פְּתִיחַת דָּבָר

הֲרֵי אָנוּ רוֹאִים בַּעֲלִיל שֶׁבְּכָל מִצְוָה וַהֲלָכָה מָתוֹק צָפוּן אוֹר גָּדוֹל לְהָאִיר חַיֵּי הָאָדָם מֵחֶשְׁכַת הַחוּמְרִיּוּת.

Behold, we see clearly that in every sweet mitzvah and halachah, a great light is hidden to illuminate the life of man from the darkness of physicality.

אוּלָם זֶהוּ רַק בְּכֹחַ, כְּלוֹמַר,

However, this is only in potential, meaning to say,

שֶׁזֶּה וַדַּאי שֶׁיְּדִיעַת הַתּוֹרָה וַהֲבָנָתָהּ פּוֹעֲלִים בָּאָדָם שֶׁבְּתוֹךְ תּוֹכִיּוּתוֹ וּבְעֹמֶק פְּנִימִיּוּת נִשְׁמָתוֹ,

For this is certain, that the knowledge of the Torah and its understanding work within a person, in his innermost depths and in the deep interior of his neshama,

נִרְשָׁם וְנִשְׁרָשׁ נְטִיּוֹתָיו וְהַמְשָׁכָתוֹ לְחַיֵּי הָרוּחַ.

His inclinations and his drawing-towards become inscribed and rooted toward the life of the spirit.

אֲבָל בְּכָל זֹאת גִּלּוּ לָנוּ חֲזַ"ל סוֹד גָּדוֹל,

But nevertheless, Chazal have revealed to us a great secret,

שֶׁכָּל יְדִיעוֹתָיו וְהַשָּׂגוֹתָיו אֵינוֹ מַסְפִּיק שֶׁיְּהֵא הָאָדָם בְּעַצְמוֹ בִּבְחִינַת תּוֹרָה חַיָּה.

that all of his knowledge and his intellectual attainments are not sufficient for the person himself to be in the aspect of a living Torah.

וְזֶהוּ מַה שֶּׁאָמְרוּ שֶׁבְּלִי יִרְאַת שָׁמַיִם אִי אֶפְשָׁר לֵהָנוֹת מֵאוֹצָרוֹ בַּפֹּעַל,

And this is what they said, that without fear of Heaven, it is impossible to actually benefit from His storehouse,

וְשֶׁיִּהְיֶה בְּסוּג "וְהָיְתָה עִמּוֹ וְקָרָא בוֹ כָּל יְמֵי חַיָּיו", שֶׁכָּל מְאוֹרְעוֹת הַחַיִּים שֶׁלּוֹ יִקְרָא בַּתּוֹרָה,

And that it should be in the category of "and it shall be with him, and he shall read in it all the days of his life," meaning that all the occurrences of his life he should read in the Torah,

וְיִפְתּוֹר אוֹתָם כְּפִי הַתּוֹרָה,

and he should resolve them according to the Torah,

רַק נִשְׁאַר בִּבְחִינַת אָדָם בִּיקָר בַּל יָלִין,

he only remains in the state of 'man in glory shall not abide,'

כִּי יֵשׁ לוֹ יְקָר גָּדוֹל, אֲבָל רַק בְּכֹחַ,

For he has a great preciousness, but only in potential,

אֲבָל בַּפֹּעַל בַּל יָלִין בָּהּ.

But in actual practice, it does not abide in it.

עַל יְדֵי יִרְאַת שָׁמַיִם, אָז לֹא לְבַד שֶׁלֹּא יַגִּיעַ לְעוֹלָם לֵהָנוֹת מִפְּנִימִיּוּתָהּ וּמִגַּדְלוּתָהּ שֶׁל הַיְּקָר וְהָאֹשֶׁר הַגָּדוֹל,

by means of fear of Heaven, then not only will he never arrive to derive pleasure from the inner essence and the greatness of the preciousness and the great bliss,

אֶלָּא שֶׁיִּתָּכֵן שֶׁיִּתְקַלְקֵל לְבַסּוֹף גַּם יְדִיעָתוֹ וְהַשָּׂגָתוֹ בַּהֲבָנַת דֶּרֶךְ הַתּוֹרָה,

Rather, it is possible that in the end, even his knowledge and his grasp in understanding the way of the Torah will become ruined,

עַד שֶׁיְּהֵא נִדְמֶה לוֹ כִּי אֵין צֹרֶךְ כְּלָל לִדְחֹק עַצְמוֹ בְּפֶתַח צַר,

until it seems to him that there is no need at all to squeeze himself through a narrow entrance,

כְּדֵי לְהַגִּיעַ אֶל פְּנִימִיּוּת הַתּוֹרָה,

In order to reach the inner essence of the Torah,

רַק יָכוֹל לִמְצֹא חַיִּים נְעִימִים אַף אִם יִקְבַּע מְקוֹמוֹ בְּהַתַּרְעָא.

he can only find a pleasant life even if he sets his place at the gate (the outer entrance).

