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Hilchos Milah ((Halachah 1)):

the master is obligated to circumcise his slave, and afterwards the slave is obligated

Hilchos Milah ((Halachah 1)):

the master is obligated to circumcise his slave, and afterwards the slave is obligated

Hilchos Milah ((Halachah 1)):

the master is obligated to circumcise his slave, and afterwards the slave is obligated

Hilchos Milah ((Halachah 1)):

the master is obligated to circumcise his slave, and afterwards the slave is obligated

Hilchos Milah ((Halachah 1)):

the master is obligated to circumcise his slave, and afterwards the slave is obligated

And therefore we count beforehand Sefiras Ha'Omer, in order to purify from dam niddos — to rectify the blemish of the bris. Through which the mochin were blemished and fell to mochin of chutz la'aretz. For we need to rectify first the blemish of the mochin, so that they will be able to be rectified when they fall into the ne'imim. For also because of this, the chovlim could not fall into the ne'imim at the time of the Exodus from Egypt — because they were very blemished, and they had not yet begun to purify and refine them at all. Therefore, if they had come and fallen into the ne'imim, they would have blemished the mochin of Eretz Yisra'ail, G-d forbid, also, and they would have sunk there in Egypt, G-d forbid. And as is explained in the words of our Rebbe of blessed memory in the aforementioned ma'amar: that when the mochin of chutz la'aretz are very blemished, then they can blemish also the mochin of Eretz Yisra'ail when they fall into them to be rectified; see there.

And therefore, now that we want to merit rectifying also the chovlim at the time of the giving of the Torah, as mentioned above — therefore we begin beforehand to count Sefiras Ha'Omer, in order to purify and refine these blemished mochin that come from the blemish of the kavod, the blemish of the bris, which is the aspect of dam niddos, as mentioned above. And then, when we purify and refine these mochin throughout all the days of the Sefirah, then they can receive rectification in completeness at the time of the giving of the Torah, when the no'am ha'elyon flows, in the aspect of "ropes have fallen to me in pleasant places," as mentioned above. For then they will not be able to blemish, G-d forbid, the mochin of Eretz Yisra'ail — since they have already been refined and purified throughout all the days of the Sefirah, as mentioned above. Therefore, on the contrary, they now receive a complete rectification, as mentioned above. Also because the no'am ha'elyon flows through a vessel in completeness, as mentioned above.

☰ Hebrew § 13

And this is the aspect of the seventh day of Pesach and the splitting of the Reed Sea. For the splitting of the Reed Sea is the aspect of the sea of wisdom being split — and they merited a very great perception, as is brought. As our Sages of blessed memory said: "A maidservant saw upon the sea" etc. That is, they merited a flow of mochin, a flow of the no'am ha'elyon, in a very great abundance.

And this is the aspect of "and the waters split, and the children of Israel came into the midst of the sea on dry land" (Exodus 14:21-22). For in truth, the no'am ha'elyon flows constantly, but because of the abundance of the light one cannot receive it. And this is the aspect of the sea of wisdom — that one cannot enter into it, for one drowns in it, G-d forbid, because of the abundance of light. But through the mercy of Hashem, blessed be He, the sea of wisdom was split, and the pathways of the intellect and da'as — which are the pathways of the sea — were revealed to them. And they merited receiving the flow of the no'am ha'elyon and merited a great perception.

And therefore we count beforehand Sefiras Ha'Omer, in order to purify from dam niddos — to rectify the blemish of the bris. Through which the mochin were blemished and fell to mochin of chutz la'aretz. For we need to rectify first the blemish of the mochin, so that they will be able to be rectified when they fall into the ne'imim. For also because of this, the chovlim could not fall into the ne'imim at the time of the Exodus from Egypt — because they were very blemished, and they had not yet begun to purify and refine them at all. Therefore, if they had come and fallen into the ne'imim, they would have blemished the mochin of Eretz Yisra'ail, G-d forbid, also, and they would have sunk there in Egypt, G-d forbid. And as is explained in the words of our Rebbe of blessed memory in the aforementioned ma'amar: that when the mochin of chutz la'aretz are very blemished, then they can blemish also the mochin of Eretz Yisra'ail when they fall into them to be rectified; see there.

