כי ההרים ימושו והגבעות תמוטינה וחסדי מאתך לא…

1“For the mountains shall depart and the hills shall totter, but My kindness shall not depart from you, nor shall My covenant of peace totter, says the One who has compassion on you, Havayah.”

Now, the Patriarchs are called “mountains” (so it is in [Midrash] Rabbah, Bechukosai, at the end of chapter 36, on this verse, “For the mountains shall depart.”

This verse is also mentioned in [Midrash] Rabbah, Parshas Eikev, at “Another explanation: ‘And Havayah your G‑d will keep for you the covenant and the kindness’”; and in the Gemara, chapter Lifnei Eideihen, folio 17a). And as it is written, “Hear, O mountains, the controversy of Havayah, and you mighty ones, foundations of the earth.” And this is by way of analogy:

like a mountain that rises out of the globe of the earth, which is a level surface, and from it slopes and rises up to the heavens, like “the high mountains that are under all the heavens.” So too,

the Patriarchs are the level of “mountains” for Knesses Yisrael (the Congregation of Israel), which is the level of “the earth,” “My footstool,” to lift her up and carry her to the loftiest heights. And of this it is said, “Who shall ascend the mountain of Havayah?” etc.

2Now, “only three are called Patriarchs”: Avraham, Yitzchak and Yaakov. For these three levels are what lift up and raise Knesses Yisrael, which is the general and collective expression (klalus) of all the souls of Israel, to be included in the very Infinite Light (Or Ein Sof), blessed be He.

As it is written, “His left hand is under my head, and His right hand embraces me.” The level of “left” is the level of the fiery flames of love; it is this that raises

the head and the intellect (mochin) of Knesses Yisrael. And the level of “His right hand embraces me” is like the analogy of one who embraces his fellow from behind; that is, it lifts and raises even the level of the back (achorayim) and the outer dimension (chitzoniyus) of their souls.

Now, our Sages, of blessed memory, said (Berachos, first chapter, folio 4b): “Why is there no nun in Ashrei? Because it contains the downfall of the enemies of Israel, as it is said, ‘She has fallen, she shall no more rise, the maiden of Israel,’” etc.

“Even so, David went back and supported her by the holy spirit, as it is said, ‘Havayah supports all who fall’” (see the Zohar, Part I, Bereshis, folio 3a, and the Zohar HaRakia there, and the Zohar, Parshas Shemini, folio 40a).

The explanation is what is written, “And she fell before his feet”: when the Holy Temple is not standing, Knesses Yisrael is at the level of falling (and see the discourse beginning “For Avraham did not know us,” regarding Purim).

Now, to understand how this is above, in the supernal Knesses Yisrael, it cannot be adequately explained [here]; but below, in the souls of Israel as a whole, in their descent to be clothed in the human body, in the animal soul, it can be understood. For

at the Giving of the Torah it is written, “Face to face Havayah spoke,” etc.; for the Holy One, blessed be He, was with Knesses Yisrael at the level of “face to face.”

And so it was throughout the time of the Holy Temple (though not at the level of “Havayah spoke”). And the “face” of the soul means:

just as, by way of analogy, in the physical, we see with our senses that in the face all the senses are revealed and seen, sight, hearing, etc., because it is the revelation of the main life-force of the person;

whereas in his back only a little life-force is revealed. So too, by way of analogy, in the human soul: that which is its main life-force, where its true will and desire lie by its nature, is called the level of “face”; whereas what is not so much the desire and will of the soul,

but [is done] out of necessity, or incidentally, and with coldness, this is called the level of the “back” (achorayim) of the soul, where there is only a little life-force.

3Now, in the time of the Holy Temple, the souls of Israel as a whole were drawn by their nature to the service of G‑d, to love Him and to cleave to Him, out of their true will and desire, which is the essence and the life-force of the soul.

