היאך ירגיל האדם עצמו במדות המלכות: להשפיל את עצמו: רִאשׁוֹנָה לְכֻלָּן שֶׁלֹּא יִתְגָּאֶה לִבּוֹ בְּכָל אֲשֶׁר לוֹ, וְיָשִׂים עַצְמוֹ תָּמִיד כְּעָנִי וְיַעֲמִיד עַצְמוֹ לִפְנֵי קוֹנוֹ כְּדַל שׁוֹאֵל וּמִתְחַנֵּן. וּלְהַרְגִּיל עַצְמוֹ בְּמִדָּה זוֹ אֲפִלּוּ שֶׁיִּהְיֶה עָשִׁיר יַחְשֹׁב שֶּׁאֵין דָּבֵק עִמּוֹ מִכָּל אֲשֶׁר לוֹ מְאוּמָה וְהוּא נֶעֱזָב צָרִיךְ לְרַחֲמֵי הַבּוֹרֵא תָמִיד, שֶּׁאֵין לוֹ כָּל דָּבָר אֶלָּא הַלֶּחֶם אֲשֶׁר אֹכֵל, וְיַכְנִיעַ לְבָבוֹ וְיֵעָנִי עַצְמוֹ, וּמַה גַּם בְּעֵת תְּפִלּוֹתָיו שֶׁזּוֹ סְגֻלָּה נִפְלָאָה, וּלְהֵפֶךְ מִזֶּה נֶאֱמַר (דְּבָרִים ח, יד): "וְרָם לְבָבֶךָ וְשָׁכַחְתָּ" שֶׁהַשִּׁכְחָה הַחִצוֹנִית מְצוּיָה שָׁם. וְדָוִד הִתְנַהֵג בְּמִדָּה זוֹ הַרְבֵּה שֶׁאָמַר (תְּהִלִּים כה, טז): "כִּי יָחִיד וְעָנִי אָנִי", שֶׁהֲרֵי כָּל אַנְשֵׁי בֵיתוֹ כָּל אֶחָד וְאֶחָד צָרִיךְ לְהֵעָזֵר לְעַצְמוֹ, מַה כֻלָּם אֵלָיו אֲפִלּוּ אִשְׁתּוֹ וּבָנָיו מַה יֹּעִילוּהוּ בִּהְיוֹתוֹ נִשְׁפָּט לִפְנֵי הַבּוֹרֵא אוֹ בְּעֵת סִלּוּק נִשְׁמָתוֹ, כְּלוּם יְלַוּוּהוּ אֶלָּא עַד קִבְרוֹ. מָה הֵם לוֹ בְּעֵת דִּינָיו מִפֶּתַח הַקֶּבֶר וְאֵילָךְ, לְפִיכָךְ יַשְׁפִּיל וִיתַקֵּן עַצְמוֹ בְּסוֹד הַמִּדָּה הַזֹּאת. Chapter 9 - How a person can accustom himself with the trait of kingship (malkhut): To lower himself - that his heart not become haughty, he [should] first of all always make himself like a poor person in front of his Maker, like an indigent requesting and begging. To accustom himself to this trait - even if he is rich - he [should] think that there is not a thing that is attached to him from all that he has; and he [is] forsaken and always needs the mercy of the Creator, since he has nothing besides the bread that he eats. And he [should] subdue his heart and afflict himself. And even more so at the time of his prayers, as it is a wonderful device. And [about] the opposite of this is it stated (Deuteronomy 8:14), "And your heart will rise and you will forget" - as external forgetfulness is found there. And David supplicated with this trait much, as he stated (Psalms 25:16), "for I am alone and poor." As behold, each and every one of the people of his household needs to help himself - what are they [then] to him? And even his wife and children, what will they help him when he is judged in front of the Creator or at the time that his soul is withdrawn? Will they accompany him any [further] than to his grave? What are they for him at the time of his judgments from the opening of the grave and beyond? Hence, he [should] lower and refine himself with the secret of this trait.
