Overcome Anger – Love –
Imitate and Manifest G-d  

A Paraphrased Translation of Tomer Devorah

Intro.

Rabbi Moshe Kordevera who lived in Tsfas (Safed 1522-1570) revolutionized Kabbalah by systemizing perhaps an otherwise seemingly arbitrary collection of Kabbalistic teachings in the Holy Zohar (much like what the Shulchan Aruch (Code Of Jewish Law) did for the Gemarah/Talmud.)

Toward the end of his life he wrote a beautiful book in which he shows us – perhaps the most important calling of our time – how to let go of anger and resentment, and induce love, thereby not only acting in love – but as heaven is a reflection of earth – like mist rises and creates the clouds that become the rain (in an ongoing pattern) to cuase that our destiny from G-d should likewise create greater love and blessings.

Much of the concepts in this book are based on the concept of Sefiros.

Sefiros are the ten spheres / levels (3 intellectual and 7 emotional) in which the Divine Energy which kind of first begins (or manifests, in the level of Kesser) Crown, moves through these levels.

Everything in the universe is a result and in imitation of these levels.

Hence as we engage say in love instead of resentment, we cause that the force of Divine energy which comes to us is likewise.

It is also important to explain “The Shechina.” A story is told of an antisemite who mocked Rabbi Akiva, “You say you have one G-d, yet you say wherever there is a Minyan the Shechina (presence of G-d) comes?!”
 (As there are many Minyans how many Presence of G-d, are there?)

He explained by giving him an example from a home that has many windows, all letting in the light of the one sun.

(Also important to mention, Kelipa which are bad angels – desires that distract, judge, conceal.)

Dedicated  
For the imminent arrival of Moshiach

Chapter 1
Each person is like a reflection of their Creator and meant to resemble their Creator.

Then, they become a part of a higher design, a Divine image.

But if they only look good on the outside and don’t act nice, it’s like having a nice exterior with no substance.

People might think they’re impressive, but their actions are empty.

Because the real key to the Divine image is their actions, their deeds.

So, what really matters is being a Higher Being in both appearance and actions.

Being like a model of the Creator in how we act, not just in how we look.

Therefore, it is fitting to resemble the actions of the Crown/Keter (the essence of G-d) which are the Thirteen Higher Qualities of Mercy/Compassion.

And these are hinted at in the secret of the verses.

(Michah 7:18): ‘Who is a G-d like You, pardoning iniquity and passing over the transgression of the remnant of His heritage? He does not retain His anger forever, because He delights in mercy. He will again have compassion on us. He will subdue our sins. You will cast all our sins into the depths of the sea.’”

If so, it is fitting that these thirteen qualities should be found within you.

Now, let’s break down these thirteen qualities that are fitting to be within a person.

#1 The first quality – ‘Who is a G-d like You’
teaches us that the Blessed Holy One, is a King who endures unimageable insult/humiliation.

Indeed, without a doubt nothing is hidden from His supervision.
And furthermore, there is never a moment when a person is not sustained and brought into existence from Divine energy (ED. every atom and molecule continually come in and out of existence – emanating from the will of the Creator, and as everything is made of atoms and molecules, this means you, and everything! constantly receive Divine energy. Like a screen that can only exist when the computer is turned on.)

Therefore, you will find that anyone who has ever sinned against G-d, at that very moment, the actual energy sustaining their existence and the movement of their limbs was actually created (bestowed) by G-d.

Although a person sins using that power, G-d does not withhold it from them at all.

Rather, The Blessed Holy One bears the insult, allowing such an offense, yet enabling the power of the person’s  limbs / actions to flow within them.

He channels His power into that person at the very moment of sin, transgression, and provocation, while He Himself endures.

And do not say that He cannot withhold this goodness from the person sinning.
Perish the thought! For indeed, with His power, He could instantly dry up the hands and feet of the sinner, similar to what happened with Yeroboam.
Now G-d could say, “Do not use the energy (life-force) I am giving you, to sin against me.”

Yet G-d doesn’t do this.

Rather He endures the disgrace and channels His power, bestowing goodness upon the person.

This is an extraordinary humiliation and as such the Holy Angels call G-d “an Embarrassed King.”

This is what they mean when they say, ‘Who is a G-d like You?’
You are G-d, the Master of kindness, who bestows goodness.
You are G-d, the Master of strength, capable of avenging and collecting what belongs to You. Yet, despite all this You endure and tolerate, until the person returns with repentance.

This is a quality that a person should adopt: the willingness to endure suffering.

Likewise, a person’s willingness should be to be patient and despite suffering extreme humiliation from another should nonetheless not withhold their goodness from the other.

#2 The second quality – “Bearing iniquity.”

This is greater than the previous one, for a person cannot commit a sin without creating a destructive force / demon.

As we learn in the Talmud, when “one commits a single transgression, they acquire one prosecuting angel.” This angel stands before the blessed Holy One and says, “So-and-so committed a sin.”

And there is no entity in the world that can exist without the life-force of the blessed Holy One.

If this destructive force stands before G-d, how is it sustained (where does its life-force come from?)

The principle of justice states that G-d should say, “I will not sustain those who destroy; let this destructive force go to the one who gave it existence and let him sustain it.”

This destructive force would then immediately go to the person who created it and take their soul.

But the blessed Holy One does not actually do this.
 
Rather, He endures and tolerates the sin.

 
Just as He sustains the entire world, He sustains this destructive force as well, until one of three things happens: Either the sinner repents, putting an end to the force; or the person extinguishes it and nullifies it through afflictions and suffering, or even death; or he goes to Gehennom, where he pays off his debt.

This is what Kayin meant when he said, “Is my sin too great to bear.”
“You G-d sustain the whole world, so can you not allow me time to repent?”

So this is an extraordinary kindness of G-d, that He will sustain the destructive force created by the individual until He repents.

 So now we see how a person should tolerate his friend – though he has not repented yet (asked for forgiveness etc.)  As you can wait until he does.

#3 The third quality – “Passing over the transgression.”

This is a profound quality, for forgiveness is not granted through an intermediary but directly by the Holy One, Blessed be He.

As it is written (Psalms 130:4), “With You is forgiveness,” emphasizing the direct connection between individuals and their Creator.

And what is this forgiveness?

It is the cleansing of sin, as it is written (Isaiah 4:4), “If the Lord washes away the filth of the daughters of Zion etc.,” and similarly it is written (Ezekiel 36:25), “I will sprinkle clean water upon you.”

This is the meaning of “Passing over the transgression” that G-d pours cleansing water and washes away the sin.

Indeed, the analogy is that a person should not say, “Should I really fix what someone else corrupted or damaged?”

One shouldn’t have such an attitude, for even though a person has sinned, G-d Himself rectifies and washes away the filth of their transgressions.

Understanding this, a person should feel a sense of embarrassment or shame about returning to their sinful ways.

After all, you are causing that G-d Himself should have to (get dirty to) wipe away your sin.

#4 The fourth quality – “The remnant of His heritage (people”).

Indeed, the relationship between the Holy One, blessed be He, and the people of Israel is characterized by a special closeness and familial connection.

The metaphor used here emphasizes the intimate bond between G-d and the Jewish people.

Just as in human relationships, where a person treats their close relatives with extra care and concern, the Divine Creator refers to Israel as His “daughter,” “sister,” and “mother.”

This portrays a profound sense of attachment, love, and nurturing, illustrating that G-d’s interactions with Israel are not merely transactional, but deeply emotional and rooted in care.

As such G-d willingly overlooks the faults of His beloved.

(As the saying “All faults get overlooked, when there is love.)

G-d says “I cannot punish them, for it will hurt me;” as it is written (Yeshaya 63, 9) “In their suffering, I suffer” (their pain is mine.)

The Jews suffering and pain effects G-d personally.

In the Book of Judges, it is written: “And my soul felt pain for the trouble of Israel.”

G-d cannot tolerate their suffering and shame, for they are His people.

In the same way, all the Jewish people are connected to each other, just like parts of the same body – for their souls are all part of the same whole.

Therefore, a person’s actions affect not only themselves, but also their fellow Jews, because they share a common soul.

For this reason, our Sages have taught us that the first ten individuals who gather for prayer (Minyan) in the synagogue, even if a hundred more come after them, they receive the reward for the full hundred.

This is because the ten are considered a complete unit within the hundred, so the merit of each one is encompassed within the group.

Even if another hundred come later, each individual among them still retain the reward of a hundred, as they share in the collective spiritual effort.

Similarly, the concept of “Kol Yisrael Areivim Zeh Lazeh” (all Jews are responsible for one another) comes from this idea.

Each person is connected to all others like parts of a whole.

When one person sins, it affects not only themselves, but also the portion of the collective soul that they are connected to.

This shows how the well-being and actions of each individual can impact the entire community.

If that’s the case, people are interconnected with each other.

Therefore, it’s fitting for a person to desire the well-being of their friend and to be genuinely happy for their friend’s success.

They should feel as pleased for their friend’s accomplishments as if it were their own!

Also, they should hold their friend’s honor in high regard just like their own, since they are essentially part of the same unit.

This is why we are commanded to “Love your friend as yourself” (Leviticus 19:18).

