Part IV; Iggeret HaKodesh, Chapter 27

אמַה שֶּׁכָּתַב לְיוֹשְׁבֵי אֶרֶץ הַקֹּדֶשׁ תִּבָּנֶה וְתִכּוֹנֵן בִּמְהֵרָה בְיָמֵינוּ אָמֵן לְנַחֲמָם בְּכִפְלַיִים לְתוּשִׁיָּה, עַל פְּטִירַת הָרַב הַגָּאוֹן הַמְפוּרְסָם אִישׁ אֱלֹקִים קָדוֹשׁ, נֵר יִשְׂרָאֵל, עַמּוּד הַיְמָנִי פַּטִּישׁ הֶחָזָק, מוֹרֵנוּ הָרַב וְרַבֵּנוּ רַבִּי מְנַחֵם מֶענְדְּל נִשְׁמָתוֹ עֵדֶן.

1TWENTY-SEVEN. What he wrote to the Chasidic community¹ to console them doubly for salvation² over the passing of the Rabbi, famous Gaon, holy man of G–d,³ “Lamp of Israel, pillar of the right hand, mighty hammer,” ⁴ our master R. Menachem Mendel,⁵ may his soul rest in Eden.

ב אֲהוּבַיי אַחַיי וְרֵעַיי אֲשֶׁר כְּנַפְשִׁי כוּ׳, ה׳ עֲלֵיהֶם יִחְיוּ חַיִּים עַד הָעוֹלָם, וְצֶאֱצָאֵיהֶם אִתָּם זֶרַע אֱמֶת בְּרוּכֵי ה׳ הֵמָּה מֵעַתָּה וְעַד עוֹלָם.

2My beloved, my brethren and friends, who are (to me) as my soul….⁶
May the L–rd be over them, they should live⁷ a life forevermore,⁸ and their offspring with them, a seed of truth⁹—they are the blessed of the L–rd¹⁰ from now for evermore.

גאַחֲרֵי דְּרִישַׁת שְׁלוֹמָם כְּמִשְׁפָּט לְאוֹהֲבֵי שְׁמוֹ, בָּאתִי לְדַבֵּר עַל לֵב נִדְכָּאִים הַנֶּאֱנָחִים וְהַנֶּאֱנָקִים, וּלְנַחֲמָם בְּכִפְלַיִים לְתוּשִׁיָּה, אֲשֶׁר שָׁמְעָה אָזְנִי וַתָּבֶן לָהּ, עַל מַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה ״דְּשָׁבַק חַיִּים לְכָל חַי״.

3Following the enquiry after their welfare as is becoming those that love His Name, I have come to comfort the smitten “that sigh and groan”¹¹ and to console them doubly for salvation with what my ear has heard and noted for itself¹² on the saying of our Sages, of blessed memory, that “He has left life for all the living.”¹³

דכִּי ״צַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה״, וּבְ״יִרְאַת ה׳ לְחַיִּים״, וּבְרִשְׁפֵי אֵשׁ שַׁלְהֶבֶת אַהֲבָתוֹ מֵחַיִּים, לְכָל בָּהֶן חַיֵּי רוּחוֹ [נוסח אחר: וְנִשְׁמָתוֹ] כָּל יְמֵי חֶלְדּוֹ, וַיְהִי בְּהַעֲלוֹת ה׳ רוּחוֹ, וְנִשְׁמָתוֹ אֵלָיו יֶאֱסוֹף, וְיַעֲלֶה בְּעִילּוּי אַחַר עִילּוּי עַד רוּם הַמַּעֲלוֹת – שָׁבַק חַיֵּי רוּחוֹ, ״פְּעוּלָּתוֹ אֲשֶׁר עָבַד בָּהּ״ לְפָנִים בְּיִשְׂרָאֵל, פְּעוּלַּת צַדִּיק לְחַיִּים לְכָל חַי, הִיא נֶפֶשׁ כָּל חַי הַקְּשׁוּרָה בְּנַפְשׁוֹ בְּחַבְלֵי עֲבוֹתוֹת אַהֲבָה רַבָּה וְאַהֲבַת עוֹלָם, בַּל תִּמּוֹט לָנֶצַח, אֲשֶׁר ״מִי הָאִישׁ הֶחָפֵץ חַיִּים״, לְדָבְקָה בַּה׳ חַיִּים – בַּעֲבוֹדָתוֹ תִּדְבַּק נַפְשׁוֹ, וְהָיְתָה צְרוּרָה בִּצְרוֹר הַחַיִּים אֶת ה׳, בְּחַיֵּי רוּחַ אַפֵּינוּ אֲשֶׁר אָמַרְנוּ בְּצִלּוֹ נִחְיֶה בַגּוֹיִם.