וְאַדְרַבָּה, דֶּרֶךְ כְּבוּשָׁה לְפָנָיו מֵהַרְבֵּה בַּעֲלֵי פְשָׁרָה שֶׁהוֹלְכִים בָּהּ יוֹם-יוֹם.

And on the contrary, it is a paved path before him, trodden by many compromisers who walk upon it day by day.

וְזֶהוּ אָמְרָם זַ"ל שֶׁמִּבְּלִי יִרְאַת שָׁמַיִם מִסְתַּבֵּב שֶׁתַּרְעָא לְדָרְתָּא עָבֵיד,

And this is the meaning of what Chazal, of blessed memory, said, that without yiras Shamayim, it turns out that one makes a gate for a courtyard that does not exist,

הַיְנוּ שֶׁיֻּפְגַּם וְיוּקְלַשׁ כָּל כָּךְ הֲבָנָתוֹ וְהַשָּׂגָתוֹ עַד שֶׁאֶפְשָׁר לוֹ לְמֶעְבַּד הַתַּרְעָא לְדָרְתָּא,

That is, that his understanding and his grasp should become so damaged and weakened, until it is possible for him to make the gate into the courtyard,

כְּבָר יִמְצָא גַּם שְׂבִיעַת רָצוֹן מֵהַחַיִּים הַפְּחוּתִים הַמִּשְׁתַּוֶּה בָּזֶה שֶׁמַּטְעִימוֹ לִפְעָמִים לְגִימָה שֶׁל עָרֵב לְשָׁעָתוֹ.

he will already find even a sense of satisfaction from this lowly life, which is equalized by the fact that it occasionally lets him taste a sip of something sweet for its moment.

וְזֹאת הִיא הַיְדִיעָה הַיּוֹתֵר נוֹרָאָה שֶׁנִּתְעַוֵּת וְנִתְעַקֵּם גַּם שִׂכְלוֹ לְהַסְכִּים כְּפִי נְטִיַּת רְצוֹנוֹ,

And this is the most terrible realization, that even his intellect has become distorted and twisted to agree in accordance with the leaning of his desire,

וּתְשׁוּקָתוֹ לְחַיִּים נְמוּכִים וְעוֹד בָּא לִתְמֹךְ יְסוֹדוֹ לִמְצֹא רְאָיוֹת שֶׁדַּרְכּוֹ נְכוֹנָה גַּם בְּעֵינֵי הַתּוֹרָה,

and his desire is for a lowly life, and furthermore he comes to support his foundation to find proofs that his way is correct even in the eyes of the Torah,

עַד שֶׁיָּגִיס דַּעְתּוֹ שֶׁיֵּשׁ לוֹ גַּם דַּרְתָּא שֶׁל תּוֹרָה.

until his mind becomes haughty that he also possesses a dwelling-place of Torah.

וּבַשְּׁלִישִׁי תִּקּוּן דַּרְכֵי הַשֵּׂכֶל רָאוּי לְהַקְדִּים לְתִקּוּן הַמִּדּוֹת,

And thirdly, the rectification of the pathways of the intellect is proper to precede the rectification of the middos,

כִּי הַשֵּׂכֶל הַמְּתֻקָּן יְתַקֵּן הַמִּדּוֹת,

For the rectified intellect will rectify the middos (character traits),

אֲבָל הַשֵּׂכֶל הַמְעֻוָּת מִי יְתַקְּנֵהוּ,

But a crooked intellect, who can repair it,

וְעִוּוּת הַשֵּׂכֶל מִעוּט הָאֱמוּנָה וְהַבִּטָּחוֹן וְהֱיוֹתוֹ חָכָם בְּעֵינָיו,

And the distortion of the intellect is a lack of emunah and bitachon, and his being wise in his own eyes,

עַכַּ"ל הַטָּהוֹר.

