Letter
29
10
Adar
Bet,
Tav-Reish-Peh-Zayin,
March
14,
1927,
London
To
my
soul
mate
…
may
his
candle
burn:
I
received
your
letter
from
the
22nd
of
Adar
Aleph
[Hebrew
month
around
March].
Although
you
are
displeased
with
the
fact
that
your
innovations
are
not
receiving
their
due
time
to
ponder
and
consider
them,
I
regret
it,
too,
and
in
my
opinion,
more
than
you.
And
yet,
hope
for
the
Lord
and
brace
your
heart.
Regarding
what
you
wrote,
you
did
well
not
going,
although
now
is
no
time
for
humbleness
since
the
majority
of
the
book
has
already
been
printed,
and
all
that
is
about
to
be
revealed
is
deemed
revealed.
Therefore,
you
can
publish
the
book
as
you
wish.
As
for
me,
I
wish
to
know
about
those
who
forbid
any
innovations
in
Torah,
and
take
out
the
new
before
the
old.
They
treat
my
book
in
one
of
two
ways:
Either
they
say
that
there
are
no
innovations
or
additions
here
at
all,
since
everything
has
already
been
written
in
the
writings
of
the
ARI,
and
so
it
really
is.
The
other
option
is
to
say
that
all
my
words
are
my
own
notions,
for
why
did
our
sages
not
mention
a
word
of
all
that
is
said
in
my
words?
Thus,
who
knows
if
you
can
trust
such
a
person
who
wishes
to
create
a
new
method
in
Kabbalah,
which
our
fathers
did
not
conceive,
and
then
hang
on
this
peg
of
theirs
their
entire
unclean
past?
In
truth,
I
did
not
add
a
thing
to
what
is
written
in
the
writings
of
the
ARI,
with
the
intention
to
remove
the
obstacle
from
under
the
feet
of
the
blind
and
the
lame,
perhaps
they
will
see
the
goodness
of
the
Creator
in
the
land
of
the
living.
It
would
be
good
if
you
rushed
to
become
proficient
in
my
entire
book
before
it
is
exposed
to
the
eyes
of
the
external
ones,
so
you
may
show
them
every
single
thing
written
and
interpreted
in
the
writings
of
the
ARI.
The
core
and
the
gist
of
all
the
explanations
in
my
composition
is
the
revealing
of
the
Ohr
Hozer
[reflected
light].
The
ARI
was
succinct
about
it,
as
it
was
sufficiently
revealed
to
all
the
Kabbalists
since
the
Rishonim
[Kabbalists
in
the
11th
to
the
15th
centuries],
prior
to
his
arrival
in
Safed.
This
is
why
he
did
not
detail
or
elaborate
on
this
matter.
However,
in
Branch
Four,
he
introduces
explicitly,
and
it
is
presented
in
Tree
of
Life,
p
104b,
Gate
47,
“The
Order
of
ABYA,”
Chapter
1.
In
that
place,
everything
that
I
have
innovated
regarding
the
five
Behinot
of
Ohr
Yashar
[direct
light]
is
presented
there,
as
well
as
the
matter
of
the
Ohr
Hozer.
Indeed,
know
that
the
five
Behinot
of
Ohr
Yashar
presented
here
are
the
heart
of
the
innovations
of
the
Kabbalah
of
the
ARI
over
that
of
the
Rishonim.
It
was
his
only
dispute
with
his
contemporaries,
supported
by
the
verse
in
The
Book
of
Creation,
“Ten
and
not
nine,
ten
and
not
eleven.”
And
yet,
I
should
tell
you
that
this
is
what
caused
great
confusion
in
understanding
his
words,
as
in
most
places,
he
brings
the
ten
Sefirot
instead
of
the
five
Behinot.
I
also
suspect
that
Rav
Chaim
Vital
did
so
on
purpose,
to
remove
from
him
obstinacy
and
slander.
In
my
explanation,
I
have
already
noted
this
complaint,
thoroughly
proving
that
both
are
words
of
the
living
God,
as
explained
in
“General
Preface.”
See
the
essay
“The
Knowledge,”
in
“Gate
to
Introductions,”
where
Rav
Chaim
Vital
himself
takes
great
care
to
show
as
equal
the
ten
Sefirot
and
the
five
Behinot.
However,
they
are
not
enough
for
the
diligent
students,
which
is
why
he
only
signed
his
own
name
on
the
words.