לצאת לגלות: עוֹד שְׁנִיָּה פֵּרְשׁוּ בְּסֵפֶר הַזֹּהַר (וַיַּקְהֵל, קצ"ח:) וְהִיא חֲשׁוּבָה מְאֹד, יִגְלֶה מִמָּקוֹם לְמָקוֹם לְשֵׁם שָׁמַיִם, וּבָזֶה יֵעָשֶׂה מֶרְכָּבָה אֶל הַשְּׁכִינָה הַגּוֹלָה. וִידַמֶּה עַצְמוֹ הֲרֵי אֲנִי גָלִיתִי וַהֲרֵי כְּלֵי תַשְׁמִישַׁי עִמִּי, מַה יַעֲשֶׂה כְּבוֹד גָּבוֹהַּ שֶׁגָּלְתָה שְׁכִינָה וְכֵלֶיהָ אֵינָם עִמָּהּ, שֶׁחָסְרוּ בְּסִבַּת הַגָּלוּת. וְלָזֶה יְמַעֵט בְּכֵלָיו בְּכָל יְכָלְתּוֹ כְּדִכְתִיב (יִרְמִיָה מו, יט): "כְּלֵי גוֹלָה עֲשִׂי לָךְ" וְיַכְנִיעַ לְבָבוֹ בַּגּוֹלָה וְיִתְקַשֵּׁר בַּתּוֹרָה, וְאָז שְׁכִינָה עִמּוֹ, וַיַּעֲשֶׂה לְעַצְמוֹ גֵּרוּשִׁין וְיִתְגָּרֵשׁ מִבֵּית מְנֻחָתוֹ תָּמִיד כְּדֶרֶךְ שֶׁהָיוּ מִתְגָּרְשִׁים רַבִּי שִׁמְעוֹן וַחֲבֵרָיו וְעוֹסְקִים בַּתּוֹרָה. וּמַה גַּם אִם יְכַתֵּת רַגְלָיו מִמָּקוֹם לְמָקוֹם בְּלִי סוּס וָרֶכֶב, עָלָיו נֶאֱמַר (תְּהִלִּים קמו, ה): "שִׂבְרוֹ עַל ה' אֱלֹהָיו", וּפֵרְשׁוּ בוֹ (שָׁם עַמּוּד א') לְשׁוֹן שֶׁבֶר שֶׁהוּא מְשַׁבֵּר גּוּפוֹ לִכְבוֹד גָּבוֹהַּ. To go into exile: There is a second [method] that they explained in the Book of the Zohar (Vayekhel, 198b) and it is very important - that he [should] exile himself from place to place for the sake of the Heavens. And through this, he will become a chariot for the exiled Divine Presence. And he [should] compare himself, "Behold I am in exile and behold I have all of the vessels [that I need] with me; what does the honor of the Higher Realm do, as the Divine Presence was exiled, but her vessels are not with Her - as they were removed on account of the exile?" And so he [should] minimize his vessels with all of his ability, as it is written (Jeremiah 46:19), "Vessels of an exile make for yourself." And he [should] subdue his heart in the exile and connect to Torah; and then the Divine Presence will be with him. And he [should] make for himself an expulsion, and always expel himself from the house of his resting, in the way that Rabbi Shimon and his colleagues would expel themselves and occupy themselves with Torah. And all the more so if he can pound his feet from place to place without a horse and wagon. About [such a one] is it stated (Psalms 146:5), "his hope (sivro) is to the Lord, his God" - and they explained (Zohar, Vayekhel, 198a) about it, that it is an expression of breaking (shever) - such that he breaks his body for the honor of the Higher Realm.
ליראה את השם: עוֹד מִמִּדַּת הַמַּלְכוּת מִדָּה חֲשׁוּבָה מְאֹד, שַׁעַר הָעֲבוֹדָה כֻלָּהּ, וְהִיא לְיִרְאָה אֶת ה' הַנִּכְבָּד וְהַנּוֹרָא. וְהִנֵּה הַיִּרְאָה מְסֻכֶּנֶת מְאֹד לִפָּגֵם וּלְהִכָּנֵס בָּהּ הַחִצוֹנִים שֶׁהֲרֵי אִם הוּא יָרֵא מִן הַיִּסּוּרִים אוֹ מִן הַמִּיתָה אוֹ מִגֵּיהִנֹּם, הֲרֵי זוֹ יִרְאַת הַחִצוֹנִים, שֶׁכָּל פְּעֻלּוֹת אֵלּוּ מִן הַחִצוֹנִים, אָמְנָם הַיִּרְאָה הָעִקָּרִית לְיִרְאָה אֶת ה'. וְהוּא שֶׁיַּחְשֹׁב בִּשְׁלֹשָׁה דְּבָרִים: To fear God: There is another very important trait from the trait of kingship [and it is] the gateway to all [Divine] service, and that is to fear the glorious and awesome God. And behold, fear is very much in danger of being harmed and that the external forces enter it. As behold, if he fears from afflictions, from death or from Geihinom - observe that this is fear of the external forces, since all of these functions are from the external forces. However the essential fear is to fear God - and that is that he think about three things:
הָאֶחָד - לִהְיוֹת גְּדֻלָּתוֹ שֶׁל יוֹצֵר הַכֹּל עַל כָּל נִמְצָא The first: That the greatness of the Creator of all is over all that exists.