Thus far are his pure words.

חֲבָל עַל דְּלֵית לֵיהּ דָּרְתָּא וְתַרְעָא לְדָרְתָּא עָבֵיד.

Woe to one who has no courtyard, yet makes a gate for the courtyard.

הִתְבּוֹנֵן שֶׁלֹּא לְבַד שֶׁלֹּא תִזְכֶּה לְמַפְתְּחוֹת פְּנִימִיּוֹת וְלֵהָנוֹת מֵאוֹצַר הַתּוֹרָה הַפְּנִימִי בְּפֹעַל,

Contemplate that not only will you not merit the inner keys and to actually derive enjoyment from the inner treasury of the Torah,

אֶלָּא שֶׁיִּתְעַלֵּם מִמְּךָ כָּל עִקַּר הַיְדִיעָה מֵחַיִּים גְּבוֹהִים וּמְאֻשָּׁרִים בָּזֶה וּבַבָּא,

but rather that the entire essence of the knowledge of a lofty and blissful life in this world and in the World to Come will be hidden from you,

וְתִשָּׁאֵר אִישׁ קְטַנְטַן שֶׁתִּסְתַּפֵּק בְּהַתַּרְעָא.

And you will remain a tiny, small person who makes do with just the gate (the outer entrance).

תַּסְפִּיק לְךָ לִהְיוֹת שְׂבַע רָצוֹן מִזֶּה שֶׁתַּשִּׂיג לִפְעָמִים אֵיזֶה לְגִימָה שֶׁל עָרֵב לְשָׁעָתוֹ,

will it be enough for you to be satisfied with this, that you will occasionally attain some sip of sweetness for its moment,

אִם מִכָּבוֹד מְדֻמֶּה, אוֹ מִשְּׁאָר מִדּוֹת,

whether from imagined honor, or from other middos,

שֶׁהַתַּנָּא אָמַר עֲלֵיהֶם שֶׁהֵם מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם.

that the Tanna said concerning them that they remove a person from the world.

וְזֶהוּ בֶּאֱמֶת חֲבָל שֶׁנִּשְׁאַר בְּשֵׂכֶל מְעֻוָּת.

And this is truly a pity, that he remains with a distorted intellect.

שֶׁמָּא תֹּאמַר כָּל הָרוֹצֶה לִקְפֹּץ קוֹפֵץ, תַּלְמוּד לוֹמַר: "מָה יָקָר חַסְדְּךָ אֱלֹקִים" (תְּהִלִּים ל"ו).

Lest you say, whoever wants to leap may leap, the teaching says: "How precious is Your lovingkindness, O G-d" (Tehillim 36).

וְכֵן מְבֹאָר בְּחוֹבוֹת הַלְּבָבוֹת שֶׁצָּרִיךְ לִדְחֹק עַצְמוֹ בְּפֶתַח צַר שֶׁדָּחֲקוּ עַצְמָם הַחֲסִידִים הַסּוֹבְלִים,

And so it is explained in Chovos HaLevavos, that a person must squeeze himself into the narrow opening that the patient, pious ones squeezed themselves into,

וְאָז יִזְכֶּה לִהְיוֹת מֵאַנְשֵׁי הַמַּעֲלָה.

And then he will merit to be among the people of spiritual elevation.

מִי הוּא הַיּוֹדֵעַ שֶׁיַּצְלִיחַ בְּעַקְשָׁנוּתוֹ?

Who is the one who knows that he will succeed through his stubbornness?

וְאוּלַי אֵינוֹ כְּדַאי וְהָגוּן לְכָךְ וּמַכְנִיס עַצְמוֹ בְּסַכָּנַת יֵאוּשׁ,

and perhaps he is not worthy and fitting for this, and he brings himself into the danger of despair,

וְאָז לֹא לְבַד שֶׁלֹּא יַעֲלֶה מַעְלָה מַּעְלָה,

And then, not only will he not ascend higher and higher,

אֶלָּא בְּעַל כָּרְחוֹ יוֹרֵד מַטָּה מַּטָּה.

Rather, against his will, he descends lower and lower.

