Where there is the trait of NiTZaChon (having to always win), [there is] also conflict and strife. What is the origin of this trait? It stems from the blood with which one has not yet served God, as it is written, “and their NiTZCham (vital force) splashed,” which Rashi explains as “blood.”
2. The Holy One, blessed be He, found no suitable vessel to contain Israel’s blessing other than peace. Where there is conflict, there is an aspect of the peacemaker, which corresponds to the raising of mayin nukvin. For example, when a person has a difficult question—that itself is the aspect of conflict. The answer is the aspect of the peacemaker, which is raising mayin nukvin .
And [this is] “Who makes peace and creates everything,” since at the time of Creation worlds fell below. The worlds correspond to letters, which were scattered into many sparks. But raising the mayin nukvin of Torah and prayer combines the sparks, and through this a world is made. This is: “I will set peace in the earth”—the sparks ascend from the earthiness to make peace. And this is: “and to declare unto Zion: You are ami (My people)”—do not read ami, but imi (“with Me”), as My partner. He, too, is like one who creates heaven and earth with his words, as explained above.
4. This aspect [of refining the sparks] happens every day until the coming of Mashiach, until “And on that day His feet shall stand upon the Mount of Olives,” which is the aspect of the feet. Torah and prayer are, likewise, the aspect of standing. Torah—as it is written, “But as for you, stand here by Me;” “and they stood at the foot of the mountain.” Prayer—“Pinchas stood and prayed.” This is the aspect of the feet. The feet of Torah and prayer bring closer the aspect of “And… His feet shall stand upon the Mount of Olives,” as it is written, “Righteousness will go before Him.” “Righteousness” refers to Torah and prayer, as it is written, “you ought to be speaking righteousness.”
This is the explanation of: What a child says in the ShuK (marketplace) [expresses the views] of his father or mother. This is because the words of Torah and prayer create the aspect of the ShoKin (thighs) and feet.
“By the word of God the heavens were made.” Therefore, there are holy sparks that fell into all things, into food, drink and clothing. The sparks are the pleasure derived from the food or drink.
The sparks are also letters. Before one expresses [them] in speech, they are the aspect of blood, which corresponds to the soul, as it is written, “For the soul of any living being—its blood is one with its soul.” When it is expressed as speech, it is the aspect of “my soul came forth when he spoke.”
Beforehand, it is the aspect of “TZoLeA (limping) on his hip.” Then, when expressed as speech, they are the aspect of “[The Lord God] built the TZeLA (rib).” Because these sparks, before being spoken, are lacking combination, they are the aspect of shards and contention, with each spark rising up against the other. But when he expresses them as words, they are combined and are the aspect of peace. We see from this that one has to employ the aforementioned sparks for speaking words of Torah and prayer and not for anything else.
This is the explanation of the Talmudic teaching: Levi spoke accusingly of Heaven and became lame. This corresponds to “limping on his hip”—on account of his expressing the sparks as something else he remains in the aspect of “limping on his hip.”
5. And a person must speak words of Torah or prayer until the body becomes negated and nullified. This is the explanation of the verse “and they become one flesh”—the body should become one with the speech to the point where it becomes negated. How does he achieve this? Through fear. For our Sages, of blessed memory, taught: The body is powerful, [yet] dread breaks it. And “dread” is the aspect of “the Dread of Yitzchak”—i.e., fear.
14
וְזֶה פֵּרוּשׁ הַפָּסוּק:
6. This is also the explanation of the [opening] verse: {“May God bless us; and let the fear of Him [be unto] all the æphsei (ends) of the earth.”}
7. Torah and prayer have two facets, thought and crying out, which correspond to Moshe and David. Crying out is the aspect of “Wisdom cries aloud in the streets” (Proverbs 1:20). Thought is the aspect of “the rounding of your thighs” (Song of Songs 7:2). Of Moshe it is written (Exodus 8:8), “Moshe cried out”; and it is written (Deuteronomy 31:1), “[Moshe] went and he spoke”—i.e., he would assemble congregations in public places. This is the aspect of “Wisdom cries aloud in the streets.” And of David it is written (Psalms 68:27), “Bless God in assemblies,” which likewise is “Wisdom cries aloud in the streets.”
8. {In this lesson, too, the language is not at all precise or ordered. Much is also missing. That which God enabled me to understand of these words I felt obliged to rewrite in a second version, as follows:}
Where there is the trait of NiTZaChon (having to always win), [there is] also conflict and strife. This trait stems from the blood with which a person has not yet served God. This is because NiTZaChon stems mainly from the blood, as it is written (Isaiah 63:3), “and their NiTZCham (vital force) splashed,” which Rashi explains as “blood.”
9. Each person must eliminate his having to always win and argue, and pursue peace. For the Holy One, blessed be He, found no suitable vessel to contain [Israel’s] blessing other than peace (Uktzin 3:12). This peace is attained by reciting many words of Torah and prayer.
When conflict exists, peacemaking is necessary. The person who makes peace is in the aspect of raising mayin nukvin. Any difficult question that one has is the aspect of maChLoKet (conflict), because his heart is ChaLuK (divided) and he cannot understand the matter. It appears to him as though the things are contradictory, as if they are ChoLKin (arguing). But the answer is the aspect of peace, since through the resolution he makes peace between the things that appear to be divided and contradictory. This is the raising of mayin nukvin. {At the heart of the aspect of raising mayin nukvin is the yearning and love one arouses for another. For example, when someone yearns for God or to travel to a true tzaddik, it is the aspect of raising mayin nukvin. Through this he becomes bound and attached to God and His tzaddikim. Thus this peacemaker, who instills the heart of each one with love for the other and brings them closer, making peace between them—this is the aspect of raising mayin nukvin .}
10. All the words of Torah and prayer that we speak are the aspect of raising mayin nukvin, as is known. [Such speech] corresponds to peace, as it is written (Isaiah 57:19), “He will create an expression of the lips, peace.” This is the creation’s primary rectification, as it is written (Morning Liturgy): “Who makes peace and creates everything.” For at the time of Creation worlds fell below {on account of the Shattering of the Vessels, as is known}. The worlds correspond to letters. They were scattered into many sparks. But raising the mayin nukvin of Torah and prayer combines the sparks and letters, and through this a world is made.
And this is the aspect of peace. Before one restores these sparks and letters into the words of Torah and prayer, they are entirely lacking combination and connection. They are the aspect of shards and conflict, with each spark rising up against the other. But when he inserts them into holy speech, he combines and connects them—this being the aspect of peace. For speaking the holy words of Torah and prayer raises the mayin nukvin, which makes peace, as explained above. This rectifies and renews all the fallen worlds, and it is considered as if he has created them anew.
This is as our Sages, of blessed memory, taught: “and to declare unto Zion: You are ami (My people)” (Isaiah 51:16)—do not read ami, but imi (“with Me”), as My partner. Just as I make heaven and earth through My word, so do you (Zohar, Introduction, p.4b-5a). He does indeed create heaven and earth with words of Torah and prayer, for he continually renews and rectifies the fallen worlds, as explained above.