Because of this principle, one should be happy with their friend’s righteousness and not speak negatively about them at all.

Likewise, they shouldn’t rejoice in their friend’s misfortune or speak ill of them, just as the Creator doesn’t desire our degradation or suffering, due to the bond we share.

Similarly, a person shouldn’t be happy about their friend’s disgrace, suffering, or misfortune.

Instead, they should feel empathy for their friend’s pain as if it were their own, and be equally pleased for their friend’s good fortune as if it were theirs.

#5 The Fifth Quality – “He Holds Not Onto His Anger Forever.”

G-d is forgiving.

Even if a person repeatedly does the sin, G-d forgives them.

And even if He gets angry, He lets go of His anger.

Just like we saw in the days of Yerav’am ben Yoash, where the Holy One, blessed be He, restored the borders of Israel.

They were worshiping idols and committing grave sins, yet G-d had mercy on them despite their sins.

Why did He have mercy? It’s because of this quality – “He Holds Not Onto His Anger Forever.”

This is the meaning “I won’t fight with them (be upset) forever.”

And “I shall not take vengeance forever.”

In fact although the person sins G-d will remove His anger and not punish them. 

Rather He eagerly anticipates with humility – perhaps the person will repent.

G-d behaves mildly. And does everything for the benefit of the Jewish people.

This is the way a person should treat a fellow man.

Even if there is a case when a person may actually (or should…) rebuke, such as one’s children for educational purposes – this does not entitle a person to over-rebuke and certainly not to be angry.

Even if you got angry – stop your anger.

This is similar to the Mitzvah to help “Your enemy who is struggling with his load on the road.”

Why is this person called “enemy?” For he sinned.

Nevertheless G-d instructs a person to help him!

Remove any anger from your heart.

In fact the Mitzvah is to reach out to this person with love.

Through reaching someone with love, perhaps you can transform their hate.

This is imitating the fifth quality of G-d, “Not holding onto anger forever” (releasing one’s anger, resentment, and reaching out only with love.)

#6 The sixth quality – “He delights in mercy.”

In Heaven there is a Heichal (chamber / room) where they receive the actions of loving–kindness done below.

Now when the enemies (the dark side – satan) try to say what is wrong with the Jewish people (so they G-d-forbid should be punished…) immediately the good angels present the deeds of loving-kindness to G-d.

Right away G-d then has compassion on the Jewish people and ignores the dark side.

This is because G-d delights in mercy!

This is despite the fact that the sins were real. 

But as long as the Jewish people act with compassion to one another, G-d acts compassionately toward them.

We found this during the time of the destruction of the Beis-Hamikdosh, as it is said to Gabriel (Ezekiel 10:2), “Go among the inner courts, among the Keruvim,” For Gabriel is the angel of judgment and strength.

He was given the authority to receive the power of judgment in the inner courts, under the Keruvim, from the fire of the altar.

The judgment grew stronger until it sought to eliminate the Jewish people G-d forbid.

It is written (Ezekiel 10:8), “The form of a human hand was under the Keruvim.”

This means that the Holy One, blessed be He, said to Gabriel, “As the Jewish people do kindness to each other, even though they are deserving of being consumed (by judgment), they are saved, and a remnant remains.”

This teaches us that even in times of challenge and judgment, there can be acts of kindness and saving grace.

So the positive actions of loving-kindness was enough to dissipate the judgment.

In a similar sense, if you see the good the other does to you, or to others, this should disperse the feeling of resentment.

Furthermore wish to be benevolent and good to the person.

You should say, “the little bit of good I have received from this person is enough reason for me to treat them lovingly.”

How much more so, does this apply to one’s wife!!

As our Sages teach, we should act lovingly, for if nothing else they give us children and save us from sin.

So we should feel this way regarding any person who may have upset us namely “I am happy about the favor that she or he did for me, or for another, or for any special quality that they have (for all of us has something good!) and as such, my desire is to act compassionately towards them.”

# 7 The seventh quality – “He will again have compassion on us.”

G-d doesn’t behave like people do – for if I make you upset and you forgive me, though you feel more connected… but not as connected as before..

However if a person sins against G-d, and does Teshuvah (repents – feels bad and mends their ways) in fact G-d is even more connected to this person than before.

As our Sages teach, “The love that G-d has for a Baal Teshuva (one who returns to G-d after sin) is even greater than a righteous person who never sinned.”

The world is built like a porch – on one hand there are many ways to go to the darkness, sins, evil – but likewise the moment a person wishes to look up… they are immediately received by G-d.

Furthermore a person who repents must create a strong boundary – for as he has crossed a line, the only way to ensure that it doesn’t happen again (as the Yetzer Hara is eagerly awaiting and inciting for the person to cross the line again – as this person is weak in this area) is by erecting a giant protective wall.

In this respect they are greater than Tzaddikim who never sinned (hence did not need to erect a strong wall.)

As such they are on the level of Hei (5) the fifth chamber in Gan Eden which is the roof of the Hei. While the Tzaddikim are at the entrance of the Hei.

As such, when a person does Teshuvah – returns the Hei to its place – G-d’s love and presence upon them is far greater!

This is the meaning of “He will again have compassion on us.”

In fact after we repent, G-d’s loves for us is exceedingly intensified.

And this is how we must treat our friend. If a friend requests forgiveness, just as G-d loves the person who requests forgiveness MORE! than before – similarly we must.

#8 The eighth quality – “He will subdue our sin.”

G-d treats the Jewish people with this quality of “squashing the sin.”

A Mitzvah is like a bird that flies up to the highest heights, and comes before G-d.

Obviously a sin (bad act) has no ability to soar to G-d.

As it states (Tehhilem 5-5) “G-d cannot handle evil – or more accurately – evil cannot exist in G-d’s presence.”

It is for this reason, the “Reward for Mitzvos (good deeds) in this world, doesn’t exist” (Kiddushin 39.)

For the Mitzvah ascends to G-d, so how can you give a physical reward for what is so sublimely spiritual? In fact nothing in this world can be sufficient reward for the pleasure this Mitzvah caused G-d.

For this reason G-d accepts no bribery for a Mitzvah.

The meaning of this is, G-d doesn’t say to a person who for example did 40 Mitzvos and ten sins, “We will exchange ten for ten, so now you will get reward for thirty.”

Even a completely righteous person who did one sin – it is compared to G-d-forbid burning the entire Torah! Until such time that one has paid off their crime – and then they receive the reward for all of their Mitvsos.

This is a great Kindness that G-d does.  He doesn’t exchange a Mitzvah.  For each Mitzvah to Him is infinitely valuable!

The reward for a Mitzvah is the radiance of the Shechina (Infinite Divine insights, hence pleasure of extraordinary spiritual value.)

Whereas the punishment for the sin is in Gehhinom (so they don’t match up in any way.)

So G-d causes the sin to be eliminated in Gehinom, but fully recompenses a person for every Mitzvah!

This is the meaning of “He will subdue our iniquities.”
That He causes that the sins should not impact our rewards!

The sins never detract from the Mitzvos which soar aloft and build (in heaven) a home for the person, and beautiful clothing. (The clothing in Heaven are the Mitzvos one performed.)

We should similarly behave – that if a person was mean to you, this should not counteract all the kindness that they did for you.

On the contrary, you should eliminate all hard feelings – forget about it!

In your mind, do not recall the bad, but continually recall the good.

Do not think, “though he did something nice to me, he also did something mean… as such I won’t love them.”

Rather in every way possible try to overcome the pain and hurt.

And always remember the good that the person did for you.

Ignore the bad just as G-d squashes the bad.

#9 The ninth quality – “You will cast all our sins into the depths of the sea.”

This is a great quality that G-d has. For the Jewish people sinned and G-d placed them in the hands of the tyrannical Pharaoh, and then they repented (so then deserved to be saved.)

However why should Pharaoh be punished? (After all he was executing a judgment which G-d decided.)

We find a similar circumstance with Saancherev and Haman etc. G-d doesn’t just forgive the Jews, but in fact pays back Pharoah, Saancherev, Haman for the evil that they did to the Jews.

The idea is as follows:  When a person repents and requests G-d’s pardon and desires to be pure again as King David said (Tehhilim 51 – 4) “Cleanse me thoroughly from my iniquity,” as well as saying, “Please erase in your great compassion my sin.”

He was praying that he would receive light punishments, in order that he should be able to continue his Torah studies.

This is the meaning of what we say in prayers, “Please don’t punish me through painful suffering.”

And this is the meaning of “I accept upon myself punishment.” For there are punishments that the suffering or the death atone for. As such the person can accept them joyfully (knowing this will rectify their soul.)

(Though it is a lengthy explanation in the original the following is the point.)

G-d in fact does a kindness in that the person gets punished and once the Jews suffering causes their atonement (or transformed) them – then the punisher (such as Pharaoh) gets punished.

For when G-d now sees the suffering of the Jew, He becomes filled with compassion (eliminating any hard feelings.)

In a similar sense, if your friend is G-d forbid suffering, never think this is due to their sins rather the very suffering should cuase you to feel only compassion upon them (as G-d feels.)