אָמְנָם בֶּאֱמֶת יֵשׁ דֶּרֶךְ יָשָׁר לְפָנָיו וְהוּא לְהִמָּצֵא בֵּין חֲבוּרוֹת מְבַקְשֵׁי שְׁלֵמוּת וּבִסְבִיבָה שֶׁל דּוֹרְשֵׁי ד',

However, in truth, there is a straight path before him, and that is to be found among groups of those who seek perfection, and in an environment of those who seek Hashem,

כִּי גָּדוֹל כֹּחַ הַחֲבוּרָה לְהַקְטִין הַנִּסָּיוֹן וּלְהָרִים הָרוּחַ וְהַשְׁקָפָה גְּבוֹהָה לַעֲבֹד שְׁכֶם אֶחָד עַל שְׁלֵמוּת הָאֲמִתִּי,

For great is the power of the chaburah to diminish the nisayon and to uplift the spirit and a lofty outlook to serve shoulder to shoulder toward true perfection,

עַד שֶׁיְּקֻיַּם בָּהֶם "יְשָׁרִים דַּרְכֵי ה' וְצַדִּקִים יֵלְכוּ בָם וּפֹשְׁעִים יִכָּשְׁלוּ בָם".

Until there will be fulfilled in them, "The ways of Hashem are straight, and the righteous shall walk in them, but transgressors shall stumble in them."

פֵּרוּשׁ, אַף בְּשָׁעָה שֶׁבְּנֵי אָדָם צוֹעֲקִים בְּמַר שֶׁבִּלְתִּי אֶפְשָׁר לַעֲבֹר דֶּרֶךְ ד' מִבְּלִי לְהִכָּשֵׁל,

The meaning is, even at a time when people cry out in bitterness that it is impossible to pass through the way of Hashem without stumbling,

בְּאוֹתוֹ שָׁעָה מַרְאִים הַצַּדִּיקִים בְּאֶצְבַּע שֶׁאֵין הַחִסָּרוֹן בְּהַדֶּרֶךְ רַק הַחִסָּרוֹן בְּהָאָדָם שֶׁנִּכְשַׁל וְנִתְקַל מֵעַצְמוֹ בִּפְשִׁיעוֹתָיו,

At that very hour, the tzaddikim point with a finger that the deficiency is not in the path, but rather the deficiency is in the person himself, who stumbled and tripped on his own through his negligence,

וְהָרְאָיָה שֶׁצַּדִּיקִים יֵלְכוּ בָם,

And the proof is that "the righteous shall walk in them,"

וְיַגִּיעוּ לְמַטָּרָתָם וּלְהַשְׁקָפָתָם לְהַשִּׂיג חַיִּים גְּבוֹהִים.

and they will reach their goal and their outlook to attain a lofty life.

לֹא יִתָּכֵן לְפִי דַּעְתּוֹ לְצַמְצֵם עַצְמוֹ בִּשְׁעַת חֵרוּם בְּדַ' אַמּוֹת שֶׁל הֲלָכָה,

It is impossible, according to his understanding, to restrict himself in a time of emergency to the four cubits of Halachah,

אוֹ לִכְנֹס בְּאוֹצָר שֶׁל יִרְאַת שָׁמַיִם,

or to enter into the treasury of fear of Heaven,

כִּי מָה יַעֲשֶׂה בְּעֵת דְּחוּקָה כָּזֶה עִם כָּל שְׁאֵלוֹת הַחַיִּים שֶׁלּוֹ.

For what will he do in such a pressured time with all of his life's questions?

מִי יָכִין עֲבוּרוֹ וּמִי יְסַדֵּר הֶעָתִיד שֶׁלּוֹ.

Who will prepare for him, and who will arrange his future?

אוּלָם שְׁאֵלוֹת כָּאֵלּוּ הֵם מִכְשׁוֹלִים רַק לְהַפּוֹשֵׁעַ,

However, questions such as these are stumbling blocks only for the transgressor,

שֶׁאֵין לוֹ הָאֱמוּנָה וְהַבִּטָּחוֹן בַּדַּ"ד,

for he does not have the emunah and the bitachon in Hashem,

וְאֵין לוֹ חֵפֶץ אֲמִתִּי לְחַיִּים גְּבוֹהִים,

and he has no true desire for a higher life,

אֲבָל הַצַּדִּיקִים דַּוְקָא מֵאֵלּוּ הַשְּׁאֵלוֹת הָעוֹמְדוֹת עַל הַפֶּרֶק וּמְנַקֵּר אֶת הַמֹּחַ אֵיךְ לִחְיוֹת בֶּטַח בִּשְׁעַת מְהוּמָה,

But the tzaddikim, specifically from these very questions that stand upon the agenda and peck at the brain—how to live securely in a time of turmoil—

וְאֵיךְ לְהִנָּצֵל מֵחֲמַת הַמֵּצִיק,

and how to be saved from the wrath of the oppressor,

אֵיךְ יְכוֹלִים לְהַחֲזִיק מַעֲמָד כְּשֶׁשַּׁעְתָּא דְּחִיקָא טוּבָא.

