Know! there are mentalities of the Land of Israel and mentalities of the Diaspora.

And the mentalities of the Diaspora, too, receive from and sustain themselves on the mentalities of the Land of Israel. This is because the quintessence of enlightenment and wisdom is in the Land of Israel, as our Sages, of blessed memory, taught in the Midrash: There is no wisdom like the wisdom of the Land of Israel… (Bereishit Rabbah 16:4).

And every single Jew has a share in the Land of Israel, with each one receiving from and sustaining himself on the mentalities of the Land of Israel according to his portion in the Land of Israel. It follows, that all the mentalities are conceptually Land of Israel mentalities. This is because they all receive from there, since the quintessence of enlightenment and wisdom is there, in the Land of Israel.

But even so, Diaspora mentalities do exist. This comes about through a blemish of the glory, God forbid. When someone, God forbid, blemishes the glory of God, then, due to the blemish of God’s glory, it becomes impossible to receive and draw from the mentalities of the Land of Israel. And in proportion to the blemish one makes in God’s glory, one is unable to receive and draw from the mentalities of the Land of Israel. The mentalities thus remain actual Diaspora mentalities. And when [people’s] mentalities are conceptually Diaspora mentalities, their minds cannot agree.

Conceptually, this is the discord which exists in the world, since the Diaspora mentalities cannot bring themselves to agree. Although it would be fitting that discord exist only outside the Land, in reality, we see that there is discord also inside the Land of Israel.

2. But know! these Diaspora mentalities, which come about due to a blemish of glory, as mentioned above, seek rectification for themselves. And the rectification of these Diaspora mentalities occurs when Supernal Pleasantness is flowing. This leads to the revelation of the glory. That is the time of rectification for these Diaspora mentalities.

This is because glory is the rectification of the world. The entire world was created for the glory, as it is written (Isaiah 43:7), “for My glory I created it” (Yoma 38a)—i.e., for the sake of God’s glory. There is a separate glory [of God] for each and every utterance of the Ten Utterances with which the world was created; that this utterance, through which such-and-such a portion of the creation was created, was for the sake of that glory.

It follows, that each and every utterance has a separate glory [of God], for which sake that utterance came to be. This utterance, through which that particular portion of the creation was created, was for the sake of this glory, so that this glory would be ascribed to God. Likewise, a different utterance, through which a different portion of the creation was created, was for the sake of a different glory, so that that glory would be ascribed to God. So, too, all the utterances—they were all solely for the sake of God’s glory, which is the reason that the world was created, as mentioned above.

3. Therefore, when any Jew merits seeing within himself some revelation of the glory—i.e., that he has [received] some glory—then he has to know from which utterance that glory came into existence; that that utterance, through which a portion of the creation was created, was for the sake of this glory, as mentioned above.

Now, certainly not every person merits this, to sense within himself a revelation of God’s glory. However, when those who are in the King’s Chamber receive some glory, they take none of it for themselves, but elevate all the glory to God. This is so that His glory will be magnified and exalted, in order for there to be rectification of the world, as mentioned above. And from the glory they perceive through which utterance it came into existence; that that utterance, through which a portion of the creation was created, was for the sake of this glory, as mentioned above.

And this is the concept of “and in His Chamber, everything utters ‘Glory!’” (Psalms 29:9). That is, for those who are in the King’s Chamber, the glory is “everything utters”—i.e., everything is an utterance. This is because the glory which they have is solely for the sake of [determining] the utterance which came into existence for the sake of this glory, [and] through which a portion of the creation was created, as mentioned above.

4. This is the concept of “and who have the koach (stamina) to stand in the king’s chamber” (Daniel 1:4). KoaCh alludes to the Khaf-Chet (28) letters of the Act of Creation (Tikkuney Zohar #18, p.40a), the concept of the Ten Utterances with which the world was created. In other words, by means of the glory, as mentioned above, those in the King’s Chamber reveal and illuminate the aforementioned twenty-eight letters.

Thus, this is “and who have the koach to stand….” According to the straightforward meaning of the verse this literally refers to koach, because they certainly must have stamina and strength to stand in this—that they merit being in the King’s Chamber, where the glory is “everything utters,” the concept of the Khaf-Chet (28) letters of the Act of Creation.