Regarding
the
Zivug
de
Hakaa,
on
which
I
elaborate
and
on
which
the
ARI
writes
very
briefly,
it
is
because
of
the
excessive
disclosure
of
the
matter
among
the
disciples
of
the
RAMAK
[Rav
Moshe
Kordovero,
the
prime
Kabbalist
in
Safed
before
the
arrival
of
the
ARI].
The
ARI
said
about
it
that
all
the
words
of
RAMAK
were
said
only
about
the
world
of
Tohu,
and
not
about
the
World
of
Tikkun
[correction],
since
Zivug
de
Hakaa
applies
only
to
the
worlds
preceding
Atzilut,
as
well
as
the
externality
of
ABYA.
But
inside
ABYA
there
is
no
Hakaa
but
a
Zivug
de
Piusa
[coupling
of
conciliation],
called
“embrace
of
kissing,”
and
Yesodot
[foundations],
as
I
will
explain
in
the
beginning
of
the
world
of
Tikkun.
But
in
the
Yesodot
themselves,
this
matter
is
applied
everywhere,
but
in
the
form
of
reconciliation.
See
in
the
“Gate
to
the
Essays
of
Rashbi,”
beginning
of
the
portion
Shemot
[Exodus],
in
the
explanation
about
The
Zohar:
“And
the
wise
will
shine
as
the
brightness
of
the
firmament
...
illuminating
and
sparkling
in
the
upper
Zivug,”
concerning
the
two
righteous—the
righteous
who
entered
it,
called
Joseph,
and
the
righteous
who
exits
it,
called
Benjamin.
The
first
is
called
“illuminating,”
which
is
the
expansion
of
the
nine
Sefirot
of
Ohr
Yashar
[direct
light]
to
it.
The
second
is
called
“sparkling,”
which
is
“The
One
Who
Lives
Forever.”
Look
there
and
you
will
see
that
in
my
words,
I
added
nothing,
only
arranged
the
issues
for
beginners,
and
this
concerns
only
Rav
Nathan
Neta
Shapiro
and
Rav
Shmuel
Vital,
and
there
is
no
meticulousness
in
the
matter.
Sometimes
I
stop
an
essay
midway
because
it
belongs
to
the
world
of
Tikkun
and
I
do
not
want
to
confuse
the
student,
only
lead
him
in
a
safe
and
faithful
way.
Once
I
succinctly
interpret
the
Partzufim,
worlds,
and
Mochin
in
general,
I
will
return
to
the
beginning,
and
then
I
will
be
able
to
explain
the
complete
essays
in
a
wonderful
order,
as
Rav
Chaim
Vital
intended.
...
One
who
is
sorry
for
the
public
is
rewarded
with
seeing
its
comfort,
as
both
are
the
words
of
the
living
God.
To
the
extent
of
the
sorrow
is
the
measure
of
the
tranquility,
as
they
are
truly
one.
The
only
difference
is
in
the
Dvekut
[adhesion]
with
Him,
as
during
the
Dvekut,
the
judgments
turn
into
simple
mercies.
The
sign
of
it
is
that
even
one
who
has
been
sentenced
to
death
but
is
seen
by
the
king
is
pardoned
and
rewarded
with
life.
Therefore,
not
during
the
Dvekut,
the
difference
between
those
two
MaT
[fallen]
is
98
[Tzach-pure]
in
Gematria,
for
then
“a
righteous
falls
before
the
wicked,”
and
“a
righteous
falls
seven
times
and
rises.”
It
is
very
hard
for
me
to
be
in
London
during
Passover,
especially
since
I
am
still
in
the
middle
of
my
work.
Although
I
am
very
hopeful,
it
is
my
custom
to
enjoy
only
the
present,
which
is
the
way
to
draw
in
the
good
future.
Hence,
I
have
much
room
for
longing.
I
am
contemplating
returning
to
Jerusalem
after
Passover,
and
I
want
to
see
you
ready
and
willing
in
the
King’s
palace,
for
on
the
joy
of
the
festival
of
Matzot
[unleavened
bread
(meaning
Passover)],
you
will
come
out
from
all
those
who
seek
the
opening
to
and
fro…
...
As
it
is
said,
to
draw
a
Vav
in
the
Matza,
and
then
the
Matza
turns
into
a
Mitzva
[commandment],
and
the
sliced
becomes
complete,
and
how
long
will
you
engage
in
rules
of
carving?
Our
sages
have
already
said,
“Be
not
as
servants
serving
the
teacher
in
order
to
receive
reward,”
for
it
will
not
satiate
them
prior
to
the
actual
reception.