How can they hold their ground when the hour is exceedingly pressed?

מִזֶּה גּוּפָא נִתְעוֹרְרוּ לִהְיוֹת מֻכְתָּר בְּמַעֲלוֹת עֶלְיוֹנוֹת,

From this itself they were awakened to be crowned with lofty spiritual levels,

כְּמוֹ בִּטָּחוֹן וְהִסְתַּפְּקוּת וְכֵן לִהְיוֹת מְלֻבָּשׁ בְּרוּחַ נָכוֹן,

such as bitachon and being satisfied with little, and likewise to be clothed in a proper spirit,

וּבָזֶה כִּלְכְּלוּ בְּמִשְׁפָּט כָּל נִסְיוֹנוֹת הַחַיִּים,

And with this, they sustained and measured with proper judgment all the trials of life,

וְכֹה הָלְכוּ דַּרְכָּם עַד שֶׁעָלוּ מַעְלָה מָּעְלָה,

And in this way they went on their path until they ascended higher and higher,

וְרָאוּ נוֹכְחוֹ בַּחוּשׁ שֶׁמִּגְדַּל עֹז שֵׁם ד' בּוֹ יָרוּץ צַדִּיק וְנִשְׂגָּב, מִגְדַּל הַשְּׁלֵמוּת הוּא כָּל כָּךְ עַז עַד שֶׁבְּכָל זְמַן וְעִדָּן אֶפְשָׁר לְהִשְׁתַּמֵּשׁ בּוֹ וּלְהִשָּׁאֵר צַדִּיק וְנִשְׂגָּב.

And they saw directly with their own senses that the name of Hashem is a tower of strength, into which the tzaddik runs and is set on high; this tower of perfection is so strong that at any time and in every moment it is possible to make use of it and remain a tzaddik and set on high.

וּבַצַּד הַשֵּׁנִי, לְאוֹתָם שֶׁתָּפְסוּ שֶׁהַזְּמַן מַכְשִׁילָם לָסוּר מִדֶּרֶךְ הַתּוֹרָה יִמָּדֵד לָהֶם הַזְּמַן כְּמִדָּתָם,

And on the other side, for those who grasped that time causes them to stumble, to turn away from the path of the Torah, time will be measured out to them according to their own measure,

וְרַבָּה הַמַּכְשֵׁלָה עַל יְדֵי דִּמְיוֹנוֹת כּוֹזְבוֹת שֶׁלָּהֶם,

and the stumbling block is great by means of their false imaginations,

שֶׁהַזְּמַן יִבְגֹּד בָּהֶם, וְיִשָּׁאֲרוּ כְּמוֹ הַפֶּתִי שֶׁנִּתְפַּתָּה מִלֵּץ אֶחָד לְהַסְכִּים שֶׁיַּעַטְפוּ בְסוּדָר לִסְתֹּם עֵינָיו,

that time will betray them, and they will remain like the simpleton who was enticed by a certain scoffer to agree that they wrap him in a cloth to block his eyes,

וְעַל יְדֵי זֶה הִכְנִיסוּהוּ בְּבֵית הַחוֹלִים בְּחֶזְקַת שֶׁהוּא עִוֵּר וְשָׁם יַשִּׂיג אֲרֻחָה מְתוּקָה.

And through this, they brought him into the hospital under the assumption that he is blind, and there he will obtain a sweet meal.

וּכְשֶׁעָבְרוּ שְׁלֹשָׁה יָמִים וְהִשִּׂיג אֶת תִּקְוָתוֹ סָבַר כִּי בִּרְצוֹנוֹ לְהִשָּׁאֵר כֵּן לְעוֹלָם, כִּי טוֹב הוּא.

And when three days had passed and he attained his hope, he thought that it was his desire to remain so forever, because it is good.

