Letter
No.
8
May
26,
1955,
Tel-Aviv,
on
the
48th
day
of
the
Omer
Count,
a
day
before
Shavuot
Hello
and
all
the
best
to
my
friends,
In
response
to
your
letter,
I
must
tell
you
that
for
now,
I
have
nothing
to
add
in
writing.
Rather,
as
it
is
written,
“Speak
to
the
children
of
Israel
and
they
will
journey.”
Concerning
journeys,
you
know
that
it
refers
to
going
from
state
A
to
state
B,
that
this
is
the
meaning
of
changing
places,
as
Baal
HaSulam
said
in
an
interpretation
to
the
verse,
“Day
to
day
expresses
speech.”
He
wrote
there
that
it
is
impossible
to
have
another
day
without
having
a
state
of
night
in
between,
meaning
that
there
is
a
break
in
the
middle.
Otherwise,
it
is
called
“a
long
day”
and
not
“day
after
day.”
But
the
order
of
the
work
is
precisely
day
after
day.
“And
night
to
night
reveals
knowledge”
means
that
there
is
a
day
in
between,
thus
far
his
words.
This
is
the
order
of
the
journeys.
Therefore,
do
not
be
afraid
of
any
states,
but
only,
as
we
said
above,
“journey,”
go
forward.
Each
time,
a
new
current
must
be
streamed,
as
...
wrote
me
in
his
last
letter,
the
verse,
“They
are
new
every
morning;
great
is
Your
faith.”
Incidentally,
I
am
disclosing
my
thoughts
and
will
to
you
although
it
is
not
usually
my
way.
And
yet,
I
wish
to
disclose
before
you
what
I
thought
about
the
people
of
Tiberias,
to
know
how
they
regard
us,
amiably
or
rudely.
In
this
letter,
I
will
write
to
you
how
I
picture
and
what
I
see
of
the
people
of
Tiberias.
And
even
though
I
did
not
describe
the
essence
of
Tiberias,
still,
I
will
write
my
thoughts
to
you.
Currently,
I
am
becoming
a
little
more
relieved
from
my
personal
and
general
problems,
and
I
am
taking
some
time
off
to
raise
my
head
and
behold
the
spectacle
that
is
unfolding
there.
It
is
as
though
I
see
three
kinds
of
people
there,
three
images
and
forms
clothed
in
three
different
types
of
bodies.
1)
A
large
share,
the
vast
majority,
I
do
not
think
considers
us
unfavorably
or
favorably,
or
that
they
respect
or
disrespect
us.
In
all
honesty,
I
think
we
are
beneath
attention
in
their
eyes.
In
other
words,
they
neither
think
nor
even
feel
us.
It
is
as
though
we
don’t
exist
with
them
together
in
the
world,
on
earth.
Even
if
they
happen
to
hear
that
there
is
such
a
thing
as
students
of
the
Rav
Ashlag,
it
is
of
no
interest
to
them.
They
are
preoccupied
with
their
own
provision
all
day
long—in
their
passions,
or
pursuit
of
respect,
or
in
their
spirituality.
They
have
no
need
to
consider
such
trifling
matters
as
us—this
tiny
group
of
people—especially
since
they
heard
that
there
is
a
dispute
within
this
tiny
group.
“Scraps
do
not
satisfy
the
lion.”
That
is,
the
tiny
group
is
too
small
and
insignificant
in
their
eyes
to
provide
them
with
satiation
and
mental
satisfaction
if
they
let
us
into
their
minds
to
decide
if
we
are
good
or
bad.
This
is
how
inferior
we
are
in
their
eyes—completely
beneath
scrutiny,
unworthy
of
a
moment’s
notice.
And
even
though
I
think
that
this
lion
has
all
kinds
of
schemes
in
regard
to
us,
there
is
actually
nothing
of
the
kind.
2)
The
second
kind
is
those
who
respect
us
and
in
whom
we
already
take
up
space
in
the
world.
They
regard
us
as
worthy
people,
respectable,
and
of
certain
stature.
