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Chapter one

It is proper for man to emulate his Creator, for then he will attain the essence of the
Supernal Form in both image (tzelem) and likeness (demus). For if his physical form
reflects the Supernal Form, while his actions do not, he falsifies his stature. They will
then say of him, a handsome form whose deeds are ugly. For the essential aspect of the
Supernal image and likeness are His deeds. And what use will it be to him to reflect the
Supernal Form physically with the likeness of the shape of his limbs, when his deeds do
not emulate those of his Creator? Thus, it is proper that man emulate the functions of
keser which are the Thirteen Supernal Attributes of mercy alluded to, in the essence
of the verses (Michah 7:18-20): Who is G-d like You, Who pardons iniquity and
removes transgression for the remnant of His heritage? He does not retain His wrath
eternally for He is desirous of kindness. He will again be merciful to us, He will suppress
our iniquities, and You will cast into the depths of the sea all of their sins. Grant truth to
Yaakov, kindness to Avraham, as You have sworn to our forefathers from days of old.
Therefore, it is proper that one should contain in himself these Thirteen Attributes. We
will now explain the thirteen functions of these attributes.

Who is G-d like You?


This attribute teaches us that the Holy One, Blessed is He, is a forbearing King Who
tolerates insult in a manner beyond human comprehension. Without doubt, nothing is
hidden from His providence. In addition, there is not a moment that man is not nourished
and sustained by virtue of the Divine power bestowed upon him. Thus being, no man
ever sinned against G-d without G-d Himself bestowing His existence and the ability to
move his limbs, at that very moment. Yet, even though a person uses this very power to
transgress, He does not withhold it from him at all. Rather, the Holy One, Blessed is He,
tolerates this insult and continues to bestow on him the power to move his limbs. Even at
the very moment that person uses this power for transgression, sin and infuriating deeds,
the Holy One, Blessed is He, continues to tolerate him. One cannot say, G-d forbid, that
He cannot withhold this benevolence, for it is within His power to shrivel up a persons
arms or legs instantly, just as He did with Yaravam (See Melachim A13-4). Yet, even
though it is within His power to withdraw the power that he bestowed, and He could
maintain, Since you sin against Me, sin with that which belongs to you, not with that
which belongs to Me, He does not, for this reasoning, withhold His goodness from man;
rather, He tolerates the insult and continues to bestow power and benefits man with His
benevolence. Behold, this is a degree of insult and tolerance of it that is immeasurable.
For this reason, the ministering angels refer to the Holy One, Blessed is He, as the
Forbearing King (Pirkei Heichalos Chapter 24). This is the meaning of the saying:
Who is G-d like You You are G-d Who possesses kindness, Who is benevolent. A Gd Who possesses the power to take revenge and claim what is rightfully Yours, and yet,
You are tolerant and forbearing until man repents.

Thus, this attribute of being tolerant, is one that man should emulate. Even when he is
insulted to such a degree (mentioned above0, he should still not withdraw his
benevolence from the recipient.

2nd day

Who pardons iniquity


Behold, this attribute is greater than the previous one. For whenever a person commits a
transgression, a destructive being is created as stated in the Mishnah (Avos 4:13), He
who commits a single transgression acquires against himself a single accuser. And this
accuser stands before the Holy One, Blessed is He, and declares, So and so created me.
Considering that no being in the world exists without the bestowing of life from the Holy
One, Blessed is He, then this destructive being which stands before Him, with what
sustenance does he exist? The strict measure of justice would justify that the Holy One,
Blessed is He, should claim, I do not nourish destructive beings! Go to the one who
made you, and derive your sustenance from him. The destructive being would then
immediately descend and take his life, or cut him off from his spiritual source, or he
would receive his deserving punishment until the destructive being would cease to be.
Nevertheless, the Holy One, Blessed is He, does not do this. Rather, He bears and
tolerates the sin, and just as He nourishes the entire world, He nourishes and sustains this
destructive being until one of three things happens: Either the sinner repents, and destroys
and nullifies it (the destructive being) through his acts of penance; or the righteous judge
nullifies it through the suffering or death of the sinner; or he will descend to Gehinnom to
repay his debt there. This is also the explanation of Kayins plea, Is my sin too great to
bear? (Bereishis 4:13), which our Sages (Tanchumah Breishis, Chap 9) interpreted as:
You tolerate the entire world!: meaning You nourish and sustain. Is my sin so severe
that You cannot tolerate it: - meaning to sustain it (the destructive being), until I repent
and rectify the sin? Thus, that G-d nourishes and sustains the evil creature created by
the sinner, until he repents, represents a great quality of tolerance.

From this, man should learn to what extent he should be tolerant. He should tolerate the
wrong of his fellow and his harm, even though he harmed him to such a degree, that the
harm he caused him continues to exist. He should tolerate this until his fellow rectifies
the wrong himself or it (the harm) disappears on its own. And the same applies to other
situations.

And removes transgression


This is a very great attribute, for when G-d forgives a sinner, He does not convey His
pardon through an emissary. Rather, the Holy One Himself, Blessed is He, grants the
pardon, as it is written: For with You is forgiveness (Tehillim 13:4) What is the
nature of this forgiveness? He washes away the sin, as it is written: For G-d has washed
away the filth of the daughters of Tziyon (Yeshaya 4:4) Similarly, it is written: And
I will sprinkle purifying waters upon you (Yechezkel 36:25). This, then, is the
attribute of Removing transgression He sends purifying waters, and removes and
washes away transgression.

A person should behave in exactly the same manner. He should not say, Why should I
rectify what so and so corrupted or ruined? This should not be said, for when man sins,
the Holy One, Blessed is He, Himself, not by way of an emissary, rectifies his corruption
and washes away the filth of his sins. From this, a person should understand to be
ashamed to return to his sinful ways, for the King Himself cleanses the filth of his
spiritual garments.

3rd day

For the remnant (sheiris) of His heritage


The Holy One, Blessed is He, conducts himself towards Bnei Yisroel in this way: He
says, What shall I do for Bnei Yisroel, who are My relatives? I have with them a family
relationship!: for they are the spouse of the Holy One, Blessed is He, and He also calls
them, My daughter, My sister, and My mother, as our sages (Medash Shiur
HaShiurim 3:25) explain. And as it is written Bnei Yisroel, a nation related to Him
(Tehillim 48:4)), - He has an actual family relationship with them and they are His
children. . this, too, is the meaning of the words sheiris of His heritage, implying
sheer bassar (a flesh relationship). In the final analysis, they are G-d heritage. And what
does He say? If I punish them, the pain is Mine! As it is written In all their pain, He
is afflicted (Yeshaya 63:9). The word lo is actually written with an aleph implying that
their pain extends to the level of keser called pelech (aleph has the same letters as peleh
referring to the sefira of keser) and how much more so to the level of the dual visage
(tiferes and malchus) through which the world is mainly conducted. For it is read lo tzar
with a vav signifying that the pain is His. This is also the intention of the verse that is
written, And His soul could not tolerate the misery of Yisroel (Shoftim 10:16), for He

cannot tolerate their suffering and disgrace, since they are the remnant (sheiris) of His
heritage.

A person should behave this same way towards his fellow, since all Bnei Yisroel are
related to each other, being that all souls are united, and each soul contains a part of all
others. This is why, nothing can compare to a multitude who do a mitzvah (Toras
Kohanim 26:8). The reason being, because they are all united and complement one
another. And thus, our Sages explain (Brachos 47b) regarding one who is counted among
the first ten to arrive at the Bais Haknesses (synagogue) that even if one hundred come
after him, he receives a reward equivalent to them all. One hundred is to be understood
literally, since the souls of each of the first ten are included in each other, thus there are
ten times ten, which equals one hundred. And since each soul includes all of the others,
every one of them is a combination of one hundred souls. Therefore, even if a hundred
come after him, his reward equals all of the hundred. This is also why Bnei Yisroel are
guarantors thus responsible and liable for one another (Shevuos 39a), since each Jewish
soul actually contains a potion of all the others, and when an individual sins, he
blemishes his own soul and also the portion of every other Jew that he possesses within
himself. It is this portion that requires his friend to be a guarantor for him. Hence, all
Jews are related to one another.

Therefore, it is proper for man to desire the benefit of his fellow, view his neighbors
good fortune in a positive way, and cherish his friends honor as his won for he (his
friend) is actually himself! And for this reason, we are commanded to Love your fellow
Jew as yourself (Vayikra 19:18). Furthermore, it is proper that one should be pleased
with the integrity of his fellow, and should never speak ill of him or be desirous of his
disgrace, just as the Holy One, Blessed is He, desires neither our disgrace nor our
suffering, because of our relationship; so too, a person should not be desirous of his
fellows disgrace, suffering or downfall. Rather, he should be pained by it as if he
himself was actually suffering that same pain or rejoicing in the persons good fortune as
if he were enjoying that same good fortune.

4th day

He does not retain His wrath eternally

This is another attribute that even when a person persists in sinning, the Holy One,
Blessed is He, does not retain His wrath. And even when He does retain it, it is not
forever. Rather, He nullifies His anger even if a person does not repent, as we find in the
days of Yaravam ben Yoash, when the Holy One, Blessed is He, restored the orders of the
land of Israel (Melachim B 14:26); they were worshippers of idols, but He had mercy on
them, thought hey did not repent. If so, why did He have mercy on them? Because of
this attribute of not retaining His wrath forever. On the contrary, He deliberately
alleviates His wrath. Even thought the sin still exists, He does not punish immediately;
rather, He waits hopefully and has mercy on the sinners on the possibility that they will
repent. This is the intention of the verse Not forever will he battle, nor will he bear a
grudge for eternity (Tehillim 103:9). Rather, the Holy One, Blessed is He, conducts
Himself with both tenderness and harshness, all for the benefit of Bnei Yisroel.

This is a fitting attribute with which a person should conduct himself towards his fellows.
Even if one is permitted to reprimand his friend or his children severely, and they would
accept the rebuke, this is no reason to intensify his reprimand and persist in his anger,
though he was angered. Instead, he should nullify it (his anger) and not retain his wrath
eternally, even if this is such a wrath that is permissible for man. This idea is comparable
to our Sages explanation of the verse When you see the donkey of someone you hate
lying under its burden, (Shemos 23:5). What is the cause of this hatred? He saw him
transgress a sin, and being a lone witness, he cannot testify against him in court. Thus, he
hates him because of that sin. Even so, the Torah demands, You shall help along with
him, meaning, abandon that anger which is in your heart. And on the contrary, it is a
mitzvah to befriend him with love, for perhaps with this method you will succeed in
causing him to repent. This is exactly the attribute of He does not retain His wrath
eternally.