And the other needs of this world, although there was also eating and drinking and business, nevertheless were for them only out of necessity, in a passing way and with coldness, so that the life-force of the soul was not in this

except in a small measure. Whereas when the Holy Temple is not standing, it is the very opposite: for the nature of a person’s soul is to be drawn after the needs of the body and the affairs of this world; and even when he does good

and turns from evil, and arouses love for G‑d, to cleave to Him and to His Torah, it comes from the toil of the soul: he wearies himself with labor and toil to contemplate the greatness of G‑d and to incline his heart to arouse the love. This is called “to do it (la’asosah), to love,” etc.,

for this love comes through a prior “doing” in the heart. This level is called “back to face,” etc. “For they have turned to Me the back of the neck”: that is, even what they have turned to Me, to My inner dimension (pnimiyus), is at the level of the “back of the neck” (oref),

which is the level of the outer dimension and the back, where there is only a little life-force (and see on this in the discourse beginning “And I appeared to Avraham,” etc.).

Now, this level is called the level of “falling” relative to the essence of the soul, which by its nature, according to the source from which it was hewn, ought by its nature to be like a flame that rises of itself, to cleave to Him.

But all this is because it has fallen and descended into the hidden recesses of the levels, under the dominion of the body and the animal soul, and it is with them in imprisonment and in exile

(and see on this in the discourse beginning “And Havayah spoke to Moshe in the wilderness of Sinai,” etc.). Now, there are two levels in this: “the fallen” and “the bowed down.” “Bowed down” is, by way of analogy, like a person who bends his head and his stature,

but his feet stand in their place. So too, there is one whose head and intellect are bowed downward and drawn after the needs of the body and the affairs of this world;

but the level of the feet in him, that is, the last level in him, which is the matter of action, in “turn from evil and do good”

in actual deed, still stand in their place in completeness: to guard himself utterly from evil, to its very last extreme, even [in] what a person tramples with his heels, such as falsehood and haughtiness of spirit, etc.

4And also in “do good”: in observing all the mitzvos to the utmost, in all their details and fine points, and the fine points of the Scribes. But when this level too is not complete, even in a light matter, a light fine point of the fine points of the Scribes, this is called one of “the fallen,” for he has fallen from his feet entirely.

52. Now, “The eyes of all look with hope to You”: they wait and hope for His salvation, for there is still expectation and hope that “face to face” will be restored [see what is written on the meaning of “The eyes of all” in the discourse beginning “He will revive us after two days.”

This verse is mentioned in the Gemara (Kesubos, chapter 6, folio 67b) and in the Zohar, Parshas Vayigash (folio 208a), Beshalach (folio 62a), Acharei (58a), Pinchas (226a)].

But one must “take counsel in his soul” how this illumination may be drawn into his soul, so that the inner dimension (pnimiyus) of the soul be [turned] to Him, may He be blessed, and that there be no hindrance from within or from without.

The counsel offered for this is as the saying, “Who has sanctified us with His commandments.” The explanation: He, may He be blessed, is holy and separate, etc.

“Not that You have a known righteousness, nor any of these attributes at all, but to show how the world is conducted.” “To show,” precisely: it is only like an image and a vision to the eyes of the comprehension of the recipients, in order to conduct the world.

But He, may He be blessed, is high and exalted without end, and is not within the bounds of attributes; and even the level of Chochmah (wisdom) is considered like physical action,

as the saying goes, “You are wise, but not with a known wisdom”; for there is no comparison to Him, may He be blessed, and “no thought can grasp Him” at all.

For He, may He be blessed, is above wisdom and will; and that which gives life to the worlds, and “You have made them all with wisdom,” is only from the level of “King” alone, and “King” is [in relation to] the world.

But He, may He be blessed, in His glory and His essence, is holy and separate, above all the levels and grades without end; and He is not

like the soul that gives life to the body: although before its descent to be clothed in it, it is very exalted in the source from which it was hewn, nevertheless in its descent it is clothed within the body and bound to it, so that it is affected by what happens to the body.

But the way of the Holy One, blessed be He, is not so; for it is written, “I, Havayah, have not changed,” for they all take up no place at all before Him, as “all before Him is considered as nothing,” etc.

