Sources – Chapter M
The One – Moses – Messiah
And it is known that for all the above one must first acquire within himself da'at (knowledge, awareness), which will bring him to know and understand His ways, so that the evil inclination will not mislead him, as is known. And it is known that da'at is the aspect of Moses, as it is written in the Zohar: "The extension of Moses is in every generation, up to six hundred thousand generations" – that is, the extension of da'at, which is the aspect of Moses, is in all the souls of Israel, which are six hundred thousand soul-roots. It follows that the da'at found in each and every person is an extension of Moses, each according to his level; and according to the abundance of da'at in him, so is the aspect of lowliness and humility in him, and so too he merits an abundant indwelling of the Shechinah (the Divine Presence) – in proportion to the da'at in him and in proportion to the lowliness in him.
And this is the meaning of: "Where is Moses [alluded to] in the Torah?" That is: to come to the aspect of Moses, which is the secret of da'at – where in the Torah [do we learn] how to acquire this da'at, and by what means? And he answered them: "beshagam he is flesh" – beshagam is Moses, for it has the same numerical value (gematria) as Moses. One comes to the aspect of da'at by holding oneself at least at this level of lowliness: imagining in one's mind that one is [mere] flesh, so that from one's own side it would be impossible to perform any act of Divine service without the life-force of the Creator, blessed be He. Through this one will merit the aspect of Moses and will come, level after level, to lowliness and humility in the greatest measure, which is the aspect of humility called mah ("what") – for the letters of Moses (MoSheH) are mah and the shin, and the shin alludes to the three Patriarchs, who are the supernal chariot (merkavah), as is known; and he merited this through the aspect of mah. Understand this. (Bereishit)
For the tzaddik unites earthly and physical matters with the aspect of Heaven. And it is known that every person who serves the Creator, blessed be He, in truth must bring forth the aspect of his own portion of Messiah, as is known, for ADaM is an acronym of Adam, David, Mashiach (Messiah). And it is known what was said, that the stature of Adam HaRishon (the first man) extended from one end of the world to the other; the meaning of this is that all the souls from one end of the world to the other were included in him, with all their aspects – until after the sin, when his stature was diminished and many, many souls fell into the depths of the kelipot (the husks, forces of concealment). And the aspect of Messiah is likewise that Israel must form a complete stature with all its aspects, as it was in Adam HaRishon before the diminution. And every servant of Hashem, blessed be He, must elevate his own portion, to prepare his portion of the aforementioned stature. And all this is through the aspect of kol ("all"), through uniting Heaven and earth, so as to fulfil "In all your ways know Him" (Proverbs 3:6) – even in physical matters, as is known. And this is "all" – "to include the days of the Messiah": [to come] to the aspect of the portion of Messiah that belongs to him, through the attribute of kol.
And so must each and every one of the people of the world [do], until they prepare the aforementioned stature as it was before the diminution, and then all the souls and all the aspects of all Israel will be included in the Messiah. And what Rabbi Elazar ben Azariah said, "and I did not merit [to understand why] it should be said, etc." – this is because one does not merit to learn from every person; and Rabbi Elazar ben Azariah lamented that he had not merited that his words be heard regarding this exposition, until Ben Zoma expounded it and brought merit to his generation. Understand this.
(Meor Einayim – Ve'eleh Shemot)
And it is known that the whole world, with all the creatures, must receive life-force from the Creator, blessed be He, at every time and every moment, as it is written: "And in His goodness He renews each day, continually, the work of Creation." For in the work of Creation, creation came about through a new life-force emanated from the Creator, blessed be He, into all the creatures; and likewise, at every time and every moment, the life-force must never be cut off from them, and must be bestowed upon them continually, cascading from above to below, from cause to effect. For if one could imagine, Heaven forbid, the absence of His life-force from the world even for one moment, the world and all it contains would cease to exist, as is known. But how is it possible that the Creator, blessed be He, who is without end or limit – who is Ein Sof (the Infinite), blessed be He, and has no likeness at all to any of the creatures, which are finite and limited – how can they receive life-force from Ein Sof, blessed be He, without an intermediary between them and Him, blessed be He, since they have no connection or likeness to Him, blessed be He, in any way at all?