There
is
a
maxim
people
use:
“One
who
breaks
all
his
bones,
one
of
them
did
not
break,”
but
is
rather
strengthened
by
the
crushing
in
the
hand
of
the
giver.
Then
each
of
the
two
halves
becomes
wholeness,
which
is
the
meaning
of
“And
the
righteous
inherit
twofold
in
their
land,”
for
there
is
none
who
is
broken
here,
and
both
are
full
and
whole.
It
turns
out
that
one
of
them
did
not
break,
and
he
has
twofold
bread
because
Malchut
returns
to
being
Keter.
This
is
what
Elisha
asked
of
Elijah
the
prophet:
“May
it
be
twofold
in
your
spirit
to
me,”
meaning
the
spirit
of
the
giver.
...
Our
sages
said,
“A
man
must
be
drunk
on
Purim
until
he
does
not
know,”
etc.
That
is,
a
man
is
rewarded
with
expansion
of
knowledge
through
a
handsome
woman,
a
handsome
house,
and
handsome
tools,
as
it
is
said
in
The
Zohar
about
the
verse,
“And
the
children
of
Israel
kept
the
Sabbath...”
But
there
is
one
who
is
rewarded
with
broadening
of
the
mind
through
intoxication
from
wine
and
rye,
as
it
is
written,
“Give
rye
to
the
lost,
and
wine
to
the
bitter-hearted.”
Indeed,
it
is
falsehood,
for
what
can
broadening
of
the
heart
give
you
and
add
to
you
in
case
of
drunkenness,
when
one
is
lying
merrily
as
though
the
whole
world
is
his?
This
is
why
it
is
written,
“The
wine-joker,”
as
he
jokes
about
people
with
the
gladness
of
falsehood
and
groundlessness.
This
was
Noah’s
sin,
and
the
ministering
angels
mocked
him
for
being
drunk.
But
there
is
a
lowly
and
despicable
Klipa
[shell/peel]
called
“the
Klipa
of
Amalek.”
It
cuts
the
words
and
tosses
them
up.
That
is,
it
is
so
material
that
it
cannot
be
reconciled
even
with
thirteen
covenants
and
thirteen
rivers
of
pure
persimmon,
since
it
tosses
them
up,
too,
and
says,
“Take
what
You
have
given
them.”
This
is
the
meaning
of
what
is
written
regarding
Elisha,
that
he
was
plowing
with
twelve
pairs
of
oxen,
and
he
with
the
twelfth.
The
lowly
works
are
called
“plowing,”
and
he
was
already
at
the
lowest
degree,
meaning
at
its
end,
which
is
the
twelfth.
In
the
degrees
of
the
year,
the
month
of
Adar
is
called
“the
twelfth
month.”
Then
Prophet
Elijah
threw
his
mantle
and
made
it
an
offering
to
the
Creator,
since
by
gripping
to
the
mantle
of
the
giver
he
was
rewarded
forever,
until
the
end.
Adar
comes
from
the
word
Adir
[huge/great],
and
extraordinary
strengthening
is
called
Adar.
That
strengthening
comes
to
Adar
only
through
much
Torah.
And
although
there
is
no
wisdom
or
understanding
or
counsel
in
this
place,
Amalek
is
still
weakened
and
is
ruined
and
becomes
absent,
and
a
righteous
comes
and
inherits
his
place.
The
thing
is
that
idol-worship
is
canceled
only
in
those
who
practice
it,
who
have
connection
with
it.
It
is
impossible
to
strike
the
wind
with
an
axe.
Rather,
the
wind
that
strikes
repels
the
wind,
and
iron
to
iron,
etc.
And
since
the
essence
of
Amalek
is
a
joker,
destroying
everything
in
materiality,
without
knowledge
but
only
with
mockery,
it
is
impossible
to
uproot
him
from
the
world
with
the
spirit
of
knowledge.
On
the
contrary,
it
is
with
something
that
is
above
reason,
meaning
through
the
wine
of
Torah.
From
the
whole
of
the
light
of
Torah,
that
huge
force
remains.
Through
it,
you
will
understand
that
although
the
wine
is
not
rife
with
rye,
it
is
a
good
remedy
for
destroying
and
annihilating
the
seed
of
Amalek
(as
it
is
written,
“to
disturb
them
and
destroy
them,”
“an
eye
for
an
eye,”
“it
was
turned
to
the
contrary”),
in
the
feast
of
Queen
Ester,
who
stands
from
the
bosom
of,
etc.,
and
dipping
and
sitting
in
the
bosom
of,
etc.,
meaning
that
our
sages
said
that
it
is
permitted
to
change
on
Purim,
in
welcoming
of
guests
and
with
costumes.