For He is desirous of kindness


We have already explained elsewhere (Pardas Rimonim, Shaar Heichalos Chap. 5) that in
a certain Heavenly chamber, angels are appointed to receive the grants of kindness that
man performs in this world. And when the attribute of strict judgment accuses Bnei
Yisroel, these angels immediately display those acts of kindness, and the Holy One,
Blessed is He, has mercy upon Bnei Yisroel, since He is desirous of their kindness. And
even though they may be guilty, He has mercy on them if they grant kindness to one
another. This can be compared to the time of the Destruction of the Holy Temple, when it
was said to the angel Gavriel: Go in between the galgal, beneath the keruvim, and throw
them on the city (Yechezkel 10:2) For he (Gavirel) is the angel of judgment and
strictness, and he was given permission to receive the powers of judgment, from the fire
on the Altar, which is between the galgal, below the keruvim. This is judgment according
to the strictness of malchus, which became so severe that it sought to destroy everything
and uproot the core of Bnei Yisroel, because they had incurred the penalty of

annihilation. However, the passage continues The form of a mans hand appeared under
the wings of the keruvim meaning that the Holy One, Blessed is He, said to Gavriel,
They grant kindness towards one another (Vayikra Raba 26:8). So even though they
were guilty, they were saved, and a remnant of them was left. The reason for this is due
to this attribute of He is desirous of kindness, meaning the kindness that Bnei Yisroel
grant for one another. And He reminds them (the Heavenly court) of this righteous aspect
of them, even though, in other aspects, they are not righteous.

Hence it is proper for man to conduct himself with this attribute. Even if one is aware
that another person is committing evil against him, and angers him, nevertheless if he has
some good redeeming quality e.g. he is benevolent to others or he possesses some other
good trait with which he conducts himself righteously this good side of him should be
sufficient for one to nullify his anger against him and to have a positive feeling towards
him and to desire his kindness and say It is enough for me that he has this good
quality. How much more so does all this apply to ones wife; as our Sages explained: It
is enough that they raise our children and save us from sin. So, too, one should say to
himself with regard to every man, It is enough that he has done for me or someone else
such and such a favor, or that he has a such and such positive quality, and he should
always be desirous of kindness.

5th day
He will again be merciful to us
The Holy One, Blessed is He, does not conduct Himself in the same manner as man. For
when one is angered by his fellow, when he reconciles with him, the reconciliation is
only minimal not to the extent of the original love between them. But if a person sins
and afterwards repents, his stature before the Holy One, Blessed be He, is even greater
than before. This is the intention of the statement our Sages made, At the level where
baale teshuvah stand, perfect tzaddikim cannot stand. The reason for this is, as
explained in the Talmud (Menachos 29b) regarding the letter Hei: Why is it made open
like a porch? So that anyone who wants to go astray from His world can do so! The
explanation of this is as follows: The world was created with the letter Hei, for the Holy
One, Blessed is He, created the world as such that it is wide-open to evil and sin. There
is no direction where earthliness, the evil inclination, and blemishes of the soul are
absent! It is just like a porch, which is not fully fenced, rather, it has a huge breach on the
bottom toward evil. Anyone who desires to leave His world has many exits; wherever he
turns, he will find an aspect of sin or transgression through which he can enter the

domain of the Outside Forces. And yet, it also has a gap at the top left corner,
symbolizing that if he repents he will be accepted by G-d. The Sages asked, Why
shouldnt he reenter the same path through which he left? Our Sages answer: Because
this way will not help him enough in his repentance. Meaning, that it is not enough for a
repentant sinner to guard himself against sin the same way a perfectly righteous person
does. Tzaddikim, since they have not sinned require only a minor barrier, whereas for a
repentant sinner, a small barrier is insufficient he needs a number of strong restraints.
The reason being, since this minor barrier was already breached once, if he approaches it,
his evil urge will easily seduce him again. Therefore, he must further himself a great
distance, and not reenter the porch at the breached side. Rather, he should ascend and
enter the narrow gap at the top of the Hei, by engaging in self afflictions, thus mending
the breaches.

For this reason, At the level where baalei teshuvah stand, perfect tzaddikim cannot
stand. for they did not enter through the same entrance as the righteous such that they
should be together with the righteous. Instead, they pained themselves in order to ascend
through the upper door, they inflicted penances on themselves, and distanced themselves
from sin much more than the righteous. They have therefore ascended and attained the
level of Hei, that is the roof of the Hei symbolizing the fifth Palace of Gan Eden, whereas
the righteous have entered only through the lower opening of the Hei the entrance of
the porch. Therefore when a person does teshuva that is to say tashuv Hei he returns
the hei to its proper place, and then the Holy One, Blessed is He, returns His Shechinah
upon him. And He will restore His love for the repentant person not only as the original
love was, but rather in an even greater measure. This is the explanation of the attribute
He will again be merciful to us: He will increase His mercy toward Bnei Yisroel,
perfecting them and drawing them closer to Himself.

This is also how a person should behave towards his fellow. He should not nurture the
hatred born of past anger. Rather, when he sees that his fellow desires his love, he should
raise his level of mercy and love toward him much more than before, and say, He is to
me like the baale teshuvah, in whose company even the perfectly righteous cannot stand.

And he should befriend him to the fullest extent, much more than he would befriend
those who are perfectly righteous in their behavior towards him and have never wronged
him.

6th day
He will suppress our iniquities
Behold, the Holy One, Blessed is He, conducts Himself with Bnei Yisroel according to
this attribute, which is the essence of suppressing iniquity. For mitzvos are compared to
blossoms of a grapevine, sprouting its developing fruit and it shoots upwards without
limit, to enter His blessed Presence. However, sins have no entrance there, G-d forbid.
Rather, He suppresses them, denying them entry, as it is written: Evil will not dwell with
You (Tehillim 5:5), which our Sages (Shabbos 149b) interpret as implying that no evil
will dwell in Your dwelling. Thus, iniquity has no eentry into the Inner Sanctum. For
this reason, there is no reward for mitzvos in this world (Kiddushin 39b) because they
reside in His blessed Presence; therefore, how could G-d grant a spiritual reward in a
material world for mitzvos that are present before Him? Behold, the entire world is not
worthwhile of a single mitzvah and the spiritual bliss of His Presence.

For the same reason, G-d does not accept mitzvos as bribes. For instance, the Holy One,
Blessed is He, does not say He has fulfilled forty commandments and committed ten
transgressions; thus, the reward for thirty commandments remain, for ten are deducted for
the ten transgressions! G-d forbid! Rather, if even a perfectly righteous individual
commits a single sin, it is considered to Him as if he has burned the Torah scroll until
he appeases Hashem for his guilt, after which he will receive reward for all of his
mitzvos. This is a great kindness that the Holy One, Blessed is He, does for the
righteous. He does not deduct from their mitzvos, for mitzvos are very precious and
ascend until they come before His blessed Presence so, how, then, can transgressions be
deducted from them? Punishment for transgressions is a portion of that which is most
shameful Gehinom -- while the reward for mitzvos is from that which is so precious, the
radiance of the Shechinah. So, how, then, can He deduct one from the other? Rather, the
Holy One, Blessed is He, collects the debt due for transgressions and then He pays the
reward due for all the mitzvohs. This is the attribute of suppressing iniquity meaning
that transgressions do not prevail before Him as the commandments do. Rather, He
suppresses them, preventing them from ascending and entering His Presence. Although
He observes all the ways of man, both bad and good, nevertheless, He does not suppress
the good. Rather, it blossoms and rises up, merging with other mitzvos to build a
spiritual edifice and form a precious garment. Transgressions dont have this
characteristic rather, He suppresses them, so they will have no such success and no
entry into the Inner Sanctum.

A person should also conduct himself according to this attribute; he should not suppress
his fellows favor and remember the evil or harm he has done to him. On the contrary, he
should suppress the evil, erasing it from his memory and abandoning it, so that no evil
will dwell with him, and his favor should be constantly arranged before him. One should

always remember the favor of his fellow, allowing it to prevail over all the evil actions he
has done to him. He should not subtract from the favor he has done to him in his heart,
and say, Although he did me a favor, he also did me harm, thereby forgetting the favor.
One should not do this! Rather, he should allow himself to be appeased in every possible
way regarding the harm, and never overlook the favor. He should turn a blind eye to the
harm he has done to him as much as possible, just as the Holy One, Blessed is He, does in
suppressing our iniquities, as I have explained above.

7th day
And You will cast into the depths of the sea all of their sins

This is an especially good attribute of the Holy One, Blessed is He, For when Bnei
Yisroel sinned, He delivered them into the hands of Pharoah and they repented. If so,
why should He punish Pharoah, or Sancheriv, or Haman and others like them? Yet the
Holy One, Blessed is He, is not content with saying They repented, so no further evil
will befall them, and thus, Haman, Pharoah or Sancheriv will be removed from them.
This is not sufficient; rather, the wickedness of Haman reverts onto his own head, and so
too, with Pharoah and Sancheriv.

The reason for this conduct lies in the essence of the verse pertaining to the Temple
service on Yom Kippur, where two identical goats were brought, one was sacrificed on
the altar, and the other sent to Azazel pushed down a rugged mountain. The goat that
was sent to Azazel will carry all their sins, to the desolate land (Vayikra 16:22); meaning
that the goat actually bears the punishment for their sins! Now, this is very difficult to
understand, for it Bei Yisroel sinned, why should the goat bear their sins? However, the
reason for this conduct is as follows: When a person confesses with the intention in his
confession to receive a cleansing of his sins as King David said: Cleanse me
abundantly from my iniquities (Tehillim 51:4), and so are our words in prayer, Cleanse
my sin with Your great compassion he only prays that his afflictions be light so that
they will not interrupt his Torah study. As we say in our prayers: but not by way of
severe afflictions. This is also the intention when one states, You are righteous with
regard to all that befalls me, he actually accepts willingly upon himself afflictions in
order that he be vindicated for his sins, for there are sins that can be cleansed only by
means of afflictions or death. This is the conduct; immediately when one confesses in
prayer, the Holy One, Blessed is He, decrees some sort of affliction upon him for his
sins. As the Zohar in Parshas Pikudei (pg 262b) explains, this is the portion of the Satan
as portrayed by the goat that was sent to Azazel. What is actually his portion? That the

Holy One Blessed is He, decrees on him (that is the one who sinned and afterward
repented and confessed) afflictions, and then instantly Satan comes by there, and collects
his due. And behold, the goat carries the sins, meaning that the Holy One Blessed is He,
gives him permission to collect his due, and through this, the Bnei Yisroel become
cleansed. But, eventually, everything will revert back to Satan. The reason for this is that
the holy One, Blessed is He, decreed upon His world that all who do this bring
suffering upon Bnei Yisroelshould be nullified. That is why G-d decreed, The animal
which was involved in human transgression resulting in mans execution must be killed
(Vayikra 20:15). Similarly, the stones used to carry out the sentence of those condemned
to death by stoning and the sword used to carry out the sentence of decapitation must be
buried (Sanhedrin 46b) in order to nullify their existence and power after they have been
used to carry out the judgment.