This is also the meaning of “I will set peace in the earth” (Leviticus 26:6)—for the sparks ascend from the earthiness to make peace, this being the primary rectification of the creation, as explained above. Therefore, one must speak only holy words and no others, in order to elevate the aforementioned sparks and rectify all the worlds.
11. In essence, the creation came about through speech, as it is written (Psalms 33:6), “By the word of God the heavens were made.” But as a result of the Shattering, sparks fell into all things, into food, drink, clothing, and all the pleasures in the world. The pleasure derived from eating, drinking and the like comes from the sparks that fell there.
These sparks are also letters, as explained above. Before one expresses them in speech, they are the aspect of blood, which corresponds to the soul, as it is written (Leviticus 17:14), “For the soul of any living being—its blood is one with its soul.” And once he expresses them in speech, it is the aspect of “my soul came forth when he spoke” (Song of Songs 5:6). He thus elevates the sparks and unites them, making peace between them.
This is as we said above, that having to always win and argue stems from the blood with which a person has not yet served God. For the need to always win and argue comes mainly from the aforementioned fallen sparks, before he combines and rectifies them. They are then in an aspect of conflict, and so correspond to the blood, as explained above.
A person must therefore serve God with every drop of blood inside him. He should recite much Torah and prayer until all his blood has been turned into words of Torah and prayer. The reason for this is that words are from the soul, which corresponds to the blood. Consequently, he eliminates any need to always win and argue engendered by the fallen sparks, which are themselves the aspect of blood with which he has yet to serve God, as explained above.
12. This aspect of refining of the sparks happens every day until the coming of Mashiach, until “And on that day His feet shall stand upon the Mount of Olives” (Zechariah 14:4) will be fulfilled (as brought in the writings of the Ari, of blessed memory). Rectification of the sparks is mainly in the aspect of the feet {as explained elsewhere}. This is because Torah and prayer are the aspect of standing, which corresponds to the feet. Torah—as it is written (Deuteronomy 5:28), “But as for you, stand here by Me”; and it is written (Exodus 19:17), “and they stood at the foot of the mountain.” Prayer—as it is written (Psalms 106:30), “Pinchas stood and prayed.”
This is the meaning of “Righteousness will go before Him” (ibid. 85:14). “Righteousness” alludes to the speech of Torah and prayer, as it is written (ibid. 58:2), “you ought to be speaking righteousness.” This rectifies the feet, as in “Righteousness will go before Him.” And through this one merits the aspect of “And on that day His feet shall stand…” {This is: What a child says in the marketplace [expresses the views] of his father or mother (Sukkah 56b). See above. I do not understand this at all.}
Prior to rectification—i.e., before one expresses the sparks as words of holiness—they correspond to “limping on his hip” (Genesis 32:32), which is a blemish of the feet. Afterwards, when he expresses them as speech and builds words of holiness from them, this is the aspect of “[The Lord God] built the TZeLA (rib)” (ibid. 2:22)—which rectifies the aspect of “TZoLeA on his hip.”
This is as in: Levi spoke accusingly of Heaven and became lame (Taanit 25a). It corresponds to “limping on his hip.” He caused blemish through speech, and so became lame; he remained “limping on his hip,” which is a blemish of speech, as explained above.
13. A person must speak words of Torah and prayer until he negates and nullifies the body. This is as in “and they become one flesh” (Genesis 2:24)—the body should become one with the speech. {This is the aspect of ChaVaH, as it is written (Psalms 19:3), “and night to night ye’ChaVeH (speaks out) knowledge,” as was explained elsewhere. She is the aforementioned tzela, the aspect of “[God] built the rib,” concerning which it is said: “and they become one flesh.”} In other words, the body should be completely negated by means of words of Torah and prayer, as if it were nullified and non-existent.
The way to achieve this utter negation of the body is through fear. As our Sages, of blessed memory, taught: The body is powerful, [but] dread breaks it (Bava Batra 10a). And “dread” is the aspect of “the Dread of Yitzchak” (Genesis 31:42)—i.e., fear.
38
וְזֶה פֵּרוּשׁ הַפָּסוּק:
14. And this is the explanation of the [opening] verse: {“May God bless us ; and let the fear of Him [be unto] all the æphsei (ends) of the earth.”}
all the ÆPhSei of the earth—That is, all the earthiness becomes EPheS (nullified) and non-existent, since it is utterly negated, as explained. We are then rewarded with blessing, the aspect of peace, as in “May God bless us,” as explained above. {Torah and prayer have two facets, thought and crying out, etc. This, too, I did not understand at all.}
יְבָרְכֵנוּ אֱלֹקִים וְיִירְאוּ אֹתוֹ כָּל אַפְסֵי אָרֶץ: (תהלים סו)
“Yevarekheinu Elohim (May God Bless Us); and let the fear of Him [be unto] all the ends of the earth.”
דְּהִנֵּה יֵשׁ מִדַּת נִצָּחוֹן וּמַחֲלֹקֶת וּמִלְחָמָה. וּמֵהֵיכָן בָּא מִדָּה זוֹ, מִדָּמִים שֶׁעֲדַיִן לֹא עָבַד בָּהֶם הַשֵּׁם יִתְבָּרַךְ, כְּמוֹ שֶׁכָּתוּב: וְיֵז נִצְחָם, וּפֵרֵשׁ רַשִׁ"י: דָּמִים.
Where there is the trait of NiTZaChon (having to always win), [there is] also conflict and strife. What is the origin of this trait? It stems from the blood with which one has not yet served God, as it is written, “and their NiTZCham (vital force) splashed,” which Rashi explains as “blood.”
וְלֹא מָצָא הַקָּדוֹשׁ־בָּרוּךְ־הוּא כְּלִי מַחֲזִיק בְּרָכָה לְיִשְׂרָאֵל אֶלָּא הַשָּׁלוֹם וְכוּ' (עוקצין פ"ג). וּבְמַחֲלֹקֶת יֵשׁ בְּחִינַת הָעוֹשֶׂה שָׁלוֹם, וְהוּא בְּחִינַת הַעֲלָאַת מַיִּין נוּקְבִין. לְמָשָׁל, כְּשֶׁנּוֹפֵל לְאָדָם אֵיזֶה קֻשְׁיָא, הוּא בְּחִינוֹת מַחֲלֹקֶת, וְהַתֵּרוּץ הוּא בְּחִינַת הָעוֹשֶׂה שָׁלוֹם, וְהוּא הַעֲלָאַת מַיִּין נוּקְבִין.
2. The Holy One, blessed be He, found no suitable vessel to contain Israel’s blessing other than peace. Where there is conflict, there is an aspect of the peacemaker, which corresponds to the raising of mayin nukvin. For example, when a person has a difficult question—that itself is the aspect of conflict. The answer is the aspect of the peacemaker, which is raising mayin nukvin .