And therefore, now that we want to merit rectifying also the chovlim at the time of the giving of the Torah, as mentioned above — therefore we begin beforehand to count Sefiras Ha'Omer, in order to purify and refine these blemished mochin that come from the blemish of the kavod, the blemish of the bris, which is the aspect of dam niddos, as mentioned above. And then, when we purify and refine these mochin throughout all the days of the Sefirah, then they can receive rectification in completeness at the time of the giving of the Torah, when the no'am ha'elyon flows, in the aspect of "ropes have fallen to me in pleasant places," as mentioned above. For then they will not be able to blemish, G-d forbid, the mochin of Eretz Yisra'ail — since they have already been refined and purified throughout all the days of the Sefirah, as mentioned above. Therefore, on the contrary, they now receive a complete rectification, as mentioned above. Also because the no'am ha'elyon flows through a vessel in completeness, as mentioned above.

☰ Hebrew § 13

And this is the aspect of the seventh day of Pesach and the splitting of the Reed Sea. For the splitting of the Reed Sea is the aspect of the sea of wisdom being split — and they merited a very great perception, as is brought. As our Sages of blessed memory said: "A maidservant saw upon the sea" etc. That is, they merited a flow of mochin, a flow of the no'am ha'elyon, in a very great abundance.

And this is the aspect of "and the waters split, and the children of Israel came into the midst of the sea on dry land" (Exodus 14:21-22). For in truth, the no'am ha'elyon flows constantly, but because of the abundance of the light one cannot receive it. And this is the aspect of the sea of wisdom — that one cannot enter into it, for one drowns in it, G-d forbid, because of the abundance of light. But through the mercy of Hashem, blessed be He, the sea of wisdom was split, and the pathways of the intellect and da'as — which are the pathways of the sea — were revealed to them. And they merited receiving the flow of the no'am ha'elyon and merited a great perception.

And therefore we count beforehand Sefiras Ha'Omer, in order to purify from dam niddos — to rectify the blemish of the bris. Through which the mochin were blemished and fell to mochin of chutz la'aretz. For we need to rectify first the blemish of the mochin, so that they will be able to be rectified when they fall into the ne'imim. For also because of this, the chovlim could not fall into the ne'imim at the time of the Exodus from Egypt — because they were very blemished, and they had not yet begun to purify and refine them at all. Therefore, if they had come and fallen into the ne'imim, they would have blemished the mochin of Eretz Yisra'ail, G-d forbid, also, and they would have sunk there in Egypt, G-d forbid. And as is explained in the words of our Rebbe of blessed memory in the aforementioned ma'amar: that when the mochin of chutz la'aretz are very blemished, then they can blemish also the mochin of Eretz Yisra'ail when they fall into them to be rectified; see there.

And therefore, now that we want to merit rectifying also the chovlim at the time of the giving of the Torah, as mentioned above — therefore we begin beforehand to count Sefiras Ha'Omer, in order to purify and refine these blemished mochin that come from the blemish of the kavod, the blemish of the bris, which is the aspect of dam niddos, as mentioned above. And then, when we purify and refine these mochin throughout all the days of the Sefirah, then they can receive rectification in completeness at the time of the giving of the Torah, when the no'am ha'elyon flows, in the aspect of "ropes have fallen to me in pleasant places," as mentioned above. For then they will not be able to blemish, G-d forbid, the mochin of Eretz Yisra'ail — since they have already been refined and purified throughout all the days of the Sefirah, as mentioned above. Therefore, on the contrary, they now receive a complete rectification, as mentioned above. Also because the no'am ha'elyon flows through a vessel in completeness, as mentioned above.

☰ Hebrew § 13

And this is the aspect of the seventh day of Pesach and the splitting of the Reed Sea. For the splitting of the Reed Sea is the aspect of the sea of wisdom being split — and they merited a very great perception, as is brought. As our Sages of blessed memory said: "A maidservant saw upon the sea" etc. That is, they merited a flow of mochin, a flow of the no'am ha'elyon, in a very great abundance.

And this is the aspect of "and the waters split, and the children of Israel came into the midst of the sea on dry land" (Exodus 14:21-22). For in truth, the no'am ha'elyon flows constantly, but because of the abundance of the light one cannot receive it. And this is the aspect of the sea of wisdom — that one cannot enter into it, for one drowns in it, G-d forbid, because of the abundance of light. But through the mercy of Hashem, blessed be He, the sea of wisdom was split, and the pathways of the intellect and da'as — which are the pathways of the sea — were revealed to them. And they merited receiving the flow of the no'am ha'elyon and merited a great perception.

