the gate of return

8/12/2019 The Gate of Return

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Derech ChayimThe Way of Life

Part 1

Shaar HaTeshuvah

The Gate of Return

By The Holy Rabbi Dov Ber of Lubavitch

Free Translation by Shimon MarkelEdited by Rabbi A. Markel


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BSD -The Gate of Return- 2

Copyright 2004

Copyright 2004 by Torah True Judais! "n#$


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BSD -The Gate of Return- %

Dere#h ChayiThe Gate of Return

By the &o'y Rabbi Do( Ber of )uba(it#h*ree trans'ation by Shion +ar,e'dited by Rabbi .$ +ar,e'

Copyright 2004

Chapter /ne

Beho'd! e(ery day at the beginning of ones orning prayers! ea#h person says the 1ords!+y G-d! the sou' 1hi#h you p'a#ed 1ithin e is pure$ Certain'y! it is ipossib'e to saythis about the sou' in the body! for There is not a righteous person on earth$ &o1 then!#an 1e say about it! that it is #op'ete'y pure3 Rather! this stateent spea,s about the

upper portion of the sou' 1hi#h does not be#oe in(ested 1ithin the body$ This then! isthe eaning of it is pure! that e(en no1 it is pure$ The #ontinuation of the prayer is!ou ha(e #reated it$ This refers to the portion of the sou' 1hi#h is(ested in the body!1ithin the inte''e#tua' fa#u'ties of ChochmahandBinahof the brain! and in the eotionsof the heart$ &ere! it is possib'e for b'eish to e5ist be#ause of sin 1ithin the thought andinte''e#tua' brains of ChochmahandBinah! 1hi#h #orrespond to the 'etters Yud andHehof G-ds four 'etter nae$ "t is for this reason that during the Shemare#ita' before goingto s'eep 1e #onfess! That " #aused a b'eish in the 'etter Yudet#$ 6onethe'ess! this isnot at a'' app'i#ab'e in regard to the portion of the 'ight of the sou' 1hi#h is abo(ein(estent 1ithin the body$ 7This portion of the sou'8 is #a''edMazla or Tzelem! as in the(erse! *or in Tzelemdoes an 1a',$ .bout this theZoharstates! .nd if a sou' shou'd

sin 9 this astonishing: "n other 1ords! ho1 is it possib'e that the sou'! 1hi#h is pure!#ou'd sin3

6o1! it is ,no1n that these t1o sou's; the upper 7sou'8 1hi#h is pure! and the 'o1er 7one81hi#h is (ested in the body! are #oparab'e to a rope 1hose top is atta#hed abo(e! but1hose end is atta#hed to the depths! be'o1$ Su#h is the sou' of e(ery Je1! as stated!aa,o( is the rope of G-ds inheritan#e$ "ts top end! that is! the sour#e of the sou'abo(e! is bound to the 7(ery8 sour#e fro 1here it 1as he1n! in the 'i(ing G-d$ "tsbotto end 7ho1e(er8 (ests 1ithin the physi#a' body! in the brain and in the heart$6onethe'ess! be#ause the 7sou's8 are atta#hed 7to G-d8! at ties! 1ithout any priorpreparation for this! a person ay ha(e a sudden arousa' to1ards G-d and to1ards tru'y

returning 7to &i8 in his thought and in his heart$ This is be#ause the portion of his sou'#a''ed Mazla! i$e ho1 it e5ists abo(e! a1a,ens the 'o1er portion of the sou'$ This isana'ogous to one 1ho sha,es the top of a rope$ "ts botto end 1i'' autoati#a''y sha,ein resu't$ )i,e1ise! 1hen! . &ea(en'y (oi#e #a''s out dai'y and announ#es!


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The re(erse is 'i,e1ise true$ =hen 1e arouse ourse'(es to tru'y returning 7to G-d8through preparing 7our8 hearts be'o1! this #auses an arousa' abo(e! i$e$ it arouses theCreators 'o(e for 7&is >eop'e8 "srae'$ This is sii'ar to the ana'ogy of one 1ho sha,es arope at its lowerend 1hi#h #auses the upper end to be o(ed as 1e''$ This then! is theeaning of the stateent! "f you 1a,en and a1a,en the 'o(e et#$ "f you 1a,en

refers to the arousa' fro abo(e do1n! as e5p'ained abo(e #on#erning the &ea(en'y(oi#e$ 7/ne the other hand8! "f you a1a,en refers to the arousa' fro be'o1 up! ase5p'ained$

The (erse then #ontinues! ?nti' it is desirab'e! for there is a tie for e(ery desire$ "ntruth! this 'o(e of G-d to1ards the Je1ish peop'e! and 7the 'o(e8 of the Je1ish peop'eto1ards G-d! 1hether it is fro abo(e do1n or 71hether it is8 fro be'o1 up! is one 7andthe sae8 'o(e$ This is be#ause in essen#e! i$e$ ho1 it is in G-ds essen#e! 7sin#e &e isabso'ute'y singu'ar8! no differentiations 7e5ist there8! and therefore there are nodifferentiations bet1een the t1o$ *or e5ap'e! the 'o(e of a father to1ards his son isbe#ause the son is 7an e5tension8 of his father$ 7&e8 is a part of hi$ )i,e1ise! the sons

'o(e for his father is be#ause he 1as ta,en fro his father and he is a part of hi$ 7"ta,es8 no differen#e 1hether the arousa' 7begins8 fro the father to the son! or fro theson to the father! sin#e There is a tie for e(ery desire$ @Soeties it #oes froabo(e do1n! 1hi'e at other ties it ay be the re(erse! ho1e(er! they are 7essentia''y8the sae$A

This is sii'ar to 1hat 1i'' #oe about in the future 1ith the #oing of the >rophet'iyahu! as stated! &e 1i'' return the hearts of the fathers to the sons! and the hearts ofthe sons to the fathers$ (en no1adays this 'o(e ay at ties be aroused! su#h asduring the idnight prayer of Tikkun Chatzot$ )i,e1ise! during e(ery e5i'e there arepropitious ties 7for this8 su#h as during ties of troub'e for the Je1ish >eop'e$ 7.t su#hties8 G-d too! is pained! as in the (erse! &e is pained! 'itera''y$

Therefore! a##ording to the abo(e! one ay as,! *or 1hat purpose did the sou' des#endinto the body3 .s is ,no1n! e(ery des#ent of the sou' into the body is spe#ifi#a''y sothat it ay be e'e(ated! to a higher 'e(e' than it 7origina''y8 1as in its sour#e$ This is ina##ordan#e to the (erse! ou ha(e been sho1n to ,no1 thatHavayah isElokim,there isnothing e'se besides &i$ 7"n the sour#e of the sou'! the re(e'ation of G-d is on'y in a1ay of (erything before &i is as naught$ "t is spe#ifi#a''y the sou' as it is (ested inthe body that #an rea#h the 'e(e' of re(e'ation of /n'y G-d e5ists$8 "t is thereforeunderstood! that through a1a,ening to return 7to G-d8 be'o1! one is e'e(ated to a greaterdegree than if the arousa' is initiated fro abo(e by the &ea(en'y (oi#e 1hi#h #a''sout! and #auses an arousa' to return 7to G-d8 be'o1! of the sou' 7as it is8 1ithin the body$

76o18! this is astonishing: Certain'y! ost arousa' to return 7to G-d8 be'o1! is #aused bythe arousa' of a persons spirit abo(e! fro the po1er and sour#e of the sou'! 1hi#h! atties! radiates and shines 1ithin the (esse' of the body in order to a1a,en the ind andsoeties e(en the heart! to thoughts of repentan#e! unti'! e(entua''y! this brings hi toreturn 7to G-d8 in a#tua'ity$ *urtherore! the fa#t that his return is strong and 'ong'asting! in that he does not re(ert to straying fro the true path! is a'1ays dra1n fro



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there! as in the initia' phase of return! as 7our sages8 stated! /ne 1ho #oes to purifyhise'f is aided fro abo(e$ "t is sii'ar'y stated! . persons e(i' in#'ination 7tries to8o(erpo1er hi! to #ause hi to re(ert to his ruined state! but G-d aids and assists hiet#$

&o1 then! is it possib'e that the arousa' of returning 7to G-d8 through ones o1n efforts isgreater than the arousa' fro abo(e! to the point that 1e say that this des#ent of the sou'is 7so'e'y8 for the e'e(ation brought about through 7its8 return3 &o1 is it that the 'o1eraspe#t of the sou'! that 1hi#h is in(ested in the body! #an 7a#tua''y8 e'e(ate the higheraspe#t of the sou'! 1hi#h is its root and sour#e3 &o1 7is it possib'e8 for the re#ipiente'e(ate the inf'uen#er 7so that e(en the inf'uen#er rises8 to a higher 'e(e'3

@&o1e(er! it is not repentan#e a'one 1hi#h e'e(ates the sou'$ Rather! it is the fu'fi''entof the Torah and a'' 7of G-ds8 #oandents! spe#ifi#a''y in this 1or'd! 1hi#h e'e(atesthe sour#e of the sou' to greater heights$ .##ording'y! e(en the sou' of +oshe 7on'y8erited e'e(ation! spe#ifi#a''y be#ause it des#ended into a physi#a' body$ This is as

stated! ou ha(e been sho1n to ,no1 7that on'y G-d e5ists8 spe#ifi#a''y! here be'o1!7be#ause8 the des#ent is for the purpose of an as#ent! as e5p'ained before$A

7&o1e(er8 a##ording to 1hat 1as stated ear'ier! there is no differen#e bet1een the upperTeshuvah @repentan#eA! 1hi#h is initiated fro abo(e do1n! and the 'o1er Teshuvah,1hi#h is initiated fro be'o1 up$ The e5p'anation is that as they are in their essentia'state no differentiation bet1een the! su#h as the e5ap'e of the 'o(e of a father to hisson! or of a son to his father$ This ay 7a'so8 be #opared to rebe''ious #hi'dren$Though they ay return 7to their fathers 1ays8 of their o1n a##ord! 7nonethe'ess8 it ison'y be#ause they are dra1n to1ards their sour#e 7i$e$ their father8$ This is as stated!Beho'd the ro#, fro 1here you 1ere he1n$ =e therefore see that e(ery arousa' toreturn 7to G-d8! e(en if it is initiated through ones o1n (o'ition! is a#tua''y on'y be#auseof our essentia' bond to G-d$

6o1! #ertain'y! in truth! the #oandent-Mitzvahto return 7to G-d8 spe#ifi#a''y re'atesto 7that part of8 the sou' 1hi#h is (ested in the body$ This is be#ause the ain aspe#t ofthe #on#ept of Teshuvah-Return is as stated! The spirit sha'' return$ This return toones sour#e is #aused be#ause of the great distan#e 1hi#h he fee's 7in being separated8fro G-d$ This is sii'ar to the return of a 'ost obe#t to its o1ner$ "t is a'so ana'ogous tothe (erse 1hi#h states! .nd you sha'' return to the 'and! that ust as they 1ere banishedto a distant 'and! fro there they sha'' return$ "n other 1ords! it is spe#ifi#a''y the fa#tthat they 1ere banished to a distant 'and 1hi#h #auses the yearning to return$ This is a'sosii'ar to the (erse! (en if you are banished to the ends of the hea(ens et#$ Therefore!thisMitzvah-#oandent of returning! spe#ifi#a''y re'ates to the sinner! 1hose sou' is'ost! and 1ho has been banished fro his spiritua' root$ Be#ause of this! through se'fa1a,ening he be#oes great'y ebittered in his sou'! be#ause he no 'onger 1ants to bebanished$ &e therefore returns to G-d 1ith a'' his heart and 1ith a'' his sou'! as in the#ase of +enasheh! 1ho returned to G-d$



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Therefore! 1e see t1o atters or aspe#ts here$ The first is that in returning 7to G-d8! he#uts hise'f off! distan#ing and separating hise'f fro the p'a#e of ipurity$ Thisrefers to the ha''s and she''s of death and e(i' 1hi#h are #a''ed the gates of ipurity$The ore ebittered he is in his heart due to his sins! the ore 1i'' he separate anddistan#e hise'f fro the$ 6o1! in this first aspe#t of distan#ing hise'f fro e(i'!

there is another aspe#t; that of #oing #'ose to G-d$ This is the eaning of the (erse!Return unto &aShe! 1hi#h is sii'ar to the (erse entioned before of the spiritreturning to &aShe$ "n a#tua'ity! there is no differen#e bet1een these t1o aspe#ts! fora##ording to his distan#e fro death and e(i' 1i'' be his #'oseness to 'ife and goodness!1hi#h is the return to G-d$ This is true e(en though they are t1o different fors ofrepentan#e and return$ .'though they are t1o aspe#ts! the first being a return fro e(i'!1hi#h is #a''ed distan#ing and separating hise'f fro e(i'! and the se#ond being a#oing #'ose to G-d and binding hise'f to &i! 7nonethe'ess8 they are 'itera''y onething$ The t1o are 7#op'ete'y8 interdependent! and are 'itera''y in eEua' ba'an#e 1ithea#h other$ .n e5ap'e of this is one 1ho is returning fro a distant 'and; the ore hedistan#es hise'f fro there! the #'oser he #oes to his hoe'and$