4The righteous lives by his faith,¹⁴ and by the fear of the L–rd which leads to life,¹⁵ and by the flashes of fire of the flame¹⁶ of his love (of G–d, which to him) supercedes life, to absorb therein the life of his ruach¹⁷ all the days of his duration. And when it comes about that the L–rd takes up¹⁸ (and) gathers to Himself his ruach and neshamah,¹⁹ and he ascends from one elevation to another—to the peak of levels, he, then, leaves the life of his ruach, his effectuation on which he has labored²⁰ previously among Israel [the labor of the righteous is for the living²¹], to every living being. That is, (he leaves it to) the soul of every living being bound to his soul by the thick ropes of a magnanimous love, and an eternal love,²² that will not be moved forever. For he who is the man who desires life²³ to become attached to the L–rd of life, his soul will become attached through his service; (his soul) will be bound up in the bundle of life with the L–rd,²⁴ in the life of “the breath (ruach) of our nostrils of whom we said: in his tzel we shall live among the nations.”²⁵

האֲשֶׁר שָׁבַק לָנוּ, בְּכָל אֶחָד וְאֶחָד כְּפִי בְּחִינַת הִתְקַשְּׁרוּתוֹ בֶּאֱמֶת, וְאַהֲבָתוֹ אַהֲבַת אֱמֶת הַטְּהוֹרָה, ״מִקֶּרֶב אִישׁ וְלֵב עָמוֹק״, כִּי ״כַּמַּיִם הַפָּנִים וְכוּ׳״, וְ״רוּחַ אַיְיתִי רוּחַ וְאַמְשִׁיךְ רוּחַ״, וְרוּחוֹ עוֹמֶדֶת בְּקִרְבֵּינוּ מַמָּשׁ, כִּי בִּרְאוֹתוֹ יְלָדָיו מַעֲשֵׂה יָדָיו בְּקִרְבּוֹ יַקְדִּישׁוּ שְׁמוֹ יִתְבָּרֵךְ, אֲשֶׁר יִתְגַּדֵּל וְיִתְקַדֵּשׁ, כַּאֲשֶׁר נֵלֵךְ בְּדֶרֶךְ יְשָׁרָה אֲשֶׁר הוֹרָנוּ מִדְּרָכָיו, וְנֵלְכָה בְּאוֹרְחוֹתָיו נֶצַח סֶלָה וָעֶד.

5(This) he left for us, in each and every one corresponding to the degree of his genuine alliance and his pure love, a pure love of truth from “the inward of man and a profound heart.”²⁶ For “As waters (reflect) the face…,”²⁷ and “spirit (ruach) rouses spirit, and brings forth spirit.”²⁸ Thus his ruach remains truly in our midst, when he sees his children, the work of his hands, in his midst sanctifying His Name, blessed be He.²⁹ For (His name) is magnified and sanctified when we walk in the right way that he has shown us of his ways, and we will walk in his paths³⁰ forevermore.

ו וְזֶהוּ שֶׁכָּתוּב בַּזּוֹהַר הַקָּדוֹשׁ דְּ״צַדִּיקָא דְּאִתְפַּטַּר אִשְׁתַּכַּח בְּכֻלְּהוּ עָלְמִין יַתִּיר מִבְּחַיּוֹהִי״, דְּהַיְינוּ, שֶׁגַּם בְּזֶה הָעוֹלַם הַמַּעֲשֶׂה – ״הַיּוֹם לַעֲשׂוֹתָם״ – אִשְׁתַּכַּח יַתִּיר: כִּי הַמַּעֲשֶׂה (גָּדוֹל) [גָּדֵל] וְהוֹלֵךְ, גִּידּוּלֵי גִידּוּלִין, מִן ״אוֹר זָרוּעַ לַצַּדִּיק״ בַּ״שָּׂדֶה אֲשֶׁר בֵּרְכוֹ ה׳״, הַמֵּאִיר לָאָרֶץ וְחוּצוֹת, וְגַם אֲנַחְנוּ אֵלֶּה פֹה הַיּוֹם כּוּלָּנוּ חַיִּים בִּדְרָכָיו – ״דֶּרֶךְ הַקֹּדֶשׁ יִקָּרֵא לָהּ״. זֹאת בַּעֲבוֹדַת ה׳ בְּמִילֵּי דִשְׁמַיָּא.