# 10 The tenth quality is – “You will grant truth to Jacob.”

There are people (this is the concept of “Jacob”) who are truthful, sincere, and simple.

As they are not aware of all the laws, therefore instead of G-d being upset with them, He treats them compassionately. Seeing that they come from a sincere place.

Similarly we must treat everyone coming from a place of sincerity (even if they do not know, or furthermore contradict G-d’s laws) with pure love, compassion, and draw them close (to the Jewish people – love them unconditionally.)

# 11 The eleventh quality – “Kindness to Abraham.”

This refers to people who go beyond the law to do extra Torah and Mitzvos, goodness and kindness, like Abrham did.

G-d likewise goes beyond the law, and bestows upon them far more than they just deserve.

Similarly though with every person one must treat them justly, respectfully, and kindly, but with people who are extra spiritual and / or extra Tzaddkim (dedicated to G-d, Torah and Mitzvos…) one should likewise treat them in an extraordinary way.

If to all people you are somewhat compassionate, to these people you must be as well, but to an extraordinary degree.

These people should be held by you in the highest esteem, and be very dear to you and be part of your inner circle of friends.

#12 The Twelfth Quality – “As I swore To Your Ancestors.”

There are people who do not behave well, yet G-d has mercy on everyone.

The Gemarah (Brochois 7) explains, “I will have compassion on who I have compassion.” (Shemois 33 – 19).

G-d has an infinite store of compassion for those who do not behave well, for their merit (great love G-d has for their forefathers) causes compassion on the children.

“I swore to the forefathers to be good to the children.”

“So even if their behavior is deficient, I will continually guide them until they improve.”

Similarly we must act. Even if you see people behaving wrongly, do not be aggressive or shame them G-d forbid.

Rather like G-d, recall that in the end of the day, these are the children of Abraham, Issac and Jacob – even if they are not so great, their ancestors certainly were.

One who insults a child, insults the parent.

“I will certainly not insult my Holy Ancestors through insulting their children.

Rather I will overlook their shame and help improve them to the best of my ability.”

#13 The Thirteenth Quality – “From Days Of Old.”

The quality how G-d treats the Jewish people if all their merits (good vs. bad ) runs dry… so G-d applies the dictum, “I remember for you the kindness of your youth, the love of your bridal days.” (Jeremiah 2:2).

In other words, G-d reminds Himself of the earlier good times, and has compassion on the Jewish people.

In this way, He recalls every Mitzvah (good-deed) from their very birth (inception) and all the good qualities G-d Himself has – the compassion, goodness, unconditional giving that He Himself has/uses to run His world. 

And from all of this, His complete compassion, mercy, benevolence, and kindness, emerges.

This mechanism includes all the qualities, namely as the Zohar says, recalling the state that a person is in – when they were born. Free from negativity nor anger nor hate, no fear nor jealousy. They Are A Pure Good Soul.

Furhtrmore one can recall the good that they have done.

As such, there is not a single person who was not at one point a baby – a pure innocent good soul!

And as such, We Should Act Benevolently Toward Everyone – Help Them In Every Way Possible – And Pray For Them.

These are the thirteen qualities that a person should imitate their Creator in.

These are the qualities of compassion that G-d has.

Now the amazing benefit of acting in this way is that as we behave below, similarly do we cuase G-d to act toward us. (“People who are humble, mirror – so G-d mirrors us!”)

As we behave below, so do we receive from above.

We cuase this quality to shine in our world!

As such we should continually bear in mind these qualities.

The verse of these thirteen qualities – (Michah 7:18): ‘Who is a G-d like You, pardoning iniquity and passing over the transgression of the remnant of His heritage? He does not retain His anger forever, because He delights in mercy. He will again have compassion on us. He will subdue our sins. You will cast all our sins into the depths of the sea.’”  should always be in our minds.

{Perhaps a great idea would be to hang it on your wall!}

From Chabad.org

1. מִי אֵ-ל כָּמוֹךָ / mee E-l kamocha — Who is a G‑d like you (in compassion);
2. נֹשֵׂא עָו‍ֹן / noseh avon — who bears iniquity;
3. וְעֹבֵר עַל פֶּשַׁע / ve’over al pesha — and overlooks sin;
4. לִשְׁאֵרִית נַחֲלָתוֹ / lishi’eirit nachalato — For the remnant of his heritage;
5. לֹא הֶחֱזִיק לָעַד אַפּוֹ / lo hechzik le’ad apoh — He does not retain his anger forever;
6. כִּי חָפֵץ חֶסֶד הוּא/ ki chafetz chesed hu — for He desires kindness;
7. יָשׁוּב יְרַחֲמֵנוּ/ yashuv yerachamanu — He shall again have mercy on us;
8. יִכְבֹּשׁ עֲו‍ֹנֹתֵינוּ / yichbosh avonoteinu — and suppresses our iniquities;
9. וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם כָּל חַטֹּאתָם / vetashlich bimtzolet yam kol chatotam — casts our sins into the depths of the sea;
10. תִּתֵּן אֱמֶת לְיַעֲקֹב / titein emet le’Yaakov — You grant truth to Jacob;
11. חֶסֶד לְאַבְרָהָם / chesed le’Avraham — kindness to Abraham;
12. אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתֵינוּ / asher nishba’ata le’avotaynu — which You previously swore to our forefathers;
13. מִימֵי קֶדֶם / mimei kedem — from the earliest days.

And continually say this verse, so it is always on your mind.

So when anything happens in which you need to arouse your compassion / one of these thirteen qualities – you will recall that the way to deal with this situation, should come from this particular compassionate quality.

And say to yourself, “I will specifically behave in this quality of compassion for I want it to exist, (and not separate itself) from this world!”

A Collection Of The Main Good Character Behaviors That A Person Should Have (Emulating G-d.)

Chapter 2.
Furthermore for a person to imitate the quality of G-d’s Crown (Essence) there are a number of character traits they need to have which are the most important behaviors.

#1 The first most important and all-encompassing – is the quality of humility.

(ED. It is important to mention that the Rambam says humility is the state in which we feel in-between arrogance (“thinking we are great” (greater than others) and low self-esteem (“thinking we are worthless.”) 
So humility is not that we don’t appreciate our infinite value, rather a. we appreciate that this value comes from and is empowered by the Infinite Creator.

And b. Everyone else also has this value (and if they don’t realize or know, we must assist them to.))

The Crown / Kesser is always in a state of humility toward Her Source (for all levels comes from it – this necessitates some Kabbalistic knowledge, how in Heaven there are chain-like descents of levels (each level receives their light from the level higher and gives light to the level/s below it.)

And The Crown always compassionately is looking to the levels under her.

The reason The Crown looks down and not up all the time is as follows:

1. It is embarrassed to look at her benefactor – rather her benefactor (Source / G-d) continually seeks out her welfare, and gives to her.

2. And She continually looks below, to give to those under her.

Similarly a person should not seek to look at that which is higher than them (in status.)

Arrogance always comes from lifting our head up, in contrast to lowering (metaphorically.)

Now there is no-one who is more tolerant and humble than G-d. Our G-d, through His attribute of Kesser (the Crown) Unconditional Compassion seeks not and looks not at any indiscretion, sins. He doesn’t judge, and nothing prevents His infinite compassionate supervision and giving to all.

Similarly we must act that there should be absolutely no reason or cuase in the world that will prevent our loving-kindness.

There should be no sin or inappropriate action that a person does that should prevent us from bestowing compassion and goodness to those who are in need – at any time or moment.

Just as G-d continually gives energy (life-force.) Giving life-force to the horns of a ram to the eggs of lice – He doesn’t degrade (shame) any of his creatures (creations).

If He lowered His opinion of any of His creations, even for but a moment (and thereby removed His loving supervision and life-force) they couldn’t exist for a single moment.

Every single second G-d continually feeds (creates,  gives life both to body and soul of) each and every one of His Creations!
 

Similarly, we must be lovingly kind to everyone, and everything, and let nothing be considered insignificant (unimportant, to you.)

Even a small creature of G-d’s, “The smallest of the small,” should be very significant / important in your eyes.

You should consider it and do whatever goodness and kindness you can for it.

This character behavior comes from Kesser – The Crown, The Secret of Head, in general.

#2 Your thoughts should be similar to the thoughts of the Crown (namely like G-d’s thoughts.)

G-d’s thoughts never cease from thinking positively.

No harsh judgment enters it, for it is absolute compassion. 

There is no harshness or anger there whatsoever, similarly a person should always be free from negative thinking.

Just as G-d’s thoughts include the entire Torah (there is no secret of the Torah that isn’t there…)

What To Think

Similarly a person should not get distracted with vain thoughts (worthless – entertainment etc.)  We should be preoccupied with the study of the Torah. As well as seeking to understand the greatness of G-d and His infinite goodness; How to help people and the like.

The principle of the matter is – do not allow in meaningless thoughts.  

This was the great quality of Rabbi Shimoin Bar Yochai and his colleagues (whom studied continually Torah.)

When Reb Yossi got once distracted, Rabbi Shimoin admonished him, as we find in the Zohar, Parshas Vayakhel.

#3 You should not be harsh in any way.