Behold, this is actually the essence of the statue of Nevuchadneetzar which he saw in his
dream (Daniel 2:32-34): When Bnei Yisroel were given over into the hand of the
Babylonian king symbolized by a head of gold, this same head was eventually
subjugated and given over into the hands of Persia, symbolized by a silver chest and
arms, who was, in turn, expelled by another nation, and so on, until Bnei Yisroel
descended to the fourth Kingdom of Edom and Yishmael, symbolized by legs of iron
and clay. And what will be the final good ending? Eventually the Holy One, Blessed is
He, will uplift them (the Bnei Yisroel), and execute justice upon them (those kingdoms).
As it is written: I will use up My arrows against them (Devarim 32:23), meaning that
the arrows will be used up but the Bnei Yisroel will not be annihilated (Sota 9a). And
then the parts of iron, clay, brass, silver and gold will be crushed together (Daniel 2:32).
First, it is written, And he smote the idol to its legs (Ibid 2:34), implying that there was
nothing left of the idol but its legs; for they had lost all their power symbolized by the
way the head, arms and torso were removed. Nevertheless, in the end as it is written
Together they will be crushed (ibid 2:35), for in the future the Holy One Blessed is He
will indict Satan and the wicked who carry out his deeds and actions, and He will visit
justice upon them. This is the meaning of the verse (Micha 7:19) and You will cast all
their sins into the depths of the sea, implying that He will cast the power of judgment, to
be executed upon those are likened to the depths of the sea (as the verse states).
(Yeshayah 57:20): The wicked are like the spewing sea, for it cannot rest, and its waters
spew mud and mire. This refers to those who execute judgment on Bnei Yisroel: He
will return their evil deeds upon their own heads. The reason for this is, for after Bnei
Yisroel receives their judgment, the Holy One, Blessed is he, reconsiders even the initial
punishment, and exacts retribution for their insult and suffering. And furthermore, I was
angered only a little, and the nations of the world helped to do more evil than required
(Zechariah 1:15).

This, too, is an attribute that man should use in his behavior toward his fellow. Even if
the latter is wicked and crushed through afflictions, do not hate him, for after having

been whipped, he is like your brother (Makkos 23a). Befriend the rebellious and those
who have been punished and have mercy on them. And on the contrary, save them from
their enemies, and dont say His own sin caused his suffering. Rather, have mercy on
them in accordance with this attribute, as I have explained above.

8th day

Grant truth to Yaakov


This attribute, represents a quality of Bnei Yisroel, even those individuals of average
spiritual stature, who do not know how to go beyond what the Law requires, and are
called Yaakov (not Yisroel which refers to a higher level), because they conduct
themselves solely with the conduct of truth. So too, the Holy One, Blessed is He,
possesses the quality of truth, with regard to the reality of the judgment of uprightness.
And to those who conduct themselves in this world with uprightness, the Holy One,
Blessed is He also conducts Himself toward them with this quality of truth, having mercy
on them in a way that is upright and just.

So, too, a person should act towards his fellow in a way that is upright and true, never
perverting the justice of his friend. He should have true mercy on him, just as the Holy
One, Blessed is He, has mercy on His creatures of average stature, according to this
quality of truthfulness, in order to perfect them.

Kindness to Avraham
Those who conduct themselves in this world beyond the requirements of the Law, like
Avraham or Patriarch the Holy One, blessed is He, also conducts Himself towards them
in a way that goes beyond the requirements of the Law. That is, He does not deal with
them according to the strict letter of the law, not even according to the path of
uprightness. Rather, He goes with them beyond the attribute of uprightness, just as they
conduct themselves. This is the attribute of kindness to Avraham: the Holy One,
Blessed is He, acts with the attribute of kindness towards those who conduct themselves
like Avraham.

So too, man: Although he conducts himself with righteousness, uprightness and justice
towards all men, towards those who are particularly good and pious, his conduct should
go beyond the requirements of the Law. If towards other people he is a bit tolerant, with
these pious men he should be much more so. He should have mercy on them, going with
them beyond the requirement of the Law in which he conducts himself towards others.
They should be exceedingly precious to him and beloved, and they should be counted
among his friends.

9th day

As You have sworn to our forefathers


Some people are unworthy, yet the Holy One, Blessed is He, has mercy on all of them.
The Talmud (Berachos 7a) explains the verse I shall show favor to whom I choose to
show favor (Shemos 33:19) The Holy One, Blesed is He, says, this storehouse is for
those who are unworthy (this means that there is a storehouse of grace, from which the
Holy One, Blessed is He, shows favor and grants them an unearned gift. For the Holy
One, Blessed is He, says Behold, they have the merit of the Patriarchs. I made an oath
to the Patriarchs, so even if they are unworthy, they will merit, because they are offspring
of the Patriarchs, to whom I swore. Therefore, I will lead them and guide them until they
are perfected.

Man should also behave in this same manner. Even if he encounters wicked people, he
should not behave cruelly towards them or taunt them and so on. Rather, he should have
mercy on them, and say Ultimately, thay are the children of Avraham, Yitzchak and
Yaakov. Thought hey may not be righteous, their forefathers were righteous and worthy.
Hence one who despises the sons despises the fathers too. I do not wish their fathers to
be despised because of me! Thus he should conceal their disgrace and help to improve
them, as much as is in his power.

From days of old


Behold, this is an attribute with which the Holy One, Blessed is He has conducted
Himself towards Bnei Yisroel. When the merit of the Patriarchs and all other merits are
exhausted, what can He do for them when behold they themselves are unworthy? He
does as it is written, I recall for your sake, the kindness of your youth, the love of your

bridal days, how you followed Me in the wilderness, in an unsown land (Yirmiyah 2:2).
The Holy One, Blessed is He, actually recalls the olden days and the previous love He
had then towards the people of Israel, and He has mercy on Bnei Yisroel. With this, He
remembers all the mitzvos they have fulfilled since their birth as a nation, and all the
favors and good qualities with which the Holy One, Blessed is He, conducts HI s world.
From all these, He fashions something especially auspicious with which to be merciful
for their sake. Behold, this attribute encompasses all the others, as explained in the Idra
(Zohar Naso 134b).

Similarly, man should perfect his conduct towards other people. Even if he cannot find a
reason for loving and having mercy on his fellows from amongst those already
mentioned, he should say, There was surely a previous time when they had not yet
sinned, and in that time or in their days of old they were righteous. For their sake, he
should recall the good which they did in their youth, and recall for their sake the love of
infants who have just been weaned from their mother. This way, he will not find a single
person unworthy of benefiting him, praying for his well-being and having mercy on him.

This completes our explanation of the Thirteen Attributes in which a person should
emulate his Creator. These are the Supernal Attributes of Mercy, and their quality is, that
just as a person conducts himself in this world below, so will he be worthy of opening up
the channel of the same Supernal Attribute Above. Exactly according to his conduct, so
will he bestow above in the Supernal World the same and he will cause that Supernal
attribute to shine here in this world.

For this reason, one should not divert his mind from these Thirteen Attributes or allow
these verse to depart from his mouth; so that he should remember them when a situation
arises requiring the use of one of these attributes. He should then remind himself and
say: Behold, this action which is required in this situation is contingent on this particular
attribute. I will not budge from it, lest this attribute become concealed or disappear from
the world.

10th day

Chapter two

Additionally, for a person to emulate his Creator according to the essence of the attribute
of keser, he must possess several mail functions, which are the main conduct of this
attribute.

The first and most encompassing, is the trait of humility. It is contingent on the attribute
of keser, for it is the most sublime of all the attributes; nevertheless, it does not exalt itself
or hold itself in esteem. On the contrary, it always descends, gazing downwards. There
are two reasons for this: One reason is that it is ashamed to gaze at its Cause; instead, He
from Whom keser emanates watches over it at all times in order to benefit it, while it
gazes at those below. Similarly, man should be ashamed to gaze upward in order to hold
himself aloof. Rather, he should always lower his gaze, and minimize his self-worth as
much as possible. This quality is contingent mainly on the head for a person holds
himself aloof by raising his head upwards, whereas a humble person lowers his head.

Secondly, behold there is none so tolerant and humble as our G-d in His attribute of keser,
for His mercy is absolute, and no flaw, transgression or strict judgment enters His sphere.
Nor can any other trait prevent Him from watching over man and bestowing bounty upon
him constantly. So, too, man should conduct himself in this way; no factor in the world
should prevent him from benefiting others, and no transgressions or misdeeds of
unworthy people should prevent him from benefiting at every available opportunity all
those in need. And just as G-d sits and nourishes all creatures, from the horns of
reeimim (the largest creature) to the eggs of lice (the smallest creature), not disdaining
any of them for if He disdained any creature because of its insignificance, it could not
exist for even a moment; rather, He watches over them and grants mercy to all; so, too
man should benefit all, not disdaining any creature. Even the lowliest beings should be
very important in his eyes, he should show concern for them, and benefit all who require
his benefit. This attribute, generally is contingent on the attribute of keser the essence
of the Supernal head.

11th day

The second Ones thoughts should emulate the thought process of keser. Just as the
chochmah of keser never stops thinking good thoughts, and it allows no evil to enter in it
because it is absolute compassion, with no severity or harshness found there at all; so too
a persons thoughts should always be void of anything unseemly. And just as it is the
essence of chochmah of the Primal Torah where all the secrets of Torah are contained; so,
too one should not pay attention to anything other than the thought of Torah or to
meditate on the greatness of G-d and His beneficial acts or contemplate how to benefit
others or other similar good thoughts. As a rule, no foreign or irrelevant thoughts should
enter ones mind. Such was the elevated level of Rabbi Shimon Bar Yochai and his
comrades, and when Rabbi Yoses thoughts once strayed a little from the Torah, note how
Rabbi Shimon rebuked him, as related in the Zohar on Parshas VaYakhel (pg 217b).

The third Ones forehead (,etzach) should not contain any harshness. Rather, one
should constantly emulate the Supernal metzach of Willingness, and appease all. Even
when he finds people angry at one another, he should appease and pacify them with his
good will, for the Supernal metzach of Willingness constantly placates strict judgment
and rectifies them. He, too, should appease those intense people who intensify their
anger. He should guide them with good will, and compliment this with his great wisdom,
to nullify their anger, lest it overstep its boundaries and cause damage, G-d forbid. One
should follow the example of the Divine Will, which derives from the wondrous
chochman found in the metzach of Atik, whence all strict judgments are appeased. This
quality derives from being constantly pleasant towards people, for if his traits are in any
aspect harsh towards others, they will not be placated by him. This is the meaning of the
Mishnah (Avos 3:13): Anyone who the spirit of people is pleased with him, the spirit of
the Omnipresent is also pleased with him.