5. Now, the essence of God’s glory is revealed by none other than human beings. This is because humanity is the ultimate purpose of all the creations. The creation was in essence for the sake of humanity. Thus, the revelation of God’s glory is primarily through humans beings.

Therefore, through the begetting of offspring, when human beings are born and multiply greatly, His glory is greatly revealed. For the revelation of glory is primarily through human beings.

6. And know! the mentalities of the Land of Israel are the concept of Pleasantness, whereas the mentalities of the Diaspora are the concept of Damagers, as it is written, “one I called ‘Pleasantness,’ and the other I called ‘Damagers’” (Zechariah 11:7). And our Sages, of blessed memory, teach: “Pleasantness” refers to the Torah scholars in the Land of Israel, who are pleasant towards one another in [debating] Halakhah. “Damagers” refers to the Torah scholars of the Diaspora, who assault one another in [debating] Halakhah (Sanhedrin 24a).

Now, the begetting of offspring primarily results from the concept of Supernal Pleasantness. This is because Supernal Pleasantness arouses flames of love, which in turn bring to the begetting of offspring, as in “you were most pleasing to me. Your love was more wonderful to me than women’s love” (2 Samuel 1:26). On account of Supernal Pleasantness, love is aroused, the concept of flames of love, which bring to the begetting of offspring.

7. Now, Supernal Pleasantness flows continuously. Nevertheless, one must have a vessel with which to receive the influx of Supernal Pleasantness. And know! the vessel with which to receive flames of love from Supernal Pleasantness is forged through charity. For charity is the generosity of the heart, as it is written (Exodus 25:2), “from every person, as his heart urges him, you shall take My donation.” Generosity is that the heart is open and benevolent. As a result, the pathways of the heart open and become a vessel for receiving the flames of love drawn from Supernal Pleasantness, as mentioned above.

Now, there is charity of the Land of Israel and there is also charity of the Diaspora. Yet, the essence is the charity of the Land of Israel, through which a vessel is forged for receiving from Supernal Pleasantness, which in turn leads the begetting of offspring, as mentioned above. This is the concept of “Sow for yourselves [by giving] to charity” (Hosea 10:12), because the begetting of offspring comes about primarily through charity, as mentioned above.

And this is the concept of “These are the offspring of Yaakov—Yosef” (Genesis 37:2). That is, the begetting of offspring comes about primarily through Yaakov and Yosef. Yaakov is the concept of charity, as it is written, “You execute justice and charity in Yaakov” (Psalms 99:4). And the begetting of offspring is primarily through charity, {the vessel for receiving the influx of Supernal Pleasantness. And, as will be explained below, Yosef is the concept of Pleasantness}.

8. Then through the begetting of offspring—i.e., that human beings are born and multiply—God’s glory is greatly revealed, as mentioned above. This is the concept of “All seed of Yaakov, glorify Him!” (Psalms 22:24). Through the begetting of offspring that comes about via the concept of Yaakov, who is the concept of charity—“glorify Him,” for on account of this His glory is magnified, as mentioned above.

9. And so, when Supernal Pleasantness flows by means of the vessel forged through charity for the sake of begetting offspring, as mentioned above, and also Supernal Pleasantness/mentalities receives and is further influenced from higher still, as is known—then the Diaspora mentalities/Damagers, too, fall into the Land of Israel mentalities, the concept of Pleasantness, in order to be rectified through this. For that is when these Diaspora mentalities can be rectified. This is because the main blemish and marring of the Diaspora mentalities is due to the blemish of glory, on account of which they cannot draw from the mentalities of the Land of Israel. They are then the concept of actual Diaspora mentalities, and this is their marring, as mentioned above.

And this is the concept of “He who mocks a word will be damaged thereby” (Proverbs 13:13). “He who mocks a word”—i.e., humiliation, the opposite of glory—“will be damaged thereby”—namely, the Diaspora mentalities, which conceptually are Damagers. Due to the blemishing of glory, the mentalities remain in the category of Damagers, which are the mentalities of the Diaspora, as mentioned above. It follows, that the marring of the Diaspora mentalities results mainly from the blemish of glory.