וַהֲרֵי הָאָדָם יָרֵא מִן הָאֲרִי, מִן הַדֹּב, מִן הָאַנָּס, מִן הָאֵשׁ, מִן ה מַפֹּלֶת, וְאֵלּוּ הֵם שְׁלוּחִים קְטַנִּים, וְלָמֶה לֹא יִירָא מִן הַמֶּלֶךְ הַגָּדוֹל וְיִהְיֶה פַּחֲדוֹ עַל פָּנָיו מִגְּדֻלָּתוֹ, וְיֹאמַר הֵיאַךְ יֶחֱטָא הָאָדָם הַנִּבְזֶה לְאָדוֹן רַב כָּזֶה וַהֲרֵי אִלּוּ הָיָה דֹּב יֹאכְלֵהוּ, וְאִלּוּ הַקָּדוֹשׁ בָּרוּךְ הוּא סוֹבֵל עֶלְבּוֹן, מִפְּנֵי זֶה לֹא יִירָא מִפַּחֲדוֹ וּגְדֻלָּתוֹ. And behold a man fears from a lion, from a bear, from a violent man, from fire, from a falling structure and yet they are small agents. And [so] why would he not fear from the great King, [such that] His fear be on his face from His greatness. And he [should] say, "How can a disgraceful man sin to a big Master like this? And behold, [is it] because if He were a bear, He would eat him, whereas the Holy One, blessed be He, [actually] tolerates the insult, that he does not fear from His awe and His greatness?"
הַשֵּׁנִי - כַּאֲשֶׁר יְדַמֶּה הַשְׁגָּחָתוֹ תָּמִיד שֶׁהוּא צוֹפֶה וּמַבִּיט בּוֹ The second: When he envisions His constant supervision, [such] that He watches and observes him.
וַהֲרֵי הָעֶבֶד יָרֵא מֵרַבּוֹ תָמִיד בִּהְיוֹתוֹ לְפָנָיו, וְהָאָדָם תָּמִיד לִפְנֵי הַבּוֹרֵא וְעֵינוֹ פְקוּחָה עַל כָּל דְּרָכָיו, יִירָא וְיִפְחַד הֵיאַךְ יִרְאֶנוּ מְבַטֵּל מִצְוֹתָיו. And behold, the slave always fears from his master when he is in front of him. And a person is always in front of the Creator, and His eye is open upon all of his ways - he [should] fear and be afraid, how He can see him negate His commandments.
הַשְּׁלִישִׁי - הֱיוֹתוֹ שֹׁרֶשׁ כָּל הַנְּשָׁמוֹת The third: His being the Source of all the souls.
וְכֻלָּן מֻשְׁרָשׁוֹת בִּסְפִירוֹתָיו, וְהַחוֹטֵא פּוֹגֵם הֵיכָלוֹ, וְלָמָּה לֹא יִירָא הֵיאַךְ יִהְיֶה הֵיכַל הַמֶּלֶךְ מְלֻכְלָךְ מִמַּעֲשָׂיו הָרָעִים. And they are all rooted in His Sefirot. And [so] the sinner harms His chamber. And why does he not fear how the chamber of the King is dirty from his bad deeds?
הָרְבִיעִי - יִרְאֶה שֶׁפְּגַם מַעֲשָׂיו הֵם דּוֹחִים שְׁכִינָה מִלְמַעְלָה The fourth: His fear that the defect of his deeds are pushing the Divine Presence from Above.
וְיִירָא הֵיאַךְ יִגְרֹם הָרָעָה הַגְּדוֹלָה הַזֹּאת לְהַפְרִיד חֵשֶׁק הַמֶּלֶךְ מִן הַמַּלְכָּה, וְהַיִּרְאָה שֶׁהִיא כַיּוֹצֵא בָזֶה הִיא יִרְאָה הַמְיַשֶּׁרֶת הָאָדָם אֶל תִּקּוּן הַמִּדָּה הַזֹּאת וְהוּא דָּבֵק בָּהּ. And he [should] fear how he causes this great evil, to break off the desire of the King from the Queen. And the fear that is similar to this is the fear that straightens a person to the reparation of this trait. And he [should] cling to it.
