּקָּשָׁה פּוֹעֵל אֶצְלוֹ הַדָּבָר, מֵחֲמַת שֶׁדִּבּוּרָיו וּבַקָּשָׁתוֹ שֶׁהִכְנִיעַ עַצְמוֹ לַחֲבֵרוֹ וּבִקֵּשׁ מִמֶּנּוּ, נַעֲשׂוּ אֵלּוּ הַדִּבּוּרִים בְּחִינַת הַעֲלָאַת מַיִּין נֻקְבִּין, וּפוֹעֲלִים הַבַּקָּשָׁה אֵצֶל חֲבֵרוֹ לְהַשְׁפִּיעַ לוֹ מַה שֶּׁצָּרִיךְ.
The only thing drawn as a result of this fear is an influx of bounty into the world. For this corresponds to the elevation of mayin nukvin (feminine waters). It is like one who needs something from a friend and asks him for it. Through the request he achieves the thing [he wants] from him. This is because by [expressing] his words and request—his humbling himself before his friend and requesting of him—these words become an aspect of mayin nukvin. They make the request have an effect on his friend so that he provides him with what he needs.
כֵּן מַה שֶּׁמַּעֲלָה הַיִּרְאָה מֵהַדְּבָרִים הַתַּחְתּוֹנִים, נַעֲשֶׂה מִזֶּה בְּחִינַת הַעֲלָאַת מַיִּין נֻקְבִּין, וְנִמְשָׁכִין הַשְׁפָּעוֹת בָּעוֹלָם.
So, too, when he elevates fear from the lower things. From this, an aspect of elevating mayin nukvin is created, and an influx of bounty is drawn into the world. {“A mist rose up from the earth, and it watered the entire surface of the ground” (Genesis 2:6) .}
וְזֶה בְּחִינַת (בראשית ב׳:ו׳): וְאֵד יַעֲלֶה מִן הָאָרֶץ – עַל־יְדֵי הַיִּרְאָה הַתַּחְתּוֹנָה זוֹ, שֶׁהִיא בְּחִינַת אֵד כַּנַּ"ל, עַל יְדֵי זֶה: וְהִשְׁקָה אֶת כָּל פְּנֵי הָאֲדָמָה – כִּי עַל יָדָהּ נִמְשָׁכִין הַשְׁפָּעוֹת כַּנַּ"ל.
This is the meaning of, “An AyD (mist) rose up from the earth.” As a result of this lower fear—which corresponds to Aleph Dalet, as above—“it watered the entire surface of the ground.” For through [lower fear], the influx of bounty is drawn.
וּכְשֶׁנִּמְשָׁךְ הַשֶּׁפַע, צָרִיךְ לַעֲשׂוֹת כְּלִי לְקַבֵּל הַשֶּׁפַע, שֶׁלֹּא יִינְקוּ הַחִיצוֹנִים מִמֶּנּוּ, וְהַכְּלִי הִיא בְּחִינַת מֵם סְתוּמָה, וְזֶה אוֹתִיּוֹת אָדָם.
When the influx of bounty is drawn, it is necessary to make a vessel to receive the bounty so that the outside forces do not take nourishment from it. This vessel corresponds to the closed- mem. Hence, the letters aleph dalet mem.
וְעַל יְדֵי הַהִשְׁתּוֹקְקוּת וְהָרָצוֹן לִנְסֹעַ לְהַצַּדִּיק, נַעֲשֶׂה רֹשֶׁם הַכְּלִי, כְּמוֹ אֻמָּן כְּשֶׁרוֹצֶה לַעֲשׂוֹת כְּלִי צָרִיךְ לְצַיֵּר וְלַחֲקֹק מִתְּחִלָּה רֹשֶׁם וְצִיּוּר הַכְּלִי, וְאַחַר־כָּךְ עוֹשֶׂה הַכְּלִי, כֵּן בְּזֶה הָרָצוֹן לִנְסֹעַ נַעֲשֶׂה הַצִּיּוּר וְרֹשֶׁם הַכְּלִי, וְאַחַר־כָּךְ כְּשֶׁבָּא אֵלָיו נַעֲשֶׂה הַכְּלִי.