6And this is the meaning of the statement in the sacred Zohar³¹ that “When the tzaddik departs, he is to be found in all worlds more than in his lifetime.” That is, he is to be found more even in this world of action [“this day to do them”³²], because the action keeps growing growths of the second degree from the “light implanted for the righteous”³³ in the field which the L–rd blessed;³⁴ (this light) radiates to the earth and the outside places,³⁵ and also to us—those that are here this day, all of us that live in his ways, “the holy way shall it be called.”³⁶ This is as regards the service of G–d, with respect to heavenly matters.³⁷

זוּבְמִילֵּי דְעָלְמָא – בְּפֵירוּשׁ אִתְּמַר בַּזּוֹהַר הַקָּדוֹשׁ, דְּ״צַדִּיקַיָּיא מְגִינִּין עַל עָלְמָא וּבְמִיתַתְהוֹן יַתִּיר מִבְּחַיֵּיהוֹן, וְאִלְמָלֵא צְלוֹתָא דְצַדִּיקַיָּיא בְּהַהוּא עָלְמָא – לָא אִתְקַיֵּם עָלְמָא רִגְעָא חֲדָא״. וְכָל הַקָּרוֹב קָרוֹב אֶל מִשְׁכַּן ה׳ בְּחַיָּיו קוֹדֵם לִבְרָכָה:

7As for mundane matters, it is stated explicitly in the sacred Zohar that the tzaddikim shield the world, and after their death even more than in their life.³⁸ Were it not for the prayer of the tzaddikim in that world, the world would not endure a single moment.³⁹ And whoever is closer unto the habitation of the L–rd⁴⁰ during his lifetime has precedence to the blessing.⁴¹

ח ביאור על הנזכר לעיל

8(27b). An elucidation of the above.

טאִיתָא בַּזּוֹהַר הַקָּדוֹשׁ, דְּ״צַדִּיקָא דְּאִתְפַּטַּר אִשְׁתַּכַּח בְּכֻלְּהוּ עָלְמִין יַתִּיר מִבְּחַיּוֹהִי כוּ׳״. וְצָרִיךְ לְהָבִין, תֵּינַח בְּעוֹלָמוֹת עֶלְיוֹנִים – אִשְׁתַּכַּח יַתִּיר בַּעֲלוֹתוֹ שָׁמָּה, אֲבָל בָּעוֹלָם הַזֶּה אֵיךְ אִשְׁתַּכַּח יַתִּיר?

9It is stated in the sacred Zohar⁴² that when the tzaddik departs he is to be found in all worlds more than in his lifetime…. Now this needs to be understood. For, granted that he is to be found increasingly in the upper worlds, because he ascends to there; but how can he be found more in this world?

יוְיֵשׁ לוֹמַר, עַל דֶּרֶךְ מַה שֶּׁקִּבַּלְתִי עַל מַאֲמַר חֲכָמֵינוּ־זִכְרוֹנָם־לִבְרָכָה ״דְּשָׁבַק חַיִּים לְכָל חַי״.

10This may be explained along the lines of what I received on the saying of our Sages, of blessed memory, that “He has left life for all the living.”⁴³

יאכַּנּוֹדָע, שֶׁחַיֵּי הַצַּדִּיק אֵינָם חַיִּים בְּשָׂרִים כִּי אִם חַיִּים רוּחַנִיִּים, שֶׁהֵם אֱמוּנָה וְיִרְאָה וְאַהֲבָה, כִּי בֶּאֱמוּנָה כְּתִיב: ״וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה״, וּבְיִרְאָה כְּתִיב: ״וְיִרְאַת ה׳ לְחַיִּים״, וּבְאַהֲבָה כְּתִיב: ״רוֹדֵף צְדָקָה וָחֶסֶד יִמְצָא חַיִּים״, וְחֶסֶד הוּא אַהֲבָה.

11As is known, the life of the tzaddik is not a physical life⁴⁴ but a spiritual life, consisting of faith, awe, and love. Thus of faith it is written: “And the tzaddik lives by his faith.”⁴⁵ Of awe it is written: “The awe of the L–rd is for life.”⁴⁶ And of love it is written:⁴⁷ “He who pursues tzedakah⁴⁸ and chesed will find life,” and chesed refers to love.⁴⁹

יבוּשְׁלֹשָה מִדּוֹת אֵלּוּ הֵם בְּכָל עוֹלָם וְעוֹלָם עַד רוּם הַמַּעֲלוֹת, הַכֹּל לְפִי עֵרֶךְ בְּחִינַת מַעֲלוֹת הָעוֹלָמוֹת זֶה עַל זֶה בְּדֶרֶךְ עִילָּה וְעָלוּל, כַּנּוֹדָע.