The fourth Ones ears should always turn to hear good, while false or despicable
reports should not enter them at all. Just as in the essence of Supernal Listening, any
cry for strict judgment or any blemish of evil gossip does not enter there; so, too, one
should not listen to anything other than good or of practical use. To other things, which
intensify anger, he should not listen at all. And just as the words and speech of the
Serpent have no entry Above, so too, no despicable thing should have any entry in him
(in his ears). This is the meaning of the phrase You shall not accept a false report
(Shemos 23:1). How much more so does this apply to other despicable things, which
should not enter ones ears at all; and he should only be listening to good things.

12h day

The fifth Ones eyes should not gaze at all at anything despicable. Rather, they should
always be open to watch over unfortunates and have as much mercy on them as possible.
And when he sees the suffering of the poor, he should not close his eyes at all. Rather, he
should give as much thought to their predicament as possible, arousing the mercy of both
Heaven and man upon them. He should distance himself from noticing evil, just like the
Supernal Eye, which is open and forever sees only good.

The sixth Regarding the nose, a breath of wrath should never be found in it. Rather, it
should constantly contain the breath of life, good will and patience, even toward those
who are unworthy. One should always want to fulfill the desire of others, to satisfy every
request, and to revive the broken-spirited. He should always breath forth from his nose,
forgiveness of iniquity and pardon of transgression. He should not be angry with those
who offend him; rather, he should constantly be willing to be appeased, and he should be
desirous of kindness, pleasing everyone.

The seventh Ones face should always shine, and he should receive all people with a
cheerful countenance. For regarding the Supernal keser, it says, In the light of the
Kings countenance is life (Mishlei 16:15). And just as no flush of anger or strict
judgment enters there at all; so too, the light of his countenance should be unchanging,
and all who look into his face should find nothing but joy and cheerfulness. No factor
should distract him from this at all.

The eighth Ones mouth should express nothing but good, and the content of his words
should be Torah and constant expression of good will. NO despicable words, curses,
rage, anger or frivolous talk should escape his mouth. Rather, it should resemble the
Supernal Mouth which is never sealed and never refrains from speaking good at all
times. Therefore, one must not silence himself from speaking well of everyone,
expressing good words and blessings constantly.

These then are eight good qualities, all of which come under the banner of humility. They
all correspond Above to the Supernal Limbs of keser. Thus, when a person desires to
draw near to the Supernal Worlds and emulate G-d, in order to open His sources to those
below, he must be fully perfected in that which was discussed in these two chapters.

13th day

However, we know that it is not always possible to conduct oneself in accordance with
these qualities, since there are other qualities one must master, which are from the lower
strict judgments, as we will explain. Nevertheless, on certain days, these strict judgments
are inactive and man does not need to make use of them for the Supernal attribute of
keser reigns or because these are times that the Supernal attribute of keser is sought. At
these times, one must use all the qualities we have mentioned above. But other attributes
pertaining to strict judgment even thought hey are required in Divine service at their
proper time should not be exercised in these times, for the light of keser nullifies them.
For example, one should not make use of these harsh attributes on Shabbos, when the
world is perfected with the essence of delight and therefore there is no judgment on
Shabbos. On this day, one should utilize all of these qualities mentioned above in order
to open the Heavenly sources of blessing. For if one concentrates on the lights of keser in
his prayers, yet he behaves contrary to them with his actions, how can he open the
sources of keser while he literally repels them with his deeds? Is it not all the more so,
that if keser does not reside when the Supernal sefiros intensify sacred strict judgment
and sacred anger, then keser and its light will surely not rest upon a person who allows
the external anger to prevail, even though he does so for the sake of Heaven. This is
particularly true since he intends to arouse it (the external anger) over the Supernal
attributes, and they will then say, How much audacity does he have! The light of keser is
not revealed in us, because of our judgments that are holy and pure, yet this person
desires to reveal it, when he is filled with anger and despicable superficial actions!

Thus, on festivals, Shabbos and Yom Kippur, and at times of prayer and Torah study
which are not times of strict judgment, but rather on the contrary, are times when the
Supernal Will is revealed, man should direct his mind to all these qualities. At other
times, he may utilize the remaining attributes in his Divine service, but not despicable
ones, for whenever they are in control, it is to mans disadvantage, as will be explained.
Then, when he utilizes these qualities of keser, he will be prepared and assured that the
heavenly sources of blessing will open.

14th day

Therefore, every person must accustom himself with these qualities little by little. The
main quality he should grasp, the key to them all, is humility for it is the highest of
them all and the foremost aspect of keser, with all the other aspects included in it.

Now, the primary aspect of humility is that one should not find himself worthy at all.
Rather he should consider himself like nothing - as Moshe, the humble one, said: What
are we worth that you should complain against us? (Shemos 16:7) to the extent that he
deems himself in his own eyes as the lowliest of all creatures, exceedingly shameful and
loathsome. When a person constantly strives to acquire this quality, all the other qualities
of keser will be drawn after it, for the primary quality of keser is to view itself as nothing
before the One from Whom it emanates. Likewise, a person should consider himself
nothing at all, thinking that his absence would much be better than his existence.
Consequently, he will act towards those who despise him as if they are correct and he is
the despicable one who is at fault. This will be a means of acquiring all the other good
qualities.

I have found a remedy whereby a person can accustom himself to these things little by
little , possibly curing himself of the disease of haughtiness and allowing himself to enter
the gates of humility. This cure is composed of three potions:

The first One should accustom himself to fell as far as possible from honor. For if he
accustoms himself to be honored by other people, he will acquire the habit of
haughtiness, and by nature he will always desire this. Then, only with great difficulty,
will he be able to be healed.

The second One should accustom his mind to see his shameful side, saying to himself,
Although other people dont know of my lack of worth, what of it? Arent I aware of
myself, that I am shameful in such and such a way, whether in lack of knowledge, or in
the weakness of my abilities, or in my lowliness by the way I excrete the food I eat, and
so on? until he becomes shameful and despicable in his own eyes.

The third One should constantly contemplate his sins and desire purification, rebuke
and suffering, and ask himself, Which type of suffering is the best in this world which
will not distract me from Divine service? Surely there is none better than these to be
scorned, shamed and cursed, for these will not deprive him of his power and strength
through illness, nor will they deprive him of his food and clothing, or deprive him of his
life, or the lives of his children through death. Being so, a person should actually desire
these forms of suffering and say to himself Why should I fast and torment myself with
sackcloth and lashes, which weaken my power and ability to serve G-d, and do this to
myself with my own hands? It is far better for me to be afflicted with being shamed and

scorned by other people, which do not remove my power or weaken me. Thus, when
insults are meted out to him, he will rejoice in them, and contrary to the typical reaction,
he will desire them. From these three potions, one should make a balm for his heart, and
he should train himself with this approach all his days.

15th day

I have found another excellent potion, although this potion is not as effective as the
aforementioned remedy. This is that a person should accustom himself to two things:

The first is to respect all creatures, after recognizing in them the superiority of the
Creator, Who formed man with His wisdom and that all creatures contain in them the
wisdom of the Creator. He himself should realize that they (all creatures) are greatly
precious, since He Who fashioned all things the Wise and Superior Above All has
involved Himself with creating them, and if one despises them, G-d forbid, it affects the
honor of their Creator. This is comparable to a wise craftsman who makes a vessel with
great wisdom, and when he displays his work to people, one of them begins to disgrace
and despise it. How angry will that craftsman be, since, by despising the work of his
hands, one is despising his very wisdom. So too the Holy One Blessed Be He, is grieved
of one despises any of His creatures. This is the meaning of the verse that is written,
How great are Your works, Hashem. (Tehillim 104:24) King David did not say how
magnificent (mah gadlu), but rather how great (mah rabbu), suggesting great
importance as in the phrase rav beiso (Esther 1:8), meaning the very important people
of the house. The verse continues, You have made them all with wisdom. Thus, since
Your Wisdom was involved in creating them, Your works are great and magnificent, and
it is proper for man to perceive wisdom in them and not despise them.

The second -- One should accustom himself to love his fellow men in his heart even
the wicked, as if they were his brothers. Moreover, he should pursue this quality until
love for all people is fixed in his heart. He should even love the wicked in his heart,
saying, I only wish they were righteous, returning in repentance, so that all of them
would be great men desired by the Omnipresent. As Moshe, the faithful lover of all Bnei
Yisroel said: If only all the people of G-d were prophets (Bamidbar 11:49). And how
should he love them? By recalling in his thoughts the good qualities that are present in
them, concealing their flaws, and refusing to see their defects; rather, he should look only
for the good qualities in them. He should say in his heart: If this poor, loathsome fellow
were very rich, how much would I delight in his company as I delight in the company of
so-and-so. If he were dressed in handsome garments like so-and-so, there would be no

difference between them. If so, why should he lack honor in my eyes, being that in G-ds
eyes he is more important than me, since he is plagues and crushed with poverty and
suffering and therefore cleansed of sin? Why then, should I hate he whom the Holy One,
Blessed is He, loves? In this way, his heart will turn toward the positive aspect of
people and he will accustom himself to ponder all the good qualities that we have
mentioned.

16th day

Chapter three
How a person should accustom himself with the attribute of chochmah (wisdom)

Although it is hidden and exceedingly exalted, the Supernal attribute of chochmah is


spread out over all that exists. As it says regarding it, How great are Your works,
Hashem; You have made them all with chochmah (Tehillim 104:24). Similarly, a
persons chochmah should be found in everything, and he should teach in order to benefit
other people with his chochman each and everyone according to his capacity. He
should influence others with his chochmah to the best of his ability letting no factor at
all distract him.

Now to the Supernal attribute of chochmah, there are two aspects; The higher aspect
which faces keser and does not face downwards; rather, it receives from above. The
second and lower aspect faces downwards, overseeing the other sefiros, to which it
extends its chochmah. Likewise a person should have two aspects: The first aspect
should be his contemplation in solitude with his Creator in order to increase and perfect
his chochmah; the second should be to teach others the chochmah that the Holy One,
Blessed is He, has bestowed upon him. And just as the Supernal attribute of chochmah
bestows to each sefirah according to its measure and needs, so, too, one should bestow
his chochmah to each person according to the measure his intellect can bear, and to what
is proper for him and his needs. One should be careful not to give more than the mind of
the recipient can contain, so that no harm will result, just as the Supernal sefirah of
chochmah does not add on more than the limited capacity of the recipient (sefirah).