And the life-force and flow that He bestows on the upper and lower worlds is at the level of “King” alone and “to show” alone, of which it is said, “Who lowers [Himself] to look upon the heavens and the earth.” For from the perspective of His essence and being, may He be blessed, it is written,

“For all in the heavens and on the earth”: heaven and earth are equal before Him, for above and below have no relevance before Him, may He be blessed, at all;

but He is the One “who lowers [Himself],” in a great descent and a great tzimtzum (contraction), so that the level of “heavens,” etc., should come into being. And the meaning of shamayim (heavens) is sham mayim (“there is water”),

for water is the sea of Chochmah, etc. And for the Infinite Light (Or Ein Sof), blessed be He, to be clothed in Chochmah is a descent for Him, for “You have made them all with wisdom,” which is considered like physical action, etc.

And this descent and lowering comes through the level of “heavens,” the Written Torah, and “earth,” which is the level of the Oral Torah; and these encompass all the Torah and the mitzvos (as is explained on this in the discourse beginning “For with You is the source of life,” regarding Chanukah).

That is, through the Torah and the mitzvos that a person does below: through an arousal from below [comes] an arousal from above. As it is written, “which a person shall do.”

The meaning is along the lines of what is said on “And you shall do them”: it is written atem (“you”), that a person makes them into mitzvos; “and shall live in them,” that he draws into them the level of life from the Life of all life, blessed be He.

And this is the meaning of “doing the will of Makom (the Omnipresent)”: that they draw the level of His will, may He be blessed, which is far above the level of “place” (makom), into the level of “place,” so that the Supreme Will rests and is revealed in the level of “place” as well (and see what is written in Parshas Beshalach, in the discourse beginning “And Moshe said, ‘Eat it today’”).

In general they divide into three levels, right, left and center, which are the three levels of Torah, service and acts of kindness (gemilus chassadim); and from this it comes about that there is “the G‑d (Elokei) of Avraham, the G‑d of Yitzchak and the G‑d of Yaakov.”

The meaning: Elokei is a term of contraction and descent: He descends and lowers Himself so that the level of G‑dliness rests and is revealed in the attribute of Avraham and of Yitzchak, etc.

6And this is [the meaning of] “And You give them their food in its time”: it does not say “in their time,” but “in its time,” that is, in the time of the food.

The explanation: Knesses Yisrael is called “My beloved” (ra’yasi), [that is,] “My sustainer” (parnasasi), as our Sages, of blessed memory, said, “Israel sustain their Father in heaven.” That is, the Torah and the mitzvos are called bread, food.

7As it is written, “My offering, My bread”; and it is written, “Come, eat of My bread.” For at the time when Israel acquire Torah and mitzvos below, which are the level of the Supreme Will, there is aroused above as well a time of will (eis ratzon).

As it is written, “In a time of will I have answered you.” And through this, “He gives them their food,” their flow of influence. And “You open Your hand (yadecha)”: the meaning is yudecha (“Your yuds”), that from the level of three yuds there open out and extend three vavs,

which are the three times “holy” (kadosh): with a vav, it is a drawing down from the supernal Kodesh (holiness). And any drawing down from above cannot descend below except through the level of tzimtzum (contraction), etc.,

which is the level of yud: for the flow that is drawn down below bears no comparison to what it was in its source and root above, and it could not be below

except through the level of tzimtzum, etc. [And see on this in Parshas Vayechi, on the verse “Chachlili,” etc. The verse “You open Your hand” is mentioned in the Gemara: Berachos, first chapter (folio 4b),

and Taanis, first chapter (folio 2b and folio 8b); [Midrash] Rabbah: Bereshis (chapter 13; chapter 20, near its end), Vayetzei (chapter 73), Vayechi (chapter 97),

Beshalach (chapter 25); and in Parshas Ki Savo; and in the Zohar, Parshas Pinchas (folio 226a), Vayera (107a), Beshalach (62a), Terumah (157b)].