And therefore we count beforehand Sefiras Ha'Omer, in order to purify from dam niddos — to rectify the blemish of the bris. Through which the mochin were blemished and fell to mochin of chutz la'aretz. For we need to rectify first the blemish of the mochin, so that they will be able to be rectified when they fall into the ne'imim. For also because of this, the chovlim could not fall into the ne'imim at the time of the Exodus from Egypt — because they were very blemished, and they had not yet begun to purify and refine them at all. Therefore, if they had come and fallen into the ne'imim, they would have blemished the mochin of Eretz Yisra'ail, G-d forbid, also, and they would have sunk there in Egypt, G-d forbid. And as is explained in the words of our Rebbe of blessed memory in the aforementioned ma'amar: that when the mochin of chutz la'aretz are very blemished, then they can blemish also the mochin of Eretz Yisra'ail when they fall into them to be rectified; see there.

And therefore, now that we want to merit rectifying also the chovlim at the time of the giving of the Torah, as mentioned above — therefore we begin beforehand to count Sefiras Ha'Omer, in order to purify and refine these blemished mochin that come from the blemish of the kavod, the blemish of the bris, which is the aspect of dam niddos, as mentioned above. And then, when we purify and refine these mochin throughout all the days of the Sefirah, then they can receive rectification in completeness at the time of the giving of the Torah, when the no'am ha'elyon flows, in the aspect of "ropes have fallen to me in pleasant places," as mentioned above. For then they will not be able to blemish, G-d forbid, the mochin of Eretz Yisra'ail — since they have already been refined and purified throughout all the days of the Sefirah, as mentioned above. Therefore, on the contrary, they now receive a complete rectification, as mentioned above. Also because the no'am ha'elyon flows through a vessel in completeness, as mentioned above.

☰ Hebrew § 13

And this is the aspect of the seventh day of Pesach and the splitting of the Reed Sea. For the splitting of the Reed Sea is the aspect of the sea of wisdom being split — and they merited a very great perception, as is brought. As our Sages of blessed memory said: "A maidservant saw upon the sea" etc. That is, they merited a flow of mochin, a flow of the no'am ha'elyon, in a very great abundance.

And this is the aspect of "and the waters split, and the children of Israel came into the midst of the sea on dry land" (Exodus 14:21-22). For in truth, the no'am ha'elyon flows constantly, but because of the abundance of the light one cannot receive it. And this is the aspect of the sea of wisdom — that one cannot enter into it, for one drowns in it, G-d forbid, because of the abundance of light. But through the mercy of Hashem, blessed be He, the sea of wisdom was split, and the pathways of the intellect and da'as — which are the pathways of the sea — were revealed to them. And they merited receiving the flow of the no'am ha'elyon and merited a great perception.

And therefore we count beforehand Sefiras Ha'Omer, in order to purify from dam niddos — to rectify the blemish of the bris. Through which the mochin were blemished and fell to mochin of chutz la'aretz. For we need to rectify first the blemish of the mochin, so that they will be able to be rectified when they fall into the ne'imim. For also because of this, the chovlim could not fall into the ne'imim at the time of the Exodus from Egypt — because they were very blemished, and they had not yet begun to purify and refine them at all. Therefore, if they had come and fallen into the ne'imim, they would have blemished the mochin of Eretz Yisra'ail, G-d forbid, also, and they would have sunk there in Egypt, G-d forbid. And as is explained in the words of our Rebbe of blessed memory in the aforementioned ma'amar: that when the mochin of chutz la'aretz are very blemished, then they can blemish also the mochin of Eretz Yisra'ail when they fall into them to be rectified; see there.

And therefore, now that we want to merit rectifying also the chovlim at the time of the giving of the Torah, as mentioned above — therefore we begin beforehand to count Sefiras Ha'Omer, in order to purify and refine these blemished mochin that come from the blemish of the kavod, the blemish of the bris, which is the aspect of dam niddos, as mentioned above. And then, when we purify and refine these mochin throughout all the days of the Sefirah, then they can receive rectification in completeness at the time of the giving of the Torah, when the no'am ha'elyon flows, in the aspect of "ropes have fallen to me in pleasant places," as mentioned above. For then they will not be able to blemish, G-d forbid, the mochin of Eretz Yisra'ail — since they have already been refined and purified throughout all the days of the Sefirah, as mentioned above. Therefore, on the contrary, they now receive a complete rectification, as mentioned above. Also because the no'am ha'elyon flows through a vessel in completeness, as mentioned above.