17th day

Moreover, it is the nature of chochmah to oversee all of existence, for it is the Supernal
Thought which forever thinks about everything that exists. Of chochmah it is said: For
My thoughts are not like your thoughts (Yeshaya 55:8), and it is written He gives
thought so that he who is exiled is not banished forever (Shmuel B 14:14), and it is
written For I know the thoughts which I think of you the House of Israel, says the L-rd
are thoughts of peace and not evil, to give you a future and a hope. (Yermiyah 29:11).
Likewise, man should keep an open eye on the conduct of the Nation of G-d in order to
help them. His thoughts should be concerned with bringing near those who have strayed,
and with thinking of any good he can do for them. Just as the Divine Mind contemplates
how to help all existence, he, too, should contemplate how to help his fellows. He should
give good counsel for the sake of G-d and His nation, regarding both individual and
communal matters. And concerning one who has strayed from the path of good conduct,
he should guide him to the path of proper conduct, serving as his intellect and thought, to
direct and lead him to good and upright behavior, just as the Supernal Thought corrects
Adam HaElyon (the Heavenly form of man).

Furthermore, chochmah instills life into everything. As it is written: And chochmah


instills life into those who possess it (Koheles 7:12). Likewise, one should instruct the
entire world in the ways of life, causing them to attain life in this world and in the World
to Come, thus providing them with true life. In general, one should be a constant source
of life to all.

In addition, chochmah is the father of all existence. As it is written: How great are
Your works, Hashem: You have made them all with chochmah (Tehillim 104:24). Thus,
everything lives and exists from there (from that source). Likewise, one should act as a
father to all of the Holy One, Blessed is Hes creatures, particularly to the Bnei Yisroel,
for they are holy souls which emanate from there. He should constantly pray for mercy
and blessing for the world, the same say that the Supernal Father has mercy on all His
beings. And he should constantly pray for the salvation of those who are in distress, as if
they were actually his own children and he himself had formed them, for this is what the
Holy One, Blessed is He, desires. As in the way the faithful shepherd Moshe said: Did I
conceive this nationthat You say to me, Carry it in your bosom? (Bamidbar 11:12).
In this way, a person should carry all of G-ds nation as a nurse carries a nursing infant.
He should gather the lambs in his arm, lifting them to his bosom, and lead the young

nursing ones. He should remember to recover the forgotten, look after the desolate, heal
the broken, nourish the incapacitated, and return the lost. One should have mercy on
Bnei Yisroel, bearing its burdens cheerfully, just as the Merciful Supernal Father bears
all. One should not tire or look away or get disgusted; rather, he should lead each and
every one according to his needs. These are the qualities of chochmah to be like a
merciful father toward his children.

18th day

Furthermore, ones compassion should extend to all creatures and he should neither
despise nor destroy them, for the Supernal chochmah spreads over all of creation:
inanimate objects, plants, animals and humans. For this reason, we are warned by our
Sages against treating food disrespectfully. This is a proper concept, for just as the
Supernal chochmah does not despise anything that exists, since everything is created
from it as it is written, You have made them all with chochmah (Tehillim 104:24), so,
too, a persons compassion should be upon all the creations of the Blessed One. For this
reason, Rabbi Yehudah the Holy One was punished, because he did not have pity on a
calf that hid by him under his cloak, in order to evade slaughter, and he said to it, Go!
You were created for this purpose, (Bava Metzia 85a). Suffering which derives from
the aspect of strict judgment came upon him. For only compassion shields against strict
judgment. Thus, when he had mercy on a weasel, and said His compassion is upon all
His creations (Tehillim 145:9), he was delivered from strict judgment, for the light of
chochmah spread over him, and his suffering was removed.

Similarly, one should not disparage any creature that exists, for all of them were created
with chochmah. Nor should one uproot plants or kill animals unless they are needed.
And one should choose a noble death for them, using a carefully inspected sharp knife, in
order to be merciful as much as possible.

This is the general principle: Having pity on all beings not to hurt them, is contingent on
chochmah. Except, when elevating them to a higher level from plant to animal, or from
animal to human then it is permissible to uproot a plant or slaughter a live animal,
causing damage in order to bring merit.

19th day

Chapter Four
How a person should accustom himself with the attribute of binah (understanding)

This means to return in repentance, for there is nothing as important as it, in that it
rectifies every flaw. And just as it is the nature of the Supernal attribute of binah to
sweeten all strict judgments and neutralize their bitterness, so, too, one should repent and
rectify all flaws. One who ponders thoughts of repentance all the days of his life, causes
the attribute of binah to be illuminated all his days, the result being that all his days are
days of repentance. That is, he merges himself with binah, which is repentance, so that
all the days of his life are crowned with the essence of Supernal repentance.

Consider: that just like Repentance involves the returning of all beings to their roots,
according to the essence of the Yovel-Jubilee, when all land is returned to its original
owner; in addition, the root of the external forces, which lies in the essence of the
Supernal river of dinur, is really embedded in holiness in the essence of Gevuros, being
rooted there and spreading out until it evolves into being called The outflow of Divine
wrath delivering punishment. And in the essence of the verse Hashem smelled the
pleasing aroma of Noahs sacrifices (Bereishis 8:21), that outflow returns to its source
and the strict judgment becomes sweetened, the wrath is quelled, and G-d reconsiders the
unfavorable judgments. Likewise, by means of the essence of his repentance, man also
achieves this essence. Therefore, one should not say that repentance benefits only the
aspects of holiness in man. Rather, the evil aspects in him are rectified as well, just as the
strict judgments are sweetened by this attribute. A proof to this is: Kayin himself was
evil and was a derivative of the evil serpent, yet he was told, If you better yourself, you
will be uplifted (Bereishis 4:7), meaning: Do not think that because you stem from the
evil side, there is no chance for your rectification. This is false! For if you better
yourself, implanting yourself into the essence of repentance, you will be uplifted
you can leave the side of evil and enter into the essence of good which is implanted
there. For every Supernal bitterness has a sweet root, enabling it by way of its root to
better itself. Thus, the evil actions themselves are transformed by man into good and his
deliberate transgressions become transformed into merits. For, these very same evil
actions which he committed that served as prosecutors which are from the left Side
when he returns in complete repentance, he bring sin and implants those deeds above.

And all those prosecutors, rather than becoming nullified, are transformed into good and
become rooted in holiness, just as Kayin could have done. For, had Kayin repented,
thereby becoming rectified, then Adams sin, in which Kayin was conceived the name
Kayin deriving from the words kina demisavusa contaminated nest- would have been
considered as a credit to him, according to the essence of, A son brings merit to his
father (Sanhedrin 104a). However, he did not desire to repent, and therefore the entire
left side of evil derives from him, though all its branches will eventually become
sweetened; they will return and become sweetened. The reason for this is precisely as
we have explained a person can take the evil within himself and implant it into the
essence of it which is sweet sweetening it and transforming it into the aspect of good.
Therefore, when a person purifies his evil inclination and transforms it into good, he
becomes rooted Above in holiness.

This is the elevated level of repentance with which a person should conduct himself.
Every day he should contemplate this and repent in some way so that all his days will be
spent in repentance.

20th day

Chapter Five
How a person should accustom himself with the attribute of chesed (kindness)

The primary way to enter into the essence of chesed is to love G-d so absolutely that he
will never forsake His service for any reason; for, compared with His love, blessed is He,
nothing else is considered loved by him. Therefore, he should first prepare the
requirements of his Divine service; then, the remainder may be used for other needs.
This love should be fixed firmly in his heart, whether he receives benefits from the Holy
One, Blessed is He, or suffering and chastisement both should be considered as
expressions of G-ds love for him. As it is written, Faithful are the wounds inflicted by a
loving friend (Mishlei 27:6). Furthermore, it is written,Uvchol mod and with all
your Miod (Devarim 6:5), which our sages interpret as meaning bchol mod umiddah
with whatever measure He metes out to you (Berachos 54a), thereby including all
attributes in the attribute of chesed. Thus, although the essence of Divine conduct which
stems from the attribute of malchus (sovereignty) produces strict judgment, it is bound
with chesed. Such was the way of Nachum Ish Gamzu, who would always say: This,

too, is for the good! He always sought to bind it (malchus) to the aspect of chesed,
which is called good so he would say that even wheat appeared to be on the leftbound with gevurah (strictness), was in reality only for good bound with chesed. This
way, he would concentrate on the good aspect of that attribute of malchus, concealing its
strict judgment. This is a great mode of conduct, to be bound forever with chesed.

In the Tikkunim (intro.) they explain: Who is a chasid (literally a pious person)? One
who does chesed toward his Creator! For the granting of chesed (charitable deeds) that
man does in this world, should be done having in mind the parallel Supernal rectification
of the attribute of chesed which is considered granting chesed toward his Creator.

Now, it is necessary to know what are the types of charitable deeds practiced among men,
so that the parallel can be done with ones Creator Above, if one wants to acquire the
attribute of chesed. Therefore, we will state that the various types of charitable deeds are
the following:

FIRST At the moment of a childs birth, one must provide him with all the necessities
for his sustenance. Thus, he should have in mind that this is a time of the birth of tiferes
from binah. And if her labor is difficult because of the aspect of strict judgment, G-d
forbid, tiferes will emerge toward the aspect of gevurah, and its birth will be difficult.
Therefore, it is necessary to prepare there whatever possible, so that the birth of tiferes
will be according to the aspect of right (symbolizing chesed), and the child will be born
without any blemish at all. As we pray in the Rosh HaShana prayer: And release our
judgment clear as light Awesome Holy One. That is to say, we pray that tiferes which
signifies judgment, should emerge toward the aspect of light, which is the right, and will
thus be sanctified and separated from strict judgments. Included in the above, is ones
intention in his deeds to constantly bind tiferes to chesed, and extract it from binah
toward the side of chesed. Then the infant will emerge strong and cleansed of spiritual
imperfections. Almost all the prohibitions of the torah are included in this idea so as
not to arouse gevuros to cause overpowering judgment, thus making the birth of tiferes
difficult, G-d forbid.

21st day

SECOND To circumcise the child, meaning, to do the parallel with the Creator Above,
that is all the perfections of this commandment, by circumcising (removing) every aspect
of kelipah (shell of impurity) for foreskin that attaches itself to yesod. One should
pursue all those who cause foreskin to be there, and bring them back in repentance in
such a way, that by circumcising the foreskins of their hearts, he causes the Supernal
Tzaddik to be without any foreskin. He must maintain a firm stance in rectifying
everything which causes the foreskin to be there. For this reason, by circumcising the
foreskin of the Jewish people, Pinchas became worthy of priesthood, for he did chesed
with his Creator according to the essence of the circumcision by removing the foreskin
from yesod, thus becoming worthy of the quality of chesed attaining priesthood. From
this, one can learn how to do the parallel with his Creator Above regarding all the other
qualities of chesed.