לעשות שהשכינה תדבק בו על ידי ההתנהגות עם אשתו: עוֹד זְהִירוּת הַרְבֵּה צָרִיךְ לִקַּח הָאָדָם לְעַצְמוֹ לַעֲשׂוֹת שֶׁתִּהְיֶה שְׁכִינָה דְּבֵקָה עִמּוֹ וְלֹא תִפָּרֵד מִמֶּנּוּ, וְהִנֵּה הָאָדָם בְּעוֹד שֶׁלֹּא נָשָׂא אִשָּׁה פְּשִׁיטָא שֶּׁאֵין עִמּוֹ שְׁכִינָה כְּלָל כִּי עִקַּר שְׁכִינָה לָאָדָם מִצַּד הַנְּקֵבָה, וְהָאָדָם עוֹמֵד בֵּין שְׁתֵּי הַנְּקֵבוֹת, נְקֵבָה תַּחְתּוֹנָה גַּשְׁמִית שֶׁהִיא נוֹטֶלֶת מִמֶּנּוּ שְׁאֵר כְּסוּת וְעוֹנָה, וְהַשְּׁכִינָה הָעוֹמֶדֶת עָלָיו לְבָרְכוֹ בְּכֻלָּם שֶׁיִּתֵּן וְיַחְזֹר וְיִתֵּן לְאֵשֶׁת בְּרִיתוֹ כְּעִנְיַן הַתִּפְאֶרֶת שֶׁהוּא עוֹמֵד בֵּין שְׁתֵּי הַנְּקֵבוֹת, אִימָּא עִילָּאָה לְהַשְׁפִּיעַ לוֹ כָּל הַצֹּרֶךְ, וְאִימָּא תַּתָּאָה לְקַבֵּל מִמֶּנּוּ שְׁאֵר כְּסוּת וְעוֹנָה, חֶסֶד דִּין רַחֲמִים כַּנּוֹדָע.וְלֹא תָבֹא אֵלָיו שְׁכִינָה אִם לֹא יְדֻמֶּה אֶל מְצִיאוּת הָעֶלְיוֹן. To make it that the Divine Presence clings to him by his behavior with his wife: There is also much care that a man must take for himself [in this] to make it that the Divine Presence be clinging to him and not separate from him. And behold, it is obvious that when a man has not yet married a woman, the Divine Presence is not with him at all; as the essence of the Divine Presence for a man is from the side of the female. And a man stands between the two females - the lower physical female, who takes 'flesh, covering and time' from him; and the Divine Presence that stands above him, to bless him with all of them, that he give and give again to the wife of his covenant. [This is] like the matter of Splendor that stands between two Females - the Higher Mother (Understanding) that flows all that is needed to Him; and the Lower Mother (Kingship), [that] receives from Him, 'flesh, covering and time,' which are Kindness, judgement (Severity) and mercy (Splendor), as is known. And the Divine Presence will not come to him if he does not resemble the Highest Existence.
וְהִנֵּה לִפְעָמִים הָאָדָם פּוֹרֵשׁ מֵאִשְׁתּוֹ לְאַחַת מִשְּׁלֹשָׁה סִבּוֹת: Behold, sometimes a man separates from his wife for one of three reasons:
הָא' - לִהְיוֹתָהּ נִדָּה. The first - in her being a menstruant.
הַב' - שֶׁהוּא עוֹסֵק בַּתּוֹרָה וּבוֹדֵל מִמֶּנָּהּ כָּל יְמֵי הַחֹל. The second - in his being occupied with Torah and separating from her all of the weekdays.
הַג' - שֶׁהוּא הוֹלֵךְ בַּדֶּרֶךְ וְשׁוֹמֵר עַצְמוֹ מִן הַחֵטְא. The third - in his going on the way and guarding himself from sin.