But the truth is, as is known, that the tzaddik is the foundation of the world. For he is the foundation (yesod) and the channel through which passes the abundance and life-force that descends to the whole world and to all the creatures – it is through him and for his sake, for he makes the path and the highway by which the life-force and the influx descend, through his constant attachment to the Creator, blessed be He. He is a dwelling place for the aspect of alef (א), which is the Master (Aluf) of the world, dwelling within him, as it is written (Exodus 25:8): "And I will dwell within them." He is an actual portion of Hashem, and has, as it were, a connection with the Creator, blessed be He, by virtue of the portion of his soul, which is the portion of the alef. And with the creatures, too, he has a connection and likeness, through the aspect of dam (blood) – the animal soul clothed in the blood – which is common to every soul and to all the creatures. Therefore it is fitting and proper for him to be the intermediary between the Creator, blessed be He, and the world and all it contains: to bind everything to Him, blessed be He, and to pour out the abundance to the creatures by means of the path that he repairs through his service and his cleaving (devekut) to Him, blessed be He.
As they said on the verse (Ecclesiastes 12:13) "For this is the whole of man": "The whole world was created [nivra] only for the sake of this." They used the word nivra, which is a present-tense form, rather than saying "the whole world was not created [bara]…" etc. For in truth the creation of the world is something continually present, for "in His goodness He renews each day, continually, the work of Creation," by bestowing His life-force into the creatures; and every day, every time and every hour the world is created in this way, through the drawing down of the abundance and the life-force. And this is the meaning of "For this is the whole of man": since the tzaddik is the aspect of ADaM (man), which is the aspect of alef–dam united within him, the world is not continually created through the drawing down of abundance and life-force, as stated, except for the sake of (bishvil) – the path (shvil) and the highway that he makes. Through his pure service and his attachment to Hashem, blessed be He, he makes a path and a highway for the passage of the abundance and the life-force, and a channel to pour it out to all the creatures. He is the one who unites Heaven and earth, as Targum Onkelos [renders] (I Chronicles 29:11): "who holds fast to Heaven and to earth" – binding the whole world and all it contains to the Creator, blessed be He, so that they not be cut off from Him, blessed be He. This is what our Sages of blessed memory intended in saying: "and to give good reward to the righteous, who sustain the world." And therefore Torah scholars are called builders, as they said: "Do not read banayikh (your children) but bonayikh (your builders)."
And all that the tzaddikim accomplish is entirely through the Torah, which teaches them the way in which they should walk, and how to cleave to Him, blessed be He, through the Torah and the mitzvot that were given at Sinai. As our Sages of blessed memory said: "The sixth day" – the well-known one, the sixth of Sivan – for the Holy One, blessed be He, stipulated with the work of Creation: "If Israel accept the Torah, good; and if not, I will return you to tohu va-vohu (chaos and void)." For automatically, without the giving of the Torah – through which the tzaddikim make a path and a passage of abundance for the creatures – all the creatures would automatically return to chaos and void. And the existence of the world during the twenty-six generations before the giving of the Torah was through the tzaddikim of each generation, such as Adam, Seth, Methuselah, Enoch, Noah and the Patriarchs, all of whom engaged in Torah before it was given, as is known; and they were the path and the channel for the world, as stated.
But in those generations the mochin (expanded consciousness) and the comprehension of the single tzaddik of that generation were so great that it sufficed for the abundance and life-force to be drawn through them to the whole world, by virtue of what he made and repaired through his engagement with Torah in those days, and there was no need for many tzaddikim to sustain the world. Until, through the descent of the generations, the mochin and the comprehension diminished so much that it would not suffice to sustain the world unless all Israel received the Torah openly and all of them were in the category of tzaddikim – as at the creation of the world, when the Holy One, blessed be He, created man and the souls of all Israel were included in him, as they said: the stature of Adam HaRishon was from one end of the world to the other, and after the sin his stature was diminished, as is known. And the intention of the Creator, blessed be He, at the giving of the Torah was that it should be as at the coming of the Messiah, speedily in our days – that the stature be complete, as is known. For the Messiah, too, will be the soul of Adam HaRishon, as in the acronym ADaM: Adam, David, Mashiach – in the stature that was in him before the sin, as the collective of all Israel, all of them included in him collectively, while the souls of each and every one will be its individual parts.