6onethe'ess! in regard to the a#tua' for of the repentan#e! as far as 1hat ea#h one is! thet1o are 'itera' opposites$ "n other 1ords! the first is that he is prope''ed to return be#auseof the treendous sadness and bitterness in his sou' at his great distan#e$ The se#ond isthat he is prope''ed to return! 7spe#ifi#a''y8 be#ause he is #oing #'oser to G-d! 1ithin#redib'e oy and happiness in his sou'$ This is be#ause! 1hen he thin,s about ho1great'y distant 7he is8 fro the )i(ing G-d! he 1i'' iediate'y be#oe ebittered in the7(ery8 essen#e of his heart! and this 1i'' iediate'y bring hi to tears about the sins ofhis youth$ "f this is not the #ase! then it #annot be #a''ed true repentan#e or returna'together! as ,no1n$ This is as stated by Fing Da(id! .'' night " a,e y bed s1i!1ith y tears " dapen y #ou#h! 1hi#h refers to the re#ita' of the Shemaprayer beforeretiring to s'eep$ /ne 1ho 1ashes his fa#e 1ith his o1n tears re#tifies the iage of G-d1hi#h he b'eished$

/n the other hand! as soon as he re#a''s that he has a'ready reso'(ed in his heart to returnto G-d! and that he has a'ready done Teshuvah! no 'onger straying and returning to his7forer8 state of ruin! but rather! bonding his sou' to &aShe and to &is Torah! 1hi#h is#a''ed Returning to &aShe! he 1i'' be aroused 1ith great oy in his heart$ This isbe#ause! by the fa#t that he has 'eft and separated hise'f fro e(i' and spiritua' deathand has departed fro dar,ness! this itse'f 1i'' bring hi great oy and g'adness! as if hehas es#aped physi#a' death! and! as ,no1n! spiritua' death is far 1orse than physi#a'death$ "n truth! if this aspe#t of oy and happiness o(er ha(ing 'eft e(i' and ipurity! to1hi#h he 1as 7forer'y8 bound! and o(er ha(ing entered the doain of ho'iness! is'a#,ing in his heart! then it is #ertain that he has not done true Teshuvah-repenten#e at a''$Rather! he shou'd 7fee' a oy sii'ar to8 a #on(ert 1ho has erited to enter into theJe1ish faith! 7and has found she'ter8 under the 1ings of the Di(ine >resen#e-Shechinah$

The abo(e e5p'anation 7of Teshuvah-Return to G-d8 is un'i,e those 1ho thin, thatTeshuvah eans to aff'i#t these'(es o(er the sins of their youth! as stated! The foo'ishaff'i#t these'(es on a##ount of their sinfu' 1ays and their iniEuities$ *or! a'though the



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anguish and aff'i#tion of fasting ay re#tify that 1hi#h he b'eished! @This isa##op'ished through the redu#tion of his fat and b'ood! thus re#tifying that 1hi#h heb'eished through his sin$ The sin added in#reased po1er to the ipure 'usts of the fatand b'ood of his sou'! 1hi#h he b'eishedA nonethe'ess the ain essen#e of Teshuvah-Returnis the fa#t that in his heart he repents of his sins! reso'(es ne(er to return to his

o'd 1ays! and that he returns to &aShe$ This 1i'' #ause his sou' to reoi#e$ "t is this oy1hi#h strengthens the Teshuvahin his heart! and thus a,es it e(er'asting$ Be#ause ofhis oy in #oing #'oser to G-d! he ne(er again 1i'' stray to his pre(ious a#tions orthoughts$ 6e(erthe'ess! the 7fa#t that he is8 anguished in his sou' 7o(er his past isdeeds8is #ertain'y a re#tifi#ation for his sins$ &o1e(er! this is on'y effe#ti(e if he returns to&aShe 1ith a'' his heart! 1ith oy and 'o(e! for that is the mainessen#e of Teshuvah,that he returns to G-d$ 7"n other 1ords! he is not ere'y desisting fro e(i'! but is a'so#oing #'oser to G-d! 1hi#h is the priary aspe#t of return$8 &o1e(er! if he does notreturn to G-d! a'though he ay aff'i#t hise'f! be tru'y pained about his past in his sou'!#onfess his 1rongdoings and 'ea(e e(i'! nonethe'ess! it 71i''8 on'y be teporary$ &e hada teporari'y arousa'! but! nonethe'ess! it is possib'e for hi to re(ert and stray! 1hen!

o(er tie! he fa''s fro his 7initia'8 arousa'! or 1hen he is tested 71ith teptation8 in anipure p'a#e$

&o1e(er! su#h is not so in the #ase of one 1ho has 7tru'y8 returned 1ith #op'eteTeshuvah! i$e$ one 1ho has returned to G-d$ The fa#t that he has 'eft off death anddar,ness! and is 7no1 going to1ards the8 'ife and the great 'ight! 1i'' #ause hitreendous oy! and this is the sign that he has tru'y returned$ This then! is thee5p'anation of the atter entioned before! that the bitterness and the oy are in perfe#teEui'ibriu$ The aount of oy 7he has8 is! 'itera''y! #oensurate to the aount of pain7he fee's8$ *or! #ertain'y! the fa#t that he 1as atta#hed to a p'a#e of ipurity has tou#hedthe (ery essen#e of his heart$ But! be#ause he has distan#ed hise'f fro there! thereby#oing #'oser to G-d! his sou' reoi#es$ "f he 'a#,s this oy! it is a certainindi#ation thathis pain is not be#ause of his essentia' distan#e 7fro G-d8! and! therefore! it 1i'' not bee(er'asting$

7&o1e(er! in 'ight of8 the abo(e truth! it is not understood ho1 these t1o opposites!abso'ute bitterness! and abso'ute oy! #ou'd possib'y unite as one3 *urtherore! theana'ogy 7gi(en abo(e8 of a person 1ho 1as sa(ed fro death! does not 7see to8 fit 1iththe atter of Teshuvah$ This is be#ause a person 1ho has been sa(ed fro death onlye5perien#es oy$ "n #ontrast! 7as e5p'ained abo(e! to fu'fi''8 theMitzvah-#oandentof Teshuvah! it is iperati(e to a1a,en great bitterness in ones heart o(er the sins of hisyouth$ &o1e(er! if he is ebittered to su#h a 7great8 degree! ho1 is it possib'e for hi tosiu'taneous'y reoi#e o(er ha(ing 'eft e(i'3 /n the other hand! if he reoi#es! ho1 #anhe be #onsidered to ha(e 7tru'y8 returned to &aShe! sin#e he ne(er agoniHed to the #oreof his heart o(er the b'eishes 1hi#h he 1rought through his transgressions3

Therefore! 1e ust say that these t1o are 'itera''y one thing$ They are 7#op'ete'y8interdependent! as in the ana'ogy of a person 'ea(ing the despised 'and of his e5i'e toreturn to his be'o(ed hoe'and$ To the degree of his bitterness and disgust o(er his e5i'e!1i'' be the 7treendous8 oy he e5perien#es the #'oser he approa#hes his hoe'and$ They



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1or, 7'itera''y8 as one$ The bitterness and disgust repe's hi fro the e5i'e! 1hi'e the oyand 'o(e dri(e hi to1ard his hoe'and$ 7&o1e(er8 ho1 7is it8 that these t1o #an uniteas one3

nd of Chapter /ne



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Chapter T1o

The priary a''egory to i''ustrate the atter of the upper Teshuvah! in 1hi#h the arousa'is fro abo(e do1n! and the 'o1er Teshuvah! in 1hi#h the arousa' is fro be'o1 up! is

the spar, 1hi#h is dra1n #'oser to the f'ae$ =hen the spar, is distant fro the tor#h! its'ight s'o1'y diinishes$ &o1e(er! the #'oser it #oes to the tor#h! the ore 1i'' itradiate and shine to greater breadth and height$ =hen it #oes tota''y #'ose to the tor#h itbe#oes in#'uded in its 7fire8$ This is sii'ar to the oon$ .s it #oes #'oser to the sunits 'ight be#oes brighter$ 7&ere 1e are not spea,ing about the fu'' oon! but! rather!about 1hen our entire orbit! a'ong 1ith the oon! #oes #'oser to the sun$ *urtherore!the a''egory of the spar, and f'ae ay be better understood by ho1 the 'ight of a#har#oa' 1i'' be#oe di and 1i'' fina''y be e5tinguished if it be#oes separated frothe bonfire$ /n the other hand! 1hen it is #'ose to the roaring f'aes of the bonfire it 1i''#ontinue to burn$8

"n the abo(e e5ap'e! there are t1o possibi'ities$ The first is that the tor#h or f'ae#oes #'ose to the spar,$ Through this! autoati#a''y! the spar, 1i'' ignite and shine!unti' it be#oes in#'uded in the fire of the tor#h$ The se#ond possibi'ity is that the spar,arises fro be'o1 up and s'o1'y but sure'y #oes #'oser to the tor#h$"t is ,no1n! and has been e5p'ained e'se1here! that these t1o possibi'ities are #a''ed theupper Teshuvahand the 'o1er Teshuvah$ =hen there is re(e'ation fro abo(e do1n! sothat the essen#e of G-d'iness radiates 1ithin the sou's of "srae'! so that they areautoati#a''y inspired and aroused to return to &aShe! this is the upper Teshuvah1hi#hpre#edes the 'o1er Teshuvah$ This is as stated! Return us &aShe to ou and on'yafter1ards the (erse #ontinues and 1e sha'' return 1ith a true return 1hi#h isestab'ished fore(er$ This is sii'ar to the tie during the ten days of repentan#e bet1eenRosh &ashanah and o Fippur @during 1hi#h tie the Fing is in the fie'dA! or 'i,ethe &ea(en'y (oi#e entioned pre(ious'y$ But! 1hen the arousa' to repent and return toG-d is fro be'o1! fro the Je1ish peop'e these'(es! that their sou's as#end and #oe#'oser 7to G-d8 fro be'o1 up! this is #a''ed the 'o1er Teshuvah$ This is sii'ar to thespar, 1hi#h as#ends fro be'o1 up! and is spe#ifi#a''y 7refering to8 1hen the spar, isdistant$ 7"n other 1ords! this ta,es p'a#e spe#ifi#a''y in sinners! as entioned abo(e! forthey are a1are of their distan#e fro G-d and are ebittered o(er it! 1hi#h prope's theto #oe #'oser$8=e ay no1 understand the atter of the t1o opposite! bitterness and oy! 1hi#h ay befound in a returnee! as pre(ious'y e5p'ained! that he is pained and brought to tears o(erthe sins of his youth! and be#ause of his #onstant fa'' e(ery day! 1ith e5traneous e(i'thoughts! and that he a,es a strong reso'ution in his heart e(ery day not to fo''o1 a pathof eptiness any 'onger$ This is the aspe#t of the 'o1er Teshuvah$ "n other 1ords! heuproots and separates hise'f fro the p'a#e of ipurity$ This is a'so #a''ed! tears of1eeping! i$e$ that he is aroused to tears! as stated! 1ith tears they sha'' approa#h andhe sha'' sure'y go 1ith tears$ "t is apparent that at a'' ties! this going is spe#ifi#a''ythrough tears$ 6o1! this sae going in 1hi#h he has uprooted and separated hise'f



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BSD -The Gate of Return- K0

fro his pre(ious p'a#e of ipurity! and is #oing #'oser to ho'iness! this #ertain'y issii'ar to the spar, 1hi#h #oes #'ose to the tor#h and radiates ore 'ight! as entionedabo(e$ "n other 1ords! be#ause he is #oing #'oser to G-d! he 1i'' radiate 1ith oy andhappiness! as e5p'ained abo(e$

This atter is sii'ar to the stateent! >ea#e! pea#e! to the distant and to the near! thatis! the distant one be#oes #'oser$ 6o1! ho1 is it possib'e for a person 1ho is distant!su#h a #op'ete sinner! to be#oe #'ose to G-d! 'itera''y 'i,e those ser(ants of G-d! 1hoare #'ose to the 'ight of the fa#e of the 'i(ing Fing3 Certain'y! it ust be understood thatit is be#auseHaShem#oes out of &is p'a#e and des#ends be'o1 to hi! as it states!G-d is #'ose to the bro,en hearted$ These bro,en hearted are those 1ho are tru'yrepentant! 1hose hearts are shattered into tiny pie#es be#ause of their great bitterness andsubission$ This bro,en spirit is! 'itera''y! #opared to a sa#rifi#ia' offering before G-d!as stated! The sa#rifi#es of the )ord are the bro,en spirit$ This des#ent of &aShe! toup'ift the bro,en hearts of true returnees is sii'ar to ho1 a hea(en'y fire des#ended uponthe a'tar 7during the tie of the first Tep'e! in Jerusa'e8$ This is be#ause! The )ord is

e5a'ted! and beho'ds the 'o1'y$ "n other 1ords! be#ause of a persons tears of bitternessand 'o1'iness! 1hi#h are #a''ed! the 'o1er 1aters 1hi#h #ry out!