“And You satisfy every living thing [with] will (ratzon)”: that is, the Supreme Will is drawn to every level of “living” (chai); for the flow and drawing down of the Infinite Light (Or Ein Sof), blessed be He, from cause to cause, etc., is called the level of “living.”

And this flow and drawing down from cause to cause is from the level of tzaddik (the righteous one), which is the level of the binding of world with world, so that the lower can receive from the higher.

Therefore a tzaddik is called “a living man” (ish chai), as it is written, “And Benayahu son of Yehoyada, son of a living man” (II Samuel, chapter 23, [verse] 20);

that is, because he draws life-force from world to world (see on this in the Gemara, beginning of chapter 3 of Berachos, folio 18, end of side a; and in the Zohar, Bereshis, folio 6a, Vayetzei 164a, Vayigash 207b). And there are several worlds, “levels upon levels, and all of them are called ‘living.’”

And through the opening of the yuds, He satisfies with will the level of “living,” from world to world, so that the Supreme Will rests and is revealed in all the levels and grades. And this is [the meaning of] “Havayah is righteous (tzaddik) in all His ways”: tzaddik is the level of the binding that is from world to world.

As our Sages, of blessed memory, said, “There is one pillar in the world, and Tzaddik is its name”: it is the level of a pillar that joins above and below, so that the will of G‑d rests and is revealed even at the level of physical action, etc.

(And see what is written above in Parshas Re’eh, at the end of the discourse beginning “When you hearken to the voice,” and the discourse beginning “This Leviathan.”) Only, “Havayah is near to all who call upon Him in truth,” specifically [in truth]: that is, that one sets his heart to Him, etc.

(See on the subject of “Near…, call upon Him in truth” in [Midrash] Rabbah, Parshas Kedoshim, beginning of chapter 17; Naso, chapter 11, at “Another explanation: May Havayah lift up His face”; and in Midrash Eichah on the verse “Havayah is good to those who hope in Him”; and in Midrash Megillas Esther on the verse “If it please the king”; and in the Zohar, Chukas) (folio 183, end of side b), Beshalach (57a), Acharei (58b), Haazinu (297a).

And through this, “He will do (ya’aseh) the will of those who fear Him”: that is, that will is made below as well, in those who fear Him, so that there be a revelation of the inner dimension of the will and the inner dimension of the heart, to be [turned] to Him, may He be blessed, at the level of “face to face” (and see the Zohar, Part I, Mikeitz)

(folio 194b), on the verse “Havayah desires those who fear Him,” and in the commentary of the Ramaz there: “that He bestows upon them the light of His supreme will, and makes them receive His flow and be filled with the light of His will, may He be blessed”; end of quote.

And this is [the meaning of] “Who has sanctified us with His commandments”: through His commandments, which are from the level of the Supreme Will, which is holy and separate, etc.,

He “has sanctified us,” that we too be at the level of the Supreme Will, holy, etc. And this is the level of “the desire of the heart” (re’usa deliba), the inner dimension of the point of the heart, of the level of “face to face.”

8And this is [the meaning of] “Mitzvos require intention (kavanah)”: to be aligned (mechuvan) below as above. For in the mitzvos there is a revelation of the inner dimension of His will, may He be blessed, and so there should be a revelation of the inner dimension of the will of his soul for G‑d.

And this is the intent of the mitzvos: that in them and through them it is drawn down below, into the soul of man as well, so that there be a revelation of the level of the Supreme Will

(as is explained above on the verse “After Havayah your G‑d shall you walk,” regarding “and His commandments you shall keep”; and on the verse “When you go out,” on the subject of “Of You my heart has said, ‘Seek My face,’” etc.; and in the discourse beginning “And it shall be for you as tzitzis”; and in the discourse beginning “Who has counted”; and in the discourse beginning “And Moshe spoke to the heads of the tribes”; and in the discourse beginning “Chachlili,” etc.).