They
do
us
the
big
favor
of
allocating
time
for
us
in
their
minds
and
in
their
thoughts
during
their
free
time.
They
take
interest
in
us
and
note
our
stance
and
our
activities
to
see
if
we
are
truly
virtuous
and
with
integrity,
to
criticize
us
with
an
air
of
criticism
if
they
find
anything
in
us.
When
they
think
about
it,
they
see
that
at
the
end
of
the
day,
this
is
a
group
of
people
who
have
gathered
to
be
together
in
one
place,
under
one
leader,
to
be
together.
With
superhuman
courage
they
face
up
to
all
those
who
rise
against
them.
Indeed,
they
are
brave
men
with
a
strong
spirit,
and
they
are
determined
not
to
retreat
one
inch.
They
are
first-class
warriors,
fighting
the
war
against
the
inclination
to
their
last
drop
of
blood,
and
their
only
wish
is
to
win
the
battle
for
the
glory
of
His
name.
However,
along
with
all
those
contemplations,
when
they
begin
to
consider
themselves—according
to
their
prejudices
and
their
self-interests
regarding
desires
and
pursuit
of
honors—they
must
unanimously
agree
and
unite
against
us.
Thus,
they
wholeheartedly
and
unequivocally
resolve
that
it
is
better
for
them
not
to
unite
with
us.
This
is
so,
although
among
themselves
they
are
very
remote
and
so
different
from
one
another
that
they
can
never
agree
on
anything.
They
might
even
hate
each
other
to
such
an
extent
that
they
cannot
bear
being
in
the
same
room
with
one
another,
and
all
wish
to
kill
each
other.
Still,
against
us
they
all
unite.
And
since
they
are
biased
because
of
the
will
to
receive
in
them,
and
“Bribe
blinds
the
eyes
of
the
wise,”
they
promptly
see
the
opposite
of
what
they
thought
of
us.
And
after
all
the
praises
and
virtues
that
they
found
in
us—that
each
of
us
is
praiseworthy
and
honorable—once
they
have
made
their
resolution,
they
quickly
execute
the
verdict
passionately
and
zealously,
since
we
spoil
their
reputation
with
our
views.
Thus,
on
the
one
hand,
they
see
that
truth
is
on
our
side;
on
the
other
hand,
our
way
is
burdensome
to
them.
To
excuse
themselves,
they
have
no
other
choice
but
to
destroy
us
and
obliterate
our
name
from
the
face
of
the
earth.
They
toil
and
strain
for
that,
to
disperse
us
to
every
direction,
and
they
plot
and
conspire
how
to
fail
us
and
place
stumbling
blocks
on
our
way,
using
all
sorts
of
means—legitimate
and
illegitimate
alike,
even
if
these
means
contradict
the
human
spirit
and
the
spirit
of
Torah.
They
do
not
care
because
they
see
that
there
will
be
no
persistence
to
their
will
if
we
have
any
domination
and
expansion
of
our
goal
to
wholehearted
and
honest
people,
for
then
we
will
have
the
power
to
show
them
the
truth.
And
this
is
bad
for
them,
for
it
is
better
for
them
to
do
what
their
hearts
wish
and
at
the
same
time
be
“the
face
of
the
generation”—influential
and
spiritual
leaders.
For
this,
they
conspire
plots
of
ruin
and
destruction
for
our
future
and
say,
“The
sooner
the
better;
it
is
better
to
degrade
them
while
they
are
still
small,
so
not
a
trace
of
them
remains.”
Still,
we
should
be
very
grateful
to
them
for
respecting
us
and
for
appreciating
our
view
by
at
least
admitting
that
there
is
something
to
be
revoked.
In
other
words,
they
do
not
ignore
us
as
though
we
were
dust,
but
at
least
we
are
sort
of
real
to
them.
This
is
unlike
the
first
kind
of
people,
who
give
us
no
thought
and
believe
that
what
happens
around
us
is
not
worth
any
attention.