☰ Hebrew § 13

And this is the aspect of the seventh day of Pesach and the splitting of the Reed Sea. For the splitting of the Reed Sea is the aspect of the sea of wisdom being split — and they merited a very great perception, as is brought. As our Sages of blessed memory said: "A maidservant saw upon the sea" etc. That is, they merited a flow of mochin, a flow of the no'am ha'elyon, in a very great abundance.

And this is the aspect of "and the waters split, and the children of Israel came into the midst of the sea on dry land" (Exodus 14:21-22). For in truth, the no'am ha'elyon flows constantly, but because of the abundance of the light one cannot receive it. And this is the aspect of the sea of wisdom — that one cannot enter into it, for one drowns in it, G-d forbid, because of the abundance of light. But through the mercy of Hashem, blessed be He, the sea of wisdom was split, and the pathways of the intellect and da'as — which are the pathways of the sea — were revealed to them. And they merited receiving the flow of the no'am ha'elyon and merited a great perception.

And therefore we count beforehand Sefiras Ha'Omer, in order to purify from dam niddos — to rectify the blemish of the bris. Through which the mochin were blemished and fell to mochin of chutz la'aretz. For we need to rectify first the blemish of the mochin, so that they will be able to be rectified when they fall into the ne'imim. For also because of this, the chovlim could not fall into the ne'imim at the time of the Exodus from Egypt — because they were very blemished, and they had not yet begun to purify and refine them at all. Therefore, if they had come and fallen into the ne'imim, they would have blemished the mochin of Eretz Yisra'ail, G-d forbid, also, and they would have sunk there in Egypt, G-d forbid. And as is explained in the words of our Rebbe of blessed memory in the aforementioned ma'amar: that when the mochin of chutz la'aretz are very blemished, then they can blemish also the mochin of Eretz Yisra'ail when they fall into them to be rectified; see there.

And therefore, now that we want to merit rectifying also the chovlim at the time of the giving of the Torah, as mentioned above — therefore we begin beforehand to count Sefiras Ha'Omer, in order to purify and refine these blemished mochin that come from the blemish of the kavod, the blemish of the bris, which is the aspect of dam niddos, as mentioned above. And then, when we purify and refine these mochin throughout all the days of the Sefirah, then they can receive rectification in completeness at the time of the giving of the Torah, when the no'am ha'elyon flows, in the aspect of "ropes have fallen to me in pleasant places," as mentioned above. For then they will not be able to blemish, G-d forbid, the mochin of Eretz Yisra'ail — since they have already been refined and purified throughout all the days of the Sefirah, as mentioned above. Therefore, on the contrary, they now receive a complete rectification, as mentioned above. Also because the no'am ha'elyon flows through a vessel in completeness, as mentioned above.

☰ Hebrew § 13

And this is the aspect of the seventh day of Pesach and the splitting of the Reed Sea. For the splitting of the Reed Sea is the aspect of the sea of wisdom being split — and they merited a very great perception, as is brought. As our Sages of blessed memory said: "A maidservant saw upon the sea" etc. That is, they merited a flow of mochin, a flow of the no'am ha'elyon, in a very great abundance.

And this is the aspect of "and the waters split, and the children of Israel came into the midst of the sea on dry land" (Exodus 14:21-22). For in truth, the no'am ha'elyon flows constantly, but because of the abundance of the light one cannot receive it. And this is the aspect of the sea of wisdom — that one cannot enter into it, for one drowns in it, G-d forbid, because of the abundance of light. But through the mercy of Hashem, blessed be He, the sea of wisdom was split, and the pathways of the intellect and da'as — which are the pathways of the sea — were revealed to them. And they merited receiving the flow of the no'am ha'elyon and merited a great perception.

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[Blessed is the Merciful One who gave us the threefold Torah through the threefold one [Moses, who was

born third] to the threefold nation [Israel, the third of the sons of the Matriarchs]],

[Shabbos 88a], for all the Torah flows from the reshimu

above, and one must draw those waters from there through the vessels that are comprised in three, as above.