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6o1 then! in truth! it shou'd ha(e said! 1ith tears they sha'' go! rather than 1ith tearsthey sha'' #oe$ The e5p'anation of the atter is that there are t1o #atagories of tears$The first are tears of bitterness about his any sins and his hardened heart! and about thefa#t that his e(i' in#'ination o(erpo1ers hi at a'' ties! to push hi into e(ery type ofipurity in thought 7spee#h and a#tion8 et#$ Be#ause of this! 1hen he is a'one his sou'

1i'' #ry out! =hen 1i'' " be through 1ith this e(i' and harsh death3 6o1 there are t1opossibi'ities in this$ The first is that his tears f'o1 iediate'y and autoati#a''y! assoon as he re#a''s his a#tions and thoughts! and on'y e(i' resides in his heart et#$ This isthe true subugation of his heart! and its essentia' hui'ity$ This is sii'ar to the natura'hui'ity in the heart of a beggar! 1ho iediate'y upon re#a''ing the po(erty and pitifu'state that he is in! in that he is aff'i#ted 1ith the diffi#u'ties of raising his #hi'dren and inhis hea'th or sustenan#e! 1i'' iediate'y #ry bitter tears$ This is the sii'ar nature of thesou' of the sinner$ 7?pon doing teshuvah-Returning to G-d! he is iediate'y brought totears! 1ith a treendous sense of 'o1'iness and hui'ity! be#ause of his transgressions$This is #a''ed a bro,en and shattered heart! 1hi#h 7he fee's8 #onstant'y! sii'ar to a poorperson 1hose heart is 'o1'y and hub'e at a'' ties$

The se#ond possibi'ity is that he 1i'' not #ry 1ith #op'ete bitterness iediate'y 1henhe re#a''s a'' the sins of his youth! and ho1 his heart is bound to a p'a#e of ipurity$Rather! it is on'y after he #ontep'ates deep'y ho1 he #aused a b'eish in the 'ight of hissou'! and that he is 'itera''y #onsidered to be 'i,e a dead person! and ho1 he ne(er e(er1i'' beho'd the fa#e of G-d! for he is #op'ete'y #ast out$ /n'y then! 1i'' he be #ry truetears$ &o1e(er! during the tie that his heart is high! and his spirit is #oarse be#ause ofhis se'f in(o'(eent 1ith the p'easures of the 1or'd or be#ause of the spreading forth ofhis heart 1ith haughtiness and arrogan#e! then! his heart be#oes as hard as stone andnone of the #ontep'ation about 1hat his sins ha(e #aused 1i'' be of he'p to hi at a''$ "tis on'y 1hen he 1i'' be aff'i#ted through his #hi'dren! hea'th! or sustenan#e! or at ties1hen his heart is bro,en o(er soe other atter that he 1i'' #oe to repent 1ith a bro,enheart$ This is a u#h 'o1er 'e(e' than the Baal Teshuvah-Returnee entioned abo(e!1ho iediate'y upon re#a''ing his sins is tou#hed to the (ery #ore of his heart! 'itera''yas a natura' response$ This is be#ause it has tou#hed the (ery #ore of his sou'! 1hi#h ishigher than any reasoning or #ontep'ation$ 6onethe'ess! there is a benefit to those 1horeturn be#ause they re#ogniHe that they ha(e #aused a b'eish in G-d'iness! i$e$ those ofthe se#ond #ategory$ The benefit is in the fa#t that his return is spe#ifi#a''y to G-d! and hedoes not desire to be distant$ Therefore! his tears are of the se#ond #ategory and are#a''ed tears of oy as 1i'' be e5p'ained in the fo''o1ing #hapter$

nd of Chapter T1o



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Chapter Three

Certain'y! G-d see,s a'' hearts! and &e is spe#ifi#a''y (ery #'ose to the bro,enhearted!as pre(ious'y entioned$ This refers to one 1ho is distant 1ho has #oe #'ose to G-d$

This is be#ause #ertain'y! 1ithout a shado1 of a doubt! G-d d1e''s in the heart 1hi#h istru'y bro,en to a u#h greater degree than ho1 he is re(ea'ed to those 1ho are #'ose tohi through true arousa' of Di(ine p'easure during prayer! Torah study or the fu'fi''entof theMitzvot-#oandents et#! as is stated! returnees are greater than the perfe#t'yrighteous$ This is be#ause G-d d1e''s 1ith the to a greater degree! as stated in theZoharthat &e d1e''s 1ith the fro the aspe#t of &is essen#e and innerness! e(en orethan ho1 &e d1e''s 1ith those 1ho ser(e G-d 1ith their sou's! 1ith Di(ine p'easure andoy @i$e$ the perfe#t'y righteousA$ .s ,no1n! the reason for this is that the depth of theheights @Omek omA and the depths be'o1 @Omek TachatA are in eEua' ba'an#e$ "t isfor this reason that it states! G-d is e5a'ted abo(e and he beho'ds the 'o1'y$ )i,e1iseit is stated! The hea(en is +y throneL upon these " gaHe! upon the poor and the 'o1 of

spiritL This is be#ause spe#ifi#a''y a##ording of &is astounding e5a'tedness does &edes#end do1n to the 'o1est of p'a#es$ This is be#ause ust as there is no 'iit to thedepth of the heights and &is e5a'tedness abo(e! so too! there is no easure to &isabi'ity to des#end do1n! 7e(en8 to the 'o1'iest of the depths be'o1$ "t is for this reasonthat &e spe#ifi#a''y beho'ds the 'o1'y! that is! a person 1ho is #op'ete'y hub'e$ "t isspe#ifi#a''y su#h a person 1ho 1i'' re#ei(e a re(e'ation of the true nothingness of G-d$7"n the #ase of the #op'ete'y righteous! their #oing #'ose to G-d is through their o1nefforts$ "n #ontrast! 1ith regard to true penitents! G-d des#ends to the! rather then (i#e(ersa$ Certain'y! this is greater than e(en the #apabi'ities of the greatest of righteousen$8

76o18! there are (arious 'e(e's in this$ The deeper a persons bitterness and 'o1'iness ofheart! the ore 1i'' he dra1 do1n the true 'ight of the essen#e of G-d'iness upon hise'f$@This is sii'ar 7to the #ases8 6atan of THotHita or 7the #ase of8 'ieHer Ben Dordiya! 1hoattained his portion of the =or'd to Coe! be#ause his sou' 'eft hi through 1eeping!and other su#h peop'e sii'ar to the$A

This then! is the e5p'anation of the abo(e stateent that G-d d1e''s 1ith the to agreater degree than 7e(en8 the ost perfe#t'y righteous$ "t is be#ause this 7atter8 isgreater than the abi'ity to as#end of the sou's of those! =ho #an as#end the ountain ofG-d! 1ho are of #'ean hands and of pure hearts et#$ "n #ontrast! 1ith regard to the truepenitent! G-d &ise'f des#ends to the fro the 7(ery8 depth of the heights to the depthbe'o1! as e5p'ained abo(e by 1ay of the ana'ogy to the tor#h and f'ae 1hi#h des#endsto ignite the spar,s$

This is the eaning of our right hand is spread out to a##ept returnees$ .'thoughthey ay be in the 'o1est pit due to their any sins! 7nonethe'ess8! ou 7G-d8 a##eptthe! as they are! e(en as they are sti'' sun,en in their ipurities! so 'ong as they return1ith a tru'y bro,en and #ontrite heart! as e5p'ained abo(e$ This is 'i,e +enasheh! 1horeturned to G-d 1ith a'' his heart! and thus! Caused a #ootion in the hea(en'y



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BSD -The Gate of Return- K%

spheres! to re#ei(e hi$ .'' of the abo(e is #a''ed the tears of bitterness of the trueBaal Teshuvah-Returnee! be#ause he is great'y pained in his heart$

&o1e(er! the se#ond #ategory of tears is #a''ed tears of oy$ This is as e5p'ained abo(eby 1ay of the a''egory of a son 1ho see,s his father$ =hen he fina''y sees hi! he 1i''

both #ry and 7'augh8 1ith oy! at on#e$ This ay be ore #'ear'y understood through firstunderstanding the eaning of the (erse in psa's! +y tears 1ere as bread for e! dayand night$ &o1 is it that tears are 'i,ened to bread! 1hi#h sustains an and gi(es hi'ife3

6o1! as ,no1n! the propitious tie for these tears of repentan#e is 7spe#ifi#a''y8 duringthe idnight prayers of Tikkun Chatzot$ During this tie 7a Je18 re#a''s the sins of hisyouth! but priari'y his tears are be#ause he has #ast off the yo,e of &ea(en! 1hi#h is theroot #ause of a'' his subseEuent sins$ Casting off of the yo,e of &ea(en is that he fo''o1se(ery 'ust and 1hi of his heart! iediate'y fu'fi''ing his desires! 71ithout a thought tothe #onseEuen#es8 be#ause he does not set any fear of G-d before his eyes! 1hatsoe(er$

Su#h thoughts do not fa'' upon his heart! for it does not e(en enter his ind that this aybe against G-ds 1i''! or that he is b'eishing his sou'! 7and that u'tiate'y8 this 1i''7bring8 #op'ete destru#tion to it$

This is 1orse than those 1ho on'y ha(e a hardened heart at (arious ties! 1ithout fee'ingfear and a1e of G-d$ This #oes about so'e'y be#ause their hearts be#oe up'ifted dueto 1ea'th or #hi'dren! or su##ess in business$ 7*urtherore8 he ay be#oe up'iftedbe#ause of the honor gi(en hi et#$ This is on'y teporary! sin#e! on#e he e5perien#es ado1nfa'' fro his high heart! if he 7'oses his 1ea'th8 and agoniHes o(er 7his8 po(ertyand his 'o1'iness! or if his #hi'dren #ause hi u#h grief! then his heart 1i'' softengreat'y! and he 1i'' #ry out 7to G-d8 fro the bitterness of his sou'$ &e 1i'' then #onfessthe sins of his youth! and regret the fa#t that he has #aused b'eishes 7upon hise'f8through his a#tions$ &e 1i'' #'ear'y re#ogniHe that it is an e(i' and bitter 7state of affairs8to be separate fro G-d$ &e 1i'' be pained by his 7o1n8 e(i'! 1hi#h aff'i#ts hi! for hissins and e(i' 71ays8 ha(e be#oe a 1hip to site hi 1ith$

Su#h is not the #ase in regard to a person 1ho 1a',s rebe''ious'y! fo''o1ing 7the 1hisof8 his heart due to his fri(o'ous nature$ 7. person su#h as this8 rebe's 7sip'y8 be#ausehe gi(es no thought to his a#tions 1hatsoe(er$ "t is not be#ause his heart is hardened! noris it due to auda#ity! that he fears nothing$ Rather! it is so'e'y be#ause he has #ast off theyo,e of &ea(en #op'ete'y$ This is sii'ar to the (erse! .nd they said to G-d 'ea(e usa'one$ Therefore! e(en during a tie 1hen he 7undergoes8 pain and suffering! he#ertain'y 1i'' not return to &aShe$ The on'y thing that ay #ause hi to return is if heis p'a#ed under the hea(y yo,e of his eneies and 7oppressors8! 1ho pursue hi 7anda,e his 'ife iserab'e8 unti' they subugate hi tota''y$ "t is on'y then that he 1i''re#ogniHe and understand that it is on'y be#ause he has #ast off the yo,e of the fear of&ea(en! that the yo,e of a'ien fear 1as p'a#ed upon hi! i$e$ fear 7of his eneies8 1hodespise 7the 'ife of8 his sou'$ This is as stated! Be#ause you did not ser(e G-d! you 1i''ser(e your eneies$ The yo,e of 'i(e'ihood is sii'ar to this$ "n other 1ords! it 1i'' bebe#oe (ery burdensoe and diffi#u't for hi to earn his 'i(e'ihood! to the point that he!