As a result of the longing and will to travel to the tzaddik, the impression of the vessel is created. It is like the craftsman who, when he wants to make a vessel, must first draw and make a model of the impression and sketch of the vessel. Then, afterwards, he makes the vessel. Similarly, from this will to travel, the sketch and impression of the vessel are made. And afterwards, when he comes to him [the tzaddik], the vessel is made. {“A man sees [what is visible] to the eyes, but God sees into the heart” (1 Samuel 16:7) .}
וְזֶה (שמואל־א טז): אָדָם יִרְאֶה לַעֵינַיִם – עַל־יְדֵי יִרְאָה לַעֵינַיִם, הַיְנוּ הַיִּרְאָה הַתַּחְתּוֹנָה שֶׁמְּקַבֵּל עַל־יְדֵי מַה שֶּׁרוֹאֶה בָּעֵינַיִם כַּנַּ"ל, עַל יְדֵי זֶה נַעֲשֶׂה בְּחִינַת אָדָם, הַיְנוּ שֶׁנִּמְשָׁכִין הַשְׁפָּעוֹת עַל יְדֵי אֵד שֶׁהוּא בְּחִינַת יִרְאָה זוֹ כַּנַּ"ל. וְהַמֵם הוּא הַכְּלִי לְקַבֵּל הַשֶּׁפַע כַּנַּ"ל,
This is the meaning of, “A man yir’eh (sees) to the eyes.” As a result of “yir’eh to the eyes”—i.e., the lower yirah (fear) that he receives because of what he sees with the eyes, as explained—the aspect of ADaM (man) is made. That is, the influx of bounty is drawn by means of the AyD, which is an aspect of this fear, and the Mem is the vessel to receive the bounty, as above.
אֲבָל עַל יְדֵי הַיִּרְאָה הָעֶלְיוֹנָה הַנַּ"ל, שֶׁהִיא בָּאָה מֵהַשְׂכָּלַת הַלֵּב בְּרוֹמְמוּתוֹ, עַל יָדָהּ אִשְׁתְּלִם שְׁמָא קַדִּישָׁא דְּקֻדְשָׁא בְּרִיךְ הוּא כַּנַּ"ל,
However, as a result of the aforementioned upper fear which comes from the heart contemplating His exaltedness, the Holy Name of the Holy One is completed, as above.
וְזֶה: וַה' יִרְאֶה לַלֵּבָב – שֶׁעַל יְדֵי יִרְאָה לַלֵּבָב, שֶׁהוּא בְּחִינַת יִרְאָה עֶלְיוֹנָה, שֶׁהִיא בָּאָה מֵהַשְׂכָּלַת הַלֵּב בְּרוֹמְמוּתוֹ יִתְבָּרַךְ כַּנַּ"ל. עַל־יְדֵי־זֶה נִשְׁלָם שֵׁם ה'. כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר הַנַּ"ל: כַּד יִשְׂרָאֵל אִשְׁתְּלִמוּ בְּעוֹבְדַיְהוּ שְׁמָא קַדִּישָׁא אִשְׁתְּלִם; וְעִקַּר הַשְּׁלֵמוּת הִיא הַיִּרְאָה כַּנַּ"ל,
This is the meaning of, “but God yir’eh (sees) into the heart.” As a result of “yir’eh into the heart”—the aspect of upper yirah (fear) that comes from the heart contemplating God’s exaltedness, as explained—the Name of God is completed. As it is written in the Zohar: “When the Jews are complete in their service, the Holy Name is completed.” And the primary completion is [through] the fear of God, as mentioned above.
וְזֶהוּ: וַה' יִרְאֶה לַלֵּבָב – כִּי עַל יְדֵי יִרְאָה עֶלְיוֹנָה הַנַּ"ל, שֶׁהִיא בְּחִינוֹת יִרְאֶה לַלֵּבָב, נִשְׁלָם שֵׁם ה' כַּנַּ"ל:
Thus, “but God yir’eh into the heart.” For as a result of the aforementioned upper yirah, an aspect of “yir’eh into the heart,” the Name of God is completed.
[זֶה הַמַּאֲמָר שָׁמַעְתִּי בִּשְׁמוֹ, שֶׁהוּא שַׁיָּךְ עַל פָּסוּק: יֵלְכוּ מֵחַיִל אֶל חָיִל יֵרָאֶה אֶל אֱלֹקִים בְּצִיּוֹן (תהלים פד), וְאֵינִי יוֹדֵעַ הַפֵּרוּשׁ,
{I heard in Rebbe Nachman’s name that this lesson is connected to the verse (Psalms 84:8), “They advance from strength to strength; they will be seen before God in Zion.” But I do not know the explanation.