And this is the aspect of Bein Ha-Metzarim [the Three Weeks of mourning],

when we mourn the destruction of the Bais Ha-Mikdash [Temple], and afterwards are comforted

with the seven Haftaros of Comfort read from Shabbos Nachamu until Rosh

Ha-Shanah. For the essence of the mourning and weeping over the destruction of the

Bais Ha-Mikdash is over the fact that we have been distanced so greatly from our Father in

Heaven, and we cannot nullify ourselves and gaze upon the tachlis because of the enormity of

the destruction. For the primary bitul described above as it should be — one merits this

in the Bais Ha-Mikdash, which is “the pride of our strength, the

delight of our eyes”

[Ezekiel 24:21].

As it is written: “And My eyes and My heart will be there

forever” [I Kings 9:3].

For regarding the matter of the bitul described above there are many levels in the person, in

time, and in place. For the more holy and pure a person's body is, so much more can he nullify himself and

draw the waters of Torah from there, for he then has worthy vessels to receive. And similarly there are

times especially suited for the bitul above, which are the sacred times — all the festivals,

at their head the Shabbos, which is a foretaste of the World to Come, where the primary

bitul resides, as is explained at the end of the Torah there. The bitul described above,

which is the aspect of the World to Come, is the aspect of what our Sages said: the Holy One, blessed be

He, is destined to make a machol [circle-dance] for the righteous in the Time to Come, and each

For only for this reason was man, the possessor of free choice, created — for all his choosing comes from there, at the onset of creation's emergence from potentiality into actuality, as above in that Torah discourse. And when a person stands the trial and chooses the good as is proper, and rises from level to level until he ascends to the beginning of creation and rectifies there — so that falsehood can no longer seize its grip from there, as above — this is the essential tikun of all creation, as above. And this is what the first man was meant to rectify on the day he was created. And through his ruin at the Tree of Knowledge of Good and Evil, by the counsel of the serpent — which is the essential falsehood that is seized from there — and the first man did not prevail to nullify it, death was decreed upon him for the generations and falsehood gained a very strong grip. And through this the following is explained somewhat: the difficulty that arises at first glance — from where did man come to the stumbling-block of this sin, to eat from the Tree of Knowledge, since the evil inclination had not yet existed in the world?! As is cited in the sacred books and as is explained explicitly by Rashi: that the evil inclination was not given to them until they ate from the Tree of Knowledge. If so, how did they come to this sin?

But in truth: even though the evil inclination of today had not yet existed in the world, its uppermost root-grip had already come into being — that is, the aspect mentioned above: the aspect of purity which is the aspect of free choice, the aspect of the root-grip of strict judgment, which is the aspect of Levi and so on — from which comes the impression that falsehood, which is impurity, will descend, as above. And this very subtle uppermost root had certainly already come into being the moment creation emerged from potentiality into actuality, as above in that Torah discourse. And the first man at his creation was very, very lofty in stature, and was meant to rectify and sweeten this aspect. And through his becoming lax in this rectification, the serpent took counsel and misled man with a very subtle falsehood — for it drew from there. And therefore its entire stratagem was to seduce the woman first — for the woman is in relation to the man as the aspect of after-creation in relation to before-creation, for each level that is higher than its fellow is the aspect of before-creation in relation to after-creation. For the higher level is closer to before-creation — and therefore it is considered in relation to the level below it as the aspect of before-creation, while the lower level is the aspect of after-creation. And this is the aspect of man and woman, soul and body, man and animal — for the man is the aspect of soul, the aspect of the human being (adam), the aspect of before-creation in relation to the woman, who is the aspect of body, the aspect of the animal, the aspect of after-creation.

And therefore in the matter of the union of man and woman lies the essential battle and trial and free choice and refinement of the human being in this world — for the woman was taken through sleep and slumber, which is the aspect of the withdrawal of da'as, which is the aspect of the beginning of the tzimtzum: the contraction and withdrawal of da'as through which came the essential emergence of creation from potentiality into actuality. For had there not been the aspect of tzimtzum and withdrawal of da'as, it would have been impossible for creation to emerge from potentiality into actuality — everything would have remained in potentiality as in the beginning, as is understood from the sacred writings. And this is the aspect of the construction of the woman from the man through the deep sleep — which is the withdrawal of da'as from which comes the aspect of the root of the grip of falsehood, as above. And therefore the serpent incited the woman and misled her with an error of the most subtle subtlety — as is understood from the Torah portion: it first pushed her until she touched the tree, and so on, until she tested it and sinned in deed and ate from the Tree of Knowledge. And at once she misled the man — for the essential misleading is through human beings who have already stumbled, for they have greater power to mislead, as above.