וְלִפְעָמִים שָׁלוֹם עוֹשֶׂה שָׁלוֹם בְּמָקוֹם אַחֵר, וְהוּא הַעֲלָאַת מַיִּין נוּקְבִין לְמָקוֹם אַחֵר.
Occasionally, peace creates peace elsewhere, which is raising mayin nukvin to another place.
וְתוֹרָה וּתְפִלָּה, הוּא גַּם כֵּן בְּחִינַת הַעֲלָאַת מַיִּין נוּקְבִּין, שֶׁהוּא שָׁלוֹם, כְּמוֹ שֶׁכָּתוּב: בּוֹרֵא נִיב שְׂפָתָיִם שָׁלוֹם.
3. Torah and prayer are also the raising of mayin nukvin, which is peace, as it is written, “He will create an expression of the lips, peace.”
וְעוֹשֶׂה שָׁלוֹם וּבוֹרֵא אֶת הַכֹּל. כִּי בִּשְׁעַת בְּרִיאָה נָפְלוּ עוֹלָמוֹת לְמַטָּה, וְהָעוֹלָמוֹת הֵם אוֹתִיּוֹת, וְנִתְפַּזְרוּ לְכַמָּה נִיצוֹצוֹת. וְעַל־יְדֵי הַעֲלָאַת מַיִּין נוּקְבִין שֶׁל תּוֹרָה וּתְפִלָּה, נַעֲשֶׂה צֵרוּף מֵהַנִּיצוֹצוֹת, וְנַעֲשֶׂה עוֹלָם. וְזֶה: וְנָתַתִּי שָׁלוֹם בָּאָרֶץ, כִּי מֵהָאַרְצִיּוּת נִתְעַלֶּה הַנִּיצוֹצוֹת, וְנַעֲשֶׂה שָׁלוֹם. וְזֶהוּ: וְלֵאמֹר לְצִיּוֹן עַמִּי אָתָּה, אַל תִּקְרֵי עַמִּי אֶלָּא עִמִּי בְּשֻׁתָּפִי וְכוּ'; כִּי הוּא גַּם כֵּן כְּמוֹ בּוֹרֵא בְּמִלּוּלוֹ שָׁמַיִם וָאָרֶץ כַּנַּ"ל.
And [this is] “Who makes peace and creates everything,” since at the time of Creation worlds fell below. The worlds correspond to letters, which were scattered into many sparks. But raising the mayin nukvin of Torah and prayer combines the sparks, and through this a world is made. This is: “I will set peace in the earth”—the sparks ascend from the earthiness to make peace. And this is: “and to declare unto Zion: You are ami (My people)”—do not read ami, but imi (“with Me”), as My partner. He, too, is like one who creates heaven and earth with his words, as explained above.
וּבְחִינָה זֹאת נַעֲשֶׂה בְּכָל יוֹם, עַד בִּיאַת מָשִׁיחַ, עַד: וּבַיּוֹם הַהוּא יַעַמְדוּ רַגְלָיו עַל הַר הַזֵּיתִים, שֶׁהוּא בְּחִינַת רַגְלִין. וְתוֹרָה וּתְפִלָּה, הֵם גַּם כֵּן בְּחִינַת עֲמִידָה. תּוֹרָה, כְּמוֹ שֶׁכָּתוּב: וְאַתָּה פֹּה עֲמֹד עִמָּדִי, וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר. וּתְפִלָּה – וַיַּעֲמֹד פִּינְחָס וַיְּפַלֵּל. וְהוּא בְּחִינַת רַגְלִין, וְעַל יְדֵי בְּחִינַת רַגְלִין דְּתוֹרָה וּתְפִלָּה נִתְקָרְבוּ בְּחִינַת: וְעָמְדוּ רַגְלָיו עַל הַר הַזֵּיתִים, כְּמוֹ שֶׁכָּתוּב: צֶדֶק לְפָנָיו יְהַלֵּךְ, וְצֶדֶק הוּא תּוֹרָה וּתְפִלָּה, כְּמוֹ שֶׁכָּתוּב: צֶדֶק תְּדַבֵּרוּן.
4. This aspect [of refining the sparks] happens every day until the coming of Mashiach, until “And on that day His feet shall stand upon the Mount of Olives,” which is the aspect of the feet. Torah and prayer are, likewise, the aspect of standing. Torah—as it is written, “But as for you, stand here by Me;” “and they stood at the foot of the mountain.” Prayer—“Pinchas stood and prayed.” This is the aspect of the feet. The feet of Torah and prayer bring closer the aspect of “And… His feet shall stand upon the Mount of Olives,” as it is written, “Righteousness will go before Him.” “Righteousness” refers to Torah and prayer, as it is written, “you ought to be speaking righteousness.”
וְזֶה פֵּרוּשׁ: שׁוּתָא דִּינוּקָא בְּשׁוֹקָא דְּאַבּוּהּ וּדְאִמָּא (סוכה נו). כִּי עַל־יְדֵי הַדִּבּוּרִים שֶׁל תּוֹרָה וּתְפִלָּה נַעֲשֶׂה בְּחִינוֹת שׁוֹקִין וְרַגְלַיִן,
This is the explanation of: What a child says in the ShuK (marketplace) [expresses the views] of his father or mother. This is because the words of Torah and prayer create the aspect of the ShoKin (thighs) and feet.
וּבִדְבַר ה' שָׁמַיִם נַעֲשׂוּ, לָכֵן יֵשׁ נִיצוֹצוֹת שֶׁנָּפְלוּ בְּכָל דָּבָר: בְּמַאֲכָל וּבְמִשְׁתֶּה וּבְמַלְבּוּשׁ. וְהַתַּעֲנוּג שֶׁיֵּשׁ מִן הַדְּבַר מַאֲכָל וּמִשְׁתֶּה הוּא הַנִּיצוֹצוֹת,
“By the word of God the heavens were made.” Therefore, there are holy sparks that fell into all things, into food, drink and clothing. The sparks are the pleasure derived from the food or drink.
וְהַנִּיצוֹצוֹת הֵם אוֹתִיּוֹת. וְקֹדֶם שֶׁמּוֹצִיא אֶל הַדִּבּוּר, הֵם בְּחִינַת דָּם. וְהוּא בְּחִינַת נֶפֶשׁ, כְּמוֹ שֶׁכָּתוּב: כִּי נֶפֶשׁ כָּל בָּשָׂר דָּמוֹ בְּנַפְשׁוֹ הוּא. וּכְשֶׁיָּצְאָה לְדִבּוּר, הוּא בְּחִינַת: נַפְשִׁי יָצְאָה בְדַבְּרוֹ.
The sparks are also letters. Before one expresses [them] in speech, they are the aspect of blood, which corresponds to the soul, as it is written, “For the soul of any living being—its blood is one with its soul.” When it is expressed as speech, it is the aspect of “my soul came forth when he spoke.”