12These three attributes are prevalent in every world to the topmost of levels, all proportionate to the levels of the worlds—one higher than the other by way of cause and effect, as known.

יג וְהִנֵּה, בִּהְיוֹת הַצַּדִּיק חַי עַל פְּנֵי הָאֲדָמָה, הָיוּ שְׁלֹשָׁה מִדּוֹת אֵלּוּ בְּתוֹךְ כְּלִי וּלְבוּשׁ שֶׁלָּהֶם בִּבְחִינַת מָקוֹם גַּשְׁמִי, שֶׁהִיא בְּחִינַת נֶפֶשׁ הַקְּשׁוּרָה בְּגוּפוֹ, וְכָל תַּלְמִידָיו אֵינָם מְקַבְּלִים רַק הֶאָרַת מִדּוֹת אֵלּוּ וְזִיוָן, הַמֵּאִיר חוּץ לִכְלִי זֶה עַל־יְדֵי דִּבּוּרָיו וּמַחְשְׁבוֹתָיו הַקְּדוֹשִׁים, וְלָכֵן אָמְרוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה שֶׁאֵין אָדָם עוֹמֵד עַל דַּעַת רַבּוֹ וְכוּ׳.

13Now, while the tzaddik was alive on earth, these three attributes were contained in their vessel and garment on the plane of physical space. This is the aspect of the nefesh bound to his body. All his disciples receive but a radiation from these attributes and a ray [from them] radiating beyond this vessel by means of his holy utterances and thoughts. That is why our Sages, of blessed memory, said that a person cannot comprehend his master….⁵⁰

ידאֲבָל לְאַחַר פְּטִירָתוֹ, לְפִי שֶׁמִּתְפָּרְדִים בְּחִינַת הַנֶּפֶשׁ שֶׁנִּשְׁאֲרָה בַּקֶּבֶר מִבְּחִינַת הָרוּחַ שֶׁבְּגַן עֵדֶן, שֶׁהֵן שָׁלֹשׁ מִדּוֹת הַלָּלוּ, לְפִיכָךְ יָכוֹל כָּל הַקָּרוֹב אֵלָיו לְקַבֵּל חֵלֶק מִבְּחִינַת רוּחוֹ שֶׁבְּגַן עֵדֶן, הוֹאִיל וְאֵינָהּ בְּתוֹךְ כְּלִי וְלֹא בִּבְחִינַת מָקוֹם גַּשְׁמִי, כַּנּוֹדָע מַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה עַל יַעֲקֹב אָבִינוּ עָלָיו־הַשָּׁלוֹם שֶׁנִּכְנַס עִמּוֹ גַּן עֵדֶן, וְכֵן כָּתַב בְּסֵפֶר עֲשָׂרָה מַאֲמָרוֹת, שֶׁאֲוִיר גַּן עֵדֶן מִתְפַּשֵּׁט סָבִיב כָּל אָדָם, וְנִרְשָׁמִים בַּאֲוִיר זֶה כָּל מַחְשְׁבוֹתָיו וְדִבּוּרָיו הַטּוֹבִים בַּתּוֹרָה וַעֲבוֹדַת ה׳ (וְכֵן לְהֵיפֶךְ חַס וְשָׁלוֹם נִרְשָׁמִים בַּאֲוִיר הַמִּתְפַּשֵּׁט מִגֵּיהִנֹּם סָבִיב כָּל אָדָם).

14But after his passing, because the nefesh [which remains in the grave] is separated from the ruach [i.e., these three attributes] which is in the Garden of Eden,⁵¹ whoever is close to him can receive a part from the aspect of his ruach [which is in the Garden of Eden], because it is no (longer) within a vessel, nor on the plane of physical space. Thus is known the saying of our Sages, of blessed memory, with reference to our father Jacob, peace be to him, that “the Garden of Eden entered with him.”⁵² Likewise it is stated in the book Asarah Maamarot that the sphere of the Garden of Eden spreads itself around every person, and in this sphere are recorded all his good thoughts and utterings of Torah and Divine service (⁵³and likewise to the contrary, Heaven forfend: they⁵⁴ are recorded in the sphere of Gehinom, which spreads itself around every person⁵⁵).