אָמְנָם גַּם הַלֵּץ לֹא טָעָה בְּעַרְמִימוּתוֹ.

However, the scorner, too, did not err in his cunning.

כִּי בְּעוֹד יָמִים מִסְפָּר קָרָא אוֹתוֹ לַנָּהָר וְהוֹלִיךְ אוֹתוֹ לְאֶמְצַע הַשּׁוּק וְאָמַר לוֹ כִּי פֹּה הוּא הַנָּהָר,

For after a few days, he called him to the river, and he led him to the middle of the marketplace and said to him that here is the river,

וְהִפְשִׁיט בְּגָדָיו וְהִצִּיג אוֹתוֹ עָרוֹם.

And he stripped him of his garments and left him standing naked.

וְאַחַר כָּךְ לָקַח הַלֵּץ בְּגָדָיו בְּיָדוֹ וּבִמְהִירוּת הֵסִיר מִמֶּנּוּ הַמִּטְפַּחַת שֶׁהָיְתָה קְשׁוּרָה עַל עֵינָיו וּבָרַח מִמֶּנּוּ,

And afterwards, the mocker took his clothes in his hand, and with speed removed from him the kerchief that was tied over his eyes, and fled from him,

וּמָצָא אַחַר כָּךְ הַנִּתְפַּתֶּה אֶת עַצְמוֹ בְּבִזָּיוֹן גָּדוֹל.

And afterwards, the one who was enticed finds himself in great shame.

כֵּן מַמָּשׁ הַזְּמַן בּוֹגֵד שָׂם מִטְפַּחַת עָבָה עַל עֵינֵי בְּנֵי אָדָם,

Just so, the treacherous world-time places a thick blindfold over the eyes of human beings,

וַיַּכֶּם בַּסַּנְוֵרִים וְהִבְטִיחַ דִּמְיוֹנוֹת נִשְׂגָּבוֹת וּמְתוּקוֹת,

And he struck them with blindness and promised lofty and sweet imaginations,

וַיִּבְנֶה לָאָדָם עָרִים גְּדֹלוֹת וּמְצוּדוֹת,

And He built for man great cities and strongholds,

וְרַק מִתְּחִלָּה הִבְרִיקָה לוֹ הַהַצְלָחָה,

And only at the beginning did success flash for him,

אֲבָל אַחַר כָּךְ בָּאָה שַׁעֲרוּרִיָּה נוֹרָאָה וְעָשְׂתָה הֲפֵכָה בְּכָל הַדִּמְיוֹנוֹת וּבְכָל הָעִנְיָנִים,

But afterward, a terrible uproar came and made a total upheaval in all the imaginings and in all the matters,

וּמָצָא הָאָדָם אֶת עַצְמוֹ מְרֻמֶּה,

and a person will find himself deceived,

עָרוֹם מִמַּצַּב הַחֹמֶר וְעָרוֹם מִמַּצַּב הָרוּחַ,

naked from the state of the physical and naked from the state of the spiritual,

עָרוֹם מִן הַדִּמְיוֹנוֹת וְעָרוֹם מִן הַשְּׁלֵמוּת.

Naked of illusions, and naked of perfection.

אָז רָאוּ הַכֹּל אֲשֶׁר הָעִוָּרוֹן הַגָּדוֹל שֶׁל כֹּחִי וְעֹצֶם יָדִי גָּרַם לָהֶם כָּל הָרָעוֹת וְהַטִּרְדָּה,

Then everyone saw that the great blindness of "my strength and the might of my hand" caused them all the evils and the distraction,

כְּמוֹ הַצִּיּוּר מִן הַנִּתְפַּתֶּה הַנַּ"ל.

Just like the illustration of the one who is enticed, mentioned above.

וְנִדְמֶה לוֹ כִּי שָׁם יַשִּׂיג אֲרוּחָה מְתוּקָה בְּהֶמְשֵׁךְ הַזְּמַן.

And it seems to him that there he will attain a sweet meal in the course of time.