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'itera''y! be#oes fed up 1ith his 'ife$ /n'y then 1i'' his heart be hub'ed so that he 1i''#oe to do true Teshuvah! and repent 1ith tears o(er his fri(o'ousness and 'ightheartedness! that he rebe''ed against his +a,er! and #ast off the yo,e of &ea(en$ Then1i'' he return to G-d! and tru'y a##ept upon hise'f the yo,e of &ea(en$ "n other 1ords!as soon as any e(i' thoughts enter into his ind! there 1i'' fa'' upon his heart a great fear

and trepidation! not to fo''o1 the 1his of his heart against the 1i'' of G-d! and he 1i''resist it! be#ause the fear of G-d is 7'itera''y8 before his eyes$

@.n e5ap'e of the abo(e 1as the #ase of +enasheh! 1ho returned to G-d 1ith a'' hisheart$ 6onethe'ess! 7prior to this8 a'' the rebu,es by 1hi#h he 1as #hastised 7had noeffe#t on hi 1hatsoe(er and8 did not bring hi to repent$ "t 1as on'y the suffering he1as sube#ted to at the hands of his eneies! 1hen he 1as defeated by the ,ing 1ho#onEuered hi! that o(ed hi to repent$ 6o1! a'though his sins @of ido' 1orship et#$A1ere no different than the ,ings that pre#eded hi! 7nonethe'ess8 he sinned specificallyto anger G-d and to rebe' 7against hi8! as is e(iden#ed by the in#ident of his go'den #a'f$.'' of this is part and par#e' of the atter of #asting off of the yo,e of &ea(en! entioned

abo(e$A

(ery person is #apab'e of finding this 7atter8 1ithin hise'f! and of understanding ho1the #asting off of the yo,e of &ea(en is 1orse than the a#tua' a'ien thoughts these'(es$"t is Euite possib'e that a persons a'ien e(i' or 'e1d thoughts of 'i#entiousness or adu'terydid not #oe into his heart out of the heat of his 'usts! for he 1ou'd ne(er #oit su#h ana#t! or e(en thin, about the$ Rather! he purpose'y brings these thoughts of 'ust and'i#entiousness upon hise'f$ &e brings these thoughts upon hise'f se(era' ties! unti'1hen his ind is in the depths of it! he arouses the 7a#tua'8 heat of his natura' 'usts$ Thisis sii'ar to the atter of one 1ho purpose'y brings about an ere#tion in hise'f!spe#ifi#a''y through 'i#entious thoughts! rather than 1ith his hands$ Su#h a person is in astate of banishent abo(e and he is forbidden fro entering into the doain of the &o'y/ne b'essed be &e! as is ,no1n fro the 1ritings of our ho'y Sages of b'essed eory$This on'y befa''s a person 1ho is fri(o'ous by nature and does not p'a#e the fear ofhea(en upon his heart$ &e does not say to hise'f! &o1 #an " intentiona''y bring su#hipurity upon yse'f! or This is disgusting before G-d! and be#ause of this " 1i'' beipeded fro #oing #'ose to ho'iness and G-d'iness$ 7Rather8 he does not 7e(en8#onsider 7any of8 this at a''! be#ause he is 'i,e an ania'$ 7"n other 1ords! ust 'i,e anania'8 he does not hesitate fro any desire 1hi#h arises in his heart! e(en if he is not7parti#u'ar'y8 aroused to1ards it at the oent at a''$ "t is 7se'f8 understood that the#asting off of the yo,e of &ea(en is the sour#e of the arousa' to1ards 7a''8 these e(i's!1hi#h fo''o1 it$

7&o1e(er8 su#h is not the #ase 1ith one 1ho has p'a#ed fear of G-d upon his heart$"ediate'y! 1hen an e(i' thought arises in his heart! he pushes it out of his heart andrestrains hise'f! so as not to #ontainate his sou'$ This is be#ause the yo,e of &ea(en isupon his heart! at 'east 7to the degree that8 he 1i'' not 71i''ing'y8 #ause his ind toengage in fri(o'ity and 7thus he 1i'' not8 dra1 these thoughts upon hise'f to begin 1ith$



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BSD -The Gate of Return- K

Therefore! the punishent of one 1ho 71i''ing'y8 brings these e(i' thoughts upon hise'fis that he is banished fro the doain of the ho'y$ "n other 1ords! e(en if at ties! hereturns to G-d! in a 1ay of #oing #'ose! in that at ties he attepts to e5ert hise'fduring the prayer! 7nonethe'ess8 he is not peritted in$ 7*ro abo(e8 they #onfuse histhoughts and his heart! and he Eui#,'y fa''s fro his ser(i#e! as is ,no1n to those 1ho

,no1$ This is as stated in the Zohar! The thoughts of the gui'ty are #onfused 7froabo(e8$ This does not ne#essari'y ean that they ha(e transgressed a#tua' sins! butrather! that they ha(e intentiona''y #ast off the yo,e of &ea(en$ .##ording to the Torah!one 1ho is in this #ategory is #a''ed a asha ! a 1i#,ed person$ This is be#ause theessentia' reason 1hy a person is #a''ed aasha! is be#ause he does not ta,e the yo,e of&ea(en into #onsideration! 1hatsoe(er$ &e sins purpose'y and does not repent$ *ore5ap'e it states! .nd he 7+oshe8 said to theasha@the 1i#,ed oneA! 1hy 1ou'd yousite your fe''o13 et#$ 7The 1i#,ed one referred to here did not actuallyhit his fe''o1yet! but rather on'y raised his hand against hi in a threatening 1ay! 1ith the intention ofhitting hi$8

nd of Chapter Three



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Chapter *our

The abo(e e5p'ains the (erse! The foo'ish aff'i#t these'(es on a##ount of their sinfu'1ays$ These sinners are rebe's! 1ho ha(e #ast off the yo,e of &ea(en$ "f they ha(e not

repented for the fundaenta' prob'e 71hi#h is the #asting off of the yo,e8! then they aresti'' 7#onsidered to be8 foo'ish in their sinfu' 1ays$ "n other 1ords! a'though they ayaff'i#t these'(es! 7nonethe'ess8 they #ontinue to rebe'! fo''o1ing the 1his of theirhearts 1ithout the fear of G-d or the yo,e of &ea(en upon the! 1hatsoe(er$ =hatdifferen#e does it a,e that at ties su#h a person regrets the sins he has done! or e(enfasts 7on a##ount of the83 This (erse 1onders about these foo's$ They fast for their sins!but 7of 1hat use is it! sin#e8 it 1i'' not he'p their sou's in any 1ay! 1hatsoe(er$ This isbe#ause they ha(e not yet re#tified the priary #ause of their ruination at its (ery root andfoundation$ They ha(e not yet #orre#ted 7the fa#t that they ha(e8 #ast off the yo,e of&ea(en! 1hi#h is the 7origina'8 #ause of a'' their subseEuent sins and transgressions! asentioned abo(e$ Therefore! a'' the se'f torent! fasting or aff'i#tion of their bodies et#!

1i'' not a,e the s'ightest differen#e 7in regard8 to the 7a#tua'8 sin or transgression itse'f!sin#e they 1i'' #ertain'y re(ert to their e(i' 71ays8 and stray off the path on#e again$Then! they 1i'' again be fu'' of reorse and they 1i'' fast again for their sins! yet theyreain 1i#,ed$ .bout this it states! The 1i#,ed are fu'' of reorse$ That is! be#ausethey #onstant'y fa'' to ruination and sin! they are #onstant'y fu'' of regrets and reorse$This happens repeated'y$

6o1! the ain re#tifi#ation for his sou'! 1hi#h he #aused to be#oe ipure through hissins and transgressions! is through tears and 1eeping during the idnight prayer ofTikkun Chatzot! about the fa#t that he has #ast off the &ea(en'y yo,e$ &e shou'd p'a#e it1e'' upon his heart to a##ept the &ea(en'y yo,e upon hise'f in truth and purity$ "nother 1ords! he shou'd a,e a strong #oitent fro the (ery depths of his heart thathe 1i'' not dra1 any e(i' thoughts upon hise'f that are against G-ds 1i''$ &e ustreo(e the fro his heart #op'ete'y! so that they do not arise at a''! for he fears G-d$Therefore! iediate'y 1hen any e(i' does #oe into his heart! he 1i'' push it a1ay andreo(e it iediate'y! a##ording to the strong #oitent in his heart! so that he 1i''no 'onger be a transgressor and a rebe' 1ith su#h a 'ight attitude 7i$e$ a,e 'ight of theseatters and 'a#, any seriousness in the8$

)i,e1ise! in the aspe#t of doing good by 1ay of the positi(e #oandents 7asopposed to the abo(e! 1hi#h is the on'y the desisting fro e(i' of the negati(e#oandents8! he 1i'' be pre#ise in fu'fi''ing his ob'igations a##ording to the#oand of the Fing$ "t is on'y then that his fasting and se'f aff'i#tion 1i'' a,e anydifferen#e re'ati(e to his past sins! in that he 1i'' ne(er again return to his ruination$ *or!#ertain'y he has returned to G-d in truth! and the /ne 1ho e5aines hearts! desires hiand 1i'' a##ept his penan#e! as in the stateent! our right hand is spread forth toa##ept penitents$ This refers to those 1hose hearts are 1e'' prepared! and they ha(e astrong #oitent to desist and abstain fro e(i'! so that 1hen they do en#ounter e(i'!they iediate'y reo(e it fro their hearts and thoughts #op'ete'y$ This isspe#ifi#a''y through the a##eptan#e of the &ea(en'y yo,e upon these'(es$ This is as



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stated! The u'tiate goa' of e(erything et#$ fear G-d et#$ "n other 1ords! he fears torebe' and #ause b'eish! 1hi#h is the ain foundation of repentan#e for sins andtransgressions$

This is the eaning of the (erse! .'so ho'd ba#, your ser(ant fro 1i''fu' sins! 'et the

not pre(ai' o(er e! then 1i'' " be pure and ,eep yse'f #'ean of gross transgression$/ne ay as,! 1hat is the #onne#tion of the t1o parts of this (erse to ea#h other3 "n other1ords! if they sha'' not pre(ai' o(er e! spe#ifi#a''y! then 1i'' " be pure$ *or! theain reason for the aspe#t of the ru'e of the sins! 1hi#h are the e5terna' she''s of e(i'!#oes about be#ause of the #asting off of the &ea(en'y yo,e! as e5p'ained pre(ious'y$Be#ause he has #ast off the hea(en'y yo,e! he be#oes fair gae! and abandoned to a''other doinion$ Be#ause of this! a'' the e5terna' she''s of e(i' #ast e5traneous e(i'thoughts upon hi! to #ontainate his sou'$ &e #oes under their ru'e! so that e(en1hen he desires to #onsider repentan#e to G-d! his sou' be#oes fi''ed 1ith e5traneous!e(i' thoughts! so as to uproot the thoughts of repentan#e fro his heart$ &e is under theru'e of the ipure spirit! 1hi#h #auses hi to be#oe #ontainated and ipure$

Be#ause! sin#e he has #ast off the &ea(en'y yo,e and has brought hise'f to ipurityany ties! a'' the gates of ipurity are opened up to hi! as entioned abo(e$ This isdue to a great 'a#,ing and insensiti(ity of his heart to the G-d'y yo,e$

&o1e(er! 1hen the sins do not pre(ai' and ru'e o(er hi! in other 1ords! 1hen hisheart is under his o1n #ontro'! so that he reo(es any e(i' fro his thoughts and fro hisheart! iediate'y! as soon as any e(i' arises! this is a sure indi#ation that he has 'eft the#ategory of #asting off of the yo,e of &ea(en$ 7"t is a sign8 that he no1 has soe1hatof the &ea(en'y yo,e upon hise'f$ *urtherore! it is ,no1n that the e5terna' she''s ofe(i' f'ee be#ause of the radian#e of the yo,e of &ea(en! as stated! Just as 1a5 e'ts$$$ sosha'' the 1i#,ed be destroyed before G-d$ This is a'so ,no1n #on#erning the (erse!*or G-d is not 1ithin e! 'itera''y! in a 1ay of fear of G-d! therefore! a'' these e(i'sha(e found e! that is! you sha'' ser(e your eneies 1ith a hea(y yo,e et#$

@"n truth! this is the ain reason for the ser(itude of the e5i'e @"alutA! 1hi#h in#'udes t1oatters$ The first is the hea(y yo,e of diffi#u't ties! 1ith suffering and diffi#u'ty inse#uring a 'i(e'ihood! to the point that 1ith his sou' sha'' he a#Euire bread et#$ These#ond is that the eneies of "srae' inf'i#t a'' anners of e(i' against the! to #ause thediffi#u'ty and suffering$ This is the eaning of the (erse! =e ha(e been s1a''o1ed byasters other than ou! 1hi#h is on'y be#ause of the aspe#t of the #asting off of the&ea(en'y yo,e entioned ear'ier$ This is as stated! Be#ause you ha(e not ser(ed G-dL1ith oy and goodhearted-ness 1ith the a##eptan#e of the &ea(en'y yo,e! 1ith greatdesire! as in! our ,ingship they a##epted upon these'(es 1ith desire! therefore! yousha'' ser(e your eneies 1ith a hea(y yo,e et#$ The punishent is 'itera''y a##ording tothe transgression$A