טוהִלְכָּךְ, נָקֵל מְאֹד לְתַלְמִידָיו, לְקַבֵּל חֶלְקָם מִבְּחִינַת רוּחַ רַבָּם הָעַצְמִיִּית, שֶׁהֵם אֱמוּנָתוֹ וְיִרְאָתוֹ וְאַהֲבָתוֹ אֲשֶׁר עָבַד בָּהֶם אֶת ה׳, וְלֹא זִיוָום בִּלְבַד הַמֵּאִיר חוּץ לַכְּלִי, לְפִי שֶׁבְּחִינַת רוּחוֹ הָעַצְמִית מִתְעַלָּה בְּעִילּוּי אַחַר עִילּוּי, לְהִכָּלֵל בִּבְחִינַת נִשְׁמָתוֹ שֶׁבְּגַן עֵדֶן הָעֶלְיוֹן שֶׁבָּעוֹלָמוֹת הָעֶלְיוֹנִים.

15Thus it is very easy for his disciples to receive their part of the essential aspects of their master’s ruach, i.e., his faith, his awe, and his love, wherewith he served the L–rd and not merely a ray thereof which radiates beyond the vessel. For the essential aspect of his ruach is raised, elevation upon elevation, to become absorbed in his neshamah, which is in the Higher Garden of Eden, in the supreme worlds.

טזוְנוֹדָע, שֶׁכָּל דָּבָר שֶׁבִּקְדוּשָּׁה אֵינוֹ נֶעְקָר לְגַמְרֵי מִכֹּל וָכֹל מִמְּקוֹמוֹ וּמַדְרֵגָתוֹ הָרִאשׁוֹנָה, גַּם לְאַחַר שֶׁנִּתְעַלָּה לְמַעְלָה לְמַעְלָה. וּבְחִינָה זוֹ הָרִאשׁוֹנָה שֶׁנִּשְׁאֲרָה לְמַטָּה בְּגַן עֵדֶן הַתַּחְתּוֹן בִּמְקוֹמוֹ וּמַדְרֵגָתוֹ הָרִאשׁוֹנָה, הִיא הַמִּתְפַּשֶּׁטֶת בְּתַלְמִידָיו, כָּל אֶחָד כְּפִי בְּחִינַת הִתְקַשְּׁרוּתוֹ וְקִרְבָתוֹ אֵלָיו בְּחַיָּיו וּבְמוֹתוֹ בְּאַהֲבָה רַבָּה, כִּי, הַמְשָׁכַת כָּל רוּחָנִיּוּת, אֵינָהּ אֶלָּא עַל־יְדֵי אַהֲבָה רַבָּה, כְּמוֹ שֶׁכָּתוּב בַּזּוֹהַר הַקָּדוֹשׁ דְּרוּחַ דִּרְעוּתָא דְלִבָּא אַמְשִׁיךְ רוּחַ מִלְּעֵילָא, רַק אִם יִכּוֹן לִקְרַאת אֱלֹהָיו בַּהֲכָנָה רַבָּה וִיגִיעָה עֲצוּמָה, לְקַבֵּל שָׁלֹשׁ מִדּוֹת הַלָּלוּ, כְּדֶרֶךְ שֶׁהוֹרָהוּ רַבּוֹ, וּכְמַאֲמַר רַבּוֹתֵינוּ־זִכְרוֹנָם־לִבְרָכָה: ״יָגַעְתָּ וּמָצָאתָ – תַּאֲמִין״.

16Now it is known that something sacred is never wholly and totally uprooted from its place and original level, even after it has reached the highest point.⁵⁶ Thus it is this original aspect, remaining below, in the Lower Garden of Eden, in its place and original level, which extends itself among his disciples, each one according to the level of his alliance and closeness to (the tzaddik) during his lifetime and after his death out of a magnanimous love. For the efflux of anything spiritual is but by means of a magnanimous love. Thus it is stated in the sacred Zohar⁵¹ that the spirit (ruach) in a mode of the willingness of the heart (reuta deliba)⁵⁸ elicits a spirit from above; thus only when he will prepare himself toward his G–d⁵⁹ with a great preparation and immense effort to receive these attributes⁶⁰ in the way that his master taught him, and as the saying of our Sages, of blessed memory: “If you have labored and (claim to have) found—believe it.”⁶¹