וְקֹדֶם הִיא בְּחִינַת: צוֹלֵעַ עַל יְרֵכוֹ, וּבְהַיְצִיאָה אֶל הַדִּבּוּר, הֵם בְּחִינַת: וַיִּבֶן אֶת הַצֵּלָע. וּמִפְּנֵי שֶׁנִּיצוֹצוֹת הַנַּ"ל קֹדֶם הַדִּבּוּר אֵין לָהֶם צֵרוּף, וְהֵם בִּבְחִינַת שְׁבָרִים וּמַחֲלֹקֶת, כִּי כָּל נִיצוֹץ מִתְגַּבֵּר עַל חֲבֵרוֹ, וּבְהוֹצִיאוֹ אֶל הַדִּבּוּר, הוּא בְּצֵרוּף, וְהוּא בְּחִינַת שָׁלוֹם. נִמְצָא, שֶׁצָּרִיךְ בְּהַנִּיצוֹצוֹת הַנַּ"ל לְדַבֵּר בְּדִבְרֵי תּוֹרָה וּתְפִלָּה, וְלֹא בִּדְבָרִים אַחֵרִים.
Beforehand, it is the aspect of “TZoLeA (limping) on his hip.” Then, when expressed as speech, they are the aspect of “[The Lord God] built the TZeLA (rib).” Because these sparks, before being spoken, are lacking combination, they are the aspect of shards and contention, with each spark rising up against the other. But when he expresses them as words, they are combined and are the aspect of peace. We see from this that one has to employ the aforementioned sparks for speaking words of Torah and prayer and not for anything else.
וְזֶהוּ פֵּרוּשׁ הַגְּמָרָא (סוכה נג תענית כה): לֵוִי הִטִּיחַ דְּבָרִים כְּלַפֵּי מַעְלָה וְאִטְלַע, שֶׁהוּא בְּחִינַת צוֹלֵעַ עַל יְרֵכוֹ, כִּי מִכֹּחַ שֶׁהוֹצִיא הַנִּיצוֹצוֹת בִּדְבָרִים אֲחֵרִים נִשְׁאַר בִּבְחִינַת צוֹלֵעַ עַל יְרֵכוֹ.
This is the explanation of the Talmudic teaching: Levi spoke accusingly of Heaven and became lame. This corresponds to “limping on his hip”—on account of his expressing the sparks as something else he remains in the aspect of “limping on his hip.”
וְצָרִיךְ לְדַבֵּר בְּתוֹרָה אוֹ בִּתְפִלָּה, עַד שֶׁיִּהְיֶה הַגּוּף בָּטֵל וְאֶפֶס. וְזֶה פֵּרוּשׁ הַפָּסוּק: וְהָיוּ לְבָשָׂר אֶחָד – שֶׁיְּהֵא הַגּוּף אֶחָד עִם הַדִּבּוּר עַד שֶׁיְּהֵא כְּאֶפֶס. וּבַמֶּה הוּא בָּא לְדָבָר זֶה, בְּיִרְאָה. כִּי אָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (ב"ב י): גּוּף קָשֶׁה פַּחַד שׁוֹבְרוֹ. וּפַחַד, הוּא פַּחַד יִצְחָק, הוּא יִרְאָה:
5. And a person must speak words of Torah or prayer until the body becomes negated and nullified. This is the explanation of the verse “and they become one flesh”—the body should become one with the speech to the point where it becomes negated. How does he achieve this? Through fear. For our Sages, of blessed memory, taught: The body is powerful, [yet] dread breaks it. And “dread” is the aspect of “the Dread of Yitzchak”—i.e., fear.
וְזֶה פֵּרוּשׁ הַפָּסוּק:
6. This is also the explanation of the [opening] verse: {“May God bless us; and let the fear of Him [be unto] all the æphsei (ends) of the earth.”}
יְבָרְכֵנוּ אֱלֹקִים וְיִירְאוּ אוֹתוֹ. כְּלוֹמַר: כִּי הַבְּרָכָה, כְּשֶׁיִּהְיֶה בִּבְחִינַת יִרְאָה,
May God bless us; and let the fear of Him—that is, when the blessing is in the aspect of fear,
כָּל אַפְסֵי אָרֶץ. כְּלוֹמַר: כָּל אַרְצִיּוּת נַעֲשִׂים אֶפֶס, כְּמָה שֶׁכָּתוּב: וְהָיוּ לְבָשָׂר אֶחָד:
all the ÆPhSei of the earth—all earthiness will become EPheS (nullified). This is as it is written, “and they become one flesh.”
וּבְתוֹרָה וּתְפִלָּה יֵשׁ שְׁנֵי גְּוָנִים, מַחֲשָׁבָה וּצְעָקָה, וְהוּא בְּחִינַת מֹשֶׁה וְדָוִד. כִּי הַצְּעָקָה בְּחִינַת: חָכְמוֹת בַּחוּץ תָּרֹנָּה, וּבְמַחֲשָׁבָה בְּחִינַת: חַמּוּקֵי יְרֵכַיִךְ. בְּמשֶׁה כְּתִיב: וַיִּצְעַק מֹשֶׁה, וּכְתִיב: וַיֵּלֶךְ וַיְדַבֵּר וְכוּ', כְּלוֹמַר שֶׁהָיָה מַקְהִיל קְהִלּוֹת בָּרַבִּים, וְזֶה בְּחִינַת: חָכְמוֹת בַּחוּץ תָּרֹנָּה. וּבְדָוִד כְּתִיב: בְּמַקְהֵלוֹת בָּרְכוּ אֱלֹקִים, וְהוּא גַּם כֵּן: חָכְמוֹת בַּחוּץ תָּרֹנָּה:
7. Torah and prayer have two facets, thought and crying out, which correspond to Moshe and David. Crying out is the aspect of “Wisdom cries aloud in the streets” (Proverbs 1:20). Thought is the aspect of “the rounding of your thighs” (Song of Songs 7:2). Of Moshe it is written (Exodus 8:8), “Moshe cried out”; and it is written (Deuteronomy 31:1), “[Moshe] went and he spoke”—i.e., he would assemble congregations in public places. This is the aspect of “Wisdom cries aloud in the streets.” And of David it is written (Psalms 68:27), “Bless God in assemblies,” which likewise is “Wisdom cries aloud in the streets.”
גַּם זֹאת הַתּוֹרָה, הַלָּשׁוֹן אֵינוֹ מְתֻקָּן וּמְסֻדָּר כְּלָל, גַּם חָסֵר הַרְבֵּה. וְכָל אֲשֶׁר מָצְאָה יָדִי לְהָבִין מִדְּבָרִים אֵלּוּ בְּעֵזֶר ה' יִתְבָּרַךְ, הֻכְרַחְתִּי לַחֲזֹר וּלְכָתְבָם בְּמַהֲדוּרָא תִּנְיָנָא. וְזֶהוּ:
8. {In this lesson, too, the language is not at all precise or ordered. Much is also missing. That which God enabled me to understand of these words I felt obliged to rewrite in a second version, as follows:}
יְבָרְכֵנוּ אֱלֹקִים וְיִירְאוּ אֹתוֹ כָּל אַפְסֵי אָרֶץ (תהילים ס״ז:ז׳-ח׳):
“Yevarekheinu Elohim (May God Bless Us); and let the fear of Him [be unto] all the ends of the earth.” (Psalms 67:8)
כִּי יֵשׁ מִדַּת נִצָּחוֹן וּמַחֲלֹקֶת וּמִלְחָמָה, וּמִדָּה זֹאת בָּאָה מִדָּמִים שֶׁעֲדַיִן לֹא עָבַד בָּהֶם אֶת הַשֵּׁם יִתְבָּרַךְ. כִּי עִקַּר מִדַּת הַנִּצָּחוֹן הוּא מֵהַדָּמִים, כְּמוֹ שֶׁכָּתוּב (ישעיהו ס״ג:ג׳): וְיֵז נִצְחָם, וּפֵרֵשׁ רַשִׁ"י: דָּמִים.