Therefore, when the vessel forged through charity for the sake of begetting offspring causes Supernal Pleasantness to flow, thus bringing to a revelation of the glory, as mentioned above—that is when the Diaspora mentalities can be rectified. Now that a revelation of the glory has been triggered, they can be rectified through it, since their marring was primarily due to the blemishing of glory, as mentioned above. Therefore, when Supernal Pleasantness flows for the sake of begetting offspring, the Diaspora mentalities/Damagers come and fall into the Land of Israel mentalities/Pleasantness in order to be rectified through this, as mentioned above.

10. { Chavalim (Parcels) have fallen to me in pleasant places; my inheritance is shafra (lovely) indeed” (Psalms 16:6).} This is the concept of “Chavalim have fallen to me in pleasant places.” “ChaVaLIM”—i.e., the Diaspora mentalities, which are the concept of ChoVLIM (Damagers). They fall into the “pleasant places,” the mentalities of the Land of Israel, which are the concept of Pleasantness, in order to be rectified through this, as mentioned above.

And this is “my inheritance is lovely indeed.” “Inheritance” alludes to Yaakov, as in “Yaakov, the parcel of His inheritance” (Deuteronomy 32:9), the concept of charity. “Lovely” alludes to Yosef, as in “Yosef was beautiful in appearance…” (Genesis 39:6). And “beautiful in appearance” corresponds to the depiction of David as beautiful in appearance; and our Sages, of blessed memory, expounded “a man of appearance” (1 Samuel 16:18)—who displays the faces of Halakhah (Sanhedrin 93b). This refers to the mentalities, the concept of Pleasantness—they are pleasant in [debating] Halakhah, as mentioned above. And through these two concepts, Yaakov and Yosef, as in “inheritance is lovely,” there is the begetting of offspring, so that the Damagers then fall into the “pleasant places,” as mentioned above.

And this is “Yaakov the chevel (parcel) of His inheritance.” “CheVeL” is the concept of the aforementioned ChoVLim, which are rectified through the concept of Yaakov/charity, which brings to the begetting of offspring through which the chovlim /Diaspora mentalities are rectified.

And this is the concept of CheVLey leydah (birth pangs), the aforementioned ChoVLim, which are rectified through the birth. It is also the aforementioned concept of ShaFRa (“lovely”), which corresponds to ShaFiR (amniotic sac) and placenta, the concept of begetting offspring.

11. And on account of the Diaspora mentalities/Damagers assaulting one another in [debating] Halakhah because their opinions cannot concur, they fall into the Land of Israel mentalities/Pleasantness in order to be rectified. Occasionally, as a consequence of people blemishing a great deal, God forbid, they cannot be rectified. On the contrary, they cause blemish to the mentalities of the Land of Israel as well. Then, also the Land of Israel mentalities cannot bring themselves to agree, on account of their having been blemished, God forbid, through the blemished Diaspora mentalities which have fallen into them. This is the concept of the discord which also exists inside the Land of Israel.

12. The sum of the matter is that all the creations and begetting of offspring are only for the sake of revealing God’s glory. And the begetting of offspring comes about primarily through charity, which forges the vessel for receiving from Supernal Pleasantness. This brings to the begetting of offspring, through which God’s glory is revealed and magnified, as mentioned above.

These are the letters of TeRUMaH—they are the final letters of lachazoT b’noaM YHVH u- levakeR b’heikhalO (“to gaze upon the pleasantness of God and to visit in His Chamber”) (Psalms 27:4). For terumah—i.e., charity, the heart’s generosity—is the concept of “from every person, as his heart urges him, you shall take My donation.” Through this the vessel is forged for receiving from Supernal Pleasantness, which in turn engenders a revelation of God’s glory, namely the concept of “and in His Chamber, everything utters ‘Glory!’”

Thus, this is lachazoT b’noaM YHVH u-levakeR b ’heikhalO. The final letters spell TeRUMaH .

This is also the concept of the Song, as in “the pleasant songs of Israel” (2 Samuel 23:1). {[Rebbe Nachman] did not reveal more.}

Happy is the person who merits sensing the pleasantness of the Torah. For there indeed is pleasantness in the Torah, and this is the main thing: to merit sensing the Torah’s pleasantness.

{“Her ways are ways of pleasantness, and all her paths are peace” (Proverbs 3:17). So it appears to me.