Rather you should continually be like G-d who is compassionate to everyone!

Even if you see people who are angry (shouting etc.) calm them down, and deal compassionately with them.

For G-d’s way is to always be compassionate, and to quiet the judgments that come up to Him. (There are negative angels (Satan) that their job is to prosecute.) And G-d fixes (quiets the accusers, “sweetens the judgments.”)

Similarly you should help quiet (calm – “sweeten”) those consumed by anger. 

And lead them in a good way, imbuing them with wisdom to quiet their anger. (When a person is angry they are in a constricted vision, but one can help them see a larger perspective.)

This way you can help them to not cross any boundaries, G-d forbid.

Be similar to G-d’s desire which emanates from His infinite wisdom in the “forehead” of Atik; and from that space He is compassionate to everyone.

And in this way, you will be compassionate to everyone and people will love you.

For a person who is tough (and ruff) people do not like them.

And this is why our Sages have said in the Mishna that whomever people like, G-d likes.

# 4 You should always make sure to listen only to positive good things.

Anything which is a waste of time and certainly negative, should not be allowed in.

(We must understand that this instruction was written to us way before the mass media which continually pollutes, poisons; transforms our natural love in our hearts, to both sexual arrogance, as well as toward hate.  It is evil to listen to and certainly to watch that which corrupts, poisons, and destroys the soul’s heart and mind.)

This is in imitation to how the Divine “ear” allows not in, any harsh decrees or any negativity.

Similarly we should only listen to good and beneficial things.

Anything which causes us to get angry, we should completely ensure that we do not listen to it (and as mentioned, certainly not go to the media which does.)

Just as the evil of the serpent’s (satan) speech and accusations do not enter into the Divine ear, similarly let your ear hear not negative.

This is the meaning of “Do not take G-d’s name in vain.” (Shemois 23 – 1)

Certainly we should not allow in anything derogatory (mocking etc.) into our ears.

We should only listen to positive things.

# 5 Do not look at anything inappropriate. (Not nice – provocative – certainly violent – the media etc.)

We should always keep an open eye to see people who are suffering, and in need of help. And do whatever we can!

When you see a poor (or suffering) person’s pain, do not ignore it.

Think deeply about it and pray for this person, and try to get people involved to help.

Make sure to not look at anything negative – just as G-d’s “eye” is always open, and immediately sees the good.

#6 The Nose

Never be angry (anger is associated with the flaring of the nostrils.)

Always be compassionate and have a love in your heart and be patient.

This includes even to people who don’t act nicely.

Always try to help people and try to fulfil their wishes and uplift anyone in need.

Always be forgiving and do not hold a grudge against anyone who insulted you.

Always be gentle and desire to be kind to all.

#7 Your face should always radiate positively and greet everyone with a smile.

In G-d’s “Face,” The Crown/Kesser, it states (Mishlei 16-16) “In the radiance of the King’s face is life.”

There is no anger (harshness) in G-d’s face.

Similarly the luminesce of your face should never dim.

Whoever sees you should see joy and gladness.

And let no concerns (of this world) cuase your face to be down.

#8 From your mouth only goodness and kindness should speak.

May you speak words of Torah.

And may you always speak gently and kindly.

Do not say anything harsh, mean, and never curse or shout at all.

You should not speak “Devarim betailim” idle chatter (meaningless chatter.)

You should be like G-d’s “Mouth” which is never shut – always ready to speak positive.

As such, we should always speak good about everyone and everything – and cause good words and blessings to come from you continually.

The above are 8 qualities – good character behaviors which all fall under the flag of humility.

They all exist above in The Crown (Kesser) in G-d’s “limbs.”

Whenever a person wishes to imitate G-d – to be like Him, and thereby cause these qualities to come down into the world – a person must see to it, they are completely abiding by the advice in these previous two chapters.

When should we behave with humility? (Like Kesser, The Crown.)

Obviously one cannot always behave exclusively with humility.

Sometimes one needs to use other character styles. These come from Gevurois, strength. (It’s appropriate at times to be strong for G-d, as we will explain.)

However there are specific days in which Kesser dominates. (The spiritual energy in heaven, and hence on earth, is dominated at that time by The Crown – compassion.)

At those days (times) we need to activate compassion / humility as mentioned.

For example, Shabbos, when the world is rectified in the secret of Oneg / Divine Pleasure (this is what dominates – resides at that time.) There are no judgments (in heaven and earth) during Shabbos.

So at those times (Shabbos – festivals etc.) one should only be in the compassionate / humility state, in order to manifest them in the world.

If a person during prayer activates compassion / humility but in behavior does the opposite, this does not draw it into the world.
In fact through negative actions we expel it from the world.

If in the Holy Heavenly Sefirois (levels in heaven) when they are negative (accusatory – upset) Kesser (Divine compassion etc.) doesn’t reside within them, how much more so does this apply to a human.

The Heavenly Sefiros say, “What a chutzpah.  If the infinite light / love / compassion of G-d (Kesser) won’t reside in us whose frustration is about holy matters, how much more so in a human (whose anger may be of petty matters.)

As such during Shabbos, Yomim Tovim (Festivals) Yom Kippur, as well as during prayer and when studying Torah, which are times in which only G-d’s love / compassion is shining (not judgment) we should ensure our disposition is compassion and humility.

During other times we can use the other character dispositions (such as strength) for serving G-d.

Not negativity (G-d forbid, harshness etc.) for if we are in such a state, this is only to harm (destroy) us. (It comes from the dark side as it states “whoever gets angry, all the fires of hell (Gehinom) consume them” – these attitudes are always to our disservice.)

When a person uses the positive character traits (compassion and humility etc.) we can be certain we are opening up the gateways of Divine compassion etc.

We must train ourselves, slowly but surely to behave in this manner.

The main character quality to develop is humility, as it is the key to the others.

It is the highest level of The Crown and all lower levels are included in it.

The main idea of humility is to not see yourself as something worthwhile.

Consider yourself as nothing.

As Moses, The Humble one said (Shemois 16 – 7) “We are nothing, that you are complaining to us.”

Your humility should be so great that you see yourself as the lowest creation among all of G-d’s creations.

See yourself low and extremely repulsive.

If you achieve this state of humility, then all other good characteristics will follow in its wake.

This is like The Crown – its first quality (or character trait) is it sees itself as nothing relative to her Creator.

Similarly a person should consider themselves literally as a non-entity – consider your nonexistence, much better than existing.

If you think in this way, you can consider that whomever insults you is correct.  You are the guilty one – and as such, you will acquire all the good character behaviors.

I have made a medicine which people can apply to themselves, bit by bit, to heal themselves from the illness of arrogance and induce humility.

This medicine consists of three ingredients.

#1 Accustom yourself to despise honor.

If people honor you, then what occurs is your instincts now desires more (honor) and it is very hard to rid oneself of this desire.

#2 Train your mind to see your humiliation (disgrace.)

Say to yourself, “Although other people don’t understand how low I am, this doesn’t change the fact that in ‘such and such an area,’ I truly am.”

A person can think about, “what I lack in knowledge…  or ability…  the lowness of food, and the excrement that comes from it.” 

Meditate on these (deficiencies) until you are truly repulsed by yourself.

#3 Always recall your (past) sins.

Desire that they should be atoned for, and you should receive rebuke, and suffering.

Now reflect, that “the very best form of suffering which can come to me – which will not detract me from serving G-d – is criticism, shame, verbal abuse.

For in such a circumstance, I am still healthy – I have my strength – I am not lacking food, drink, shelter or clothing! – it hasn’t taken my life, or those of my children G-d forbid.”

As such, say to yourself, “This is the very best type of suffering possible! – I have no need to don sackcloth or fast or punish myself which cause me to be weak and lose my ability to serve G-d with joy.
Far better to welcome someone’s criticism or taunts, and not physically suffer and lose energy.”

When a person has such a view, when G-d-forbid humiliation comes to them, they will actually be joyous; in fact desire and welcome it.

Make from these three medicines a balm (cream) for your heart.

And practice them your whole life!

Some extra advice to induce humility

I have also discovered a great elixir (but not as good as the previous medicines).

This is to habituate yourself in two things.

1. Honor every one of G-d’s creations.

Once you have a respect for the infinite wisdom of the Creator who imbued every one of His creations with His intelligent design and as G-d Himself takes the interest (and “time”) to create them, they are to Him very loved!

If you shame them, you are shaming the Creator of them

This is like a very wise craftsman who made a beautiful object and showed it to someone who then mocks and denigrates it – the wise craftsman will take this as a personal insult, for it is his wisdom that created this object.

Similarly G-d will be very upset if any one of his creations are humiliated.

This is what is written in the verse (Tehillim 104 – 24) “How numerous are your beings G-d,” King David did not say “Great” but numerous, similar to the terminology “The honored of his home” (Esther 1 – 8).

“You have made them all with wisdom.” As you have placed Your Wisdom in them a person can discern incredible wisdom in them and certainly never disgrace them.

• Trian yourself to love people.