Where there is the trait of NiTZaChon (having to always win), [there is] also conflict and strife. This trait stems from the blood with which a person has not yet served God. This is because NiTZaChon stems mainly from the blood, as it is written (Isaiah 63:3), “and their NiTZCham (vital force) splashed,” which Rashi explains as “blood.”
וְצָרִיךְ כָּל אֶחָד לְבַטֵּל מִדַּת הַנִּצָּחוֹן וְהַמַּחֲלֹקֶת, וְלִרְדֹּף אַחַר הַשָּׁלוֹם, כִּי לֹא מָצָא הַקָּדוֹשׁ־בָּרוּךְ־הוּא כְּלִי מַחֲזִיק בְּרָכָה אֶלָּא הַשָּׁלוֹם (עוקצין פג). וְזֶה זוֹכִין עַל־יְדֵי שֶׁיְּדַבֵּר הַרְבֵּה בְּתוֹרָה וּתְפִלָּה, עַל־יְדֵי־זֶה יִזְכֶּה לְשָׁלוֹם.
9. Each person must eliminate his having to always win and argue, and pursue peace. For the Holy One, blessed be He, found no suitable vessel to contain [Israel’s] blessing other than peace (Uktzin 3:12). This peace is attained by reciting many words of Torah and prayer.
כִּי כְּשֶׁיֵּשׁ מַחֲלֹקֶת, צְרִיכִין לַעֲשׂוֹת שָׁלוֹם. וְזֶה הָעוֹשֶׂה שָׁלוֹם הוּא בִּבְחִינַת הַעֲלָאַת מַיִּין נוּקְבִין. כִּי כְּשֶׁנּוֹפֵל לָאָדָם אֵיזֶה קֻשְׁיָא, הוּא בְּחִינַת מַחֲלֹקֶת, כִּי חָלוּק לִבּוֹ, וְאֵינוֹ מֵבִין הַדָּבָר, כִּי נִרְאֶה לוֹ כְּאִלּוּ הַדְּבָרִים סוֹתְרִין זֶה אֶת זֶה, וְחוֹלְקִין זֶה עַל זֶה. וְהַתֵּרוּץ הוּא בְּחִינַת הָעוֹשֶׂה שָׁלוֹם, כִּי עַל־יְדֵי הַתֵּרוּץ הוּא עוֹשֶׂה שָׁלוֹם בֵּין הַדְּבָרִים הַנִּרְאִים כְּחוֹלְקִים וְסוֹתְרִים זֶה אֶת זֶה, וְזֶהוּ בְּחִינַת הַעֲלָאַת מַיִּין נוּקְבִין. [כִּי עִקַּר בְּחִינַת הַעֲלָאַת מַיִּין נוּקְבִין, הוּא בְּחִינַת הִשְׁתּוֹקְקוּת וְאַהֲבָה שֶׁמְּעוֹרֵר אֶחָד לְגַבֵּי חֲבֵרוֹ. כְּגוֹן כְּשֶׁאֶחָד מִשְׁתּוֹקֵק לְהַשֵּׁם יִתְבָּרַךְ, אוֹ לִנְסֹעַ לְצַדִּיק אֲמִתִּי, זֶהוּ בְּחִינַת הַעֲלָאַת מַיִּין נוּקְבִין, שֶׁעַל־יְדֵי־זֶה מִתְחַבְּרִין וּמִתְקַשְּׁרִין לְהַשֵּׁם יִתְבָּרַךְ וּלְצַדִּיקָיו. נִמְצָא שֶׁזֶּה הָעוֹשֶׂה שָׁלוֹם, שֶׁמַּכְנִיס אַהֲבָה בְּלֵב כָּל אֶחָד לְגַבֵּי חֲבֵרוֹ, וּמְקָרְבָם יַחַד, וְעוֹשֶׂה שָׁלוֹם בֵּינֵיהֶם, זֶהוּ בְּחִינַת הַעֲלָאַת מַיִּין נוּקְבִין].
When conflict exists, peacemaking is necessary. The person who makes peace is in the aspect of raising mayin nukvin. Any difficult question that one has is the aspect of maChLoKet (conflict), because his heart is ChaLuK (divided) and he cannot understand the matter. It appears to him as though the things are contradictory, as if they are ChoLKin (arguing). But the answer is the aspect of peace, since through the resolution he makes peace between the things that appear to be divided and contradictory. This is the raising of mayin nukvin. {At the heart of the aspect of raising mayin nukvin is the yearning and love one arouses for another. For example, when someone yearns for God or to travel to a true tzaddik, it is the aspect of raising mayin nukvin. Through this he becomes bound and attached to God and His tzaddikim. Thus this peacemaker, who instills the heart of each one with love for the other and brings them closer, making peace between them—this is the aspect of raising mayin nukvin .}
וְלִפְעָמִים זֶה הַשָּׁלוֹם עוֹשֶׂה שָׁלוֹם בְּמָקוֹם אַחֵר, וְהוּא בְּחִינַת הַעֲלָאַת מַיִּין נוּקְבִין לְמָקוֹם אַחֵר.
Occasionally, this peace creates peace elsewhere, which is the aspect of raising mayin nukvin to another place.