This is the eaning of the (erse! "t is e(i' and bitter ha(ing 'eft ou et#$ Thee5p'anation of ha(ing 'eft ou is that he has 'eft the aspe#t of our ,ingship theya##epted upon these'(es 1ith desire$ 7"n other 1ords! he no 'onger desires theFingship of G-d upon hise'f$8 "t is ,no1n that the aspe#t of Malchut9 Fingship is



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BSD -The Gate of Return- KI

#a''ed fear! and that 1hen one #asts off the fear of G-d! the fear of asters other thanG-d is therefore p'a#ed upon hi$

*ro the abo(e! 1e #an understand the eaning of then 1i'' " be pure! and ,eep yse'f#'ean of gross transgression$ This gross transgression is the rebe''iousness against the

Superna' Fingdo of G-d$ This gross transgression is higher than 1isdo andreasoning$

This is be#ause there is transgression 1hi#h is not gross$ That is! 1hen his sins #oebe#ause of his reasoning! that he says! G-d has 'eft the 'and and he a,es hise'f as ifhe does not ,no1 G-d$ This is be#ause his sou' is 'a#,ing the aspe#t of sub'iation to theG-d'y nothingness 1hi#h is #a''ed the #oach Mah ! The >o1er of =hat of the sou'$7Chochmah#an be spe''ed#oach Mah! 1hi#h represents the aspe#t of sub'iation to G-d! as in the (erse $%&achnu Mah ! .nd 1hat are 1e! i$e$ se'f'essness and sub'iationto G-d$8 This is 'i,e ignorant fo',! and those 'a#,ing in ,no1'edge! or the 1ea, inded$Be#ause! 7as ,no1n8 a person does not #oit a sin e5#ept if a spirit of fo''y enters into

hi! i$e$ that he be#oes 'itera''y 'i,e an ania'$ "n other 1ords! the for of +an ofMah of Chochmah @1hi#h 1as entioned pre(ious'yA! is reo(ed fro hi$ 7Thenueri#a' (a'ue ofMah@MNA is'dam1hi#h eans +an$8 /r! this is be#ause the spiritof his ania' sou' of his physi#a' heart o(erpo1ers hi$ "n other 1ords! his po1er of 'ustand desire ru'es o(er his sou'! be#ause he #onsiders this thing to be perissib'e 1ithinhi et#$ .'' of this is not yet #onsidered to be gross transgression$

Rather! one 1ho ,no1s his Creator! and re#ogniHes &i 1ith the aspe#t of the #oachMah9 the >o1er of =hat @i$e$ the sub'iation to G-dA et#$ and intends to rebe' againstG-d and #ast off the &ea(en'y yo,e! saying " sha'' go a##ording to the desires of yheart! there is no fear of G-d in su#h a person in any 1ay 1hatsoe(er$ This #oesbe#ause he #uts his sou' off fro its root in G-d$ This is 'i,e the aspe#t of other gods!1ho ,no1 their +aster! and intend to rebe'$ These are the 'ight inded and rebe''ious!1hi#h is higher and abo(e the aspe#t of 1isdo and reasoning! but #oes be#ause theyare essentia''y e(i'$ This is one 1ho in essen#e has destroyed his sou'! and dra1s uponhise'f strange asters other than G-d! to be a ser(ant to ser(ants$ This is 1hat is #a''edgross transgression @1hi#h is the aspe#t of #eter of #eli(ah9Cro1n of the e5terna'she''s of e(i'A$

&is Teshuvah is not a##epted! for! as entioned pre(ious'y they #onfuse the thoughts ofthe gui'ty$ This is be#ause he has #aused b'eish in the aspe#t of the highest 'e(e'! theYechidahof his sou'! 1hi#h is harsher than one 1ho has b'eished in the &e)esh, uachand&eshamah$ @This is the eaning of Those 1ho transgress +e! in the body of theFing 1hi#h is the aspe#t of#eter @i$e$ the YechidahA$ )i,e1ise it says! " ha(e raisedsons in y brains of Chochmah, Binah and*a%at! and " ha(e up'ifted the to the#eter of Chochmah! and they ha(e transgressed +e in +y essen#e! 1hi#h is the aspe#tof#eteret#$A

6o1! 1hen the sins do not pre(ai' o(er hi! this is the sign that he has 'eft the #ategoryof #asting off the &ea(en'y yo,e$ 7That is!8 he does not ha(e strange asters 1ho



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s1a''o1 hi up$ Then " 1i'' be pure 9'z Eitam! in the essentia' purity of the essentia'point of the desire of the essen#e of the sou'! 1hi#h is abo(e inte''e#t and reasoning$ This'e(e' is #a''ed Eitam 9 " 1i'' be pure! but #an be spe''ed Echad Tam @ OP


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he does not de(iate at a'' fro the essentia' point of his sip'e and pure desire$ This isthe eaning of &e 1ho goes in purity 1i'' go in se#urity fro e5terna' inf'uen#es!1hi#h are #a''ed strange asters! as e5p'ained pre(ious'y$ This is be#ause thebeginning is bound up 1ith the end! so that e(en his going in a#tion 1i'' be 1ithse#urity! 1ithout any #onfusion of e5traneous thoughts 1hatsoe(er$ This is u#h greater

than tra(e'ing this path 1ith 1isdo and reasoning! 1here at ties he 1i'' err and fa''! asentioned abo(e$

*ro a'' of the abo(e 1e understand the eaning of the (erse! .'so ho'd ba#, yourser(ant fro 1i''fu' sins! 'et the not pre(ai' o(er e! then 1i'' " be pure and ,eepyse'f #'ean of gross transgression$ "n other 1ords! " 1i'' be #'ean fro the sour#e 7andru'e8 of the e5terna' e(i' she''s$ /n'y after this! the fo''o1ing (erse #ontinues! The1ords of y outh sha'' be desirab'e et#$ "n other 1ords! his prayers 1i'' arise and bedesirab'e before G-d and &e 1i'' ha(e desire in his sou'! a'so in the 1ay of a sip'eessentia' desire$ This is as stated in the Zohar! +eritorious is the an 1ho G-d hasdesire in! that G-d reo(es fro hi e(ery prose#ution and &e o(erturns gross

transgression @ UVW A into great inf'uen#e and b'essing @ UVW A$

6o1! fro the abo(e the opposite is a'so understood! in one 1ho fo''o1s the desires ofhis heart! and #asts off the &ea(en'y yo,e! 1hi#h is the opposite of one 1ho is pure in hisa#tions! 1ith the yo,e of &ea(en$ Su#h a person 1i'' not be #'eaned fro his grosstransgressions! 1hi#h is the sour#e of the#eli(ah9 the e5terna' she''s of e(i'$ *or! he isa ser(ant to asters other than G-d! and they 1i'' ru'e o(er hi e(en during the tie1hen he desires to repent$ They 1i'' #onfuse hi 1ith e5traneous e(i' thoughts! e(en1hi'e he desires to repent! as e5p'ained pre(ious'y$ This is be#ause! it is ,no1n that G-d#reated e(erything 1ith its opposite$ "n other 1ords! opposite the depth of good thereis a depth of e(i' of the e5terna' she''s of e(i'! as 1i'' be e5p'ained$

=e ay no1 understand the e5p'anation of the (erses! =ho ay as#end the ountainof the )-rd! and 1ho ay stand in &is ho'y p'a#eX &e 1ho has #'ean hands and a pureheart! 1ho has not used y nae in (ain nor s1orn fa'se'y$ There are three thingsentioned in this (erse$ The first is that he has #'ean hands in a#tion spe#ifi#a''y! thathe has not sto'en or urdered or spi''ed inno#ent b'ood in a#tua'ity! and he has not#heated in business$ &e is #a''ed #'ean handed in the toi' of his hands! and in hisa#tions$ "t is then that his prayers are re#ei(ed abo(e! as stated! then 1i'' " be pure! the1ords of y outh sha'' be desirab'e et#$

"n #ontrast! regarding the opposite 71hen he is not #'ean handed8! it is stated! ou sha''spread forth your pa's! but " sha'' hide y eyes! for your hands are fi''ed 1ith b'ood$"n other 1ords! it is understood that e(en if he prays 1ith intent! and his pa's arespread forth! 1ith his entire heart! " sha'' hide y eyes fro his prayers! for hishands are fi''ed 1ith b'ood! sin#e he is fu'' of thie(ery and urder! e(en though duringthe tie he is praying! his heart is proper$

This is be#ause the ost iportant thing is the a#tions of his hands! sin#e the beginningis bound 1ith the end! as e5p'ained pre(ious'y$ This is the eaning of! &e 1ho has



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BSD -The Gate of Return- 2K

#'ean hands and a pure heart! in other 1ords! he has a pure heart in the 1ay e5p'ainedabo(e! and he has not #arried his sou' in (ain$ "n other 1ords! he has the aspe#t of thepurity of the essentia' desire 1hi#h is abo(e the inte''e#t and reasoning! 1hi#h is #a''edTom9 >ure @1ith a CholamA$ 7The e5p'anation of a Cholam is that it is a (o1e' 1hi#h isabo(e the 'etter$ "t is a'so a point$ This signifies that it is the essentia' point of desire

1hi#h is abo(e inte''e#t and reasoning$ Be#ause he is pure in essen#e! his a#tions 1i''be pure as 1e''! as pre(ious'y e5p'ained$8 "t is about hi that the fo''o1ing (erse states!&e 1i'' re#ei(e b'essings fro G-d in the eighteen b'essings of the ShemonehEsrehprayer! that the 1ords of his outh 1i'' be desirab'e! and his prayers are heard$

"n #ontrast! one 1ho is not #'ean handed! a'though at ties! during his prayers! he aybe great'y aroused in his heart to1ards G-d! he 1i'' not re#ei(e b'essing! for! " sha''hide y eyes fro hi$

"t is therefore understood fro a'' of the abo(e that the ain thing is the a##eptan#e ofthe &ea(en'y yo,e! in a#tion spe#ifi#a''y! 1hi#h is #a''ed pure in his a#tions$ This is

the ain re#tifi#ation for the sins of ones youth! spe#ifi#a''y during the tie of theidnight prayer of Tikkun Chatzot! as entioned pre(ious'y$

nd of Chapter *our



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Chapter *i(e

*ro a'' of the abo(e 1e #an understand the stateent! The path of the 1i#,ed is 'i,edar,ness! they ,no1 not on 1hat they stub'e$ The path of the 1i#,ed 7is 'i,e

dar,ness8 is a''egori#a' to one 1ho is tra(e'ing in dar,ness and trips on a pie#e of 1oodor a stone 1ithout ,no1ing o(er 1hat he stub'ed$ "f there 1as 'ight he 1ou'd notstub'e o(er it at a''! be#ause he 1ou'd be #arefu' of it$ "t is spe#ifi#a''y be#ause of thedar,ness that he does not ,no1 o(er 1hat his feet stub'e$

)i,e1ise! in the ana'ogue it is understood that there are t1o types of e(i'$ The first is thathe sees and fee's it 1ithin hise'f! 1hen he be#oes aroused in a fe't 1ay! for the obe#tof his desire$ "n other 1ords! he ,no1s o(er 1hat he stub'es and he is therefore #apab'eof guarding hise'f fro it$ "f he desires to do so! and guard his sou' 1ith ,no1'edgeand free #hoi#e! he is fu''y #apab'e of not fo''o1ing this daaging path! in 1hi#h he 1i''#ertain'y be inured$ This is as it states! See! " ha(e p'a#ed before you this day 'ife and

good! and death and e(i'$ "n other 1ords! he sees t1o paths before hi 1ith his eyes$The first path is the path of 'ife and goodness! and the se#ond is a path of death and e(i'$&e 1i'' #hoose the path of 'ife and 1i'' f'ee fro the path of death! be#ause he has eyes!and he #an see and distinguish bet1een the t1o$ This sight is the aspe#t of the sight ofthe 'ight of Chochmah! 1hi#h ay be spe''ed! #oach Mah 9 the po1er of 1hat 7i$e$sub'iation and subugation to G-d8 1hi#h is found in his Di(ine sou'$ This is as,no1n! that Chochmah9 =isdo is #a''ed 'ight 7sin#e it i''uinates8! and is the aspe#t ofthe sub'iation to the G-d'y nothingness 1hi#h is found in e(ery Je1! for it radiates inhis sou'$ This then is the eaning of! See! " ha(e p'a#ed before you! in a 1ay of sightand re#ognition$