Even evil people – love them as much as you love your brother and even more so. (ED. It pays to mention that the Maagid told Reb Elimelech of Lizensh, “Listen Meileich to what is taught in the Heavenly Yeshiva: ‘To love your fellow Jew’ means to love the completely wicked as much as the completely righteous.”) You should love the wicked to the extent that you love everyone!

Love wicked people and think “Please G-d make them righteous, and have them do Teshuvah, and may they become great and precious to G-d.”

As Moses who loved all Jews said (Bamidbar 11 – 29) “I wish for every Jew to have the Spirit of prophecy etc.”

The way to come to love every Jew is by remembering (recalling) the good in them.

Do not let their deficiencies bother you. Do not see their sins rather their goodness and kindness.
Say to Yourself, “if this bedraggled poor person was a very wealthy man – I would be so happy to be his friend (like I enjoy the friendship of “so and so” the wealthy guy.”)

Now if one put on the same beautiful clothing like the wealthy person – there actually is no difference between both of them – so why should he not be honorable to me?

“In the eyes of G-d, he is more honored than I am, for he is unfortunately impoverished, poor, suffering (hence) cleansed of all sins.”

“How can I hate someone who G-d loves.”

In this way your heart will be loving and you will acquire all the good character qualities mentioned.  

Chapter 3

The way to accustom yourself to imitate G-d’s Mind

G-d’s mind (the supernal wisdom – Chochmah) supervises everything – though He is infinitely higher than everyone, nevertheless His watchfulness is on everyone and everything.

In a similar sense, we should train ourselves to care about everyone and everything. Namely wherever our wisdom can offer advice (and be of service) we should (and let not any obstacle deter.)

The Two Faces of Wisdom (Chochmah)

On one hand Chochmah (of Atzilus) faces upward to receive wisdom from the Source (G-d.)

On the other hand she always looks below (to the lower Sefiros) in order to give (supervise,  shine.)

In a similar sense we must on one hand have times of seclusion (meditation) prayer in order to connect to G-d and learn whatever one can from the Divine.

And then to face outward… to share the wisdom to whomever we can.

It is also important to not give too much (which could lead to confusion – a person must measure the amount one needs to share, to the benefit of the receiver.)

This is similar to how the Holy Sefiros operate – they only give the correct amount.

Furthermore, just as G-d’s wisdom constantly seeks to improve those in need of direction, in a similar sense we should always be seeking ways to improve those whose lack of knowledge (or bad knowledge) is causing them to do behaviors which need to be corrected.

We have to always be seeking ways to bring those distant (perceptually) from G-d, closer.

We must continually have positive thoughts about them.

Just as G-d’s wisdom is always thinking of ways to benefit us, similarly we must always be considering what is beneficial for others, and for the Jewish people as a whole.

And your thoughts should be on how to steer someone who is not on the correct path, towards the correct path, as G-d does.

Give Life

Just as G-d’s Attribute of Chochmah provides life force (for all the levels under it) we must always be giving both physical and spiritual life to everyone.

The general principle is to provide everyone with life.

To Be Like A Father

Chochmah is also a Father to all.

Chochmah is the source of giving to all life (it is like the continual fountainhead.)

Similarly you must be like a father to all of G-d’s creations and especially to the Jewish people – G-d’s Holy Souls.

Always ask G-d for mercy for them, and give blessings to everyone.

You should be like G-d who has compassion on all His creations; and always prays for those in distress as if they are literally your own children.

This is the will of G-d.

Carry the Jewish people as a mother holds her baby, and as a shepherd holds the baby sheep.

Remember the hidden, seek the young, heal the broken, sustain the needy, and return the lost.

Have compassion on the Jewish people.

Carry with joy their burdens as The Merciful Father in Heaven does.

Just as G-d never tires or ceases to care for the Jewish people, try to help each person according to their needs.

These are the qualities of Chochmah – A Merciful Father To His Children.

Have Compassion On Everyone And All Of G-d’s Creations

Additionally your compassion should extend to each and every one of G-d’s creations.

Do not denigrate or destroy them.

G-d’s supernal wisdom extends and encompasses every creation – from the physical to the vegetative, to the animal, to the human.

For this reason we have been commanded to not denigrate (treat disgracefully) food.

This is very important.

Just as G-d’s wisdom doesn’t insult any creation and everyone is created from it, as it states, “All is made with Chochma” similarly the compassion of a person must extend to each and every one of G-d’s creations.

It is for this reason Rabbeinu Hakodesh (Rabbi Yehudah Hanasi) was punished when a calf (which was being taken to be slaughtered) broke away and hid under his cloak and He told it “Go, for this is the reason you were created.”

(Because he lacked compassion he was afflicted with a bad toothache.) Until one day when his maid was sweeping out some baby weasels out, he told her to have compassion on them, as they are G-d’s creations (and his toothache ended.)

The reason for this is, when a person has compassion it shields from the attribute of judgment (one counteracts the other. Hence lacking mercy on the calf caused judgment against him, but mercy on the weasel caused compassion.)

At that time the light of Chochmah spread over him and his suffering ceased.

Similarly do not denigrate anything, “G-d has made them all with Chochmah.”  Do not rip out a vegetation unless there is a need (like food etc.) Do not kill an animal unless there is a need.

Even then choose a compassionate way such as (the Jewish way of slaughtering.) A smooth knife is used in order to exercise as much compassion as possible.

This is the general principle: compassion on all of G-d’s creations.

The exception is when one is elevating them from vegetation to animal (such as feeding one’s animals.) From animal to human (such as eating for positive reasons.) Only hurt to help.

Chapter 4

How To Behave In The Way of Binah

Binah is Teshuva (Returning to G-d/Source.)

The path of Bina is to return – or turn (passionately) to G-d.

There is nothing as great as Teshuva for it rectifies (elevates) all sins.

Just as Binah has the ability to calm Din / judgment, anger… (Ed. Presumably we judge someone when we don’t see the underlying reason; for example, if someone is rude to us, but if we understand say that they were hurting… and subconsciously were jealous of us, this erases our anger.)  Similarly through Teshuva we rectify all sins.

Whoever is continually in a state of Teshuva (re-turn to G-d) then the energy of Binah shines on them their whole life.

Their life will be crowned in the secret of the Supernal Teshuva.

Just as Teshuva contains the source of all existence, in the Kabbalistic Secret of Yovel – which includes the source of the dark forces – this is the river of fire / judgment that emanates from there, however through Teshuvah this river returns to the source and the judgements are quieted (dissolve) and G-d completely forgives.

This is what we accomplish through Teshuva (an elevation of negative decrees.)

Teshuva Helps Even Evil

Teshuvah doesn’t only help the good in us, but transforms the bad into good.

We can see this, as Kayin was bad and he came from the snake (was certainly influenced by…) And G-d said to him, “If you do Teshuva, you will be forgiven.”

Do not think, “As I am from the side of evil, I cannot be rectified” – this is not true.

If you will do good and place yourself into Teshuva – there in the source, all is good, and you will get only goodness.

The source of everything bitter is actually sweet.

When you do good (especially after having done bad) the bad transforms to good.

When a person does a sin, that energy actually creates a demon (accusing angel that prosecutes against the person) but when they do Teshuva, it’s not that that energy disappears, in fact that angel now becomes an advocate for the person.

Had Kayin done Teshuva then the sin of Adam that gave birth to Kayin would have been considered a Mitzvah (in the secret that “a son can rectify (mizakeh – add merit) to his father.”)

But as he did not wish to return (to G-d) therefore the entire side of evil came from there (him).

However in the future, all evil and its offshoots will be rectified / will do Teshuva, and be involved in good.

For man can place within himself evil, but when he returns, he places it into good.

Therefore a person purifies his own Yetzer Hara (dark side – satan etc.) and causes it to become good.

And it gets included in the holiness of above.

This is the greatness of Teshuva, which daily we should be involved in, in order that our whole life should be a continual Teshuvah.

Chapter 5

How To Accustom Oneself to The Divine Level of Love / Chessed

The main way to get into the Divine level of love is to have an infinite love for G-d.

This love is expressed in that nothing distracts you from serving G-d for as your love for Him is so great, no other desires can stand in its way.

For this reason a person first focuses on serving G-d and the rest of his time / resources on things that he needs.

This love should be deep in one’s heart, to the extent that whether one receives a blessing or a curse (pain) one feels that all of this comes from G-d’s love; as it states (Mishlei 27 -1) “Faithful are the pains of love.”

And it states (Devarim 6 – 5) “With all your resources (you should love G-d.”)

In Hebrew the word for “resources” is Me-odcha and our Sages explain this means (“Bichol Midah Umidah”) “Any type of experience you have (you still love G-d.”)

In this way one includes the good and the bad etc. within the Midah (the Divine emotion) of Chessed.

Then the secret of the Divine behavior (on earth) which comes from Malchus (and currently may be operating in Din – strict judgment) gets elevated to the level of Chessed (love.)

This was the behavior of Nachum Ish Gamzu.

Anything that would happen to him he would say, “This too is for the good.” He would attach the event to the supernal level of Chessed – love, which is called Tov.

And he would say, “Even the things that appear as if they are negatives, are really positives.”

In this way he would conceal the negative, and really have it turn into positive.