THIRD To visit the ill and heal them. It is known, the Shechinah is lovesick for yichud
(unification) with Hashem. As it is written, for bereft of Your presence I am sick with
love (Shir HaShirim 2:5). And Her cure is iin the hands of man, who is able to bring her
pleasant remedies. As it is written, Sustain me with glass bottles of wine (ashishos),
spread fragrant apples about me (ibid). The Tikkunim (Tikkun 19) explains this verse
that the essence of the word ashishos alluses to everythiing that binds the attribute of
malchus.. The word ashisos can be interpreted to mean the plural of Ish referring to a
man who represents chesed. And referring to a woman who represents gevurah, which
are the two arms uon which She (the Shechina) supports Herself. Thus, one who does
this awakens the attributes of chesed and gevurah, supports the one who is sick (the
Shechinah) in Her illness. Secondly spread apples about me (ibid) means to bind Her
between netzach and hod, for this is Her proper resting place, being that She is white
(signifying chesed) and red (signifying gevurah), like those apples whose red colors are
blended with white colors from the aspect of chesed. Thus, one must visit Her, think of
Her, and entreat Her to accept food and drink from the Heavenly benevolence from which
She refrains Herself from accepting because She Herself became sick over the misery of
Bnei Yisroel. Just as one behaves toward ill people, so must he behave toward the ill of
the Upper Worlds. For She (Shechinah) is ill, as we have just mentioned, and He
(Hashem) is also ill, for He wandered from His place the World to Come, referring to
the Supernal attribute of Binah, and followed Her to Her lace in this material world. As it
is written Like a bird who wanders from her nest the bird referring to the
Shechinah, so is a man (referring to Hashem) who wanders from his place (Mishlei
27:8). He (Hashem) waits for Her (the Shechinah) and swears that He will not return to
His place until He returns Her to Her place (Zohar Satzei 178a). Thus, He, too, is ill
because of our transgressions, crushed willingly because of our iniquities. The healing of
both is in our hands. Therefore, it is proper to visit Them and prepare Their needs by
studying Torah and performing mitzvohs.

FOURTH Giving charity to the poor. The parallel above refers to yesod and malchus.
It is explained in Tikkunim (tikkun 18) that the charity befitting them is that every day
one should make sure to say amen ninety times, recite Kedushah four times, utter one
hundred blessings and learn from the five books of the Torah. In this same way, everyone
should extract charity from tiferes for these poor ones each according to his ability
providing them with leket (gleanings) from all the sefiros; shikchah (forgotten sheaves),
according to the essence of the Supernal sheaf, which is binah; and peah (field
corners), which is from the aspect of malchus itself, being that it is the corner in relation
to the other Supernal attributes. It is written, You shall leave them for the poor and the
convert (literally stranger) (Vayikra 19:10), for even tiferes is a stranger when residing
below in malchus, therefore, one must also give Him tiferes from these tikkunim (the
mitzvos mentioned above.) Similarly, maaser ani (the tithe to the poor) refers to the
raising up of malchus which is called maaser (the tithe) to yesod, which is called ani
(a pauper). And if one binds malchus to tiferes, it is considered as if he is giving the
tithe to the stranger. Many rectifications are included in this.

22nd Day

FIFTH Offering hospitality to guests. The guests refers to tiferes and yesod, which
should be given a resting-house in which to rest, referring to malchus. For according to
the essence of exile, they are wayfarers searching for what they have lost; therefore, they
must be brought there. According to the explanation in the Zohar (Vayeira 115b), this
mitzvah is fulfilled by those who travel and talk on the road referring to those who
exile themselves from their homes in order to toil in Torah. They cause the guests to
involve themselves with the needs of malchus. Similarly, all those who brng about the
unification of tiferes and malchus some other way, and establish places for their Torah
study, cause tiferes to lodge with malchus. This concept is explained also in the
Tikkunim (intro.) It is also necessary to prepare food and drink for the guests and
accompany them on their way, meaning, that a person must bring tiferes and yesod into
malchus and provide them there with food similar to the verse I came to my
garden! I have eaten My honeycomb with My hone (Shir HaShirim 5:1), referring
to the spiritual bounty suited for the conduct of the lower worlds as it spreads forth from
the sweetened aspect of gevurah. And one must also provide them with drink simlar
to the continuation of the above verse, I have drunk my wine with My milk, referring to
the internal bounty from the guarded wine, and from the essence of the sweetened milk,
to bind tiferes to malchus Yaakov to Rachel, and gevurah to netzach or hod. This is the
explanation given in Raaya Mehamna (Zohar Vayikra 4a). And escorting them
referring to, bringing himself and his soul there, to be together with them (tiferes and
yesod) in their Supernal form, escorting them there. In addition this implies bringing the
other sefiros there to be with them, giving them a proper escort. Many things are

included in this rectification. In general, one should make an effort to do whatever is


necessary for the mundane act, and concentrate on that to which it alludes. This way, he
is sure to achieve its parallel Above, once he has become proficient in the hidden essence
of the mitzvohs. It is even better to verbalize the correct alluded intent when performing
the mitzvah, thereby fulfilling the verse to perform the mitzvos with your mouth and
with our heart (Devarim 30:14).

SIXTH The living attending to the dead. How this relates to the worlds Above is very
difficult to explain, for this is the essence of the sefiros, which conceal themselves and
disappear into their sheaths above. How necessary it is to rectify and cleanse them from
all disease of sin and to clothe them in white which refers to the purification of the
sefiros in the light of good deeds elevating them to the essence of Unity, binding them
above, and carrying them on the shoulders referring to the essence of elevation of the
sefiros, one to one, until they ascend beyond the level of the shoulder, where the
beginning of the arms connect to the body. Above this level is the essence of hidden
secrets, of which we have no comprehension. During burial, one should concentrate on
the essence of burial, alluded to in the verse he (Hashem) buried him (Moshe) in the
valley(ibid 34:6), being rendered (in Tikkunim) as with the Thirteen Attributes of
Mercy (the numerical value of gimel yud is thirteen) which flow in keser, with its
aspects that face downwards, to have mercy on the lower worlds. From there, he is who
is buried ascends to the upper level of Eden, which is the chochmah of keser.
Understanding this concept requires much deliberation.

23rd day

Seventh Bringing a bride to the chuppah. This includes all the necessities of
unification, for all prayers and spiritual unifications are the essence of bringing a bride to
the chuppah. The fundamental aspect of unification lies in the essence of prayer, which
includes several levels, each higher than the next: sections dealing with the sacrifices;
then the verses of praise; then the prayers recited while sitting, including the Shema and
its blessings beforehand and afterwards; then the Amidah-prayer and the remainder of the
tikunim which follow. All these are grants of chesed to the groom and bride, in order to
attend to their needs and the perfections of their union.

Eighth Making peace between a man and his fellow referring to tiferes and yesod,
which sometimes become distant from one another; one must reconcile and rectify them

so that they will be equal and bound together in love and affection. This is brought about
through the quality of good deeds. For when yesod tends to the left and tiferes to the
right, they are then in opposition to one another until yesod is adjusted to tend to the
right, like him (tiferes). And if, G-d forbid, there is any blemish of sin in the world,
then there is hatred and opposition between the two of them, with no unity bound
between, the sefiros at all. Similarly, the same can occur between any two sefiros, of
which one is on the right and the other on the left between chochmah and binah,
chesed and gevurah, or netzach and hod. One should bring the attribute of peace between
them so that they compliment each other. This is the meaning of bringing peace
between a man and his fellow. The same applies regarding bringing peace between a
man and his wife, which refers to applying yesod the attribute of peace, between tiferes
and malchus. Similarly, all acts of peace are considered granting chesed Above in the
Supernal worlds.

CHAPTER SIX
How a person should accustom himself with the attribute of gevurah (strictness)

Know, that any action that arouses the yetzer hara, actually arouses powerful gevuros.
Therefore, one should not stir up the yetzer hara, lest gevurah be aroused. The reason for
this is as follows: Man was created with two inclinations the yetzer tov and the yetzer
hara, of which the former is chesed, and the latter, gevurah. However, the Zohar on
Parshes Bereishis (49a) explains that the yetzer tov was created for the needs of the
person himself, whereas the yetzer hara was created for the sake of his wife. See how
sweet these words are: Tiferes which contains the quality of chesed tends to the
right, and all its conduct is with the right, which is the yetzer tov. But the female
attribute of malchus tends to the left and all its conduct is with gevurah. Consequently it
is proper not to arouse the yetzer hara for ones own benefit, lest it arouse the Supernal
man with the attribute of gevurah and destroy the world. Thus, any attribute that a
person arouses for his own sake which tends toward the aspect of gevurah and yetzer
hara, creates a corresponding flaw in the Supernal Man. Based on this idea, one should
note how disgraceful anger and the like are, for they cause harsh gevuros to prevail.
Indeed the yetzer hara should be bound and tied so that it cannot arouse him to do any
physical activity, neither in desiring marital relations nor in desiring money, neither for
anger nor for honor in any way. However, for the sake of his wife, one should gently
arouse his inclination toward sweetened gevuros, providing her, for example with

clothing and a house; and he should say: By providing my wife with clothes, I am
rectifying the Shechinah, for the Shechinah is adorned by binah which is an aspect of
gevurah, since binah includes all gevuros, - yet her (binah) abundant compassion
sweetens the strictness. Therefore, all household rectifications are actually rectifications
of the Shechinah, which is sweetened by way of the yetzer hara (i.e. earthly inclinations),
that was in fact created solely to fulfill the Will of its Creator. Therefore, man should not
intend to derive from his home any sort of earthly pleasure. Rather, when his wife adorns
herself in their fine home in his presence, he should contemplate the rectification of the
Shechinah, which is rectified by way of the beneficial powers of gevurah from the left,
whence wealth and honor derive. From this aspect, one should arouse the yetzer hara to
love Her (the Shechinah). He should then concentrate on the aroused aspects of the left
in order to draw Her near, according to the essence referred to in the verse His left arm
is under my head (Shir HaShirim 8:3), for She (the Shechina) is connected initially
only from the aspect of the left. After this (as the verse continues) and his right arm
embraces me, he should concentrate on sweetening all those rectifications with his
yetzer tov, literally rectifying Her (the Shechinah) and causing Her to rejoice by
performing this mitzvah for the sake of arousing the Supernal Union. Thus, he sweetens
all the gevuros and rectifies them through the right. This method applies to all types of
desires deriving from the yetzer hara they should be used mainly for the needs of the
wife that G-d has chosen for him as his helpmate opposite him. Afterwards, he should
redirect all of them to his service of G-d, binding them to the right.