They
are
also
not
impressed
by
our
weakness
of
thinking
that
they
are
following
our
actions,
which
is
why
we
avoid
taking
certain
actions,
lest
they
find
them
displeasing,
and
that
this
often
causes
us
to
escape
the
campaign
for
fear
of
the
first
kind
of
people.
To
be
honest,
none
of
them
pays
us
any
attention
or
any
thought.
Perhaps
it
is
as
it
is
written,
“You
will
flee
when
no
one
is
pursuing
you.”
Therefore,
we
should
be
glad
about
such
people
as
the
second
kind,
for
at
least
they
joke,
mock,
despise,
and
slander
us.
In
other
words,
at
least
we
have
a
reality
in
the
world
and
it
is
not
so
easy
for
them
to
resolve
to
obliterate
our
name
from
the
face
of
the
earth.
3)
The
third
kind
are
people
who
wish
for
our
well
being
and
our
favor.
However,
they
are
very
few,
as
in
“Two
is
a
plural.”
And
I
call
them
by
initials,
BShMA,
meaning
B...,
Sh...,
M...,
and
A...
In
the
holy
tongue
[Hebrew],
they
are
called
Bosem
[perfume],
and
in
translation
[Aramaic],
BoSMA,
for
translation
is
considered
Achoraim
[posterior].
In
other
words,
they
should
be
rewarded
with
the
light
of
Panim
[anterior
light],
that
all
their
actions
will
be
in
Kedusha
[holiness],
which
is
called
“the
holy
tongue.”
And
what
should
I
do
when
I
see
that
I
wish
to
describe
and
to
picture
our
loved
ones
who
are
in
Tiberias?
At
that
time,
I
feel
that
Tiberias
is
a
bustling
city,
and
the
above-mentioned
third
kind
that
are
clothed
in
two
bodies
are
mingled
in
a
whirlpool,
roaming
among
all
the
wishes
and
whims
that
are
clothed
in
other
bodies,
meaning
the
first
and
second
kinds.
And
then
it
is
hard
for
me
to
find
them
because
it
is
as
though
they
are
in
a
big
stack
of
straw
and
hay,
and
how
can
one
find
two
precious
pearls,
two
wheats,
which
vanish
in
the
vast
majority?
And
although
the
rule
is
that
even
one
person
out
of
a
thousand
counts,
they
should
still
endure
and
cry
out
as
a
crane,
which
are
truly
lively
creatures.
From
this
we
can
understand
the
allegory
that
our
sages
present,
that
the
straw
and
hay
and
wheat
deliberate
for
whom
the
field
was
sown.
The
argument
of
the
straw
and
the
hay
seems
so
correct
that
they
cannot
be
persuaded,
and
at
times
there
is
fear
that
the
wheat
will
surrender
under
the
rule
of
the
straw
and
the
hay.
The
straw
and
the
hay
argue,
“We
are
the
majority,
and
you,
wheat,
are
as
nothing
compared
to
our
numbers.
We
are
of
higher
status
and
we
were
born
before
you
came
into
the
world.
In
other
words,
while
you
were
still
nonexistent,
we
were
already
grown
and
handsome,
and
our
greatness
could
be
seen
by
all.
From
afar,
we
dazzle
the
eye
with
the
beauty
that
we
give
to
the
whole
field.
But
you,
wheat,
are
so
tiny
and
indistinguishable
that
only
through
special
attention
can
one
see
you,
when
one
comes
near.
This
must
be
due
to
your
incompetence.
But
we
give
a
place
and
a
shelter
for
people
who
are
weary
and
lost
on
the
road,
and
have
no
place
to
rest
their
heads.
We
take
them
in
our
midst
and
cover
them
from
winds
and
from
evil
beasts
so
they
will
not
be
seen.
But
who
can
enjoy
you?”
But
when
it
was
time
to
harvest,
everyone
knew
for
whom
the
field
was
sown,
since
the
straw
and
the
hay
are
only
fit
for
being
animal
food;
they
have
no
hope
of
being
greater
than
their
current
measure
of
greatness.