&o1e(er! if he does not see and re#ogniHe in a 1ay of sight! of Chochmah! this isbe#ause he has b'eished the 'etter Yud 71hi#h #orresponds to the Chochmah8 of hissou'$ &e therefore 1a',s in dar,ness! and 1i'' #ertain'y stub'e and be#oe ensnared ine(i' and death! 1ithout e(en ,no1ing or fee'ing it! 1hatsoe(er$ This is 'i,e one 1hotra(e's in a#tua' dar,ness! not ,no1ing o(er 1hat he ay stub'e and fa''! as entionedabo(e$ This is 1hat is #a''ed the aspe#t of the depth of e(i'! 1hi#h is the opposite ofthe depth of good! as ,no1n$

This atter ay be understood a##ording to 1hat 1as stated before #on#erning theatter of the #asting off the &ea(en'y yo,e! in that he fo''o1s the 1his of his heart$This #asting off of the &ea(en'y yo,e is the sour#e of a'' the 'usts of his sou'$*urtherore! 1e e5p'ained before that fo''o1ing after the 1his and desires of his heart#oes on'y as a resu't of #asting off the &ea(en'y yo,e$ "n other 1ords! he reo(ed thedesire to a##ept upon the &ea(en'y yo,e upon hise'f! and is 'a#,ing in this e(en in the1ay of a desire for a desire$ 7. desire for a desire is 'i,e a genera' se'f per#eption! 1hi#his the sour#e of a'' of a persons parti#u'ar desires! as e5p'ained e'se1here$8 Be#ause ofthis! he 1i'' autoati#a''y #oe to fa''ing to the 1his and desires of his heart$ That is!be#ause he has #ast off the &ea(en'y yo,e the yo,e of strange asters is p'a#ed uponhi! as e5p'ained pre(ious'y$ This is be#ause he has been #ut off fro his sour#e in the



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BSD -The Gate of Return- 2%

aspe#t of the Yechidah1hi#h is abo(e inte''e#t and reasoning$ This is #a''ed the depth ofe(i'$

Be#ause of this! po1er is gi(en o(er to the e5terna' she''s of e(i'! 1hi#h are #a''ed kitrind%misavoota9 the #ro1ns of fi'th! 1hi#h are the gates of ipurity$ They #ause his sou'

to be#oe ipure 1ith e5traneous 'e1d thoughts! e(en 1hen he does not desire the by#hoi#e and ,no1ing'y$ Rather! they #oe by these'(es! be#ause of the ru'e of strangeasters! as e5p'ained before$ This is the eaning of *erech rasha%im k%a(helah9 thepath of the 1i#,ed is 'i,e dar,ness$

"n order to understand this 1ith greater #'arity! 1e ust understand that there are t1otypes of dar,ness$ There is O(hel @YUZQA 1hi#h is as#u'ine! and there is'(helah@MYUQA1hi#h is feinine! and is higher than O(hel - YUZQ$ O(hel9 YUZQ of#eli(ahis as#u'ine!and is therefore the aspe#t of the inf'uen#er of a'' types of #on#ea'ed e(i's$ This is #a''edhidden inf'uen#e 7of e(i'8! 1hi#h is abo(e a'' inte''e#t and reasoning! for it is not seen orfe't at a''$ This is 'i,e the (erse! ou ,no1 the peop'e that they are in e(i'! that they are

en#opassed by e(i'! i$e$ that the e(i' en#opasses the fro a'' sides in a #on#ea'edfashion! as stated! They #opassed e about; indeed they surrounded e$ These arethe en#opassing 'ights of the e5terna' she''s of e(i'! fro the aspe#t of#eter 7the desireand p'easure! 1hi#h are en#opassing 'ights8 of these e5terna' she''s$ This is 1hene5traneous e(i' thoughts #oe upon a person! 1ithout his ,no1'edge or a1areness$ "nother 1ords! this #oes fro the #on#ea'ed desire 1hi#h is abo(e the a1areness of*a%at$ "n other 1ords! it is abo(e his #ons#ious #ontro'$ "t is #a''ed an en#opassent1hi#h en#opasses and surrounds hi fro a'' sides! and he does not ,no1 or fee' it ata''$ "t is so natura' and ebedded in his being! that he is una1are of it$ "n theterino'ogy of the Ta'ud this is 1hen one be#oes so a##ustoed to the sin that it hefee's as if it is perissib'e! 1ithout fee'ing it 7to be a sin8 at a''$

)i,e1ise! the Sages e5p'ain the (erse! The sins of y hee's surround e! that these arethe sins 1hi#h a person trap'es 1ith his hee's$ "n other 1ords! he be#oes soa##ustoed to transgressing the! that they be#oe regarded as perissib'e to hi! andhe does not fee' it to be sinfu' at a''$ )i,e1ise in this #ase! regarding this surroundingen#opassent of e(i'! 1hi#h is #on#ea'ed in his sou'! and en#opasses hi fro hishead to his feet! 1hat is abo(e his head is #a''ed! .bo(e *a%at ! a1areness and 1hat isbe'o1 his feet is #a''ed! Be'o1 *a%at9 a1areness$ This is 'i,e soeone 1ho doessoething in the 1ay of a nature! 1ithout any a1areness$ *or e5ap'e! regarding histhoughts 1hi#h are not for G-d! he does not fee' the at a''! for they are on'y natura'$/r! this is 'i,e a person 1ho transgresses a #oandent 1ithout any intent of rebe''ingand #asting off the &ea(en'y yo,e! but rather he does it 1ithout any a1areness at a''$This is be#ause of his 'a#, of fee'ing for it! that it is a sin! and it is as if he trap'es it1ith his feet$ &e is repaid on the days of e(i'! 1hi#h are the days on 1hi#h theudgents ru'e and the prose#utors deand and are 'istened to! then! the sins of yhee's surround e! abo(e y head$ This is a'so 'i,e the (erse! +y sins ha(e gone o(ery head; 'i,e a hea(y burden! they are too hea(y for e! 1hi#h is the aspe#t of theen#opassing 'ights of e(i' entioned abo(e$ This is 1hat is #a''ed O(hel ! Dar,ness @



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YUZQA! that it dar,ens and #on#ea's! as in the aspe#t of the depth of e(i'! in a #on#ea'ingand en#opassing 1ay$

*or! it is ,no1n that for e(erything 1hi#h G-d #reated! he a'so #reated its opposite$ 7"nother 1ords! e(erything that e5ists on the side of the &o'y has soething #orresponding

to it on the side of e(i'$8 /n the side of &o'iness! this en#opassing 'ight is #a''ed the?pper =onder 9 QYU 71hi#h shares the sae 'etters as YUQ 9 the dar,ness of the side ofe(i'8$ The terino'ogy of 1ondrousness is an aspe#t of #on#ea'ent! soething 1hi#his hidden fro the inte''e#t and reasoning$ This is #a''ed the upper dar,ness! as it states!&e p'a#es dar,ness on &is side! or 'i,e the (erse! &e that d1e''s in the #on#ea'edp'a#e of the ost high! sha'' abide under the shado1 of the .'ighty$ "t is here that theDi(ine sou' resides and is #on#ea'ed! as in the fo''o1ing (erse! " 1i'' say to the )-rd!1ho is y refuge et# and as stated! y #o(ering et#$ "t is fro this 'e(e' 1heresa'(ation #oes! as in &e 1i'' de'i(er thee fro the snare of the fo1'ers$ This snareis #opared to the sins 1hi#h a person trap'es 1ith his hee's! so that his hee's be#oeensnared! 'i,e one 1ho be#oes ensnared in a trap! as in the (erse! )i,e birds 1ho are

snared in a trap$ Then! the pre(ious (erse #ontinues! &e 1i'' de'i(er thee fro thesnare of the fo1'ers! and fro the noisoe pesti'en#e$ The noisoe pesti'en#e is theaspe#t of the hidden death! 1hi#h is #aused by the sins 1hi#h ha(e gone o(er y head!entioned abo(e$

*ro this upper en#opassent of the &o'y side! there is no inf'uen#e or sustenan#e tothe e5terna' for#es 1hatsoe(er$ "n other 1ords! one 1hose essentia' point of his desire isatta#hed and #onne#ted abo(e to G-d! as entioned ear'ier 1hen spea,ing about one 1hois pure! Sha'' not fear the terror at night; nor the arro1s that f'y by day; nor thepesti'en#e that 1a',s in dar,ness; nor the destru#tion that 1astes at noonday$ This (ersespea,s of the inf'uen#e of the e5terna' for#es in the attributes of day and night @i$e$ bothre(ea'ed and #on#ea'ed e(i'sA! but the pure person sha'' not fear the$ This is be#ause!?nder &is 1ings you 1i'' find refuge$ This refers to the en#opassing 'ights of Binah! ?nderstanding! 1hi#h in(ests unti' be'o1 the feet$ 7This refers to the garent of theChashmal! 1hi#h is #a''ed the prote#tor of the eotions! but refers to it spe#ifi#a''y asit is after re#tifi#ation-Tikkun! in 1hi#h the #'oa, of 'eather is turned to a #'oa, of'ight! as e5p'ained e'se1here8$ This is as stated! Spread the Sukkahof your pea#e uponus! and #on#ea' us in the shado1 of your 1ings in order that the satan shou'd bereo(ed fro before us and fro behind us$ 7"t is e5p'ained e'se1here that the Sukkahrefers to the en#opassing 'ights ofBinah$8 This is #a''ed prote#tion fro the outside!1hi#h refers to the prote#tion fro re(ea'ed e(i' of the eotions and a#tion! that youre(i' aff'i#ts you! 1ith the attribute of udgent and re(ea'ed aff'i#tions$

@6o1! the refuge of the aspe#t of the en#opassing 'ights of #eter of &o'iness! prote#tone e(en fro the #on#ea'ed e(i'! fro the snare of the fo1'er! and fro the fear ofthe night! 1hi#h are the udgents that doinate the body be#ause of the e(i' 1hi#h hehas perpetrated in a#tua'ity$ *urtherore! they prote#t fro the the arro1 1hi#h f'ies byday! 1hi#h are the udgents 1hi#h doinate the sou'! to b'eish it in a re(ea'ed 1ay$"n other 1ords! ust as an arro1 ,i''s the body! these arro1s #ause b'eishes in thethought! and in the eotions of the heart$ The (erse then #ontinues! 6or the pesti'en#e



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that 1a',s in dar,ness; nor of the destru#tion that 1astes at noonday! dar,ness andnoonday are t1o opposites$ /ne is of the u'tiate dar,ness 1hi'e the other is theu'tiate 'ight$ The dar,ness refers to 1hen he is #op'ete'y #on#ea'ed in a#tua' e(i'!be#ause he a#ti(e'y dar,ens and #on#ea's the G-d'y 'ight of his sou' and it is hidden and#on#ea'ed fro hi$ This is 'i,e one 1ho dra1s upon hise'f 'i#entious and e(i'

thoughts and sins$ This is dra1n fro the aspe#t of O(hel ! YUZQ @dar,nessA! 1hi#h is#a''ed the inf'uen#er of e(ery type of e(i' and #on#ea'ent! to dar,en the 'ight$ @This1as e5p'ained pre(ious'y 1ith the e5p'anation of O(hel ! YUZQ! 1hi#h is as#u'ine @theinf'uen#erA! and'(helah9 MYUQ! 1hi#h is feinine @the re#ipientA$A

The e(i' thoughts 1hi#h he dra1s upon hise'f #ause the 'ight of his sou' to s'o1'y bee5tinguished! to the point 1here he 'itera''y rea#hes the gate of death$ This is thee5p'anation of the pesti'en#e that 1a',s in dar,ness! i$e$ the aspe#t of spiritua' death!1hi#h ,i''s and destroys in a #on#ea'ed 1ay! 1ithout hi ,no1ing or fee'ing it at a''$This is 'i,e a person 1ho is inured in dar,ness! and does not ,no1 1ho or 1hat #ausedhi this inury$ This is #a''ed YUQ 9 the dar,ness of the side of e(i'! 1hi#h is the opposite

of QYU 9 The ?pper 1onder! on the side of &o'iness$ @6onethe'ess! the destru#tion of thepesti'en#e #oes 1ith strength and po1er! in the heat of the day! 1hi#h is #a''ednoonday$ This is 'i,e 1hen at ties his in#'ination o(erpo1ers hi 1ith a great ando(erpo1ering heat! unti' 1ithin hi he is burning 1ith 'ust$ This is be#ause the e5terna'she''s of e(i' o(erpo1er hi 1ith po1erfu' ight! to heat hi up 1ith the fire of thesee(i' 'usts$ This is as e5p'ained e'se1here on the (erse regarding Taar! ta,e her out and'et her be burned! in the f'aes and heat of the sun$ "n other 1ords! this refers to thee5i'e @"alutA! in 1hi#h 1e are s1a''o1ed up by asters besides ou! 1ho inf'uen#ethe Je1ish peop'e 1ith po1erfu' ight! 'i,e the (erse! "srae' is s1a''o1ed up$ "ts on'yre#tifi#ation is by burning! to burn up the e(i' at its sour#e$ This is during the heat of theday 1ith the ens'a(eent of earning a 'i(e'ihood 1ith great diffi#u'ty and toi'! as in the(erse! 1ith the s1eat of your bro1$A