And this is the whole essence of our service: to repair and complete the portion of Messiah that belongs to each one, as we have said elsewhere. And when the repair of the stature is completed in wholeness, he will be a tzaddik, foundation of the world, in complete perfection, and a great and straight channel to receive abundance and life-force. Therefore, at the coming of our Messiah, good things and knowledge will multiply in the world, because he will be a collective tzaddik (tzaddik kelali) in complete perfection – as he is called "our righteous Messiah" (Mashiach tzidkenu) – the great tzaddik and the great channel through which the abundance of all good things passes. This is not so now, after the sin of the Golden Calf, when they returned to their impurity, as is known, and there is no collective tzaddik; so each individual Jew must be in the category of a tzaddik for the world to be sustained in wholeness. And as long as the tzaddikim diminish, the abundance in the world diminishes. Understand this. As it is written (Isaiah 60:21): "And your people are all righteous; they shall inherit the land forever (le'olam)" – when your people are all in the category of tzaddikim and a channel for the world (la'olam), meaning, for the sake of sustaining the world, then they will inherit the land from their Father in Heaven, for all good and all abundance would descend to the earth in every way. And had Israel not accepted the Torah, Heaven forbid, there would have been no channel at all for the world, for one tzaddik would not have sufficed, as in the generations before the giving of the Torah, as stated above; and the life-force would not have descended from Ein Sof, blessed be He, Heaven forbid, and in the absence of life-force there would have been the spread of death, Heaven forbid. As they said: "charut (engraved) on the tablets" – do not read charut but cherut (freedom) – freedom from the Angel of Death. And with the giving of the Torah death ceased from the world, through the life-force that has channels by way of the servants of Hashem, through the Torah.
And therefore the zika (wind, spirit), which is the evil inclination, which is the Angel of Death, is called Tavu'ach ("slaughtered"), for it is slaughtered, killed and cut off from the world – all according to the number of those who draw down the life-force: if there are many tzaddikim, it is cut off more, according to the multitude of tzaddikim; and all this through the Torah. And had Israel not accepted the Torah, there would have gone forth "a wind whose name is Tavu'ach" – because they accepted the Torah it is called tavu'ach (slaughtered), and had they not accepted it, it would be tove'ach (slaughtering), Heaven forbid, etc. And it is known that in all the festivals of Hashem, which recur each year, the repair is accomplished in them as at the original giving of the festivals to Israel: Passover is, today too, the Exodus from Egypt, and Shavuot is the aspect of the giving of the Torah, as is known. Therefore, when the festival of Atzeret (Shavuot) arrives, each person must be in the category of a tzaddik, so as to be a rock and foundation of the world, so that "the wind whose name is Tavu'ach" not spread, and so that it be called tavu'ach and not tove'ach, Heaven forbid, as stated. And not every person merits being in the category of such a tzaddik; and bloodletting is a danger, and the Satan accuses at a time of danger, Heaven forbid – all the more so since at this time, when one must strengthen oneself against him, he too strengthens himself. Therefore it is dangerous to let blood and to place oneself in danger, until we merit the coming of the Redeemer, speedily in our days, and there will be fulfilled: "He will swallow up death forever" (Isaiah 25:8). Amen, netzach, selah va'ed (for all eternity).
(Meor Einayim – Yitro)
Now the wicked one [Haman] cast lots from day to day and from month to month to destroy our people, the house of Israel, in the month of Adar, because on the seventh of Adar Moses our teacher, peace be upon him, died; but he did not know that on the seventh of Adar Moses was born, as explained in the words of our Sages of blessed memory. And the matter is: it is stated in the holy Zohar, "The extension of Moses is in every generation, up to six hundred thousand generations." And this is the matter of the aspect of da'at that each and every Jew has, by which to attain [understanding] in the Torah; and all is through da'at, the aspect of Moses, for he was the da'at of all Israel. And each and every one has some spark, some portion, of the da'at of Moses our teacher, peace be upon him, so that each and every one may know, understand and attain in the Torah, each according to his own measure: according to the aspect of Moses that he has, so does he understand and attain in his Torah.
And therefore our Sages of blessed memory said: "Be very, very lowly of spirit before every person." But how could the Sages command this to every person – for they said this Mishnah for every person to fulfil – and how can every person fulfil it? Is this not the very quality for which Moses our teacher, peace be upon him, was praised in the Torah, as the verse says (Numbers 12:3): "And the man Moses was very humble, more than all men," etc.? How then could anyone else born of woman merit to reach this level? But the matter is as stated: each and every Jew has the aspect of Moses, which is his da'at. Therefore the Sages commanded, "Be very, very lowly of spirit": since you have the aspect of Moses – for you have da'at, and even if it is the least of the little, it is nevertheless the aspect of Moses that you have – then do this too, like Moses our teacher, peace be upon him: be lowly of spirit, [in] the aspect of Moses. And if you lack even this – our Sages of blessed memory said: "Any person who lacks da'at, a carcass is better than he." But if you have even the least of the little, you can do so and be lowly of spirit. Yet this is still not the level of Moses himself, for of Moses it is said that he merited and attained humility, having a tremendous and wondrous comprehension of it.