Wheat,
however,
after
a
few
corrections,
when
it
is
broken,
sifted,
mixed
with
wine
and
oil,
and
placed
in
the
oven,
is
placed
on
a
table
of
kings
and
is
worthy
of
serving
as
an
offering
to
the
Lord.
And
all
the
merit
that
can
be
attributed
to
the
straw
and
the
hay
is
their
service
to
the
wheat,
which
they
nurtured
and
fed.
In
other
words,
they
took
nourishment
from
the
earth
and
transferred
the
nourishment
to
the
wheat.
It
was
a
burden
and
a
load
to
them
that
the
wheat
was
riding
the
backs
of
the
straw
and
the
hay,
and
their
value
is
the
same
as
a
servant
who
serves
the
king
or
a
maid
who
serves
her
mistress.
But
prior
to
harvest
time,
before
the
conclusion,
it
was
impossible
to
clarify
the
truthfulness
and
sincerity
of
reality
itself.
Rather,
each
was
to
his
own,
arguing
according
to
his
own
sensation.
And
being
considerate
with
the
truth
without
noticing
if
this
might
cause
some
lowness
and
unpleasantness
is
not
such
a
simple
task,
except
when
one
can
analyze
each
element
into
many
details
until
the
truthfulness
and
justness
of
the
matter
are
brought
to
light.
And
this
requires
being
rewarded
from
above
with
not
being
trapped
in
the
net
of
self-love
and
being
carried
away
in
the
flow
of
the
collective.
From
all
the
above-said,
it
is
hard
for
me
to
find
you
when
you
are
on
your
own,
without
any
mixture
of
desires
and
views,
since
everyone
is
hiding
you,
as
described
in
the
wheat
allegory.
However,
I
have
found
a
tactic
similar
to
the
harvest-time
that
was
mentioned
earlier.
Only
at
night,
after
midnight,
when
the
night-breeze
blows
and
scatters
the
stack
of
straw
and
hay,
and
everyone
lies
flat
over
the
field
like
carcasses,
that
is,
sleeping
in
their
beds,
the
two
wheats
break
free
and
pour
out
their
hearts
before
their
Father
in
heaven.
They
enter
the
flame
of
the
fire
of
Torah
until
the
morning
light,
when
it
is
prayer
time.
At
that
time,
their
souls
come
out
as
they
speak
the
words
of
the
living
God.
I
believe
that
this
is
the
right
time
for
entertaining
with
the
precious
pearls
that
glow
as
flames
of
fire
to
be
mingled
with
the
whole
of
Israel
with
the
help
of
the
Rock
of
his
Redeemer,
and
may
the
Creator
give.
Let
me
write
a
few
more
words
concerning
love.
It
is
known
that
there
is
no
light
without
a
Kli
[vessel],
meaning
that
each
pleasure
must
have
a
clothing
in
which
the
light
of
pleasure
might
clothe.
For
example,
when
a
person
wishes
to
gain
some
respect,
to
be
honored
in
the
eyes
of
people,
his
first
move
is
his
clothes.
In
other
words,
he
must
dress
in
honorable
attire,
as
our
sages
said,
“Rabbi
Yohanan
called
his
garments
‘My
honorers.’”
Thus,
one
must
give
a
certain
measure
of
toil
until
he
obtains
the
honorable
garment,
and
even
after
he
has
acquired
the
garment,
he
must
keep
it
from
any
harm
and
damage.
That
is,
each
day
he
must
dust
it,
and
if
it
is
stained
or
becomes
dirty,
he
must
clean
it
and
iron
it.
But
most
important,
he
must
keep
it
from
the
most
dangerous
saboteur—the
clothes
moth!
In
Yiddish,
it
is
called
“a
Mol,”
which
is
a
tiny
mosquito
that
can’t
be
seen.
The
first
amendment
is
that
it
must
not
come
in
contact
with
old
clothes.
And
there
is
also
a
wonderful
remedy
called
“naphthalene,”
which
keeps
it
from
the
damagers,
called
“Mols.”