וְכָל הַדִּבּוּרִים שֶׁמְּדַבְּרִים בְּתוֹרָה וּתְפִלָּה, הֵם בִּבְחִינַת הַעֲלָאַת מַיִּין נוּקְבִין, כַּיָּדוּעַ, שֶׁהוּא בְּחִינַת שָׁלוֹם, כְּמוֹ שֶׁכָּתוּב (ישעיהו נ״ז:י״ט): בּוֹרֵא נִיב שְׂפָתָיִם שָׁלוֹם. וְזֶה עִקַּר תִּקּוּן הַבְּרִיאָה, כְּמוֹ שֶׁכָּתוּב: עוֹשֶׂה שָׁלוֹם וּבוֹרֵא אֶת הַכֹּל. כִּי בִּשְׁעַת בְּרִיאָה נָפְלוּ עוֹלָמוֹת לְמַטָּה (עַל יְדֵי שְׁבִירַת כֵּלִים, כַּיָּדוּעַ), וְהָעוֹלָמוֹת הֵן בְּחִינַת אוֹתִיּוֹת, וְנִתְפַּזְּרוּ לְכַמָּה נִיצוֹצוֹת. וְעַל־יְדֵי הַעֲלָאַת מַיִּין נוּקְבִין שֶׁל תּוֹרָה וּתְפִלָּה, נַעֲשֶׂה צֵרוּף מֵהַנִּיצוֹצוֹת וְהָאוֹתִיּוֹת, וְנַעֲשֶׂה עוֹלָם,
10. All the words of Torah and prayer that we speak are the aspect of raising mayin nukvin, as is known. [Such speech] corresponds to peace, as it is written (Isaiah 57:19), “He will create an expression of the lips, peace.” This is the creation’s primary rectification, as it is written (Morning Liturgy): “Who makes peace and creates everything.” For at the time of Creation worlds fell below {on account of the Shattering of the Vessels, as is known}. The worlds correspond to letters. They were scattered into many sparks. But raising the mayin nukvin of Torah and prayer combines the sparks and letters, and through this a world is made.
וְזֶהוּ בְּחִינַת שָׁלוֹם, כִּי קֹדֶם שֶׁמַּכְנִיס אֵלּוּ הַנִּיצוֹצוֹת וְהָאוֹתִיּוֹת תּוֹךְ דִּבּוּרֵי תּוֹרָה וּתְפִלָּה, אֵין לָהֶם שׁוּם צֵרוּף וְחִבּוּר, וְהֵם בִּבְחִינַת שְׁבָרִים וּמַחֲלֹקֶת, כִּי כָּל נִיצוֹץ מִתְגַּבֵּר עַל חֲבֵרוֹ. וּכְשֶׁמַּכְנִיסָם אֶל הַדִּבּוּר דִּקְדֻשָּׁה, הוּא מְצָרְפָם וּמְחַבְּרָם, שֶׁזֶּהוּ בְּחִינַת שָׁלוֹם. כִּי עַל־יְדֵי הַדִּבּוּר דִּקְדֻשָּׁה שֶׁל תּוֹרָה וּתְפִלָּה נַעֲשֶׂה הַעֲלָאַת מַיִּין נוּקְבִין, שֶׁעַל־יְדֵי־זֶה נַעֲשֶׂה שָׁלוֹם כַּנַּ"ל, שֶׁעַל־יְדֵי־זֶה נִתְתַּקְּנִין וְנִתְחַדְּשִׁין כָּל הָעוֹלָמוֹת הַנְּפוּלִין, וְנֶחֱשָׁב כְּאִלּוּ בְּרָאָן מֵחָדָשׁ.
And this is the aspect of peace. Before one restores these sparks and letters into the words of Torah and prayer, they are entirely lacking combination and connection. They are the aspect of shards and conflict, with each spark rising up against the other. But when he inserts them into holy speech, he combines and connects them—this being the aspect of peace. For speaking the holy words of Torah and prayer raises the mayin nukvin, which makes peace, as explained above. This rectifies and renews all the fallen worlds, and it is considered as if he has created them anew.
וְזֶהוּ מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (הקדמת הזוהר דף ה'): וְלֵאמֹר לְצִיּוֹן עַמִּי אָתָּה – אַל תִּקְרֵי עַמִּי אֶלָּא עִמִּי בְּשֻׁתָּפִי, מָה אֲנָא בּוֹרֵא שָׁמַיִם וָאָרֶץ בְּמִלּוּלִי, אַף אַתָּה כֵּן וְכוּ'. כִּי בְּוַדַּאי הוּא בּוֹרֵא שָׁמַיִם וָאָרֶץ בְּדִבּוּרֵי תּוֹרָה וּתְפִלָּה, כִּי חוֹזֵר וּמְחַדֵּשׁ וּמְתַקֵּן הָעוֹלָמוֹת הַנְּפוּלִין כַּנַּ"ל.
This is as our Sages, of blessed memory, taught: “and to declare unto Zion: You are ami (My people)” (Isaiah 51:16)—do not read ami, but imi (“with Me”), as My partner. Just as I make heaven and earth through My word, so do you (Zohar, Introduction, p.4b-5a). He does indeed create heaven and earth with words of Torah and prayer, for he continually renews and rectifies the fallen worlds, as explained above.
וְזֶה בְּחִינַת (ויקרא כ״ו:ו׳): וְנָתַתִּי שָׁלוֹם בָּאָרֶץ; כִּי מֵהָאַרְצִיּוּת נִתְעַלִּין הַנִּיצוֹצוֹת וְנַעֲשֶׂה שָׁלוֹם, שֶׁזֶּהוּ עִקַּר תִּקּוּן הַבְּרִיאָה כַּנַּ"ל. עַל כֵּן צְרִיכִין לְדַבֵּר רַק דִּבּוּרִים קְדוֹשִׁים, וְלֹא דְּבָרִים אֲחֵרִים, כְּדֵי לְהַעֲלוֹת הַנִּיצוֹצוֹת הַנַּ"ל, לְתַקֵּן כָּל הָעוֹלָמוֹת.
This is also the meaning of “I will set peace in the earth” (Leviticus 26:6)—for the sparks ascend from the earthiness to make peace, this being the primary rectification of the creation, as explained above. Therefore, one must speak only holy words and no others, in order to elevate the aforementioned sparks and rectify all the worlds.
כִּי עִקַּר הַבְּרִיאָה הָיְתָה עַל־יְדֵי הַדִּבּוּר, כְּמוֹ שֶׁכָּתוּב (תהילים ל״ג:ו׳): בִּדְבַר ה' שָׁמַיִם נַעֲשׂוּ. וְעַל־יְדֵי הַשְּׁבִירָה נָפְלוּ נִיצוֹצוֹת בְּכָל הַדְּבָרִים, בְּמַאֲכָל וּבְמִשְׁתֶּה וּבְמַלְבּוּשׁ, וּבְכָל הַתַּעֲנוּגִים שֶׁבָּעוֹלָם. כִּי הַתַּעֲנוּג שֶׁיֵּשׁ בְּהַדָּבָר שֶׁאוֹכֵל וְשׁוֹתֶה וְכַיּוֹצֵא בָּזֶה, הוּא מֵהַנִּיצוֹצוֹת שֶׁנָּפְלוּ לְשָׁם,
11. In essence, the creation came about through speech, as it is written (Psalms 33:6), “By the word of God the heavens were made.” But as a result of the Shattering, sparks fell into all things, into food, drink, clothing, and all the pleasures in the world. The pleasure derived from eating, drinking and the like comes from the sparks that fell there.