24th day

Chapter Seven
How a person should accustom himself with the attribute of tiferes (splendor, truth)

Without a doubt, the attribute of tiferes is embodied in the toil in Torah. However, great
caution is needed to avoid becoming haughty through ones Torah learning, so not to
cause great harm. For just as one holds himself aloof, likewise he causes the attribute of
tiferes, which is Torah, to become aloof and withdrawn Above, G-d forbid. However,
everyone who humbles himself in his Torah learning, causes tiferes to descend and lower
itself to influence malchus. And below the sefirah of tiferes, there are four sefiros
(netzach, hod, yesod and malchus) and of these there are three attrbutes, for netzach and
hod are considered one attribute.

First One who holds himself aloof above his students causes tiferes to hold itself aloof,
too, and rise above netzcah and hod, which are called students of Hashem, meaning the
students of tiferes. Thus conversely one who humbles himself and teaches his students
with love causes tiferes also to lower itself to its students and influence them. Therefore,
a person should be easygoing toward his students and teach them according to their
ability to absorb. In his merit, tiferes will influence the students of Hashem, according to
their aspect or level which is appropriate for them

Second One who holds himself aloof with his Torah knowledge over the poor and
shames him. As in the story told of Eliyahu the Prophet, who appeared to Rabbi Shimon
ben Elazar as an ugly, despicable, loathsome pauper in order to test him. In his elation
with his learning, he insulted the pauper. He, Eliyahu, then rebuked him (Rabbi Shimon)
for his character defect, for one who holds himself aloof over the poor, causes tiferes to
become aloof over yesod and not influence it. But if a sage holds himself on par with the
poor, tiferes will then influence yesod. Therefore, a sage should hold the poor in high
esteem and draw them closer to him. This way, Above in the Supernal World, tiferes will
greatly value yesod and bind itself to it.

Third One who holds himself aloof with his Torah knowledge over the common folk
who are the nation of Hashem in general causes tiferes to hold itself aloof above,
malchus and not influence it. Rather, a person should consider himself on par with other
people, and all civilized people should be highly esteemed before him, since they are
down low, corresponding to the essence of Aretz referring to the attribute of malchus. If
he calls them donkeys, G-d forbid, he casts them down to the external evil forces; as a
result, he will not merit a son imbued with the light of Torah, as stated in the Gemara
(Nedarim 81a). Rather, he should be easygoing with his behavior toward them
according to their manner, just as tiferes influences malchus and directs it according to
her impoverished mind, for the minds of women are weak (Shabbos 33b), referring to
the attribute of malchus which according to the teachings of kabbalah is characterized
as a woman the receiver. Included in this conduct is not being haughty towards those
who are feeble minded, who are n the category of the dust of the earth. For this reason,
the earlier generations never held themselves aloof because of their Torah learning, as
indicated by the incidents related in the Zohar Parshas Bereishis (intro 7a) regarding Rav
Hamnua who hid his true identity in order not to benefit from any honor because of his
greatness in Torah and in the incident regarding Rav Chaggai (Zohar Shlach 158a) who,
when asked his name, simply answered A Jew, in order not to reveal his true honorable
name. The Tikkunim (Tikkun 26) also tell of a venerable sage who fled when Rabbi
Shimon bar Yochai sought to kiss him, lest he take ride in his Torah learning.

25th day

Furthermore, in debating words of Torah, one should accustom himself to have in mind
the rectification of the shechinah, rectifying and beautifying Her for tiferes. This refers to
deciding the halachah in accordance with truth. This is the meaning of conflict for the
sake of Heaven, the conflict between the two opposing powers, chesed and gevurah, for
the sake of Heaven tiferes, in deciding the halachah (malchus) in accordance with it
(tiferes truth). However, one should distance himself from any controversy that departs
from this path, for tiferes has no desire to have any connection to extraneous matters,
even if they involve torah learning. If they are for the purpose of besting others, the end
is Gehinom, g-d forbid. The only controversy that does not blemish tiferes is controversy
in Torah for the sake of Heaven, for all its paths are peace, and end in love.

One who derives personal benefits from words of Torah, blemishes this attribute which is
holy, and withdraws it from holiness and inserts it into the category of mundane matters.
Fortunate is the portion of the one who toils in torah to delight the Most Exalted One.
And the most important of all, is to purify ones mind by scrutinizing his thoughts and
examining himself in the course of debate. If he finds even a trace of impure thought, he
must retract his words and always admit the truth in order that tiferes the quality of
truth, be found therein.

Chapter eight
How a person should accustom himself with the attributes of netzach, hod, and
yesod

However, regarding the rectifications of netzach and hod, some are common to both and
others are unique to each one.

Now, first one should help those who study Torah and support them, whether with money
or in deeds; providing them with the things they require for their learning, preparing their
food and fulfilling all their desires so that they need not cease their Torah study. One
should also be careful not to disparage their learning, lest they weaken in their toil in
torah. Rather, he should honor and praise their good deeds so that they will hold

steadfast to their service. He should provide them with the books they need for their
learning and a house of study. And all similar things which strengthen and support those
who toil in Torah, are contingent totally on these two attributes. Everyone should
contribute according to his ability, however little or much; ultimately, all the more one
does to honor the torah and strengthen it whether verbally, physically or financially
arousing peoples hearts to Torah and inspiring them to hold steadfast to it, is all
connected and rooted in these two sefiros, for they are called the holders and supporters
of Torah.

26th day

Furthermore, he who toils in Torah study must learn from every person, as it is written,
From all my teachers, I have gained wisdom (Tehillim 119:99). For Torah
knowledge cannot be complete when learned from a single teacher. Thus, by becoming a
student of everyone, he becomes worthy of being a vehicle for netzach and hod, - the
students of Hashem, and the one who influences him Torah is on the level of tiferes.
Therefore, when he sits and learns, he merits that tiferes influences netzach and hod, and
he actually attains their level. Thus, when he learns Scripture which is from the right,
he has a specific association with netzach, and when he learns Mishnah which is from
the left, he has a specific association with hod. The Talmud which includes everything
for it cites proofs for the laws of the Mishanh from Scripture, is therefore a rectification
of them both (netzach and hod).

How a person should accustom himself with the attribute of yesod

One must be extremely careful of the kind of speech that leads to licentious thoughts, so
as not to cause wasteful emission. Needless to say, he should not use foul language;
rather, he should be on guard even against pure speech that leads to licentious thoughts.
This idea can be derived from the language used in the verse Do not allow your mouth
to bring sin to your flesh (Koheles 5:5) a warning not to let ones mouth utter words
which cause to desecrate the holy flesh the sign of the Holy covenant with wasteful
emissions. The verse continues: Why should G-d become angry because of your
voice? If this voice refers to uttering obscenities, why is the expression to bring sin
used in the first part of the verse? This itself is a sin! Only, the answer is, even if the
words themselves are not sinful but rather pure, if they cause licentious thoughts, one
must be careful regarding them. For this reason, the verse uses the expression to bring

sin to your fleshwhy should G-d be angry: Meaning since these words bring sin,
even though they themselves are permissible, He is angry with the voice that utters them.
For through the resulting evil act, the voice and words that caused it are then considered
evil. This is the extent to which one must be careful regarding the Sign of the Covenant,
not to have any licentious thoughts and not to cause wasteful emissions.
Further caution isnecessary, since yesod also corresonds to the Covenant of the rainbow,
in which the bow is arched above only to shoot arrows at the attribute of malchus the
target of the arrows. This refers to guarding the seminal drop, which shoots forth like an
arrow to produce branches and bear fruit. Just as the bow in the Supernal World is
never drawn except when aimed at the aforementioned target, so too, a man should not
draw his bow that is, cause himself in any way to have an arousal unless it is at the
time of union, when his spouse is in a state of purity. Anything beyond this would cause
this attribute of yesod to become flawed, G-d forbid. This requires extremely great
caution, mainly in guarding oneself from licentious thoughts.

27th day
Chapter nine
How a person shoud accustom himself with the attribute of malchus

Firstly, one should not hold himself aloof with all that he possesses. Rather, he should
always consider himself as a pauper, placing himself before his Creator like the destitute,
begging and pleading. Even if he is a man of wealth, he should accustom himself with
this attitude, considering that none of his possessions belong to him and that he is
forsaken, requiring the constant mercies of his Creator, having nothing at all besides the
bread he eats. He should humble his heart and act as if he himself was a pauper, and
especially at the time of prayer, for this is a wondrous, auspicious. In contrast, it is
stated: Your heart may become aloof, and you may forget Hashem your G-d (Devarim
8:14) for external forgetfulness is common there with one who holds himself aloof. King
David conducted himself very much with this attribute, saying:for I am alone and
poor (Tehillim 25:16) considering himself as a pauper. Since each member of a mans
household must fend for himself before the Heavenly Court, what can anyone do for

him? Of what help will even his wife and children be when he is judged before the
Creator? Or when his soul departs, will they accompany him beyond the grave? What
good are they to him in his time of judgment, from the entrance t his grave and beyond?
Therefore, one should humble and perfect himself according to the essence of this
attribute.

A second, extremely important method is explained in Sefer HaZohar (Vayakhel 198b).


One should exile himself, wandering from place to place for the sake of Heven, thereby
becoming a vehicle for the exiled Shechinah. He should compare himself: Behold, I
exiled myself, but I have all my implements with me. But what about the honor of the
Supreme One, for the Shechinah is exiled without Her implements, for they are lacking as
a result of the exile? For this reason, he should minimize his implements as much as
possible as it is written: make foryourself implements of exile (Yirmiya 46:19), He
should humble his heart in exile, and bind himself to Torah, then the Shechinah will be
with him. He should also impose an expulsion order upon himself, always banishing
himself from the comforts of his home, just as Rabbi Shimon bar Yochai and his
comrades banished themselves and toiled in Torah. Better still, he should trudge by foot
from place to place without horse or wagon. Concerning such a person, it is stated his
hope is on Hashem, his G-d (Tehillim 146:5). As it is explained (Zohar Vayakhel 198a)
the word sivro which can be read homiletically as shivro, derives from the word shever
meaning breaking for he breaks his body for the honor of the Supreme One.