Now it is said of Moses our teacher, peace be upon him (Deuteronomy 34:6): "And no man knows his burial place." This accords with what was said, that the extension of Moses is in every generation; and so the aspect of Moses is hidden within the Jewish person. "And no man knows his burial place" – meaning, they did not know where Moses is buried and hidden, for in truth he is hidden and buried in the da'at of each and every Jew, as stated. And this is "And He buried him in the valley" – meaning that the aspect of Moses, which is da'at, is hidden with one who is lowly in his own eyes, like a valley, and is not proud; for one who is proud is as though he worships idols, and has no da'at, the aspect of Moses. And this is "opposite Beit Peor" – that is to say, da'at is hidden with one who is lowly in his own eyes, and he is the opposite and reverse of Beit Peor, which is idolatry; for anyone who is proud is as though he worships idols, but the humble and lowly person stands against this and is its very reverse – there the true da'at is hidden and concealed.
(Meor Einayim – Mishpatim)
In Midrash Tanchuma: "Great is peace, for the conclusion of prayer is with peace; and the Torah is called peace, as it is said (Proverbs 3:17): 'and all her paths are peace'; and one who comes on the road is greeted with peace." To understand the matter, let us first introduce the verse (Malachi 3:23): "Behold, I send you Elijah the prophet before the coming," etc. The word sholeach ("send") is in the present tense, implying even now, since it does not say "I will send you," etc. For the truth is that all the yearning of Israel, the servants of Hashem, for their Father in Heaven is through the aspect of Elijah, who is the herald of everything that is wholeness – such as Torah and prayer, which are a complete union, as is known: [the union] of thought and speech, which is a complete union. Before this, great yearning and great desire are needed, and this comes through the aspect of Elijah, who first awakens the yearning; and afterwards comes the aspect of Messiah. For certainly in every proper prayer, which is in the union of thought and speech, a repair of the aspect of Messiah is accomplished. Just as at the coming of our righteous Messiah, speedily in our days, there will be complete and continual union and wholeness – for then there will be the ascent of all the thoughts and of the letters, which are speech – so it is with every person at the time of prayer and Torah: the aspect of Messiah, this union, which is the secret of building the stature of Messiah, as the Baal Shem Tov, may his soul rest in the hidden treasures [of Eden], said: that each Jew must repair and prepare the portion of the stature of Messiah that belongs to his soul. As is known, ADaM is an acronym of Adam, David, Mashiach, for the stature of Adam HaRishon was from one end of the world to the other, since all the souls of Israel were included in the stature of Adam HaRishon; and afterwards, through the sin, his stature was diminished. And likewise the Messiah will be a complete stature of all the souls of Israel, comprising six hundred thousand, as it was before the sin of Adam HaRishon.
Therefore each Jew must prepare the portion of the aspect of Messiah that belongs to the portion of his soul, until the whole stature is repaired and established, and there will be a collective, continual union, speedily in our days. And all this is through the union of thought and speech, for thought is the soul of speech, which gives it life – for prayer without intention is like a body without a soul – and this is a complete union, as explained by us elsewhere. And this is impossible except through the prior yearning, which is the aspect of the herald, the aspect of Elijah. And therefore he is called Mashiach, for mashiach is related to speech (sichah): thought "converses" the speech, so that it speaks forth the letters. Therefore, whenever there is a union of thought with speech, it is a repair of the aspect of Messiah – only it is not continual, as it will be in the repair of the coming of the Messiah, speedily in our days. And therefore, before the complete wholeness, there will be the tidings of Elijah, of blessed memory, to awaken the yearning of Israel before the coming of the Messiah.