אַךְ כְּפִי הַנִּרְאֶה, יֵשׁ שַׁיָּכוּת לְסוֹף הַמִּקְרָא לְעִנְיַן מַאֲמָר הַנַּ"ל; עַיֵּן שָׁם מַה שֶּׁכָּתוּב בְּסוֹפוֹ, שֶׁעַל יְדֵי הַהִשְׁתּוֹקְקוּת לִנְסֹעַ לְהַצַּדִּיק נַעֲשֶׂה צִיּוּר וְרֹשֶׁם הַכְּלִי וְכוּ'. וְזֶהוּ בְּחִינַת: יֵרָאֶה אֶל אֱלֹקִים בְּצִיּוֹן. צִיּוֹן זֶה בְּחִינַת צִיּוּן וְרֹשֶׁם הַכְּלִי, שֶׁנַּעֲשֶׂה עַל יְדֵי הַהִשְׁתּוֹקְקוּת וְכוּ' כַּנַּ"ל, שֶׁעַל־יְדֵי־זֶה זוֹכִין אַחַר־כָּךְ לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ, בְּחִינַת: יֵרָאֶה אֶל אֱלֹקִים בְּצִיּוֹן; הַיְנוּ עַל־יְדֵי צִיּוּן וְרֹשֶׁם הַכְּלִי, שֶׁנַּעֲשֶׂה עַל־יְדֵי הִשְׁתּוֹקְקוּתוֹ הַגְּדוֹלָה בַּתְּחִלָּה.
However, it would seem that there is a connection between the conclusion of the verse and the above lesson. Study what is written at the end, that through the longing to travel to the tzaddik, the sketch and impression of the vessel is created. This corresponds to, “ye’raeh (they will be seen) before God in Zion.” “ZIoN” alludes to the TZIuN (imprint) and impression of the vessel that is made by the longing, as above. Through this one merits to afterwards draw close to God, as in, “They will be seen before God in Zion”—i.e., through the imprint and impression of the vessel made by his great longing at the beginning.
וְאָמַר רַבֵּנוּ זַ"ל, שֶׁכָּל מִי שֶׁיֵּשׁ לוֹ יְגִיעוֹת וְטִרְחוֹת יוֹתֵר בִּתְחִלַּת הַהִתְקָרְבוּת לְהַשֵּׁם יִתְבָּרַךְ, דְּהַיְנוּ שֶׁיֵּשׁ לוֹ מְנִיעוֹת רַבּוֹת וּגְדוֹלוֹת, כְּגוֹן מֵאָבִיו וְאִשְׁתּוֹ וְחוֹתְנוֹ אוֹ מִשְּׁאָר בְּנֵי אָדָם, שֶׁמּוֹנְעִים וּמְעַכְּבִים אוֹתוֹ מְאֹד, וּמְנִיעוֹת מֵחֲמַת מָמוֹן, וּשְׁאָרֵי מְנִיעוֹת וְעִכּוּבִים וּבִלְבּוּלִים, שֶׁמִּשְׁתַּטְּחִים לְפָנָיו וּמוֹנְעִים אוֹתוֹ מְאֹד, וְהוּא צָרִיךְ לְהִתְיַגֵּעַ וְלִטְרֹחַ מְאֹד לְשַׁבְּרָם – כָּל אֵלּוּ הַיְגִיעוֹת וְהַטְּרָחוֹת שֶׁיֵּשׁ לוֹ בִּתְחִלַּת הַהִתְקָרְבוּת, הֵם טוֹבָה גְּדוֹלָה לְהָאָדָם,
The Rebbe, of blessed memory, said: Whoever experiences great toil and struggle at the beginning of his drawing closer to God—i.e., he experiences numerous and great obstacles; for example: from his father, his wife, his father-in-law, or other people who obstruct and hinder him greatly, as well as obstacles due to money, and other obstacles, hindrances and conundrums that they place before him which obstruct him greatly, so that he must toil and struggle very hard to break them—all these toils and struggles at the beginning of his drawing closer are very beneficial for the person.
כִּי עַל־יְדֵי־זֶה זוֹכֶה אַחַר־כָּךְ לְקַבֵּל הַרְבֵּה קְדֻשָּׁה וְטָהֳרָה, כִּי עַל־יְדֵי הַיְגִיעוֹת שֶׁבַּתְּחִלָּה נַעֲשֶׂה הַכְּלִי, וְכָל מַה שֶּׁיֵּשׁ לוֹ יוֹתֵר יְגִיעוֹת וְטִרְחוֹת וְכוּ', יֵשׁ לוֹ כְּלִי גָּדוֹל בְּיוֹתֵר לְקַבֵּל אַחַר כָּךְ בְּתוֹכוֹ שֶׁפַע קְדֻשָּׁה וְטָהֳרָה לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ, וְזֶה בְּחִינַת: יֵרָאֶה אֶל אֱלֹקִים בְּצִיּוֹן, כַּנַּ"ל].
For through them, he afterwards merits to receive a great deal of holiness and purity. This is because through the toil at the beginning, the vessel is made. And the greater the toil and struggle etc., the greater the vessel that he has later with which to receive the influx of holiness and purity to draw closer to God. This corresponds to, “They will be seen before God in Zion,” as above.}