And “He will do the will of those who fear Him, and He will hear their cry”: this is the level of “And they cried out to Havayah in their distress,” through which He will save them, and lift them up and carry them higher and higher.

93. However, our Sages, of blessed memory, said: “If Israel do teshuvah (return), they are redeemed; and if not, they are not redeemed.” The meaning of “and if not”: even if they are not transgressors, nevertheless the matter depends only on teshuvah.

The explanation: although through the mitzvos they draw the will of Makom into the three levels of “place” (makom), right, left and center, so that there be “the G‑d of Avraham and the G‑d of Yitzchak,” etc.,

nevertheless, when the Holy Temple is not standing, they are separated branches, and not as when the Holy Temple was standing, when all three levels were bound and joined together.

10As it is written, “And He has founded His band (agudaso) upon the earth”: for they were at the level of “banded together.” For Israel, too, divide into three levels, Kohanim, Levites and Israelites; and the Kohanim were at their service, the Levites on their platform and the Israelites at their post, all united and bound together in one band.

Whereas when the Holy Temple is not standing, “the children of Avraham are in the exile of Edom, the children of Yitzchak in the exile of Yishmael”; and it is written, “scattered and dispersed.” Therefore teshuvah specifically is needed.

As it is written, “Bring us back to You, Havayah, and we shall return; renew our days as of old (kedem).” The meaning: that they be at the level of kedem, where it is at the level of “face to face,” that is, at the level of the inner dimension of the revelation of will, etc.

(It is possible that this is the matter mentioned in the Gemara and in Midrash Rabbah, Bechukosai, at the end of chapter 36: that there is an opinion that “the merit of the Patriarchs has ended,” up to “Rabbi Acha said: The merit of the Patriarchs endures forever.” The one who says it has ended [means] that the revelation is not as when the Holy Temple was standing, etc.

And see on the subject of “And He has founded His band upon the earth” in [Midrash] Rabbah, Emor, end of chapter 30; and in Parshas Behaaloscha, chapter 15, at “Gather to Me seventy men”; and in the Gemara, chapter 3 of Menachos) (folio 27a), and the first chapter of Kerisos (folio 6b).

That is, it is specifically through this that “He builds His upper chambers (ma’alosav) in the heavens.” For the meaning of ma’alosav, see Me’orei Or, letter ayin, section 35, on the subject of “Above the heavens is Your kindness,” etc., “upon all waters,” etc.,

“And Channah prayed al (upon) Havayah.” And see the Zohar, Part III, end of Parshas Tzav (folio 35a), and the Mikdash Melech there; and see the Pardes, the entry “Agudah”; and Me’orei Or, letter alef, section 29. Whereas when the Holy Temple is not standing, it says there, in the Zohar, Parshas Vayikra (folio 20b):

“The Holy One, blessed be He, ascended higher and higher.” And see on this in the Zohar, Part I, Vayigash (folio 210a) and Va’era (folio 29b); and as this matter was explained elsewhere on the verse “And I appeared to Avraham,” etc.;

see there. And see the Ramaz, Parshas Va’era (folio 26a), on the explanation of “The voice departed,” etc. And also, “And for your transgressions your mother was sent away.” And although through the mitzvos they draw down the Supreme Will (and see what is written on the verse “He relieves the orphan and the widow”),

still, in order that the very essence of this level, which “ascended higher and higher,” be truly revealed below, it is through teshuvah specifically, as it is written, “Out of the depths I have called You,” etc.

And also, through teshuvah the lower hei returns (tashuv hei) from its fall, to ascend on high; and this is why teshuvah is the matter of restoring “face to face.” And see the Zohar, Vayikra, there (folio 20, end of side b),

on the explanation of “From afar Havayah appeared to me.” And the meaning of “from afar” is through teshuvah, which is the matter of one who was far becoming near, etc.

And also as is explained on the verse “And weighed the mountains in a scale,” etc., the bitterness in his soul over his distance, etc., in the discourse beginning “You are standing.”