וְהַנִצּוֹצוֹת הֵם אוֹתִיּוֹת כַּנַּ"ל. וְקֹדֶם שֶׁמּוֹצִיאָם אֶל הַדִּבּוּר, הֵם בִּבְחִינַת דָּם, שֶׁהוּא בְּחִינַת נֶפֶשׁ, כְּמוֹ שֶׁכָּתוּב (ויקרא י״ז:י״ד): כִּי נֶפֶשׁ כָּל בָּשָׂר דָּמוֹ בְּנַפְשׁוֹ הוּא. וּכְשֶׁמּוֹצִיאָם עַל־יְדֵי הַדִּבּוּר, זֶהוּ בְּחִינַת (שיר השירים ה׳:ו׳): נַפְשִׁי יָצְאָה בְּדַבְּרוֹ; וְאָז מַעְלָה הַנִּיצוֹצוֹת וּמְחַבְּרָם יַחַד, וְעוֹשֶׂה שָׁלוֹם בֵּינֵיהֶם.
These sparks are also letters, as explained above. Before one expresses them in speech, they are the aspect of blood, which corresponds to the soul, as it is written (Leviticus 17:14), “For the soul of any living being—its blood is one with its soul.” And once he expresses them in speech, it is the aspect of “my soul came forth when he spoke” (Song of Songs 5:6). He thus elevates the sparks and unites them, making peace between them.
וְזֶהוּ שֶׁאָמַרְנוּ לְמַעְלָה, שֶׁעַל־יְדֵי הַדָּמִים שֶׁלֹּא עָבַד בָּהֶם אֶת הַשֵּׁם יִתְבָּרַךְ, מִזֶּה בָּא נִצָּחוֹן וּמַחֲלֹקֶת. כִּי עִקַּר הַנִּצָּחוֹן וְהַמַּחֲלֹקֶת, הוּא מִבְּחִינַת הַנִּיצוֹצוֹת הַנְּפוּלִין הַנַּ"ל, קֹדֶם שֶׁמְּחַבְּרָם וּמְתַקְּנָם, שֶׁאָז הֵם בִּבְחִינַת מַחֲלוֹקֶת כַּנַּ"ל, וַאֲזַי הֵם בְּחִינַת דָּמִים כַּנַּ"ל.
This is as we said above, that having to always win and argue stems from the blood with which a person has not yet served God. For the need to always win and argue comes mainly from the aforementioned fallen sparks, before he combines and rectifies them. They are then in an aspect of conflict, and so correspond to the blood, as explained above.
וְעַל כֵּן צָרִיךְ לַעֲבֹד אֶת הַשֵּׁם יִתְבָּרַךְ בְּכָל הַטִּפֵּי דָּם שֶׁנִּמְצָאִים בּוֹ, דְּהַיְנוּ שֶׁיְּדַבֵּר הַרְבֵּה בְּתוֹרָה וּתְפִלָּה, עַד שֶׁיִּהְיֶה נַעֲשֶׂה מִכָּל הַדָּמִים דִּבּוּרִים שֶׁל תּוֹרָה וּתְפִלָּה. כִּי הַדִּבּוּר הוּא מֵהַנֶּפֶשׁ, שֶׁהוּא בְּחִינַת דָּמִים כַּנַּ"ל. וַאֲזַי מְבַטֵּל כָּל הַנִּצָּחוֹן וְהַמַּחֲלֹקֶת הַנִּמְשָׁךְ מֵהַנִּיצוֹצוֹת הַנְּפוּלִין הַנַּ"ל, שֶׁהֵם הֵם בְּחִינַת הַדָּמִים שֶׁעֲדַיִן לֹא עָבַד בָּהֶם אֶת הַשֵּׁם יִתְבָּרַךְ כַּנַּ"ל:
A person must therefore serve God with every drop of blood inside him. He should recite much Torah and prayer until all his blood has been turned into words of Torah and prayer. The reason for this is that words are from the soul, which corresponds to the blood. Consequently, he eliminates any need to always win and argue engendered by the fallen sparks, which are themselves the aspect of blood with which he has yet to serve God, as explained above.
וּבְחִינָה זֹאת שֶׁל בֵּרוּר הַנִּיצוֹצוֹת, נַעֲשֶׂה בְּכָל יוֹם עַד בִּיאַת הַמָּשִׁיחַ, עַד שֶׁיִּתְקַיֵּם (זכריה י״ד:ד׳): וְעָמְדוּ רַגְלָיו בַּיּוֹם הַהוּא עַל הַר הַזֵּיתִים (כַּמּוּבָא בְּכִתְבֵי הָאֲרִיזַ"ל). כִּי עִקַּר תִּקּוּן הַנִּיצוֹצוֹת הוּא בִּבְחִינַת רַגְלִין (כַּמְבֹאָר בְּמָקוֹם אַחֵר). כִּי תּוֹרָה וּתְפִלָּה הֵם בְּחִינַת עֲמִידָה, שֶׁהוּא בְּחִינַת רַגְלִין. תּוֹרָה, כְּמוֹ שֶׁכָּתוּב (דברים ה׳:כ״ח): וְאַתָּה פֹּה עֲמֹד עִמָּדִי. וּכְתִיב (שמות י״ט:י״ז): וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר. וּתְפִלָּה, כְּמוֹ שֶׁכָּתוּב (תהילים ק״ו:ל׳): וַיַעֲמֹד פִּינְחָס וַיְּפַלֵּל.
12. This aspect of refining of the sparks happens every day until the coming of Mashiach, until “And on that day His feet shall stand upon the Mount of Olives” (Zechariah 14:4) will be fulfilled (as brought in the writings of the Ari, of blessed memory). Rectification of the sparks is mainly in the aspect of the feet {as explained elsewhere}. This is because Torah and prayer are the aspect of standing, which corresponds to the feet. Torah—as it is written (Deuteronomy 5:28), “But as for you, stand here by Me”; and it is written (Exodus 19:17), “and they stood at the foot of the mountain.” Prayer—as it is written (Psalms 106:30), “Pinchas stood and prayed.”
וְזֶה בְּחִינַת (שם פה): צֶדֶק לְפָנָיו יְהַלֵּךְ. צֶדֶק, הוּא בְּחִינַת הַדִּבּוּר שֶׁל תּוֹרָה וּתְפִלָּה, כְּמוֹ שֶׁכָּתוּב (שם נח): צֶדֶק תְּדַבֵּרוּן. עַל־יְדֵי־זֶה נִתְתַּקְּנִין הָרַגְלִין, בִּבְחִינַת: צֶדֶק לְפָנָיו יְהַלֵּךְ. וְעַל־יְדֵי־זֶה זוֹכִין לִבְחִינַת: וְעָמְדוּ רַגְלָיו בַּיּוֹם הַהוּא וְכוּ'. (וְזֶה בְּחִינַת שׁוּתָא דִּינוּקָא וְכוּ', עַיֵּן לְעֵיל – זֶה אֵינִי מֵבִין כְּלָל).