(ED. There is a famous story that once the Jewish community of Israel requested that he travel with a treasure chest to the Roman Emperor in order to entice him to change a decree which was against the Jewish people.

Along the way, at an inn, robbers emptied out his treasure, filled it with stones and dirt, and when Nachum Ish Gamzu saw this he said, “Gam Zu Litoiva” (“This too is for the good”).

Upon presenting it to the Roman Emperor who got lived for the insult, one of the ministers (actually Elijah the Prophet. dressed up as a minister) said, “Your highness, perhaps this is the same dirt that their ancestor Abraham used in his battle in which he vanquished the four kings” (the dirt when thrown turned into arrows.) Sure enough they tried it, and miraculously this occurred.)

In Tikkunim it states “Who is a Chossid (kind) One who does Kindness with G-d.”

The meaning of this is that when we do kindness below we activate the Sefirah (emotion) of kindness above.

We can infer from the types of compassion we need to have for people, the compassion we need to do for G-d.

We will now discus the sort of kindnesses that we do with man, which we need to do to G-d if we wish to acquire the state (or build the state) of Divine Chessed.

1. The first kindness we do with a newborn is feed them.

This is similar to the idea of “feeding G-d.”

Particularly this means when Tifferes (Divine compassion and the Heavenly sphere Tifferes) is born, we must be careful that its birth gives birth to the side of Chessed / love (for Tifferes which is a balance between Chessed and Gevurah can tend towards either.)

When Tifferes is built through Chessed love and not Gevura harsh judgment then she is pure and beautiful.

This is the essence of the majority of the Divine commandments to ensure we do not increase the side of judgement.  

2. To circumcise the child according to the Mitzvah.

Any negativity particularly from bad sexual desires, a person must stay away from.

One has to work hard with people who are trapped by these desires and help them return to G-d.

When you help them circumcise their bad desires, then you cause that G-d should be without any covers.

And then G-d “is given the power” to rectify all issues that cause His energy to not flow to this universe.

For this reason Pinchus, when he circumcised the sin of bad sexual desires that the Jewish people were engaging in, merited Kehuna.

For He did a kindness to His Creator.

He removed Yesod from that Orlah.

Similarly we can extrapolate for all of the emotions of Chessed.

3. We visit the sick and try to heal them.

Similarly the Shechina longs for the unification, as it states (Shir Hashirim 2 – 5) “Her healing is in the hand of man.”

“To bring her good medicines…” One must visit her and remember her and approach her to receive food and drink from the Higher Source (G-d) for she prevents her own salvation (sustenance) for the sake of the Jewish people.

As it is with ill people below, similarly caring for the Shechina above.

Her husband cares for her, and says he will not return without her – this is the concept that through Torah and Mitzvahs we heal G-d and His Shechina.

4. Give Tzeddakah to the impoverished.

This applies to Yesod and Malchus (spiritual levels in Heaven…)

The Tzeddaka that one gives to them has been explained in Tikkunim: Say 90 Amens – 4 Kedushois – 100 Blessings – 5 Books of the Torah (learning Torah) daily.

Similarly one should have compassion and do charity to these “poor” people and we must give Maaser (10% of our income to charity) which then causes Charity to these levels above, and many rectifications are included in this.

5. Inviting Guests

This refers to giving Tifferes and Yesod a resting spot in Malchus.

This is accomplished by people who leave their home to go to Yeshiva to study Torah.

Similarly by people who established set times for Torah study.

This causes that Tifferes comes (visits) Malchus.

(Thers is quite a bit of Kabbalistc doctrines….)

The main thing is the Mitzvah of Hachnasas Oirchim – Welcoming Guests which includes giving food, drink, and escorting them (when they leave.)

When we do this below we cause the heavenly Sefiros (who need to go from one place to another) to likewise. (Especially if we have in mind when we do each of these things that the heavenly counterpart should likewise.)

6. The Mitzvah of Buring the Dead

It is complicated to describe how this applies to Heaven.

As it refers to the secret of how the Sefiros that go back into their containers above.

We must fix and wash them from any sickness of sin, and dress them in white / purity through our good actions.

To elevate them in the secret of One – to tie (bind) them above, and carry them on the shoulder (which is the secret of the elevation of the Sefiros one to the other.)

Until they elevate higher than the shoulder, which is where the arms connection to the body begins.

Higher than this is the secret of concealment, which no understanding can comprehend.

When one buries (a person) one should have in mind the verse (Devarim 34 – 6) “And he buried him in Gai.”

This is translated as the thirteen qualities of mercy, that stem from Kesser. They look downward to have mercy on those below her. And from there the buried will elevate to the higher Eden (the Chochmah in Kesser) and for this one must have tranquility of spirit.

7. The Mitzvah of Helping a Bride Go To Chupah

In this is included all things needed for Yichud (Sefiros connections.) For all our prayers and Yichudim are the secret of the Kallah going to the Chupah.

The main aspect of this is the secret of prayer which goes level to level.

“Karbanos – Songs of Praise – The sitting prayer which includes Shema and her blessings – The standing Shemona Esrei, and the prayers that follow it.”

All of this is a spiritual kindness to the Supernal Choson and Kallah – to look after their needs and benefit their union.

8. Creating peace between friends.

This refers to Tifferes and Yesoid.

Sometimes they are distant from each other and we need to create peace and fix them that they should be equal and connected through love and closeness.

This occurs when we rectify our own actions and do good.

If Tifferes (Compassion) leans towards the right side (kindness etc.) but Yesoid (morality) towards the left (judgment) then they oppose one another.

The goal is that Yesoid should also be compassionate.

If there is the stain of sin in this world then there is hate and opposition between them – and the Sefiros are not unified.

This similarly occurs to all the Sefiros that lean toward the right or left side (kindness or judgment.)

Such as between Chochma and Bina, or Chessed and Gevurah, or Netzach and Hod.

We need to cuase peace between them – and this is through having peace between friends, and between a husband and wife, and all sorts of peace and unity that exist.

This creates a kindness to Heaven.

Chapter 6

How One Can Accustom Themselves To The Divine Attribute of Gevurah (strength)

Anytime the Yetzer Hara controls man (within us is a demon – force of evil) this causes bad decrees (Gevurois from above.)

As such, never allow the Yetzer Hara to control you in order to not bring about Gevurah from above.

The reason why G-d made man with two inclinations – one good and one evil (Yetzer Tova and Yetzer Hara) – one love, the other strictness, is because as it says in Zohar (Biresihis Page 49A) the Yetzer Tov was created to assist the individual, and the Yetzer Hara is to assist one’s wife.

See how beautiful these words are!  

The side of Tifferes is one of compassion and nikeivah of Gevurah.

A person should not use the Yetzer Hara for themselves and bring upon themselves and the world destruction.

Any time we engage in anger etc. we cuase this emotion from heaven to descend upon earth!

We need to tie up our Yetzer Hara and not allow him to influence us regarding any matters of this world / relating to our body – not for sexual desire, not for the desire for capital, nor for anger or for honor (in any way shape or form!)

However for the sake of one’s wife, a person should arouse their Yetzer (desire) slightly, to make her happy. Such as provide her with clothing, to make a home (buy – rent etc.)

Furthermore a person should say “Through clothing my wife, I am helping the Shechina” for she clothes herself in Binah which is Gevurah.

As such, all the beautification of the home is the rectification of the Shechina. She becomes sweetened.

Hence, a man should not intend any pleasure of anything for himself; but when his wife enjoys a pleasant residence from him, he should intend it for the rectification of the Shechina which is repaired by the good Gevurois of the left, from which there is wealth and honor.

A person should love and serve his wife initially from his Yetzer (desire) and then say that this is all done for G-d (elevating all of it.)

Chapter 7

How a person should accustom oneself with the trait of Tifferes

 There is no doubt that the trait of Tifferes is involvement in Torah study.

However, a person needs great care not to become haughty with words of Torah, which would cause great evil.

For if he becomes haughty, so does he cause the trait of Tifferes – which is the Torah – to become haughty and withdraw Above G-d-forbid.

Rather anyone who is humble with words of Torah, causes Tifferes to descend and lower itself, to flow to Malchus.

And there are four Sefiros below Tifferes, and they have three characteristics.

 The first: One who becomes haughty over his students, causes Tifferes to be haughty, and rise above Netzach and Hod.

 But one who lowers himself and teaches Torah with love, causes that Tifferes will also lower itself towards its students and teach them, according to what they can understand.

And in this merit, Tifferes will flow upon ‘Those taught of G-d’.

The second: One who makes oneself haughty with their Torah over “the poor person” / a person who is ignorant, like that occurrence of Eliyahu who appeared to Rabbi Shimon ben Elazar as an ugly, disgraced and disgusting poor man (Taanit 20a), in order to make him stumble.

As his head had swelled from his Torah knowledge and he disgraced the poor man, and so Eliyahu rebuked him for his evil.

One who is haughty over the “poor,” causes Tifferes to be haughty over Yesod and not to flow into It.

But if the mind of the sage is settled in his dealings with the “poor person,” then Tifferes will flow onto Yesod.

A “poor person” should be very important to the Sage, and he should bring him close – teach him Torah; and so will Yesod be considered in Heaven to Tifferes and they will connect.