11And this is [the meaning of] what is written regarding the Shema: “This is the commandment,” etc., “to do in the land,” etc., “Hear, O Israel.” The difficulty is explained above: the Shema is, after all, a personal obligation (chovas haguf). And see what is written above on this in the discourse beginning “And this is the commandment” and in the discourse beginning “And you shall know this day.”

Nevertheless, “a verse does not depart from its plain meaning”: that is, the fulfillment of the mitzvos in the Land, and especially when the Holy Temple is standing, is at a higher level than the fulfillment of the mitzvos now.

That is because there are several levels and grades in the drawing down that is drawn through the mitzvos, as is explained in the discourse beginning “And it shall be for you as tzitzis,” regarding “And you shall remember all the commandments of Havayah,” and in the discourse beginning “And you shall make holy garments.”

And furthermore, as is explained elsewhere, in the explanation on the verse “The voice of my Beloved,” the mitzvos are called garments and are also called fruits, as our Sages, of blessed memory, said, “What are fruits? Mitzvos” (in the Gemara, chapter 9 of Sotah).

That is: because through them comes the drawing down of the Supreme Will, which is an encompassing light (or makif), the light that encompasses all worlds (sovev kol almin), they are called garments;

and because of the level of the light and flow drawn through them from the light that encompasses all worlds into the light that fills all worlds (memalei kol almin), as an inner light (or penimi), they are called fruit.

And this is [the meaning of] “In his shade I delighted and sat, and his fruit is sweet”; see the Zohar, Part I (folio 85b), Part II (folio 223b). According to this, it can be said that the level of encompassing light is certainly drawn down now too through the mitzvos, from the level of the light that encompasses all worlds and the very Supreme Will;

but in this drawing down at the inner level, there is a great difference between when the Holy Temple is standing and now, as is written in the Zohar, Part II, Terumah (folio 166, end of side b), on the subject of “And the river shall be dried up,” etc.:

“The garden: that gardener does not enter it,” etc. And see on this in the Pardes, end of Sha’ar 8, chapter 26; and see the Mikdash Melech and the Ramaz; and in Parshas Bereshis (beginning of folio 6), at “‘To the far one’: this is Yaakov,” etc., (and side b) at “by the river Kevar.”

And see the Pri Etz Chaim, Sha’ar Sefiras HaOmer, chapter 33. (And from all this, the matter of “If Israel do teshuvah,” specifically, will be understood.) And concerning teshuvah, our Sages, of blessed memory, said, “In the place where baalei teshuvah stand,” etc.

And of this it is said, “For behold, the mountains shall depart,” etc.; for what is written just before it? “And with great compassion I will gather you.”

The meaning of “great compassion”: the attribute of Yaakov is the attribute of compassion, which is drawn from the attribute of Yitzchak, the holy attribute of judgment; for through the attribute of judgment striking a person, G‑d forbid, the term “compassion” comes to apply to him, on account of the evil that befell him.

12So too the attribute of compassion in the order of the chain of descending worlds (hishtalshelus): compassion is drawn only from the side of the Gevuros (restraints); whereas with the good attribute and Chesed (kindness), compassion does not apply at all.

But the way of the Holy One, blessed be He, is not so, for He is above the bounds of worlds, and “all before Him is as nothing,” etc.

13If so, His compassion applies and falls upon them all, for none of them bears any comparison to Him, may He be blessed, and they are all far from the very Infinite Light (Or Ein Sof), blessed be He.

As the saying goes, “Blessed is He who has compassion on the creatures”: upon all the creatures and the upper worlds His compassion, may He be blessed, applies and falls. Now, teshuvah comes from the attribute of compassion: that is, that he “return to Havayah and have compassion on Him,” as it were, over the spark of G‑dliness in his soul.

And through the arousal from below [comes] an arousal from above: it arouses on high the level of “great compassion.” Therefore “in the place where baalei teshuvah stand, perfect tzaddikim do not [stand],” etc., for “they draw it with greater strength.”

For perfect tzaddikim draw down life-force and the Infinite Light, blessed be He, by way of the order of the chain of descent (hishtalshelus), level after level, from cause to cause, etc.