It
is
as
they
said,
“A
man
must
be
intoxicated
on
Purim,”
meaning
that
they
said,
“It
did
not
say,
‘learned,’
but
rather
‘poured
water,’
to
teach
you
that
servicing
the
Torah
is
greater
than
learning
it.”
By
servicing,
he
was
rewarded
twofold,
and
not
at
all
due
to
the
study,
as
they
are
two
opposites
in
the
same
carrier.
This
is
why
they
are
called
“twofold,”
and
the
prohibition
is
the
permission,
for
a
key
that
is
fit
for
closing
is
fit
for
opening.
This
is
the
reason
for
sending
[Purim]
gifts
to
one
another,
see
in
the
commentary
on
Tree
of
Life,
since
there
is
no
distinction
between
one
with
GAR
and
one
with
VAK,
because
of
the
two
gifts
that
they
send
to
one
another.
It
is
as
said
in
The
Zohar,
Song
of
Songs:
“Your
love
is
better
than
wine,”
meaning
that
the
friendship
extends
from
the
wine
of
Torah,
as
he
is
attached
in
utter
completeness
to
the
Creator,
even
in
a
place
devoid
of
Hochma.
This
is
not
from
the
wisdom
of
Torah
itself,
but
from
the
wine
of
Torah,
which
springs
out
of
the
profusion
of
Torah.
This
is
the
meaning
of
“And
their
memory
will
not
perish
from
their
seed,”
meaning
the
maleness,
as
it
gazes
on
the
wicked
and
they
are
gone,
and
the
matter
that
there
are
no
Achoraim
[back/posterior]
here
at
all
becomes
revealed,
and
these
days
of
Purim
are
remembered
and
done.
“And
Mordechai
went
out
from
before
the
king
in
royal
apparel.”
Everything
depends
on
the
male,
even
the
displaying
of
Ester.
I
was
brief
because
I
have
spoken
about
these
matters
at
length
several
times.
I
hope
that
the
Creator
will
expand
your
boundaries
in
all
the
additions
related
to
the
above
matters,
for
the
matter
is
very
near
to
you,
and
how
long
will
you
keep
testing
the
Creator.
If
you
believe
in
Him,
you
will
certainly
not
turn
back
often.
And
why
did
the
Creator
have
faith
in
Rashbi
that
he
would
not
turn
back?
When
he
said,
“I
am
for
my
beloved,”
etc.,
“All
the
days
when
I
was
connected
to
this
world,
I
was
connected
to
it
in
one
connection,
in
the
Creator.
Therefore,
now
‘His
passion
is
upon
me.’”
However,
man
sees
the
eyes,
and
the
Creator
sees
the
heart,
for
your
mouths
and
hearts
are
not
the
same
to
do
them,
and
the
spice
for
it
is
the
Torah.
Indeed,
I
have
taught
you
much
Torah,
but
you
instilled
drops
of
idle
words,
but
in
response
to
them
came
forth
drops
of
Torah.
I
haven’t
the
strength
to
fight
against
your
materialism.
Instead,
the
fine
light
of
my
teaching
has
illuminated
on
you
even
in
previous
generations,
but
you
yourselves
did
not
work
at
all
against
your
materialism,
and
you
are
not
inspired
by
the
greatness
of
the
Creator
and
the
greatness
of
His
servants,
and
His
holy
Torah.
I
have
been
standing
and
warning
you
about
this
for
a
while,
and
this
is
the
wall
that
separates
you
from
me
for
a
long
time
now;
woe
unto
this
beauty
that
has
withered
in
this
dust.
Know
that
this
work
is
highly
capable,
before
I
came
to
you,
as
it
is
external
work,
and
one
who
cleans
his
clothes
in
front
of
the
king
will
not
gain
honor.
Therefore,
fix
yourselves
in
time
so
you
may
enter
the
hall,
for
I
see
no
other
fault
but
that,
and
“He
who
said
to
His
world,
‘Enough!’”
etc.
Time
is
short,
and
the
work
is
plentiful
in
the
place
of
Torah,
so
hurry
and
journey
from
Rephidim
to
the
light,
by
the
light
of
the
living,
and
together
we
will
be
blessed
with
the
blessing
of
redemption
that
has
redeemed
us
and
redeemed
our
fathers,
Amen,
may
it
be
so.
Yehuda
Leib