The third: One who becomes haughty from his Torah over the average person causes Tifferes to become haughty over Malchus and not to flow into it.

Rather, his disposition should be pleasant with all people and they should be important to him – as they are on earth in “the secret of the Land.”

He should behave with them gently, according to their way, similar to Tifferes that flows to Malchus and guides Her according to the poverty of Her mind.

And included in this is that he not become haughty over the weak of mind.

And because of this, the ancient ones (Sages) would not become haughty from their Torah; like the occurrence of Rav Hamnuna in the Zohar Parshat Bereishit and like the occurrence of Rabbi Chagai (Zohar, Part I, p. 158a) and in the Tikkunim (the end of Tikkun 26, p. 72b) of that Sage who fled when they wanted to kiss him, as he did not want to become haughty with words of Torah.

He should also be accustomed in his going back and forth (his discussion and argument) in the words of Torah, to intend the rectification of the Shechina, to repair it and adorn it to Tifferes – which is the Law to the Truth – Halacha. (In other words study to know Halacha / The Law.)

And this is the meaning of “a disagreement for the sake of Heaven / Lisheim Shamayim’ – which is for Chessed and Gevurah to come to Tifferes, to have the Law correspond to it.

And one should separate from any disagreement that goes out of this line, as Tifferes will not want to grasp what is “outside / darkness,” even if it be with words of Torah.

For if someone is disagreeing to argue, its end will be Geihinom, G-d forbid.

Only discussion for the sake of the Torah are accepted by Tifferes.

For ‘all of its paths are peace’ and love is its goal.

One who indulges in pleasure from the words of Torah hurts Tifferes, as it is holy; and he makes it, words of the mundane (taking pleasure for oneself).

But when one is involved in words of Torah for the pleasure of G-d – fortunate is this person.

And the essence of everything is to refine one’s mind through the aspect of thought.

And to examine oneself to ascertain if there is a trace of an improper thing (namely self-gratification) – and if so one should change.

One should always concede to the truth, so that Tifferes – the trait of Truth – will be found there.

Chapter 8

How a person can accustom himself with the traits of victory (Netzach), sensitivity (Hod) and morality (Yesod)

In the rectifications of Netzach, Hod and Yesod – the rectifications of Netzach and Hod some are common to both of them, and some of them are unique to each one.

First one must assist those that study Torah, and to strengthen them – whether with one’s money or one’s actions – to provide their needs, the provision of food and the supply of all that they want, so that they not be distracted from the study of Torah. And be careful not to disgrace their study, so that they not be weakened from their occupation with Torah. Rather to honor them and to praise their good deeds, in order to strengthen them in their service. Provide them with books required for their occupation and a study hall, and all that is similarly needed.

Strengthen and assist those occupied with Torah – each person according to their ability, whether it is little or much.

Do all that one can to increase in the honor of the Torah and to strengthen it – with one’s speech, with one’s body, and with one’s means – and to stimulate the hearts of people to the study Torah.

It is all held and rooted in these two Sefiros, in that they are called “Those that hold it and its Supporters.” (Namely Netzach and Hod.)

One occupied with the Torah must also learn from every person, as it is written (Psalms 119:99), “From all of my teachers have I been enlightened.”

As the Torah is not completed with one teacher; but since one becomes a student to all, they merit to become a container for Netzach and Hod / ‘Those taught of G-d.’
And the one who bestows Torah upon him is on the level of Tifferes. And behold, in sitting and studying Torah, one merits that Tifferes flows into Netzach and Hod and that one actually becomes on Their level (of Netzach and Hod.)

Netzach and Hod individually: In studying Torah which is from the right / Chessed, one has a connection to Netzach; and in studying Mishnah which is from the left – Gevurah, one has a connection to Hod.

The Gemara that is included in everything – such that it brings a proof to the laws of the Mishnah from the verse (Torah) – is a rectification for both of Them together.

The rectification of Yesod: How does a person accustom oneself to the quality of Yesod?

 He must be very careful from speech that brings lustful thought, so that he not come to a seminal emission.

There is no need to say that he should not speak a vile thing, but it is fitting to guard even from a pure thing that brings to a lustful thought.

(Though not written in Tomer Devorah, INFINITELY MORE SO MUST WE PREVENT FOR OURSELVES A NEGATIVE SIGHT)

As such the expression of the verse is exact (Koheles 5:5), “Do not let your mouth make your flesh sin.”  It warned that one not allow one’s mouth, speech that brings his holy flesh – the sign of the covenant (circumcision) – to sin, with an accidental emission.

And it is written, “Why should G-d be angered, etc.”

If it was speaking about vile speech, what is the meaning of “to make sin” as it is a sin itself?!

Rather, even if the speech is not a sin but a pure speech – however if it brings to lustful thought, one should be careful from it.

And that is why it stated, “To make your flesh sin; why should He be angered?!” It means to say, since it brings to sin, G-d will be angry about that voice, even though it is permitted.

As since an evil act ensued from it, the voice and speech became evil.

Much carefulness must there be about the sign of the covenant, to not have lustful thoughts and not be destructive.

And he must also be careful, as Yesod is the covenant of the bow.

And the Bow is only drawn out to send arrows to the level of Malchus; and it guards the drops that shoot out, like an arrow ‘to make a branch and carry a fruit.’

And just like the “Highest Bow” never goes but to the intended goal – so should a man never draw the bow and not make himself have an erection except for the correct goal / intention. And that is his wife when she is in her time of purity, which is the time of marital union.

But not more than this, which would harm this trait, G-d forbid.

And one needs much, much carefulness – and the main carefulness is that he guard himself from lustful thought.

Chapter 9  

How a person can accustom himself with the quality of kingship (Malchus)

To lower oneself – that one’s heart not become haughty.

One should first of all always make oneself like a poor person in front of his Maker/G-d – like an indigent requesting and begging.

To accustom oneself to this trait – even if one is rich – one should think that there is not a thing that is attached to oneself from all that one has.

And one is forsaken and always needs the mercy of the Creator, since one has nothing besides the bread that he eats.

And one should subdue one’s heart and humble oneself.

And even more so at the time of one’s prayers, as it is a wonderful opportunity.

And regarding the opposite of this is it stated (Deuteronomy 8:14), “And your heart will rise and you will forget” – as Kelipah is found there.

And David practiced humility a lot, as he stated (Psalms 25:16), “For I am alone, and poor.”

Each and every one of the family needs to help themselves.

And even one’s wife and children, how will they help him when he is judged in front of the Creator or at the time that his soul is withdrawn?

Will they accompany him any further than his grave?

What are they for him at the time of his judgments from after burial and beyond? Hence, he should lower and refine himself with the secret of this quality.

To go into exile: There is a second method that they explained in the Book of the Zohar (Vayekhel, 198b) and it is very important – that one exile oneself from place to place for the sake of Heaven.

And through this, he will become a container/vehicle for the exiled Shechina.

And one should compare oneself, “Behold I am in exile, and behold I have all of the things that I need with me; I feel bad for the honor of the Higher Realm, as the Shechina was exiled, but her vessels are not with Her – as they were removed on account of the exile?”

And so one should minimize their things (during the journey) as it is written (Jeremiah 46:19), “Vessels of an exile make for yourself.”

And one should subdue one’s heart in the exile and connect to Torah; and then the Shechina will be with him.

And he should make for himself an expulsion, and always expel himself from the house of his resting, in the way that Rabbi Shimon and his colleagues would expel themselves and occupy themselves with Torah.

And all the more so if he can “pound the pavement” – walk from place to place without a horse and wagon.

About such a person is it stated (Psalms 146:5), “His hope (sivro) is to the Lord, his G-d.” And they explained (Zohar, Vayekhel, 198a) about it, that it is an expression of breaking (shever.) That he breaks his body for the honor of the Higher Realm.

(ED. It is important to note that from the times of the Baal Shem Tov and Alter Rebbe, our practice is not self mortification but rather much health and joy to serve G-d.)

To fear G-d: There is another very important quality from the quality of Malchus and it is the gateway to all Divine service, and that is to fear the glorious and awesome G-d.

Fear is very much in danger of being harmed in that the external forces enter it.

As if one fears from personal afflictions, from death or from Geihinom – this is fear of the kelipah, since all of these functions are from the kelipah.

However the essential fear is to fear G-d – and that is that one think about three things:

The first: That the greatness of the Creator of all, is over all that exists.

And behold a man fears from a lion, from a bear, from a violent man, from fire, from a falling structure, and yet they are small agents.

And so why would one not fear from the great King, such that one’s fear be on his face (palpable) from His greatness.

And one should say, “How can a disgraceful man, sin to a great Master like this?

For if – if He were a bear, He would eat him – whereas the Holy One, blessed be He, actually tolerates the insult… is that why I do not fear from His awe and His greatness?”

The second: Envision that The Creator’s constant supervision is on you; that He watches and observes you.

Now the slave always fears from his master when he stands in front of him.

And a person is always in front of the Creator – and G-d looks at everything we do.  

So one should therefore fear and be afraid that G-d shouldn’t see him transgress His commandments.