And
when
he
has
this
garment,
he
is
ready
to
receive
the
light
of
the
pleasure
that
is
clothed
in
honorable
apparel.
It
is
similar
with
love.
To
be
rewarded
with
the
light
of
love,
one
must
find
clothing
in
which
the
light
might
clothe.
And
the
same
rules
of
keeping
apply
to
that
apparel:
avoiding
the
“dust”
of
slander,
and
especially
the
sabotaging
mosquito
known
as
Mol
[in
Yiddish,
Moil
means
“mouth,”
so
there
is
a
pun
here],
which
are
people
of
good
appearance,
who
speak
beautifully.
You’d
think
that
they
have
already
“circumcised”
themselves
in
the
covenants
of
forbidden
couplings
and
slander,
and
from
the
uncircumcised
heart,
but
deep
within
them
is
the
saboteur
that
can
harm
you,
and
you
cannot
guard
yourselves
from
it
because
it
is
all
handsome
and
beautiful.
This
is
why
this
mosquito
is
so
tiny
that
without
special
attention
it
is
impossible
to
detect
this
harm-doer,
which
comes
from
those
circumcised
ones
who
can
spoil
this
precious
garment.
Indeed,
it
is
known
that
this
mol
does
more
damage
to
wool
[Hebrew:
TzeMeR]
garments,
meaning
the
letters
MeReTz
[Hebrew:
energy],
which
spoil
the
energy
for
the
work.
And
Yatush
[mosquito]
comes
from
“VaYitosh
[and
he
forsake]
the
God
who
made
him,”
or
in
Aramaic,
“And
he
ceased
worshipping
the
God
that
he
served.”
Ordinarily,
one
who
has
a
precious
wool
garment
must
avoid
contact
with
old
clothes.
In
other
words,
he
must
avoid
contact
with
“old
adherents”
who
spoil
the
energy
because
they
are
no
longer
competent
for
the
work,
so
all
their
words
are
only
to
lessen
the
energy.
And
even
one
with
strong
garments
of
love,
who
is
like
a
tree—meaning
he
is
self-asserted—that
mol
should
still
be
watched.
If
that
mol
gets
into
the
wood,
it
can
do
harm,
too,
as
we
see
that
wood
decays
and
disintegrates
because
a
mol
enters
it.
And
the
only
medicine
is
Naphthalene,
from
the
word,
Naftoley,
which
Onkelos
interprets
as
Tefilah
[prayer],
meaning
to
pray
to
the
Creator
that
this
damager
will
not
be
permitted
into
his
garment.
One
should
be
careful
with
an
honorable
garment,
for
if
there
are
rooster
feathers
on
it,
they
should
be
removed.
Also,
one
mustn’t
enter
a
place
where
there
are
rooster
feathers
while
wearing
these
clothes.
In
a
garment
of
the
light
of
love
it
is
interpreted
as
Notzot
[feathers],
from
the
word
Nitzim
[quarreling],
as
in
cockfights.
This
refers
to
the
singing
and
chanting
of
people
who
are
still
in
exile
from
the
path
of
truth
and
are
enslaved
to
self-love.
All
the
singing
and
the
praise
that
they
show
during
their
Torah
and
prayer
only
inflict
quarrels
in
your
soul
until
you
begin
to
make
war
in
your
views—on
whose
side
is
truth
and
justice.
This
spoils
and
ruins
your
garment,
which
can
inhabit
love.
Therefore,
you
must
be
careful
and
avoid
places
where
there
are
rooster
feathers,
so
that
afterwards
you
will
not
have
to
work
on
cleaning
yourselves
up
from
those
feathers.
We
can
see
that
for
people
who
strain
to
acquire
the
light
of
honors,
if
they
do
not
keep
their
clothes
properly
when
they
go
outside,
the
external
ones
immediately
cling
to
their
clothes
when
they
see
that
it
is
not
proper
clothing,
suitable
for
honoring
people.
