Handwritten Manuscript 5

It is stated in the Zohar, “The spirit descends to calm the heat of the heart” [Zohar, cf. Pinchas]. This is the aspect of *tzedakah* [charity], which is a generous spirit. Through it, they cool the heat of the desire for wealth. And this is the aspect of “He will restrain the spirit of princes” [Psalms 76:13], that the spirit diminishes the desire for nobility and wealth. And when the spirit descends, the heart receives it with the joy of the melody of Levi, this is the aspect of commerce in faith, that he is joyful in his portion and does not hasten to become rich. For melody is commerce, as it is written, “Raise a song and strike the drum” [Psalms 81:3]. And joy is that he is joyful in his portion. And this is the aspect of *ketores* [incense], an expression of binding (קשר [kesher]), that binds the heat of the heart with the spirit. [And this is] “Oil and *ketores* gladden the heart” [Proverbs 27:9]. And this is the aspect of “They shall place *ketores* before Your anger” [Deuteronomy 32:22], that through the aspect of the aforementioned *ketores*, the aspect of “By the sweat of your brow you shall eat” [Genesis 3:19] is nullified. And this is the aspect of the revelation of the *Mashiach* [Messiah], when the desire for wealth will be nullified, as it is written, “Each man will cast away his idols of silver and his idols of gold” [Isaiah 2:20]. And this is the aspect of “The spirit of our nostrils, the *Mashiach* of Hashem” [Lamentations 4:20]. And as long as this idolatry of wealth exists in the world, there is wrath in the world. And according to the nullification of this idolatry, so kindness is drawn into the world. And this is the aspect of “And He does kindness to His *Mashiach*” [Psalms 18:51]. And when this kindness is revealed, *da’as* [knowledge] is drawn, which is the building of the House, as it is written in the Zohar, “The right hand is prepared to build the House of the Sanctuary” [Zohar, Pinchas], in the aspect of “And I, in the abundance of Your kindness, will enter Your House” [Psalms 5:8]. For *da’as* is the aspect of the House, as our sages said, “Whoever has knowledge, it is as if the Temple was built in his days” [Berachot 33a]. For *da’as* is given between two letters, and the Sanctuary is between two letters. And this is the aspect of the revelation of the Torah in the future to come, as it is brought in the Zohar, that in the future the hidden ancient Torah will be revealed [Zohar, Vayera 119a]. For the essence of receiving the Torah is through the intellect, as it is written, “A city of warriors, a sage ascended” [Proverbs 24:5], which is Moshe, the *Mashiach*. And one who is in the aspect of Moshe, the *Mashiach*, as above, can receive the Torah. Also, one who is in this level of the aspect of Moshe, the *Mashiach*, the aspect of a sage, as above, can draw the illumination of the Torah to teach other people. For the revelation of the Torah comes from the union of Father and Mother, as it is written, “Listen, my son, to the instruction of your father, and do not forsake the Torah of your mother” [Proverbs 1:8]. And their union is from the elevation of the souls of Israel in the aspect of female waters. And the sage can take the souls in the aspect of “And a sage takes souls” [Proverbs 11:30]. And through this, the union gives birth to the Torah, which is the Tree of Life. And this is the aspect of “The fruit of the *tzadik* is a Tree of Life, and a sage takes souls”. And when the sage ascends with these souls in the aspect of “A city of warriors, a sage ascended”, then “And strength descends, her fortress” [cf. Proverbs 24:5]. And a soul is the aspect of will, that all these people who come to the sage of the generation, each and every one has some will. And the *tzadik* takes all the wills and ascends with them. And afterward, “And strength descends, her fortress”, in the aspect of “And the creatures run and return” [Ezekiel 1:14]. Running in the elevation of the souls, and returning in the return of the souls with the revelation of the Torah. And this is what is brought in the Zohar, running is Nuriel, and returning is Metatron, the minister of the face, who is inscribed with the name Moshe, who is the *Mashiach*, who is the spirit of our nostrils [Zohar, Pinchas], through whom the heat is calmed. And this is that Moshe calmed, that he calms the idols of silver and gold. Running is the will, which is the soul, and returning is Moshe, who receives the Torah.

And this is the meaning of the verse, “G-d of Hosts, return, please, look from heaven and see” [Psalms 80:15]. The language seems redundant, “look and see,” but know that the essence of seeing is due to the power of sight striking the object seen, and the power of sight returns due to the striking to the eyes, and the object seen is formed in the eyes. And then the eyes see the object seen, for seeing brings the object into the eyes. But when the object seen is distant, then before the power of sight reaches the object seen, it scatters in the air and becomes clouded, and it does not reach with striking upon the object. And through this, the sight does not return to the eyes, and then the eyes do not see, for the essence of seeing is due to the striking. And this is “Return, please, look from heaven”, that He should return the looking that He looks from heaven upon us, return it through the striking, return the sight to His eyes, and then “And see”, for the seeing is through the return of the looking. And this is the aspect of “And the creatures run and return”, that is, the Torah, which is life, running in the aspect of looking from above to below, and returning in the aspect of the striking of the sight upon the object seen, and it returns to the eyes and is formed in the eyes. For the eyes are like a flying mirror in which everything standing opposite them is seen. And the Torah is טנתא (acronym for: letters, vowels, crowning strokes, cantillation notes - tanta), which is the three colors of the eye, and the pupil of the eye. And this is that the Torah is called בראשית (Beraishis), there the heads, there the daughter of the heads, “These are the heads of their fathers’ houses” [Exodus 6:14], that the fathers are the three colors of the eye, there the pupil of the eye. Thus, when a sage brings Torah, as brought above, it follows that he brings the power of sight of the *hashgachah* [providence] of Hashem upon us, as above. And through our being close to the Torah, it follows that we are close to the power of sight, and through this the power of sight returns to His eyes, and we are seen and formed in His eyes, which are like mirrors of Hosts, as it were. But the nations of the world, because they are distant from the Torah, they are distant from *hashgachah*, and His *hashgachah* does not reach them with striking. Thus, it follows that the sight does not return to His eyes, and they are not formed in His eyes. Thus, His *hashgachah* over the nations is in half the sight, in the aspect of running and not in the aspect of returning, for the return of sight is due to striking, and striking is only on something close and not on something distant.