This is the meaning of “Righteousness will go before Him” (ibid. 85:14). “Righteousness” alludes to the speech of Torah and prayer, as it is written (ibid. 58:2), “you ought to be speaking righteousness.” This rectifies the feet, as in “Righteousness will go before Him.” And through this one merits the aspect of “And on that day His feet shall stand…” {This is: What a child says in the marketplace [expresses the views] of his father or mother (Sukkah 56b). See above. I do not understand this at all.}
כִּי קֹדֶם הַתִּקּוּן, דְּהַיְנוּ קֹדֶם שֶׁמּוֹצִיא הַנִּיצוֹצוֹת אֶל הַדִּבּוּר דִּקְדֻשָּׁה, אֲזַי הֵם בִּבְחִינַת: צוֹלֵעַ עַל יְרֵכוֹ (בראשית ל״ב:ל״ב), שֶׁהוּא בְּחִינַת פְּגַם הָרַגְלִין. וְאַחַר־כָּךְ כְּשֶׁמּוֹצִיאָם אֶל הַדִּבּוּר, וּבוֹנֶה מֵהֶם דִּבּוּר דִּקְדֻשָּׁה, זֶהוּ בְּחִינַת (שם ב): וַיִּבֶן אֶת הַצֵּלָע – שֶׁמְּתַקֵּן בְּחִינַת צוֹלֵעַ עַל יְרֵכוֹ.
Prior to rectification—i.e., before one expresses the sparks as words of holiness—they correspond to “limping on his hip” (Genesis 32:32), which is a blemish of the feet. Afterwards, when he expresses them as speech and builds words of holiness from them, this is the aspect of “[The Lord God] built the TZeLA (rib)” (ibid. 2:22)—which rectifies the aspect of “TZoLeA on his hip.”
וְזֶהוּ בְּחִינַת (מגילה כב:): לֵוִי הִטִּיחַ דְּבָרִים כְּלַפֵּי מַעְלָה וְאִטְלַע – זֶה בְּחִינַת צוֹלֵעַ עַל יְרֵכוֹ. כִּי מֵחֲמַת שֶׁפָּגַם בְּהַדִּבּוּר, עַל כֵּן אִטְלַע, כִּי נִשְׁאַר בִּבְחִינַת צוֹלֵעַ עַל יְרֵכוֹ, שֶׁהוּא בְּחִינַת פְּגַם הַדִּבּוּר כַּנַּ"ל.
This is as in: Levi spoke accusingly of Heaven and became lame (Taanit 25a). It corresponds to “limping on his hip.” He caused blemish through speech, and so became lame; he remained “limping on his hip,” which is a blemish of speech, as explained above.
וּצְרִיכִין לְדַבֵּר בְּתוֹרָה וּתְפִלָּה, עַד שֶׁיִּהְיֶה הַגּוּף בָּטֵל וְאֶפֶס, וְזֶהוּ בְּחִינַת (בראשית ב׳:כ״ד):: וְהָיוּ לְבָשָׂר אֶחָד – שֶׁיְּהֵא הַגּוּף אֶחָד עִם הַדִּבּוּר. (שֶׁהוּא בְּחִינַת חַוָּה, כְּמוֹ שֶׁכָּתוּב (תהילים י״ט:ג׳): וְלַיְלָה לְלַיְלָה יְחַוֶּה, כַּמְבֹאָר בְּמָקוֹם אַחֵר, שֶׁהִיא בְּחִינַת הַצֵּלָע הַנַּ"ל, בְּחִינַת: וַיִּבֶן אֶת הַצֵּלָע, שֶׁעַל זֶה נֶאֱמַר: וְהָיוּ לְבָשָׂר אֶחָד) דְּהַיְנוּ, שֶׁיִּתְבַּטֵּל הַגּוּף לְגַמְרֵי כְּאַיִן וּכְאֶפֶס עַל־יְדֵי דִּבּוּרֵי תּוֹרָה וּתְפִלָּה.
13. A person must speak words of Torah and prayer until he negates and nullifies the body. This is as in “and they become one flesh” (Genesis 2:24)—the body should become one with the speech. {This is the aspect of ChaVaH, as it is written (Psalms 19:3), “and night to night ye’ChaVeH (speaks out) knowledge,” as was explained elsewhere. She is the aforementioned tzela, the aspect of “[God] built the rib,” concerning which it is said: “and they become one flesh.”} In other words, the body should be completely negated by means of words of Torah and prayer, as if it were nullified and non-existent.
וְלָבוֹא לָזֶה, לְבַטֵּל הַגּוּף לְגַמְרֵי, הוּא עַל־יְדֵי יִרְאָה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ב"ב דף י): גּוּף קָשֶׁה פַּחַד שׁוֹבְרוֹ, וּפַחַד הוּא בְּחִינַת (בראשית ל״א:מ״ב): פַּחַד יִצְחָק, דְּהַיְנוּ יִרְאָה:
The way to achieve this utter negation of the body is through fear. As our Sages, of blessed memory, taught: The body is powerful, [but] dread breaks it (Bava Batra 10a). And “dread” is the aspect of “the Dread of Yitzchak” (Genesis 31:42)—i.e., fear.
וְזֶה פֵּרוּשׁ הַפָּסוּק:
14. And this is the explanation of the [opening] verse: {“May God bless us ; and let the fear of Him [be unto] all the æphsei (ends) of the earth.”}
יְבָרְכֵנוּ אֱלֹקִים – זֶה בְּחִינַת שָׁלוֹם, כִּי לֹא מָצָא הַקָּדוֹשׁ־בָּרוּךְ־הוּא כְּלִי מַחֲזִיק בְּרָכָה אֶלָּא הַשָּׁלוֹם.
May God bless us—This alludes to peace, for “the Holy One, blessed be He, found no suitable vessel to contain [Israel’s] blessing other than peace.”
וְיִירְאוּ אֹתוֹ – הַיְנוּ יִרְאָה, שֶׁעַל־יְדֵי־זֶה נִתְבַּטֵּל הַגּוּף לְגַמְרֵי, עַל־יְדֵי דִּבּוּרֵי תּוֹרָה וּתְפִלָּה כַּנַּ"ל. וְזֶהוּ:
and let the fear of Him—This is fear; the words of Torah and prayer through which the body is completely negated. And this is:
כָּל אַפְסֵי אָרֶץ, הַיְנוּ שֶׁכָּל הָאַרְצִיּוּת נַעֲשִׂים אֶפֶס וָאַיִן, כִּי נִתְבַּטְּלִין לְגַמְרֵי כַּנַּ"ל. אֲזַי זוֹכִין לִבְרָכָה, שֶׁהוּא בְּחִינַת שָׁלוֹם, בְּחִינַת: יְבָרְכֵנוּ אֱלֹקִים וְכַנַּ"ל. (וּבְתוֹרָה וּתְפִלָּה יֵשׁ שְׁנֵי גְּוָנִים: מַחֲשָׁבָה וּצְעָקָה וְכוּ' – גַּם זֶה לֹא הֵבַנְתִּי כְּלָל):
all the ÆPhSei of the earth—That is, all the earthiness becomes EPheS (nullified) and non-existent, since it is utterly negated, as explained. We are then rewarded with blessing, the aspect of peace, as in “May God bless us,” as explained above. {Torah and prayer have two facets, thought and crying out, etc. This, too, I did not understand at all.}