In
other
words,
people
will
see
that
he
is
accepting
their
authority
over
him
and
that
he
is
so
enslaved
to
those
people
who
are
standing
outside,
he
is
compelled
to
make
great
efforts
to
obtain
the
clothes
but
also
to
keep
them.
Even
the
mode,
meaning
the
design
and
manner
of
wearing,
must
be
precisely
according
to
the
liking
of
those
people
under
whom
he
stands.
Thus,
it
is
precisely
those
from
whom
he
wishes
to
receive
respect
that
he
must
worship
with
great
toil
to
be
favored
by
them,
so
they
will
impart
upon
him
the
light
of
the
pleasure
that
is
dressed
in
clothes
of
honors.
And
if,
God
forbid,
he
did
not
serve
them
sufficiently,
this
could
yield
unpleasant
outcomes.
That
is,
not
only
will
they
not
give
him
the
respect
he
wants
from
them,
but
on
the
contrary,
they
will
all
degrade
him,
humiliate
him,
and
make
him
feel
low
and
inferior.
And
that
sensation
of
inferiority
will
first
make
him
sad,
then
idle,
and
then
he
will
feel
that
the
whole
world
has
grown
dark
on
him
until
he
sees
no
hope
for
obtaining
pleasure
in
life.
Then,
he
finds
only
one
counsel—to
go
home,
lie
in
his
bed,
and
plead
bitterly
that
his
prayer
will
be
granted—meaning
that
the
angel
of
sleep,
which
is
one
sixtieth
of
death,
will
impart
him
with
the
light
of
the
pleasure
of
sleep.
This
is
the
only
pleasure
he
can
hope
for.
And
if,
alas,
the
angel
of
sleep
has
no
mercy
on
him
and
he
finds
no
remedy
for
himself,
then,
for
the
bitterness
of
his
soul,
he
has
no
other
choice
but
to
take
pleasure
in
a
cure
that
is
popular
among
the
desperate
who
seek
relief
for
their
sadness.
They
fight
with
the
inclination
that
wishes
for
one’s
persistence,
overcome
it,
and
extend
pleasure
from
the
angel
called
“suicide.”
That
is,
they
feel
that
only
this
angel
can
deliver
them
from
their
melancholy.
Evidently,
it
is
impossible
to
obtain
pleasures
from
the
angel
just
mentioned
without
terrible
torments
and
a
mighty
and
awful
emotional
struggle.
Hence,
“The
eyes
of
the
wise
are
in
his
head,”
and
he
knows
and
sees
ahead
of
time
what
he
can
acquire
and
what
he
might
obtain
if
he
doesn’t
keep
the
laws
and
conditions
of
his
contemporaries.
That
is,
he
must
surrender
and
assume
everything
that
the
external
people
demand
of
him,
or
they
will
promptly
punish
him
in
this
world.
In
other
words,
reward
and
punishment
are
revealed
in
this
world
and
do
not
require
faith
above
reason.
From
this
we
can
deduce
the
boundless
care
and
watchfulness,
and
the
great
and
special
attention
required
to
obtain
the
clothing
that
clothes
the
light
of
love—a
garment
that
is
made
of
such
a
fine
and
delicate
fabric—lest
the
outer
ones
grip
and
ruin
this
precious
garment,
which
has
literally
been
bought
by
so
much
sweat
and
blood.
And
now
let
me
clarify
to
you
how
and
in
what
way
I
begin
to
obtain
that
clothing
of
love:
The
order
of
making
a
proper
garment
is
to
first,
weave
a
piece
of
cloth.
In
other
words,
we
take
threads
and
place
them
together
in
a
warp
and
weft
manner
(crisscross).
Through
the
warp
and
weft,
a
piece
of
clothing
is
woven.
Therefore,
I
take
a
thread
of
warp
into
a
thread
of
weft.
A
Nima
[Aramaic:
“thread”
as
well
as
“say”]
comes
from
the
words
“Say
a
word
about
it.”
Shti
[warp]
comes
from
the
word
Tashi
[forgetfulness],
as
in
“You
forgot
the
Rock
who
begot
you.”