.'' of the abo(e ay be #opared to t1o types of 1eapons of 1ar$ /ne is #on#ea'ed! toatta#, the eney fro a hidden p'a#e! 'i,e fro the forest or pits! 1ithout hi ,no1ing1here the arro1s #oe fro$ The se#ond type of 1eapon of 1ar is 1ith the ight ofthro1ing fire upon the eney et#$ @This is 'i,e it states! the sun has s#or#hed e in theheat of the day! and as stated by the [ohar! +ighty udgents are the strength of thesun et#$A .bout a'' of these aspe#ts of e(i'! the psa' #ontinues! . thousand sha'' fa''at your sideL but it sha'' not #oe near youL be#ause! ou Havayah are y refugeLthe young 'ion and the #ro#odi'e you sha'' trap'e under foot$ "n other 1ords! it is notenough that the e5terna' for#es sha'' not re#ei(e any inf'uen#e or sustenan#e fro thehee's! 'i,e the atter of a sna,e is #ur'ed on the hee's of Rabbi Chanina Ben Dosa!rather! e(en ore than this! you sha'' trap'e the$ This is as stated! &e sha'' bruiseyour head! and you sha'' bruise his hee'$A

6o1! the aspe#t of '(helah9 MYUQ @dar,nessA is the aspe#t of the feinine$ "n other1ords! it is the p'a#e of dar,ness$ Therefore the dar,ness autoati#a''y dar,ens there$This is be#ause it is a re#epta#'e for dar,ness$ This is e(en 1orse than the dar,ness itse'f!be#ause of the fa#t that there is no possibi'ity for the 'ight to shine there$ This is not the



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#ase 1ith the aspe#t of dar,ness itse'f! 1hi#h is on'y the absen#e of 'ight$ "n the #ase ofdar,ness itse'f! 1hen the 'ight rea#hes there! it 1i'' radiate and 'ight up the dar,ness! as inthe (erse .nd it 1as a #'oud and dar,ness! and it en'ightened the night$ This is a'so asis e5p'ained e'se1here about the benefit of 'ight 1hi#h radiates the dar,ness! so that thedar,ness itse'f radiates$ That is! 1hen the #on#ea'ed en#opassing 'ights of &o'iness

1hi#h 1ere entioned ear'ier! are re(ea'ed$

6o1! the e5p'anation of the atter is that one 1ho is a re#epta#'e! to re#ei(e fro the#on#ea'ed e(i' at a'' ties! 1hi#h is #a''ed O(hel9 Dar,ness @YUZQA of#eli(ah! 1hi#h1as e5p'ained abo(e! it is 1ithin his po1er to dra1 upon hise'f this en#opassinginf'uen#er of the e5terna' she''s of e(i'$ "n other 1ords! he dra1s upon hise'f anye5traneous 'e1d and e(i' thoughts fro the inf'uen#er of dar,ness$ This is the aspe#tofMalchut @the feinine (esse'A of#eter@the sour#e and inf'uen#erA of#eli(ah$ This isu#h 1orse than the inf'uen#er itse'f$ 7/ne ain reason for this is that sin#e it is ,no1nthat Malchut represents the 'etters and the (esse's 1hi#h bring soething out intore(e'ation! here too! it is spe#ifi#a''y the fa#t that he is a re#epta#'e and (esse' to bring out

e(i' into a#tua'ity and re(e'ation$ This is 1orse than the inf'uen#e itse'f$ =ithout there#epta#'e! the inf'uen#e 1ou'd ha(e no (enue for re(e'ation$8

This aspe#t! of the re#ei(er and (esse' of e(i' is #a''ed'(helah9 MYUQ! 1ith aHeh !M!a,ing the 1ord feinine! 1hi#h is the aspe#t of the re#ei(er$ The reason it is 1orse!is be#ause her sour#e is a#tua''y higher than the dar,ness of the e5terna' she''s of e(i'itse'f$ 7This is as ,no1n that the sour#e of the (esse's is higher than the sour#e of the'ight$ "t is spe#ifi#a''y be#ause of this that the (esse's ha(e the #apabi'ity to #ontain the'ight and inf'uen#e$8 Therefore! the 'ight of &o'iness does not shine there at a''! not e(enthe #on#ea'ed 'ight of the upper en#opassing 'ight of &o'iness @1hi#h is #a''ed .eleh @QYUA! =ondrousness! as entioned abo(eA$ This is the eaning of! They are in e(i'!that they are a re#ipient to re#ei(e the inf'uen#e of e(ery type of e(i' @fro the aspe#t ofgross iniEuity! entioned ear'ierA$ This is a'so the eaning of 1hat is said about theredeption fro gypt! fro dar,ness to a great 'ight! i$e$ that they 1ere ta,en out ofthe fifty gates of ipurity and e(i'$

=e no1 ay understand the eaning of the (erse! the path of the 1i#,ed is 'i,edar,ness$ Be#ause! the 1i#,ed! 1ho are in an aspe#t of #asting off the &ea(en'yyo,e! 1hi#h is #op'ete'y abo(e inte''e#t! reasoning and #hoi#e! as e5p'ained ear'ier!be#oe re#ipients for the #ro1ns of ipurity! to be#oe #ontainated 1ith e(ery typeof ipurity 1hi#h is inf'uen#ed upon the$ The ipurity of these peop'e is e(en strongerthan the ipurity of the inf'uen#ers$ This is the eaning of the path of the 1i#,ed is'i,e dar,ness 9 MYUQ 1hi#h is a feinine terino'ogy 1hi#h denotes a re#ipient$ "nother 1ords! they tra(e' on a #roo,ed path 1hi#h is #on#ea'ed in the en#opassing 'ightof the e5terna' she''s of e(i'! and they do not ,no1 on 1hat they 1i'' stub'e$

This is 'i,e the a''egory of one 1ho is tra(e'ing in dar,ness! 1ho stub'es on e(ery typeof stub'ing b'o#,! but he does not ,no1 or fee' it at a''! and it appears to hi as if hedid not stub'e at a''$ This is higher and 1orse than the pesti'en#e that 1a',s indar,ness! for in that #ase he at 'east fee's the death of his sou'! on'y that he does not



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,no1 1here it #oes fro! and 1ho has daaged hi$ "n this #ase though! the intent ofthe (erse they do not ,no1 on 1hat they 1i'' stub'e! is not ust that he does not ,no11ith 1hat he has stub'ed$ Rather! the intent is that he does not e(en ,no1 thathe hasstub'ed at a''$

This is sii'ar to the abo(e e5p'ained atter! about the sins 1hi#h he trap'es 1ith hishee's$ This is the reason 1hy to the 1i#,ed! a @sin the siHe of aA ountain appears to beas narro1 as a hair! be#ause of the for#e of their easiness in #asting off the &ea(en'yyo,e$ This is be#ause the path of the 1i#,ed is 'i,e dar,ness - MYUQ$ "n other 1ords!the aspe#t of the highest 'e(e'! the Yechidahof their sou's is in dar,ness! to the point thatthey are #a''ed dead e(en during their 'ifties$ This is as stated! The 'ight of the1i#,ed sha'' be e5tinguished$ Therefore! autoati#a''y! they do not ,no1 on 1hat theystub'e! for they are in e(i'! as e5p'ained abo(e! in an aspe#t 1hi#h is higher thanreason! 1hi#h is apparent in the stub'ing of their feet! 1hi#h is be'o1 reason! for theyare one and the sae! as entioned ear'ier$

"n #ontrast! the path @\WZQA of the righteous is straight and 1e'' 'it! this being theopposite of the #roo,ed paths of the 1i#,ed$ @The e5p'anation of a #roo,ed or 1indingpath is that it is a do1n1ard spira' of #on#ea'ent upon #on#ea'ent of G-d'iness$ Justas there are hidden paths of good there are hidden paths of e(i'$ *urtherore theterino'ogy \WZQ 9 path! is feinine! 1hi#h is the aspe#t of the re#ipient 7i$e$ theRighteous are re#ipients for ho'iness8$A "n #ontrast! it is e5p'ained that ]W^ 9 path! isas#u'ine! the aspe#t of the inf'uen#er 1hi#h inf'uen#es to MYUQ 9 the feinine re#ipientof the e5terna' she''s of e(i'$ This is as stated! .nd you 1i'' bruise their hee'! 1hi#hrefers to the tie of the hee's of +oshia#h 7these being our ties8! 1hi#h is #a''ed! thesins of y hee's$ *or! in genera'! the Je1ish peop'e are 'i,e a body! as is ,no1n 7and inthis fina' generation 1e are 'i,e the hee' of the body8$ Be#ause of this! as ,no1n! inthese generations the 1i#,ed o(erpo1er and #ontro'! 1ith e(i' prose#ution! for they donot ,no1 that they stub'e! and there is a great #on#ea'ent of G-d'iness! as entionedabo(e$ The re#tifi#ation for this dar,ness is not 1ith the 'ight of p'easure! desire orinte''e#t in the ser(i#e of G-d! but on'y 1ith tears! as 1i'' soon be e5p'ained$

nd of Chapter *i(e



28/45

BSD -The Gate of Return- 2I

Chapter Si5

=e ay no1 begin to understand the e5p'anation of the (erse 1hi#h 1as entionedear'ier! +y tears ha(e been y bread et#$ "t 1as e5p'ained before! regarding the atter

of the idnight prayer of Tikkun Chatzot! that it is the appropriate tie for 1eeping! 1ithtears! about ones sin of #asting off the yo,e of &ea(en$ 6o1! 1e ust understande5a#t'y 1hy spe#ifi#a''y tears a,e a greater differen#e than e(erything e'se! in regard tothis sin of #asting off the &ea(en'y yo,e$ "n order to understand this! 1e ust pre#ede1ith the e5p'anation of the (erse! Do not stray after your hearts and after your eyes$

"t is stated! The eyes and the heart are the t1o agents of sin$ The eye sees and the heart'usts$ "f this is so! then the (erse abo(e shou'd ha(e been stated in the re(erse$ "t shou'dha(e said! Do not stray after your eyes and after your hearts$ "n other 1ords! it firstshou'd ha(e said that one shou'd not stray after his eyes to 'oo,! and then the autoati#resu't 1ou'd be that the heart 1ou'd not 'ust for the obe#t that he sees$ =hy then does

the (erse first state! Do not stray after your hearts 7and on'y 'ater! after your eyes83

6o1! 1e e5p'ained abo(e in the e5p'anation of the three 'e(e's of purity of Tom, Tamimand Tam! that a person 1ho is pure and #op'ete in his a#tions is higher than a'' the other'e(e's of purity$ This is be#ause! as pre(ious'y e5p'ained! the end is bound 1ith thebeginning$ 7"n other 1ords! the fa#t that his a#tions are #op'ete'y pure and #op'ete!and tota''y separate fro sin and e(i'! is be#ause in the essen#e of his sou' he is#op'ete'y pure! 1ho'e! and separate fro e(i'$8 )i,e1ise! it is understood here!regarding Teshuvah9 repentan#e and return to G-d! that it is di(ided into three 'e(e's$

The first 'e(e' is repentan#e in a#tion! i$e$ that he desists fro e(i' #op'ete'y! ina#tua'ity! 'i,e the #'ean handed person entioned ear'ier$ The se#ond 'e(e' is therepentan#e of the heart! 1hi#h is the repentan#e and reorse 1hi#h he fee's in his heart!1hen he re#ites the $iduy #onfession$ This is #a''ed a#,no1'edgeent and 'ea(ing off7i$e$ aditting to the e(i' of past beha(ior and a,ing the #oitent to 'ea(e these e(i'1ays in the future$8 6o1! the a#tua' a#t of 'ea(ing the sin and desisting fro his e(i'a#tions is the first 'e(e' of repentan#e in a#tion! 1hi#h is the ain atter of repentan#e$The repentan#e of the heart! of #onfession! in#'udes both the reorse in his heart! and thea#tua' #onfession 1ith his outh$ "n other 1ords! this is the re(ea'ed hub'ing ofhise'f! 'i,e a ser(ant 1ho #onfesses his isdeeds before his aster$ "t is spe#ifi#a''ythrough this that he be#oes desirab'e before his aster$ &o1e(er! if he does not aditto his sins! and says " ha(e not sinned! his repentan#e is not desirab'e 1hatsoe(er! asstated! Beho'd! " 1i'' enter into udgent 1ith you! be#ause you say!