And on Rosh Hashana, when the world was created — that is, the first man — and through it he sinned, and the Blessed Lord in His mercy helped him begin teshuvah — therefore on Rosh Hashana one must engage in this tikun as is cited. And this tikun is impossible except through the great tzaddikim mentioned above, and they complete the tikun most fully after their passing, as above. Therefore one goes to the graves of tzaddikim on Erev Rosh Hashana, as above.

righteous in the Time to Come, which is the aspect of bitul above, from which we had merited in

the Bais Ha-Mikdash to draw upon ourselves the aspect of bitul even in this world, and

from there the primary joy and gladness. And because of our many sins, through the destruction, the joy

of our heart has ceased and turned to mourning, for all joy has become bitter, for now it is very, very

difficult to nullify ourselves because of the great power of the sitra achra [other side] that

has spread greatly through the world, greatly confusing the sight of the eye through

cheyzu d'hai alma and not allowing one to gaze upon the tachlis

which is entirely good — and this is the primary yisoorim and bitterness and sorrow of the

exile ((as is explained elsewhere in Siman 250)).

And therefore we must weep greatly, and the primary weeping is over the burning of the Torah, whose

secrets were handed over to those outside, and we cannot draw Torah from the bitul above because

the world is exceedingly, exceedingly confused with the desires and vanities of this world. And this is:

“For these things I weep, my eye, my eye runs down with water, for a

comforter is far from me”

[Lamentations 1:16] —

“far” specifically, for the tachlis from which all comfort

comes is very far from us because of the enormity of the destruction, and therefore we must weep greatly.

And through the weeping we push the tears outward, which are portions of the sight

((as is mentioned in his writings, may his memory be for a blessing, many times)).

And through this we push away and banish the sight of cheyzu d'hai alma

that caused the destruction — over which we weep and confess that we caused all this through our

sins, for we went after our eyes. And since we weep over this, we thereby banish through the tears the

portions of sight that were drawn after cheyzu d'hai alma.

And we must weep so much that from the midst of the great pain and bitterness of the anguish one feels

from the enormity of the destruction that he caused through his sins — which obstruct the building

righteous in the Time to Come, which is the aspect of bitul above, from which we had merited in

the Bais Ha-Mikdash to draw upon ourselves the aspect of bitul even in this world, and

from there the primary joy and gladness. And because of our many sins, through the destruction, the joy

of our heart has ceased and turned to mourning, for all joy has become bitter, for now it is very, very

difficult to nullify ourselves because of the great power of the sitra achra [other side] that

has spread greatly through the world, greatly confusing the sight of the eye through

cheyzu d'hai alma and not allowing one to gaze upon the tachlis

which is entirely good — and this is the primary yisoorim and bitterness and sorrow of the

exile ((as is explained elsewhere in Siman 250)).

And therefore we must weep greatly, and the primary weeping is over the burning of the Torah, whose

secrets were handed over to those outside, and we cannot draw Torah from the bitul above because

the world is exceedingly, exceedingly confused with the desires and vanities of this world. And this is:

“For these things I weep, my eye, my eye runs down with water, for a

comforter is far from me”

[Lamentations 1:16] —

“far” specifically, for the tachlis from which all comfort

comes is very far from us because of the enormity of the destruction, and therefore we must weep greatly.

And through the weeping we push the tears outward, which are portions of the sight

((as is mentioned in his writings, may his memory be for a blessing, many times)).

And through this we push away and banish the sight of cheyzu d'hai alma

that caused the destruction — over which we weep and confess that we caused all this through our

sins, for we went after our eyes. And since we weep over this, we thereby banish through the tears the

portions of sight that were drawn after cheyzu d'hai alma.