(Meor Einayim – Pinchas)
"Rather, I account it to you as though you had done them." For it is known that the extension of Moses is in every generation, up to six hundred thousand generations, and in each and every tzaddik there is the aspect of Moses – a holy spark of the soul of Moses our teacher, peace be upon him – which helps the one who serves His service, blessed be He. And this is in the secret of ibbur (spiritual "impregnation," the attachment of a soul to another): for the tzaddik who comes to purify himself through his own awakening is first helped by the aspect of the spark of Moses our teacher, peace be upon him, which afterwards becomes "impregnated" within him. And this is called the aspect of humility and da'at in the tzaddik, for without this it is impossible to reach complete wholeness; for Moses merited humility through his outstanding da'at, and without humility there is no beginning at all in His service, blessed be He – as we explained regarding what is said in the Gemara: "They sent from there (mitam): Who is a son of the World to Come? One who is lowly of knee and humble." The expression mitam ("from there") is not understood, for it should have said "they sent from the West (mi-ma'arava)," as we find many times in the Talmud. But there are people who walk in simplicity, in innocence of heart (tom lev), and engage in Torah, and appear to people to be wholehearted (temimim); yet if they lack the quality of humility, which is the aspect of Moses, they are not sons of the World to Come. And this is "they sent mi-TaM" – meaning, from among the temimim who, outwardly, walk in wholeheartedness: which of them is a son of the World to Come? One who is lowly of knee and humble, etc. And if a person merits the aforementioned aspect of the extension of Moses, he can sift the sparks and repair them. And also after the sifting of the sparks, when we merit the coming of our Messiah, speedily in our days, it will likewise be through Moses our teacher, peace be upon him, as is known that the soul of Moses is Messiah, as it is said: ADaM is an acronym of Adam, David, Moshe, Mashiach – as is known from the holy Zohar. And this is "I account it to you as though you had done them" – for the truth is so: you are the one who performs the repair of the aforementioned siftings, even in servitude [exile]. And this is "But Hashem was angry (vayit'aber) with me for your sakes" – an expression of ibbur: since you are not on the level of the first generation, therefore, to repair the siftings, I needed to come in the aspect of ibbur within each and every tzaddik, as stated above. Understand this. Blessed be Hashem forever, Amen and Amen.
(Meor Einayim – Va'etchanan)
And to understand the matter according to our way, it is based on what is known: that the aspect of Moses our teacher, peace be upon him, is the secret of da'at, which spreads through the collective of all Israel, who are six hundred thousand in their totality. Through this aspect of his they have da'at to serve Hashem, blessed be He, and to separate and distinguish between good and evil, which is the secret of the deciding [middle] and of separation (havdalah), as is known. And [this is] through the aspect of Moses in each and every individual Jew, as it is said in the Zohar, "The extension of Moses is in every generation, up to six hundred thousand generations" – the intent being, as stated, that the extension of the aspect of Moses is in all six hundred thousand soul-roots of Israel, such that this aspect of da'at in each one is actually the aspect of Moses. Through it he serves the service of the Creator, blessed be He, and adorns and sweetens the traits (middot) imprinted in his nature, and tips them [toward the good] and separates them from evil, so that they not be drawn after their physical materiality, but rather to use the traits in matters pertaining to His service, blessed be His name. For through the aspect of da'at within him he knows and distinguishes between good and evil and tips the traits toward the good, according to the intention of the Creator, blessed be He, who set these traits in his nature so that he would use them in service that is good and pleasing before Him, blessed be He. For [it is impossible] without all the traits – each one as it was imprinted within the person: if he does not bring them in and tip them all toward the good, there is no wholeness in His service, blessed be He, even if he has some good trait, as is known. For they are one unity, through the da'at that unites them; and without da'at it is impossible for all the traits within him to be united toward the good, nor [to have] the power of separation between good and evil. As it is said in the Talmud: "If there is no da'at, whence havdalah?" – which is why they placed the blessing of Havdalah in [the blessing] "Who graciously grants knowledge" (Chonen ha-da'at).
But the power of guiding the da'at, so that one knows what is good and what is its opposite, comes through the giving of the Torah to Moses our teacher, peace be upon him – in order to know from the Torah what are the good ways and the commandments of the Creator, blessed be He, and which things we were commanded not to do; and this is possible only through the giving of the Torah to Israel. And so too with every other individual who studies Torah and sees what he is obligated to do and what he was commanded not to do: even if the materiality within him draws him to find permissions for himself, with false da'at, from that very study – as is known, many wicked people find permission for their wickedness through false opinions that they have drawn into themselves – nevertheless, through the aspect of Moses, which is the true da'at, he separates the evil from the good and sees the truth of the Torah according to the intention of the Creator, blessed be He. And this is the secret of the free choice given to man: according to the abundance of the aspect of true da'at within him, the aspect of Moses, so he merits to see the truth, and so he repairs his traits.