יז וְהִנֵּה, יֵשׁ עוֹד בְּחִינַת הֶאָרָה לְתַלְמִידָיו, רַק שֶׁאֵינָהּ מִתְלַבֶּשֶׁת בְּתוֹךְ מוֹחָם מַמָּשׁ כָּרִאשׁוֹנָה, רַק מְאִירָה עֲלֵיהֶם מִלְמַעְלָה, וְהִיא מֵעֲלִיַּית רוּחוֹ וְנִשְׁמָתוֹ לִמְקוֹר חוּצְבּוֹ, דְּהַיְינוּ לַ״חֲקַל תַּפּוּחִין קַדִּישִׁין״, וְעַל־יְדֵי זֶה נַעֲשֶׂה שָׁם יִחוּד, עַל־יְדֵי הַעֲלָאַת ״מַיִּין נוּקְבִין״ מִכָּל מַעֲשָׂיו וְתוֹרָתוֹ וַעֲבוֹדָתוֹ אֲשֶׁר עָבַד כָּל יְמֵי חַיָּיו, וְנִזְרְעוּ בַּ״חֲקַל תַּפּוּחִין קַדִּישִׁין״ אוֹרוֹת עֶלְיוֹנִים מְאֹד, לְעוּמַּת תַּחְתּוֹנִים, אֲשֶׁר הֵם תּוֹרָתוֹ וַעֲבוֹדָתוֹ.

17Now, there is yet another type of radiation to his disciples. However, it does not vest itself truly in their mind—as is the case with the first one, but radiates over them, from aloft. It stems from the ascent of his ruach and his neshamah to the source from where it was hewn, that is to the “orchard of the holy apples” (chakal tapuchin kadishin).⁶² (This ascent) effects a unification there (yichud) by means of the elevation of the mayin nukvin⁶³ of all his doings, his Torah, and the Divine service which he served all the days of his life. And in the chakal tapuchin kadishin are implanted most sublime lights corresponding to the nether ones, i.e., his Torah and worship.

יחוְהֶאָרַת אוֹרוֹת עֶלְיוֹנִים אֵלּוּ מְאִירָה עַל כָּל תַּלְמִידָיו, שֶׁנַּעֲשׂוּ עוֹבְדֵי ה׳ עַל־יְדֵי תּוֹרָתוֹ וַעֲבוֹדָתוֹ. וְהֶאָרָה זוֹ שֶׁעֲלֵיהֶם מִלְמַעְלָה, מַכְנֶסֶת בְּלִבָּם הִרְהוּרֵי תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים, וְכָל הַמַּעֲשִׂים טוֹבִים הַנּוֹלָדִים מֵהֶאָרָה זוֹ שֶׁמְּאִירָה מֵאוֹרוֹת הַזְּרוּעִים בַּשָּׂדֶה הַנִּזְכָּר לְעֵיל – נִקְרָא ״גִּידּוּלֵי גִידּוּלִין״.

18The illumination of these supernal lights radiates over all his disciples, who became servants of the L–rd through his Torah and worship. And this radiation, which is over them from aloft, instills in their heart thoughts of repentance and good deeds. And all the good deeds born from this radiation [radiating from the lights implanted in the orchard mentioned above] are called “growths of the second degree.”

יטוְהֶאָרָה זוֹ הִיא בְּהֶעְלֵם וְהֶסְתֵּר גָּדוֹל, כְּמוֹ שֶׁמֶשׁ הַמֵּאִיר לַכּוֹכָבִים מִתַּחַת לָאָרֶץ, כִּדְאִיתָא בַּתִּיקּוּנִים עַל מֹשֶׁה רַבֵּינוּ עָלָיו־הַשָּׁלוֹם, שֶׁאַחַר פְּטִירָתוֹ מִתְפַּשֶּׁטֶת הֶאָרָתוֹ בְּכָל דָּרָא וְדָרָא לְשִׁשִּׁים רִבּוֹא נְשָׁמוֹת, כְּמוֹ שֶׁמֶשׁ הַמֵּאִיר מִתַּחַת לָאָרֶץ לְשִׁשִּׁים רִבּוֹא כּוֹכָבִים:

19But this radiation is in great latency and concealment, just like the sun radiating to the stars from below the earth. Thus it is stated in the Tikkunim,⁶⁴ in reference to Moses our Master, peace to him, that after his passing his radiation extends in every generation to the sixty myriad souls,⁶⁵ just like the sun radiating to the sixty myriad stars from below the earth.

Kehot Publication Society · CC BY-NC · sefaria.org

Kehot Publication Society · CC BY-NC · sefaria.org