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"t 1as e5p'ained abo(e in the atter of the 'e(e's of purity of Tam and Tamim! that purityin a#tion is higher and greater than the purity of the ind and heart$ )i,e1ise! it isunderstood regarding the atter of repentan#e that one 1ho returns to G-d and 'ea(es sinin a#tua'ity! in that he no 'onger fo''o1s that path! is greater than the a''$ "n other

1ords! the sour#e of his repentan#e is higher than the repentan#e of the desire in thebrain! entioned abo(e$ The proof for this is fro the fa#t that 1e #an #'ear'y see thatthe thoughts of repentan#e in his heart and ind #an #ease at ties! and he #an return tofa''ing into a'' sorts of e(i' thoughts$

Then he returns again and repents in his heart and ind et#$ This is not the #ase at a''1ith one 1ho returns in a#tua'ity! in other 1ords! that he no 'onger desires to fo''o1 the'usts of his heart and ind at a''$ This is 'i,e one 1ho does not 'isten to the agents 1hi#htept hi to #oe to into the hands of sin$ "n other 1ords! these are the eyes and heart!1hi#h are #a''ed the agents and interediaries to dra1 hi after sin and to bringe5traneous e(i' thoughts and desires into his heart! to the point that his (ery sou' is

#aused to be#oe ipure in a#tua'ity$ This is 'i,e the agent of a prostitute 1ho teptsone to desire her$ )i,e1ise! the eye sees and the heart desires! and they are #a''ed theagents 1ho tept! in a#tua'ity$ But! 1hen he does not a''o1 hise'f to stray after hisheart and his eyes! this is the root of the atter of Teshuvah9 repentan#e 1hi#h is #a''edrepentan#e in a#tion$

This then is the eaning of Do not stray after your hearts and after your eyes$ Theintent is that he shou'd not a''o1 hise'f to desire and stray after that 1hi#h his heartdi#tates$ "n other 1ords! he no 'onger fo''o1s the 'usts of his heart$ Su#h a person is#a''ed a penitent in a#tua'ity and in a#tion$

"f so! then for this reason it first says Do not stray after your hearts and on'y after1ards!and after your eyes$ *or! #ertain'y! before he goes to the p'a#e of ipurity! his heartdra1s hi there$ /n'y after1ards! 1hen he arri(es at that p'a#e do his eyes see and gaHe!and then 1hen he 'oo,s! he is dra1n 1ith a 'ust of the heart to engage in or thin, aboutthe sin$ "t is then that the eyes pre#ede the heart$ This is stated by the Sages! /ne 1hogaHes at 1oen! 1i'' #oe to the hands of sin in the end! in a#tua'ity$ This is be#ausethe eye is the agent 1hi#h brings and dra1s do1n the po1er of ipurity! to #ause theheart of an! 1hi#h is #a''ed a prostitute! to be#oe aroused 1ith a fiery 'ust$ This isas stated! 'sher atem zonim achareihem - 1hi#h you stray after 7the eyes and theheart8$ 7The root of the 1ord zonim1hi#h is trans'ated as stray is rea''y zonah1hi#h eans prostitute$8 >rostitute is the aspe#t of the feinine$ This is 'i,e thefea'e 1ho 'usts after the a'e! and her entire heart is dra1n after hi! to re#ei(e hisinf'uen#e$ This is on'y 1hen she goes after the 'usts of her heart to the p'a#e of ipurity!that then! the eyes see et#$ This is not the #ase if she 1ou'd not 'ea(e her house at a'' 7i$e$fo''o1 the 'usts of her heart8$

)i,e1ise! the aspe#t of the #ro1ns of disgust! the #etersof the e5terna' she''s of e(i'are #a''ed the inf'uen#ers! and an is #a''ed! the prostitute 1ho strays after the! 7i$e$the re#epta#'e8 to be#oe ipure 1ith their ipurity$ This happens spe#ifi#a''y 1hen he



30/45

BSD -The Gate of Return- %0

strays after his heart to be dra1n there! as in the tea#hing! /ne 1ho #oes to a,ehise'f ipure! they open the gates of ipurity for hi! referring to these inf'uen#ers ofe(ery type of ipurity$

=e! therefore! find that the ain aspe#t of Teshuvah9 repentan#e and return to G-d! is

spe#ifi#a''y in a#tion! i$e$ that he not return to the path of his heart$ Therefore! this is thereason 1hy it states! Do no stray after your hearts first'y! be#ause the heart is #a''ed theagent fro the re#ipient to the inf'uen#er$ /n'y after1ards does it state! and after youreyes 1hi#h is #a''ed the agent fro the gates of ipurity of the inf'uen#er to there#ipient! to #ause the heart to 'ust and be#oe aroused$ This is the e5p'anation of thestateent that they are the t1o agents of sin! and this 1i'' suffi#e for those ofunderstanding$ 7That is! the heart is the agent fro an to re#ei(e the e(i' inf'uen#e!1hi'e the eyes are the agents of the inf'uen#ers of e(i' to #ause an to sin$8

6o1! this is not to say that Do not stray does not a'so app'y to after your eyes! forindeed it does$ This is to say that e(en 1hen the e(i' #oes to hi sudden'y! 1ithout hi

dra1ing his heart to1ards it first! he shou'd #'ose his eyes fro gaHing at e(i'$ .bout thishe is 1arned not to pursue 1hat he ay sudden'y see! to stray after his eyes! 'i,e Sason!1ho strayed after his eyes$ 7"t is note1orthy that the Ta'ud states that be#ause hesinned 1ith his eyes! he 1as punished 1ith his eyes! and they 1ere po,ed out$8 &ere too!in the gaHing of his eyes! there is an aspe#t of repentan#e in a#tion$ "n other 1ords! heshou'd shut his eyes so that he shou'd not be dra1n after the #ro1ns of disgust! throughintentiona' gaHing! 'sher atem zonim achareihem - 1hi#h you stray @prostituteA afterthe! 'itera''y$

"t is! therefore! understood by a'' those 1ho ha(e a desire for true and #op'eteTeshuvah! that the foundation of repentan#e is ere'y the 'a#, of a#tion! i$e$ to be a Shev$%'l Ta%aseh9 /ne 1ho sits and desists fro any a#tion$ "n other 1ords! he pushesfro his heart e(ery e(i'! and does not stray after his heart$ This is be#ause! the heart ofan is e(i' fro his youth! and it is be#ause of this that he is dra1n to thin, e(ery typeof e(i'$ a#h tie that he pushes this e(i' out of his heart #op'ete'y! it is #a''edrepentan#e in a#tion and a#tua'ity! that is! he is 'ea(ing the 1ays of sin$ .'though he ison'y abstaining fro a''o1ing his heart to thin, about the e(i'! this is 'itera''y 'i,e one1ho does not a''o1 hise'f to be dra1n after his heart to a p'a#e of e(i'! for they are oneand the sae thing$

This is the ain fu'fi''ent and estab'ishent of his repentan#e! as stated! B'essed is thean 1ho does not 1a', in the #ounse' of the 1i#,ed! nor stands in the 1ay of sinners! norsits in the seat of s#offers$ This (erse entions 1a',ing! standing and sitting$ The1a',ing is in a#tion! that he shou'd not turn and stray after his heart to begin 1ith$ Thestanding is 1hen his heart is a'ready turned there! and he is a'ready standing in thepath of the sinners et#$ This 1i'' suffi#e for those of understanding$

@"n truth! 1e ust understand the ention of the seat of s#offers at the end of the (erse!for fro this 1e infer that it is u#h stronger and 1orse than the #ounse' of the 1i#,edand the 1ay of sinners$ .t first g'an#e though! the aspe#t of s#offing and o,ing



31/45

BSD -The Gate of Return- %K

sees to on'y be base'ess errient and errya,ing! and not a#tua''y #op'ete sin$&o1 then is it 1orse then the t1o pre(ious 'e(e's3

Rather! the e5p'anation of the atter is that in regard to the #ounse' of the 1i#,ed 1hotept hi to fa'' to sin! and the 1ay of sinners in 1hi#h he stands and is ready to sin!

he is! nonethe'ess! ab'e to #oe to true Teshuvah9 repentan#e fro this e(i' path$ This isas stated! Do not stray! i$e$ do not 'isten to the #ounse' of the 1i#,ed$ "n the #ase ofthese t1o #ategories! it is Euite possib'e that these desires ay subside fro his heartbe#ause of his fear of G-d! be#ause he does not 1ant to destroy his sou'$ "n #ontrast!1hen he is sitting in the seat of s#offers there is no hope of hi e(er repenting$ Thereason for this is be#ause the sour#e of the seat of s#offers is in the aspe#t of#op'ete'y #asting off of the &ea(en'y yo,e! 1hi#h 1as e5p'ained ear'ier$

"n the aspe#t of #asting off the &ea(en'y yo,e! there are t1o possibi'ities and 1ays that itay be$ The first is that he does not #onsider ha(ing any fear of G-d at a''! for he says!The )-rd has forsa,en the 'and! and the )-rd does not see$ /r! he does not #onsider

that he is about to destroy his sou'! for he on'y desires to fu'fi'' his 'ust! e(en though hisend 1i'' be bitter$ This is be#ause he is o(erpo1ered by his in#'ination 1hi#h burns1ithin hi$ 6o1! errient and o,ing is 1orse than a'' of the abo(e$ This is be#ausethe sour#e of the errient and o,ing #oes be#ause of the fri(o'ity in his sou'$ This isthe atter of his heart being great'y open to e(ery 1hi that o##urs to it! 1ithoutrestraining the spirit of his heart in any atter$ This is the nature of the 1hite ga''1hose nature 'eads to fri(o'ity and base'ess errient at a'' ties$ "n other 1ords! it isthis nature 1hi#h #auses a'' his 'aughter and 'ightheadedness! and his e5pansi(e spirit!1hi#h is unrestrained! and his e5#essi(e fri(o'ous and base'ess spee#h$ This is a'' on'ybe#ause he is fri(o'ous in the essentia' nature of his sou' is$ "t is! spe#ifi#a''y! these typeof peop'e 1ho are #a''ed s#offers! be#ause they s#off at e(ery G-d'y atter! sin#e theydo not ta,e any serious #onsideration of it at a''$

Su#h a person #asts off the &ea(en'y yo,e not be#ause he intends to rebe' against G-d!but rather! be#ause of the fri(o'ity and sha''o1ness of his sou'! that his heart is open toerrient and s#offing at e(erything$ @i$e$ he is in#apab'e of ta,ing anything serious'y$ABe#ause of this! he has no sense or fee' of any fear of G-d 1hatsoe(er! be#ause he is theopposite of a fitting re#epta#'e for the fear of G-d$ This is not to say that he renoun#es G-d or that he does not be'ie(e in retribution for a persons sins$ Rather! he does not fee' itat a''! be#ause of the fri(o'ous nature of his sou'! that he a,es 'ight of e(erything andis! 'itera''y! a o,er$ This is 'itera''y! is a for of adnessand insanity! as stated! .ndhe #hanged his beha(ior before the! and feigned hise'f ad in their hands$ 7The1ord for these s#offers is Holelim! and the 1ord used in this (erse for ad is$ayitholel$ These share the sae root$8 This is the opposite of the fa#u'ty of *a%at1hi#h is the aspe#t of fee'ing and a1areness! spe#ifi#a''y$

This then is the eaning of the stateent! The boastfu' sha'' not stand before youreyes$ This is be#ause the #ategory of s#offers! #annot e(er re#ei(e a re(e'ation of theShechinah @G-ds presen#eA$ The reason is be#ause beho'ding the re(e'ation of theShechinahis on'y possib'e 1hen there is fear of G-d and the a##eptan#e of the &ea(en'y



32/45

BSD -The Gate of Return- %2

yo,e! as ,no1n$ These aspe#ts of fear of G-d! and the &ea(en'y yo,e are #op'ete'yseparate and reo(ed fro s#offers$ /n the #ontrary! they #ast off the &ea(en'y yo,ebe#ause of their great fri(o'ity$ "t is for this reason that it has been stated regarding theterrib'e strength of this aspe#t of s#offing! that one s#off pushes a1ay one hundredrebu,es et#$ "n other 1ords! no 1ords of rebu,e #an #ause the heart of the s#offer to fa''

7fro his foo'ishness8 and be hub'ed$ This is not be#ause of the hardness of his heart!but rather! it is on'y be#ause of this nature in his sou'! that his heart pushes a1ay anything1hi#h fee's to be a fear and yo,e of &ea(en that ay #oe to #onEuer his heart and#ause hi to be hub'ed and restrain his spirit$

This is the eaning of the stateent! Do not repro(e a s#ornerL rebu,e a 1ise an!1ho is the opposite of the s#offer$ The 1ise person is one! 1ho by the nature of his sou'!fee's the rebu,e in his heart! and #onsta

the gate of return

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