But in order to come to true da'at, so that his materiality not divert him from the path of truth, it is through awe (yirah) and love (ahavah): that he not accustom himself to fear anything other than Him, blessed be He, nor to love anything other than Him, blessed be He, and to fulfil His commandments. And when he performs any mitzvah, or engages in Torah or prayer, it should be with awe and love (dechilu u-rechimu), as is known, for this is the main foundation of service. Through this he will come to true da'at, and to good glorification (hitpa'arut): that all his desire, his salvation and his aim be to give pleasure (nachat ruach) to Him, blessed be He, and to glorify His name, blessed be He. And through binding himself with the cords of awe, love and good glorification, he will merit to know the truth – to discern and separate between good and evil – and he will not see any false da'at, Heaven forbid, in his Torah and his study; rather, the truth will always be revealed, and he will add wholeness from day to day. And he will not, Heaven forbid, become proud in his study and his service, as happens to most people, who on the contrary, through their Torah study, become proud and self-aggrandizing and have evil glorification; and certainly then He, blessed be He, withdraws from him completely, as it is said: "I and he cannot dwell [together]." And certainly, when the Divine portion within him withdraws from him, he will cleave to falsehood and false opinions, so that his way seems right in his own eyes; he will despise people of truth who are not on his level, and truth will seem to him as falsehood – as is known, the root of all evils, and of transgressing the commandments of Hashem, blessed be He, is the arrogance within a person.
And all this is because he did not accustom himself to conduct his study and his acts of service in love and awe, and to glorify his Creator for the sake of the glory of His kingdom; for then [his study] does not fly upward and does not ascend as pleasure before Him, blessed be He, so that a portion of Divinity might dwell within this person, as it is said (Exodus 25:8): "And I will dwell within them" – literally. And because of this he did not merit complete, true da'at, and does not know how to separate between good and evil, for "if there is no da'at," etc. And he is called (Proverbs 16:28) "a grumbler who separates a close friend (aluf)" – he separates the Master (Aluf) of the world from His Shechinah. As is known, He, blessed be He – the whole earth is full of His glory – [is present] in all the traits imprinted within lowly man and in all that exists, is formed and is made. And because he lacks the power of separation between good and evil, and through the haughtiness that he acquired from the Torah he studied or from his acts of service, he removes the Divine portion from within himself, and from the substance of the traits imprinted in him, and from every deed that he does – because in all his deeds he is haughty and lifts up his heart in arrogance. And he draws the traits toward evil by removing the good from them, which is the aspect of His Shechinah, blessed be He, which dwells in the traits of man and in all the deeds that exist in the world. And he blemishes, as it were, likewise above in their root – the withdrawal of the Master of the world from the traits – and through this all the judgments (dinim) come upon him, because he caused the withdrawal and separation of the Master of the world from the traits within him and in their supernal root. Not so the person who wishes to come to the aspect of true da'at and conducts himself, as stated, in all his deeds with love, awe and glorification, and does not aggrandize himself with evil glorification, Heaven forbid: then the aspect of the alef, which is the Master (Aluf) of the world, is drawn upon all the traits imprinted within him, and binds all the traits within him – which are seven traits, as is known – to the Master of the world.
And all this is by means of these three traits that he awakens within himself at the outset, becoming accustomed to always incline them toward the good, as explained above. And through studying them in the Torah, all good counsels and the knowledge of truth are revealed to him, and how to be separate from evil and falsehood; and he will continually increase in lowliness. Through this the illumination of the alef, which is His Divinity, blessed be He, will continually increase, flowing within him; for according to the abundance of his lowliness he will see more of the exaltedness of God, blessed be He, and His greatness. And all the traits will be strengthened in him, equally toward the good; and the illuminations of His Divinity, blessed be He, "who dwells with the contrite and lowly of spirit," will also increase; and His Divinity, blessed be He, will spread through all his seven traits. And he likewise causes this above, in his root, so that there be bestowed upon him continually great goodness, abundance and blessings from the illuminations of Ein Sof, blessed be He, in the supernal traits in his supernal root.
(Meor Einayim – Va'etchanan)
Translated from the Hebrew sources page "מקורות פרק י”ג" by Roni Ayalon-Hirsch.