וּבִזְמַנִּים אֵלּוּ הַשְּׁכִינָה דְּבֵקָה וּקְשׁוּרָה עִמּוֹ וְאֵינָהּ מַנַּחַת אוֹתוֹ, כְּדֵי שֶׁלֹּא יִהְיֶה נֶעֱזָב וְנִפְרָד, אֶלָּא לְעוֹלָם אָדָם שָׁלֵם זָכָר וּנְקֵבָה, וַהֲרֵי שְׁכִינָה מִזְדַּוֶּגֶת לוֹ, צָרִיךְ אָדָם לִזָּהֵר שֶׁלֹּא תִפָּרֵד שְׁכִינָה מִמֶּנּוּ בִּהְיוֹתוֹ יוֹצֵא לַדֶּרֶךְ, וְיִהְיֶה זָרִיז וְנִשְׂכַּר לְהִתְפַּלֵּל תְּפִלַּת הַדֶּרֶךְ וְלֶאֱחֹז בַּתּוֹרָה, שֶׁבְּסִבָּה זוֹ שְׁכִינָה שֶׁהִיא שְׁמִירַת הַדֶּרֶךְ, עוֹמֶדֶת לוֹ תָמִיד בִּהְיוֹתוֹ זָהִיר מִן הַחֵטְא וְעוֹסֵק בַּתּוֹרָה. וְכֵן בִּהְיוֹת אִשְׁתּוֹ נִדָּה שְׁכִינָה עוֹמֶדֶת לוֹ כְּשֶׁשּׁוֹמֵר הַנִּדָּה כָּרָאוּי. אַחַר כָּךְ בְּלֵיל טָהֳרָתָהּ אוֹ בְּלֵיל שַׁבָּת אוֹ בְּבֹאוֹ מִן הַדֶּרֶךְ, כָּל אֶחָד מֵהֶן זְמַן בְּעִילַת מִצְוָה הוּא. וּשְׁכִינָה תָּמִיד נִפְתַּחַת לְמַעְלָה לְקַבֵּל נְשָׁמוֹת קְדוֹשׁוֹת, גַּם אִשְׁתּוֹ רָאוּי לִפְקֹד אֹתָהּ וּבָזֶה שְׁכִינָה תָמִיד עִמּוֹ, כֵּן פֵּרֵשׁ בַּזֹּהַר בְּפָרָשַׁת בְּרֵאשִׁית (דַּף מ"ט.). הַפְּקִידָה לְאִשְׁתּוֹ צָרִיךְ שֶׁתִּהְיֶה דַּוְקָא בִּזְמַן שֶׁהַשְּׁכִינָה בִּמְקוֹמָהּ, דְּהַיְנוּ כְּשֶׁהִיא בֵּין שְׁתֵּי זְרוֹעוֹת. אָמְנָם בִּזְמַן צָרַת הַצִּבּוּר שֶּׁאֵין הַשְּׁכִינָה בֵּין שְׁתֵּי זְרוֹעוֹת, אָסוּר. וְכֵן פֵּרְשׁוּ בַּתִּקּוּנִים פָּרָשַׁת בְּרֵאשִׁית (תִּקּוּן ס"ט). And at these times, the Divine Presence is clinging and bound to him and It does not leave him, so that he not be abandoned and separated. Rather the man is always complete, male and female. And behold [since] the Divine Presence is coupled with him when he goes out on the way, a man must be careful that It not separate from him. And he [should] be alacritous and rewarded to pray the prayer of the way and to hold on to Torah. As from this reason, the Divine Presence - which is Protection of the way - always stands for him; in that he is being careful from sin and occupied with Torah. And so [too,] when his wife is a menstruant, the Divine Present stands upon him - when he observes [the laws of] the menstruant as is fitting. Afterwards on the night of her purity, on the Shabbat night or on his coming back from the way - each one of them is a time of commanded intercourse. And the Divine Presence above opens to accept holy souls; so is his wife fitting to visit her. And with this, the Divine Presence is always with him. So is it explained in the Zohar in Parshat Bereishit (p. 49a). The visiting of his wife must be specifically at the time that the Divine Presence is between the two Forearms (Kindness and Severity). However at a time that the Divine Presence is not between the two Forearms, it is forbidden. And so is it explained in the Tikkunim, Parshat Bereishit (Tikkun 69).