And we must weep so much that from the midst of the great pain and bitterness of the anguish one feels

from the enormity of the destruction that he caused through his sins — which obstruct the building

righteous in the Time to Come, which is the aspect of bitul above, from which we had merited in

the Bais Ha-Mikdash to draw upon ourselves the aspect of bitul even in this world, and

from there the primary joy and gladness. And because of our many sins, through the destruction, the joy

of our heart has ceased and turned to mourning, for all joy has become bitter, for now it is very, very

difficult to nullify ourselves because of the great power of the sitra achra [other side] that

has spread greatly through the world, greatly confusing the sight of the eye through

cheyzu d'hai alma and not allowing one to gaze upon the tachlis

which is entirely good — and this is the primary yisoorim and bitterness and sorrow of the

exile ((as is explained elsewhere in Siman 250)).

And therefore we must weep greatly, and the primary weeping is over the burning of the Torah, whose

secrets were handed over to those outside, and we cannot draw Torah from the bitul above because

the world is exceedingly, exceedingly confused with the desires and vanities of this world. And this is:

“For these things I weep, my eye, my eye runs down with water, for a

comforter is far from me”

[Lamentations 1:16] —

“far” specifically, for the tachlis from which all comfort

comes is very far from us because of the enormity of the destruction, and therefore we must weep greatly.

And through the weeping we push the tears outward, which are portions of the sight

((as is mentioned in his writings, may his memory be for a blessing, many times)).

And through this we push away and banish the sight of cheyzu d'hai alma

that caused the destruction — over which we weep and confess that we caused all this through our

sins, for we went after our eyes. And since we weep over this, we thereby banish through the tears the

portions of sight that were drawn after cheyzu d'hai alma.

And we must weep so much that from the midst of the great pain and bitterness of the anguish one feels

from the enormity of the destruction that he caused through his sins — which obstruct the building

And this Akaidah stands for Yisra'ail always, to atone for them every time they become distant from Hashem, blessed be He, G-d forbid, through their sins, G-d forbid. For through the aspect of the Akaidah, the aspect of shelo kasaider, the aspect of Yitzchak, is sweetened and included in kasaider. And through this, no judgment rests upon Yisra'ail, G-d forbid, as above — through the vitality always being drawn from the aspect of kasaider-Mah, the aspect of Avraham, to the aspect of Yitzchak, etc., as above. And therefore through this, the curse is nullified and turned into a blessing, as above.

And this is what Rashi explained: "Wicked one! Avraham already preceded you," as it is said "And Avraham rose early," etc. For through the Akaidah, shelo kasaider is sweetened and included in the aspect of kasaider, in the aspect of Mah. And through this, all the blessings are drawn to Yisra'ail forever and ever.

Baruch Hashem l'olam, Amain v'Amain.

Halacha 3 in Hilchos Sochair, Halacha 3, Os 4. Halacha 4 in Hilchos Umnin, Halacha 4, Os 30. And Halacha 5 in Hilchos Pikadon, Halacha 5, Os 45.

נְנַח נַחְמָא נַחְמָן מֵאומָן

And this Akaidah stands for Yisra'ail always, to atone for them every time they become distant from Hashem, blessed be He, G-d forbid, through their sins, G-d forbid. For through the aspect of the Akaidah, the aspect of shelo kasaider, the aspect of Yitzchak, is sweetened and included in kasaider. And through this, no judgment rests upon Yisra'ail, G-d forbid, as above — through the vitality always being drawn from the aspect of kasaider-Mah, the aspect of Avraham, to the aspect of Yitzchak, etc., as above. And therefore through this, the curse is nullified and turned into a blessing, as above.

And this is what Rashi explained: "Wicked one! Avraham already preceded you," as it is said "And Avraham rose early," etc. For through the Akaidah, shelo kasaider is sweetened and included in the aspect of kasaider, in the aspect of Mah. And through this, all the blessings are drawn to Yisra'ail forever and ever.

Baruch Hashem l'olam, Amain v'Amain.

Halacha 3 in Hilchos Sochair, Halacha 3, Os 4. Halacha 4 in Hilchos Umnin, Halacha 4, Os 30. And Halacha 5 in Hilchos Pikadon, Halacha 5, Os 45.