The third: G-d is the Source of all the souls.

And they are all rooted in His Sefiros. And so the sinner harms the Sefiros (when sinning.)

Should one not fear how the chamber of the King is dirty from one’s bad deeds?

The fourth: One should fear that the defect of one’s deeds are pushing the Shechina from Heaven (separating.)

And one should fear how could I cause this great evil, to break off the desire of the King from the Queen.

And this fear straightens a person to the rectification of this quality.

And one should cling to this worry.

Cause that the Shechina cling to you because of your conduct with your wife:

There is also much care that a man must take, to make it that the Shechina should be attached to him and not separate from him.

It is obvious that when a man has not yet married a woman, the Shechina is not with him at all; as the essence of the Shechina for a man is from the side of the female.

And a man stands between the two females – the lower physical female, who takes ‘food, clothing and intimacy’ from him; and the Shechina that stands above him, to bless him, with all of this, so he can give “and give again” to his wife.

This is like the matter of Tifferes that stands between two Females – the Higher Mother (Understanding / Bina) from which flows all that is needed to Him; and the Lower Mother (Malchus), that receives from Him, ‘food, clothing and intimacy’ which are Chessed, Gevurah and Tifferes, as is known.

And the Shechina will not come to one, if he does not resemble the Highest Existence.

Sometimes a man separates from his wife for one of three reasons:

The first – as she is in Niddah.

The second – in his being occupied with Torah, and separated from her all of the weekdays.

The third – in that he is travelling and guarding himself from sin.

And at these times, the Shechina is clinging and bound to him and it does not leave him, so that he not be abandoned and separated.
 

Rather the man is always complete – male and female.

As the Shechina is coupled with him when he travels, a man must be careful that It not separate from him.

And he should be alert to pray the Traveler’s Prayer and to study Torah.

And for this reason, the Shechina – which is Protection of the way – always protects him; as he is careful from sin and occupied with Torah.

And similarly when his wife is a Nidah, the Shechina stands upon him – when he observes the laws of Nidah as is fitting.

Afterwards on the night of her mikvah, on the Shabbos night, or on his coming back from the journey – each one of them is a time of commanded intimacy.
 

And the Shechina above is always open to accept holy souls (which are created during holy intimacy.) So it is a fitting time to be with one’s wife and because of this, the Shechina is always with him.

So is it explained in the Zohar in Parshas Bereishis (p. 49a).
The visiting with his wife must be specifically at the time that the Shechina is between the two Forearms (Chessed and Gevurah). However at a time that the Shechina is not between the two Forearms, it is forbidden.
 

And so is it explained in the Tikkunim, Parshas Bereishis (Tikkun 69).

To repair all of the emotions and to accept the obligation of the commandments:
 

One who wants to be coupled with the Daughter of the King (The Shechina) and that She should never separate from him  must first adorn oneself with all types of adornments and nice garments, and they are the rectifications of all the emotions mentioned.

And after one has repaired oneself with the rectifications, one should intend to receive Her upon oneself by being occupied with Torah, and always fulfilling the obligation of the commandments – in the secret of intention for unification.

And then immediately, “She marries him and does not separate from him.”
 

And this is on condition that one purifies and sanctifies oneself.
 

And after one is pure and holy, one should have in mind to fulfill for Her, ‘food, clothing and intimacy’ which a man is obligated to give to his wife.

The first: To bestow upon Her a flow from the right / Chessed with all of one’s deeds. This is “Her nourishment / food.”

The second: To cover Her from the side of Gevurah.

That the Kelipah not rule over Her, such that there should not be a side of the evil impulse (Yetzer Hara) in one’s involvement with the commandments / Mitzvos.  For example, pleasure to the body, or hoping for illusory honor, and things similar to this.

For if the evil impulse is found in that commandment /  Mitzvah, She flees from it, because it is ‘nakedness.’

If so, he must “cover the nakedness,” to always protect it, that it should not rule over Her.

How is this done?

All of one’s deeds should be for the sake of G-d, without any portion (part) for the evil impulse.

Tefillin and Tzitzis are great protections for Her, such that the external forces / kelipos not rule over Her. And one should be accustomed to wearing them.

The third: To unify Her with Tifferes at the time of the Recital of Shema and during Torah study times.

And when one sets a time for anything, one should have in mind that this is the set time of the Shechina, the Daughter of the King to be intimate (connected.)

And there is a hint to this in the Tikkunim.

Chapter 10

To connect with the Sefiros according to the time period:

Rabbi Shimon explained in the Zohar Parshat Bereishis (p. 11a) great advice on how a person is to connect to the Highest Holiness and act with it, and never be separated from the Sefiros.

A man must act according to the time; meaning to say, to know what Sefirah is ruling at that time.

Connect to it and do the rectification that relates to the quality/Sefira that is then ruling.

At night one should connect with Malchus:

And one begins from the nighttime, when  a person lies down on their bed.

The rulership at Night is the Sefirah of Malchus.

Then one goes to sleep – and sleep is similar to death, and “the tree of death” rules.

What shall one do?
One should repair and proceed to connect to the secret of holiness, which is the secret of the Sefirah of Malchus, from the aspect of its holiness.

And so one should go to bed and accept the full obligation of the Kingship of G-d, with concentration in the heart.

One gets up at midnight, washes one’s hands from the Kelipa that is upon them, removes the evil from one’s flesh and recites a blessing.

And one should repair the Shechina through the occupation with Torah.

On this is it stated (Koheles 6:22), “When you lie down, it will watch over you,” protecting you from the Kelipos.

“And when you awake, it will talk with you.” And She will be connected to him, and he to Her.

And the likeness of one’s soul will rise in the Garden of Eden with the Shechina that is entering there with the righteous ones.

And Tifferes will also come there to play with the righteous ones / Tzaddikim, and with you in their company – as they will all be listening to your voice (in Torah study.)

One has actually traveled with Her from death and sleep, to the secret of the Garden of Eden, and began to cause the light of Tifferes, that sparkles in the Garden of Eden upon the righteous, to sparkle upon oneself.

And so is it explained in the Zohar Parshas Terumah (p. 130b).

In the morning, one should connect oneself to the Qualities of the Three Fathers that are included in Tifferes:
When the dawn rises, one also begins to come to the synagogue and bind oneself to the Three Fathers.

When one enters the Synagogue, one says, “But I, through Your abundant kindness, enter, etc.” (Psalms 5:8). And one includes oneself in the secret of the Tifferes of Man, that includes Chessed, Gevurah and Tifferes, and one enters the assembly of Malchus.

And one has intention in the verse for the Three Fathers:

“Through Your abundant kindness” – that is Avraham.

“I bow down at Your holy chamber” – that is Yitzchok, as bowing down, to bend one’s stature across from the trait of Gevurah so it be pushed away. And then the Gevurah is pushed away from Him, and a flow of mercy is pulled towards one, from Above.

“In Your awe” – that is Yaakov, as about him is it written (Genesis 28:17), “How awesome is this place.”

Now one has included oneself in Them, in thought, speech and deed: As the thought that we mentioned is the intention; the speech is saying the verse; and the deed is the entering into the synagogue and bowing down across from His chamber.

The Sefiros to which one connects during the course of the day:

Before prayer one stands in the synagogue.

One’s mouth says the words of prayer. And this is the unification of Yesod.  

And one repairs the Shechina with the power of the intention of one’s prayer.

One leaves from there and goes to “the secret” of Torah (in other words studies Torah) and connects to it, in the secret of the day; and one is involved with it all of the day until the time of the afternoon prayer / Mincha, when one connects to Gevurah.

In the morning, he was connected to Chessed in one’s prayer, and in the day to Tifferes, in occupation in Torah; and in the evening, with Gevurah.

The Meal:

And between this and that (throughout the day) one connects the Shechina to oneself in their meal, such that one bestows kindness “on the poor one.”  

As Hillel the Elder (Vayikra Rabbah 34:3) would say, “A righteous one should know the soul of his animal” (Proverbs 12:10). And this should be one’s intention in their meal, to bestow kindness to the animal soul and to connect it with the secret of nourishment.

When one arrives to the time of the Mincha afternoon prayer and one gets connected with Gevurah, one waits to the evening and Tifferes goes down to Malchus.

And therefore one is with Tifferes at the beginning of the night – connects oneself with It and enters the Synagogue with the intention mentioned above and one connects oneself Below.  So Tifferes comes to the House of Its lodging.

He exits the synagogue and unifies with Malchus alone, through the secret of accepting the obligation of the fulfilling G-d’s will.

And this is one’s strength during the day, to be connected to the Sefirah.

And one should always cling to the Light that is ruling.

The essence of this advice (this book) is in the Zohar Parshas Bereishis. The rest is gathered from many places in the Zohar. It is a comprehensive counsel, to always connect to holiness; and the Crown of the Shechina will thereby never leave your head.

The book is whole and complete.  
Praise to G-d, who knows all the hidden.  Today the fourth day of the week, the twelfth day of the month of Mar-Cheshvan, in the year [numerically encoded in the verse], “May my speech be pleasing to Him; I will rejoice in the Lord” (Psalms 104:34).

 Rama”k

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