אָמְנָם נִתְקַיֵּם בּוֹ מַאֲמַר הֶחָכָם בִּקְשׁוּ לְהַשִּׂיג מְנוּחוֹת וְהִשִּׂיגוּ אֲנָחוֹת,

However, there was fulfilled in him the saying of the wise man: "They sought to attain rest, and they attained sighs,"

כִּי כָּל דִּמְיוֹנֵי וּפִתּוּיֵי הַיֵּצֶר שְׁלוּחָתַיְהוּ דְּנָחָשׁ קַדְמָאָה עָבְדֵי גַּם הַיּוֹם לְפַתּוֹתוֹ וּלְהַבְטִיחוֹ בְּאֹשֶׁר שֶׁאֵין דֻּגְמָתוֹ עַד "וִהְיִיתֶם כֵּאלֹקִים יֹדְעֵי טוֹב וָרָע".

For all the imaginings and enticements of the yetzer hara perform the mission of the primordial serpent even today, to entice a person and to promise him an incomparable happiness, even to the point of "and you shall be like Elokim, knowing good and evil."

אוּלָם מִקְרֶה אֶחָד יִקְרֶה לָהֶם גַּם הַיּוֹם שֶׁיִּסְתַּבֵּב הַסּוֹף וְיֵדְעוּ כִּי עֵירֻמִּים הֵם.

However, one event will happen to them even today, that the end will turn around and they will know that they are naked.

כִּי אָמְנָם נִשְׁאַר עָרוֹם מִמַּצַּב הַחֹמֶר וְעָרוֹם מִמַּצַּב הָרוּחַ.

For indeed, he remains naked from the state of the physical, and naked from the state of the spiritual.

עָרוֹם מִכָּל הַדִּמְיוֹנוֹת וְעָרוֹם מִן הַשְּׁלֵמוּת.

naked of all the illusions, and naked of perfection.

שֶׁיִּהְיוּ לוֹ הַמַּפְתְּחוֹת הַפְּנִימִיּוֹת וְהַחִיצוֹנִיּוֹת גַּם יַחַד.

that he should have the inner and the outer keys both together.

וְהִנֵּה אַדְמוֹ"ר זְצַ"ל גִּלָּה דַּעְתּוֹ הָרְחָבָה לְהָבִיא בִּדְפוּס מַאֲמָרָיו מֵהֶם מַה שֶּׁהִשְׁמִיעַ בָּרַבִּים בַּיְשִׁיבָה בִּכְלָל וּמֵהֶם לִפְנֵי יְחִידֵי סְגֻלָּה מְבַקְשֵׁי שְׁלֵמוּת הַגָּבוֹהַּ בֶּאֱמֶת,

And behold, our master, teacher, and rebbe, of righteous memory, revealed his broad mind to bring into print his discourses, some of them what he made heard in public in the yeshiva in general, and some of them before select individuals, seekers of the truly high perfection,

כַּיָּדוּעַ, וְנָתַן סֵדֶר לְמִשְׁנָתוֹ לַעֲלוֹת לְ"מַדְרֵגַת הָאָדָם" הַשָּׁלֵם הָרִאשׁוֹן,

As is well known, and he set an order for his teaching to ascend to the "stature of man," the first complete one,

מַדְרֵגַת הָאָדָם בִּתְקוּפוֹת הָעוֹלָם לְהִתְבּוֹנֵן בְּכָל תְּקוּפָה וּתְקוּפָה,

The level of man in the eras of the world, to contemplate deeply in each and every era,

אֵיךְ שֶׁדַּרְכּוּ אֲבוֹתֵינוּ, אֲבוֹת הָעוֹלָם,

just as our fathers, the fathers of the world, trod,

כָּל אֶחָד בִּתְקוּפָתוֹ עַד הַיּוֹם הַזֶּה,

each and every one in his own era, until this very day,

וְהַשֵּׁנִי בְּשֵׁם "תִּקּוּן הַמִּדּוֹת",

and the second is named "Tikkun HaMiddos" (the rectification of character traits),

כִּי זֶה כָּל הָאָדָם וְכַאֲשֶׁר יְבֹאַר בִּפְנִים.

For this is the whole of man, and as it will be explained inside.

וְכֵן כָּל יֶתֶר הַחֲלָקִים הֵמָּה דְּרָגוֹת לְהַגִּיעַ לְמַדְרֵגַת הָאָדָם הַשָּׁלֵם.

And so too, all the other parts are steps to reach the level of the complete man.

וַד' יִהְיֶה בְּעֶזְרֵנוּ לָצֵאת בְּעִקְבוֹת הָרִאשׁוֹנִים זַ"ל.

And may Hashem be in our assistance to go out in the footsteps of the Rishonim, of blessed memory.