Another very important aspect of the attribute of malchus which is the gateway to all of
Divine service, is to fear the honored and awesome Hashem. Now, fear itself is
extremely dangerous, in that it can cause a blemish and allow entry to the external 9evil)
forces. For if the fear is from suffering, death, or Gehinom, it is actually a fear of the
external forces themselves, since all of thee functions derive from the external forces.
However, the primary fear is fear of Hashem. This is achieved by pondering three (four)
things: the first since the greatness of he Who fashioned all things is over all existence;
and behold, man fears the lion, the bear, the terrorist, fire and a falling ruin, which are
only minor emissaries. Why then should he not fear the great King, and have the awe of
His greatness resting upon his face? He should say, How can the despicable man sin
against such a great Master? For if he angered a bear, it would gobble him up, whereas,
because the Holy One, Blessed is He, tolerated insult, is this a reason not to fear His
awesomeness and greatness? The second by imagining His G-ds constant Divine
providence which observes and scrutinizes him. And, behold, a slave always fears his
master when in is presence, and man is always in the presence of the Creator, Who
carefully inspects all his ways. Thus, he should be afraid and terrified to be seen
nullifying his commandments. The third Since He (G-d) is the root of all souls, and all
of them are rooted in His sefiros, a transgressor damages His sanctuary. Should he not
fear that the Kings Sanctuary will be soiled by his evil deeds? The fourth One should
understand that his flawed deeds repel the Shechinah Above. One should fear lest he

cause this great evil of diverting the Kings (Hashems) desire from the Queen
(Shechinah). These kinds of fear set a person on the right path towards perfecting this
attribute, enabling him to cleave to it.

28th day

Furthermore, a man should take upon himself with great care to do whatever possible that
the Shechinah will cleave to him and not depart from him. Now, it is self understood that
as long as he has not married, the Shechinah is not at all with him, since the Shechinah
dwells with man mainly due to his female partner. For man stands between the two
female aspects his physical wife below in this world, who receives sustenance, clothing,
and onah (marital) rights from him; and the Shechinah which rests above him, to bless
him with all of these so that he will give them again and again to the wife with whom he
has formed the covenant of marriage. His position corresponds to tiferes, which stands
between the two female aspects of the sefiros Imma Illaah (binah) which bestows to it
(tiferes) all its needs; and Imma Tataah (malchus) which receives from it sustenance,
clothing, and onah (marital) rights, which corresponds to chesed, din, and rachamim, as is
known. But the Shechinah will not come to him unless he emulates the pattern of the
Heavenly reality.

Now, at times a man separates from his wife for one of three causes: The first She is a
niddah; The second he is engrossed in torah study and therefore separates himself from
her on weekdays; the third he goes on the road, and he guards himself from sin. At
these times, the Shechinah cleaves and binds Herself to him and does not leave him, so
that he is not abandoned and estranged. Rather, he is always a complete man, possessing
both male and female elements. And since the Shechinah unites with him, man should be
careful not to cause the Shechinah to separate from him. When he goes to on the road, he
should be meticulous thereby being rewarded- to recite the Travelers Prayer and hold
fast to the Torah. As a result, the Shechinah, which guards his way, will constantly stand
by his side. When he is engrossed in Torah study, the Shechinah also stands with him,
since he is careful not to sin and is engrossed in Torah study. So, too, when his wife is
niddah, the Shechinah stands by his side if he observes the laws of separation properly.
Then, on the night of her purification, on Shabbos night, or on returning from his travels
each of these being the proper time for fulfilling the mitzvah of marital relations the

Shechinah Above opens Itself to receive holy souls, so, too, one should have marital
relations with his wife at these times. In this way, the Shechinah will always be with him,
as explained in the Zohar Parshas Bereishis (pg. 49a). Furthermore, marital relations
with his wife should take place only when the Shechinah is in Her place, that is, between
the two arms (chesed and gevurah), However, when the community is in distress (i.e.
famine) and the Shechinah is not between the two arms, it is forbidden. This is the
explanation given in Tikkunim of Parshas Bereishis (Tikkun 69).

One who wishes to unite with the Kings daughter (Shechinah) so that she never
separates from him, must first adorn himself with all sorts of adornments and fine
garments referring to the perfections of all the attributes we have mentioned. After
perfecting himself with these perfections, he should constantly concentrate on receiving
the Shechinah while studying Torah and bearing the yoke of the mitzvos according to
the essence of the meaning of Unification. Then, immediately, She (Shechinah) will
attach Herself to him and not separate from him. But this Unification is on the condition
that he purifies and sanctifies himself. And once one is pure and holy, he should
contemplate on accomplishing to give Her (the Shechinah) sustenance, clothing, and
onah rights, as these are the three things a man is obliged to provide his wife: 1) With all
his deeds, he should bestow spiritual bounty upon Her, from the right, thereby
sustaining her. 2). From the aspect of gevurah he should cover her, so that the external
forces will not dominate her. Meaning, that there should be no aspect of yetzer hara in his
performance of mitzvos, such as, for sake of physical pleasure or the prospect of
imagined honor or similar personal benefits. For the yetzer hara is present in such a
mitzvah, and She (Shechinah) flees from him, because it (yetzer hara) is considered
ervah (something of shame, literally private parts of the body.) Therefore, he must
cover the ervah and always conceal it, so that it (yetzer hara) will not dominate Her
(Shechinah). How should this be done? All his deeds should be done for the sake of
Heaven, without the yetzer hara having any part of it. In addition, tefillin and tzitzis are
powerful shields for Her (Shechinah), preventing the external forces from dominating
her, therefore he should be accustomed to wearing them. 3). He should unite Her
(Shechinah) with tiferes through saying the Shema in its proper time and by establishing
fixed times for Torah study. And when he sets aside a time for all these things, he should
contemplate that this is Ohah for the Shechinah (which is considered a Supernal
Woman), the Kings daughter. This idea is alluded to in the tikkunim (tikkun 6).

29th day

In the Zohar on Parshas Bereishis (11a), Rabbi Shimon bar Yochai explains the torahs
great and important advice as to how a person can be bound to the Supernal Holiness and
conduct himself according to it, never becoming separated from the Supernal sefiros.

Man must act according to the time meaning, to know which sefirah dominates at a
particular time, so he can bind himself to it and carry out the rectification associated with
the ruling attribute.

He starts off his explanation from mans obligations at night the time when man retires
to bed. The ruling attribute is then night the attribute of malchus. He then goes to
sleep. But since sleep is considered like death when the Tree of Death rules what
should one do? He should prepare and proceed to bind himself to the essence of Sanctity,
which is also the essence of the attribute of malchus in its aspect of holiness. For this
purpose, when preparing to go to bed, he should concentrate on accepting the complete
yoke of the Heavenly kingdom upon himself. Upon arising at midnight, he should wash
his hands from the external forces that dominate them, removing the evil spirits from his
flesh. He should then recite the blessing on Torah learning and rectify the Shechinah
through Torah study. About this, it is said (Mishlei 6:22), When you lie down, it will
guard you from the external evil forces, and when you awaken, your talk will be with
Her (the Torah). And She will be bound to you, and you to Her. Then his heavenly soul
in Gan Eden will rise together with the Shechinah which enters there with the righteous.
Tiferes will also come there to delight with the righteous, and be with him in their
company, all listening to his voice (learning Torah). This way, he actually journeys
together with Her (Shechinah) from a state of sleep and death to the essence of Heavenly
Life, where he becomes bound to the essence of Gan Eden; and the light of tiferes, which
shines upon the righteous in Gan Eden, begins to shine upon him. This is the explanation
given in the Zohar on Parshas Terumah (130b).

He arises early before the morning star ascends, and also begins to come and enter the
Bais HaKnesses (synagogue), binding himself to the three Patriarchs. At the entrance to
the Bais HaKnesses, he recites the verse, And I, through Your abundant kindness, come
into Your house; I bow toward Your holy sanctuary in awe of You (Tehimmim 5:8),
merging himself with the essence of Tiferes Adam which comprises the attributes of
chesed, gevurah and tiferes, and he enters into knesses (Yisroel), which is the attribute of
malchus. He then meditates on the essence of the three Patriarchs when reciting this
verse with Your abundant kindness corresponds to Avraham; I bow toward Your holy
sanctuary corresponds to Yitzchak, for bowing that is lowering ones stature towards
the attribute of judgments and allowing himself to be pushed aside by it derives from
his side (the aspect of Yitzchak). Then the time of strict judgment will be pushed aside
from him, for the bounty of compassion from Above will be bestowed upon this attribute

to sweeten it. In awe of You corresponds to Yaakov, as it is written, How awesome is


this place (Beresheis 28:17), Behold, he has merged himself with them with his
thought, speech and action. For thought is the mediation we mentioned; speech is
reciting the verse, and action is coming to the Bais HaKnesses and bowing towards His
sanctuary.

30th

day

Before the morning prayer (Shacharis), one should stand in the Bais HaKnesses
(synagogue), his mouth a wellspring flowing with prayer, unifying yesod, the source of
the wellspring, that opens into the well, which is the Bais HaKnesses. And he rectifies the
Shechinah by concentrating to the best of his ability in his prayers.

When he leaves there, he ascends to the essence of Torah and binds himself to it,
according to the essence of the attribute of day (tiferes). He conducts himself with it (this
behavior) the whole day until the afternoon hours of Mincha, when he binds himself t
gevurah. For in the morning he binds himself to chesed in his prayers, during the day to
tiferes with his torah learning, and towards evening to gevurah. All this is in order to bind
everything with the attribute of day (tiferes) which comes to the Bais HaKnesses to
become unified with the essence of gevurah the same way he did in his morning prayer
with the aspect of chesed.

Between these two prayers, he also binds the Shechinah to himself by means of his meal,
with which he grants kindness to the poor woman; as Hillel the elder used to say before
going to eat I am granting kindness to my poor guest (soul). A righteous man knows
the soul of his animal (Mishlei 12:10). This can be explained as : Ones intention in his
meal should be to grant kindness to his animal soul and bind it to the essence of Mazon
(literally food, referring to the numerical value of zion nunsofeis which is aleph
lamed, hei vav yud hei ).

After he ascends to the time of mincha and has been bound to gevurah, he then waits for
night, until tiferes descends to malchus. Thus, he is with Her (Malchus) at the beginning
of the night, and binds himself to Her. He then enters the Bais HaKnesses with the intent
mentioned above, and binds himself below, as tiferes comes to its place of lodging.

When he exits the Bais HaKnesses, he should actually unite himself with malchus alone,
according to the essence of accepting the yoke of the Heavenly Kingdom. This should be
his daily schedule, corresponding to the cycle of the sefirah, so that he always cleaves to
the dominant light (sefirah).

This advice is found mainly in the Zohar on Parshas Bereishis and the rest of it has been
gathered from many places in the Zohar. This is a comprehensive advice by which man
can always bind himself to holiness, with the Crown of the Shechinah never absent from
above his head.

Finished and completed with praise to G-d Who knows all that is hidden,, today, the 4th
day of the week, the 12th of Mar-Chesvan, 5349 the numberical value of Esmach in
the verse May my words be sweet to Him, I will rejoice in Hashem (Psalms 104-34)

Divided for daily study each month with an English translation edited by Rabbi Dov Fink
and Rabbi Shimon Finkelman