In
other
words,
I
begin
to
act
with
the
power
of
my
memory
and
soon
remember
that
my
friends
spoke
unfavorably
about
me,
that
these
words
made
them
do
bad
things
to
me,
and
this
saying
[also
“warp”]
wears
out
the
friendship,
the
camaraderie,
and
the
brotherhood.
Afterwards,
a
thread
of
Erev
[weft]
comes
to
my
mind,
meaning
I
heard
that
my
friend
spoke
favorably
about
me,
which
made
him
do
good
things,
which
are
Arevim
[pleasant]
and
sweet
to
my
taste.
That
is,
I
hear
and
see
that
my
friend
has
left
all
his
engagements
and
thinks
and
acts
only
in
my
favor
so
that
I
will
have
pleasant
pleasures.
And
these
two
threads
create
a
mixture
in
me,
and
I
don’t
know
which
way
to
decide,
saying,
“Is
truth
on
the
side
of
the
warp
or
on
the
side
of
the
weft?”
It
is
known
that
everything
that
exists
in
our
world
is
in
a
form
of
positive
and
negative—right
and
left,
true
and
false,
light
and
dark,
Israel
and
the
nations,
holy
and
secular,
impurity
and
purity,
and
bad
and
good.
This
is
so
because
it
is
impossible
to
detect
a
good
taste
without
tasting
the
bitter
taste
of
the
bad.
This
is
the
meaning
of
what
our
sages
said,
“To
avenge
the
wicked
and
to
give
a
good
reward
to
the
righteous.”
The
word
Para
[avenge]
comes
from
the
verse,
“Para
[let
loose]
the
hair
on
the
head
of
the
woman.”
In
other
words,
it
is
possible
to
receive
help
from
the
wicked
in
order
to
discover
the
real
flavor
and
sensation
of
the
good
reward
of
the
righteous.
For
this
reason,
when
weaving
the
garment,
I
stand
bewildered
and
await
the
verdict
that
will
eject
the
poverty
of
mind
that
is
clothed
within
me.
And
since
I
am
now
engaged
in
weaving
a
garment
of
love,
to
place
the
light
of
pleasure
there,
I
am
already
biased
and
an
interested
party.
For
this
reason,
I
decide
according
to
the
words
of
the
weft,
as
the
Torah
implied
to
us
that
“Bribe
blinds
the
eyes
of
the
wise.”
Thus,
I
no
longer
care
if
the
truth
is
what
it
is;
rather,
I
care
about
the
goal
that
I
desire
at
this
minute,
during
the
weaving
of
the
garment
of
love.
In
that
state,
I
have
a
deciding
line
in
the
middle,
meaning
the
goal
is
the
very
thing
that
always
decides
between
right
and
left.
And
once
I
have
acquired
this
above-mentioned
clothing,
sparks
of
love
promptly
begin
to
shine
within
me.
The
heart
begins
to
long
to
unite
with
my
friends,
and
it
seems
to
me
that
my
eyes
see
my
friends,
my
ears
hear
their
voices,
my
mouth
speaks
to
them,
the
hands
embrace,
the
feet
dance
in
a
circle,
in
love
and
joy
together
with
them,
and
I
transcend
my
corporeal
boundaries.
I
forget
the
vast
distance
between
my
friends
and
me,
and
the
outstretched
land
for
many
miles
will
not
stand
between
us.
It
is
as
though
my
friends
are
standing
right
within
my
heart
and
see
all
that
is
happening
there,
and
I
become
ashamed
of
my
petty
acts
against
my
friends.
Then,
I
simply
exit
the
corporeal
vessels
and
it
seems
to
me
that
there
is
no
reality
in
the
world
except
my
friends
and
I.
After
that,
even
the
“I”
is
cancelled
and
is
immersed,
mingled
in
my
friends,
until
I
stand
and
declare
that
there
is
no
reality
in
the
world—only
the
friends.
I
must
be
brief
because
the
holiday
is
approaching.
Your
friend,
Baruch
Shalom
HaLevi