לתקן המדות כלם ולקבל על מצות: הָרוֹצֶה לְהִזְדַּוֵּג עִם בַּת הַמֶּלֶךְ וְשֶׁלֹּא תִפָּרֵד מִמֶּנּוּ לְעוֹלָם צָרִיךְ תְּחִלָּה שֶׁיְּקַשֵׁט עַצְמוֹ בְּכָל מִינֵי קִשּׁוּטִים וּמַלְבּוּשִׁים נָאִים וְהֵם תִּקּוּנֵי הַמִּדּוֹת הַנִּזְכָּרוֹת כֻּלָּם. וְאַחַר שֶׁתִּקֵּן עַצְמוֹ בְּתִקּוּנֶיהָ יְכַוֵּן לְקַבְּלָהּ עָלָיו בִּהְיוֹתוֹ עוֹסֵק בַּתּוֹרָה וְנוֹשֵׂא עֹל מִצְוֹת בְּסוֹד כַּוָּנַת הַיִּחוּד תָּמִיד, וּמִיַּד הִיא נִשֵּׂאת לוֹ וְאֵינָהּ פּוֹרֶשֶׁת מִמֶּנּוּ. וְזֶה בִּתְנַאי שֶׁיְּטַהֵר וִיקַדֵּשׁ עַצְמוֹ, וְאַחַר שֶׁהוּא טָהוֹר וְקָדוֹשׁ יְכַוֵּן לְקַיֵּם לָהּ שְׁאֵר כְּסוּת וְעוֹנָה שֶׁהֵם שְׁלֹשָׁה דְּבָרִים שֶׁחַיָּב הָאָדָם לְאִשְׁתּוֹ: To repair all of the traits and to accept the yoke of the commandments: One who wants to be coupled with the Daughter of the King and that She not separate from him ever, must first adorn himself with all types of adornments and nice garments, and they are the reparations of all the traits mentioned. And after he has repaired himself with the reparations, he should intend to receive Her upon himself - in his being occupied with Torah and always carrying the yoke of the commandments in the secret of intention for unification. And [then] immediately, She marries him and does not separate from him. And this is on condition that he purifies and sanctifies himself. And after he is pure and holy, he should have in mind to fulfill for Her, 'flesh, covering and time' which a man is obligated [to give] to his wife.
הָאַחַת - לְהַשְׁפִּיעַ לָהּ בְכָל מַעֲשָׂיו שֶׁפַע מִן הַיָּמִין - מְזוֹנָהּ . The first: To bestow upon Her a flow from the right with all of his deeds - Her nourishment.
הַשְּׁנִיָּה - לְכַסּוֹת עָלֶיהָ מִצַּד הַגְּבוּרָה. שֶׁלֹּא יִשְׁלְטוּ בָהּ הַחִצוֹנִים שֶׁלֹּא יִהְיֶה צַד יֵצֶר הָרַע בְּעֵסֶק מִצְוֹתָיו, כְּגוֹן לַהֲנָאַת הַגּוּף וּלְתִקְוַת הַכָּבוֹד הַמְּדֻמֶּה וְכַיּוֹצֵא, שֶׁיֵּצֶר הָרַע מָצוּי בְּאוֹתָהּ מִצְוָה וְהִיא בּוֹרַחַת מִמֶּנּוּ מִפְּנֵי שֶׁהִיא עֶרְוָ"ה, אִם כֵּן צָרִיךְ לְכַסּוֹת הָעֶרְוָה וּלְהַסְתִּירָהּ תָּמִיד שֶׁלֹּא יִשְׁלֹט בָּהּ. כֵּיצַד, כָּל מַעֲשָׂיו לְשֵׁם שָׁמַיִם בְּלִי חֵלֶק לְיֵצֶר הָרָע. וְכֵן תְּפִלִּין וְצִיצִית הֵם מְגִנִּים גְּדוֹלִים בַּעֲדָהּ שֶׁלֹּא יִשְׁלְטוּ הַחִצוֹנִים בָּהּ, וְיִהְיֶה רָגִיל בָּהֶם. The second: To cover Her from the side of Severity. That the external forces not rule [over] Her, such that there not be a side of the evil impulse in his involvement with the commandments - such as pleasure to the body, or hoping for illusory honor, and similar to it. As the evil impulse is [then] found in that commandment; and She flees from it, because it is 'nakedness.' If so, he must cover the nakedness, to always hide it that it should not rule [over] Her. How is that? All of his deeds [should be] for the sake of the Heavens, without any portion for the evil impulse. And so [too,] tefillin and tsitsit are great protections for Her, such that the external forces not rule [over] Her. And he [should] be accustomed to [wearing] them.
הַשְּׁלִישִׁי - לְיַחֲדָהּ עִם הַתִּפְאֶרֶת בְּעוֹנַת קְרִיאַת שְׁמַע, בִּקְבִיעוּת עִתִּים לַתּוֹרָה, וּכְשֶׁיִּקְבַּע עוֹנָה לְכָל דָּבָר, יְכַוֵּן שֶׁזֶּהוּ עוֹנַת הַשְּׁכִינָה בַּת מֶלֶךְ, וְיֵשׁ רֶמֶז לָזֶה בַּתִּקּוּנִים: The third: To unify Her with Splendor at the time of the Recital of Shema and in the setting of time for Torah [study]. And when he sets a time for anything, he [should] have in mind that this is the set time of the Divine Presence, the Daughter of the King. And there is a hint to this in the Tikkunim.