Whereas through teshuvah, “better is one hour,” etc.: in one hour “he cries out to Havayah in his distress,” and he

comes from the lowest depths to the highest heights, not by way of gradual steps. That is because he comes above the order of the chain of descent, [to] the level of “With great compassion I will gather you,” where above and below are equal.

14Now, after these words and this truth, all need teshuvah; and even one who has never sinned in his life should nevertheless “return to Him and have compassion on Him” over the spark of G‑dliness in his soul, which has come down astonishingly, lower and lower,

from the light of His mouth, may He be blessed, whom “no thought can grasp”; and all his comprehension of the greatness of G‑d, “each one according to his own measure,” is at the level of physicality compared to the true Infinite Light (Or Ein Sof), blessed be He, itself; for “You have made them all with wisdom,” and wisdom is considered like physical action, etc.

And it is on teshuvah of this level that the coming of Mashiach depends. Therefore it is written of the Time to Come, “For the mountains shall depart and the hills shall totter,” etc.

15Now, it is written, “The voice of my Beloved! Behold, He comes, leaping over the mountains, skipping over the hills.” The meaning: “the voice of my Beloved,” which is drawn down below, is, as it were, leaping from level to level and from cause to cause, etc.,

to the level of “mountains” and to the level of “hills,” which are below the level of mountains; that is, the way and order of the chain of descent (hishtalshelus). But when, in the Time to Come, the level of “great compassion” is revealed,

then “the mountains shall depart and the hills shall totter,” except “My kindness”: that is, My own kindness, the level of “for He desires kindness.”

(It is possible that along these lines one can also explain the matter of “the merit of the Patriarchs has ended”: only that it will be drawn from the level of “My kindness,” etc. And the conclusion is that it has not ended, because the level of “for He desires kindness” is clothed in the level of “kindness to Avraham”; and this is “which You swore to our fathers from the days of old (kedem),” as is explained elsewhere, in the discourse beginning “Havayah: those who contend with Him shall be shattered.”

And this too is the meaning of “For the mountains shall depart,” along the lines of the saying of our Sages, of blessed memory, “All the Prophets will be nullified in the Future”: this does not mean actually nullified, G‑d forbid, but that they will be like a candle before a torch, compared to the great revelation that there will be in the Future. In the same way, too, is the matter of “For the mountains shall depart,” etc., compared to the revelation of the level of “but My kindness shall not depart from you,” etc.)

And “My covenant of peace” is a supernal covenant (and see above, in Parshas Lech [Lecha], in the discourse beginning “On that very day”), which binds what is far above the order of the chain of descent, so that it comes to revelation,

and not the level of “every living thing,” which is of the order of the chain of descent alone, from world to world; but rather the level of the supernal Tzaddik, of whom it is said, “Or let him take hold of My strength, that he may make peace with Me; peace he shall make with Me.”

As the saying goes, “He makes peace in the household above and in the household below”: for above and below are equal in the revelation of the level of “great compassion,” which is far above the order of the chain of descent.

(And see above, Parshas Naso, at the end of the discourse beginning “Thus shall you bless”; and see what is written at the end of the discourse beginning “To understand what is written, ‘On the eighth day, an assembly.’”)

Therefore it is written, “She has fallen, she shall no more rise, the maiden of Israel”: that there will not be the level of rising and ascent from below upward, but rather,

as it is written, “For your Husband is your Maker,” etc., “He shall be called the G‑d of all the earth”: that in all this physical earth there will be a revelation of G‑dliness.

As it is written, “For eye to eye they shall see,” etc. And therefore our Sages, of blessed memory, said, “In the future, ‘Holy’ will be said before the tzaddikim”: not as today, when “Holy” is said from below upward,

but “Holy” will be said from above downward, because below too there will be a revelation of G‑dliness. And all this is because it is said by “the One who has compassion on you, Havayah”: for all this is drawn from the level of “great compassion,” where above and below are equal.