נְנַח נַחְמָא נַחְמָן מֵאומָן

And this Akaidah stands for Yisra'ail always, to atone for them every time they become distant from Hashem, blessed be He, G-d forbid, through their sins, G-d forbid. For through the aspect of the Akaidah, the aspect of shelo kasaider, the aspect of Yitzchak, is sweetened and included in kasaider. And through this, no judgment rests upon Yisra'ail, G-d forbid, as above — through the vitality always being drawn from the aspect of kasaider-Mah, the aspect of Avraham, to the aspect of Yitzchak, etc., as above. And therefore through this, the curse is nullified and turned into a blessing, as above.

And this is what Rashi explained: "Wicked one! Avraham already preceded you," as it is said "And Avraham rose early," etc. For through the Akaidah, shelo kasaider is sweetened and included in the aspect of kasaider, in the aspect of Mah. And through this, all the blessings are drawn to Yisra'ail forever and ever.

Baruch Hashem l'olam, Amain v'Amain.

Halacha 3 in Hilchos Sochair, Halacha 3, Os 4. Halacha 4 in Hilchos Umnin, Halacha 4, Os 30. And Halacha 5 in Hilchos Pikadon, Halacha 5, Os 45.

נְנַח נַחְמָא נַחְמָן מֵאומָן

And this is: "Chishavti d'rachai va'ashivah raglai el eidvoseicha" — "I considered my ways, and turned my feet to Your testimonies" (Tehillim 119:59). That is, according to the great intensity of this fervor and teshuvah, it would be possible for them to attack even more and more, G-d forbid, and seek to cause him to fall, G-d forbid, through this very thing, as above. Therefore he said: "I considered my ways and turned my feet to Your testimonies" — that I calculate my way at all times, each day and each hour — what is the tachlis of this entire world and its vanities? And according to my calculation and thought, I am certainly inflamed at all times to nullify myself entirely. But G-d forbid that I should fall from this any fall whatsoever, G-d forbid. When I see that it is not succeeding in my hands, then I "turn my feet to Your testimonies" — to comfort and enliven myself through the testimony, which is the Torah that we have received, and to be careful not to depart, at the very least, G-d forbid, from the ways of the Torah in simplicity, as above.

And this is: "Chashti v'lo hismahmahtee lishmor mitzvoseicha" — "I hastened and did not delay to keep Your mitzvos" (Tehillim 119:60) — that immediately I spur myself with very great alacrity to keep Your mitzvos in simplicity at the very least. For because they attack then with greater intensity, as above, one must therefore strengthen oneself and hasten with great alacrity against them, to guard His mitzvos, blessed be He, as above.

And this is: "Chevlei resha'im ivduni, Torascha lo shachachti" — "The cords of the wicked have ensnared me, [but] Your Torah I have not forgotten" (Tehillim 119:61). Here he explains and elucidates well the entire matter mentioned above — that they gather against him and attack him more intensely because of the aspect of the great yearning and bittul mentioned above, which is the aspect of: "Chelki Hashem amarti" — "I said, Hashem is my portion," etc., as above. And this is: "The cords of the wicked have ensnared me" — that the wicked ones, which are the Sitra Achara and the klipos, gather and attack me more intensely because of the above. But "Your Torah I have not forgotten" — for I enliven myself at all times through the Torah, which cools the thirst and shatters and nullifies them, as above.

And this is: "Chatzos lailah akum l'hodos l'cha al mishp'tai tzidkecha" — "At midnight I rise to give thanks to You for Your righteous judgments" (Tehillim 119:62). For all our words, as explained throughout this entire halachah, all revolve around the matter of rising at chatzos [midnight] — for then is the awakening from sleep, which at its root is drawn from the aspect of returning from bittul, as above. And then the Sitra Achara seeks to overpower through physical sleep, which is the side of death, which is the aspect of the impure side that rests upon the hands, as above. And then one must strengthen oneself to awaken from sleep with alacrity and rise at chatzos to engage in Torah. And through this, one draws the power of the Torah that is drawn from the light of the radiance of the reshimu. And through this, one stands against them and subdues them, as above. And this is the aspect of: "At midnight I rise to give thanks to You for Your righteous judgments" — which is juxtaposed to these verses that begin with "Chelki Hashem" — that speak of the matter of the sparkling of the bittul mentioned above: that one must enliven oneself only through the Torah — which is the aspect of: "At midnight I rise to give thanks to You for Your righteous judgments," as above.

✦ ✦ ✦

Hilchos Nitteylas Yadayim Shacharis, Halacha 5, is included within Hilchos Hashkamas HaBoker, Halacha 5.

This is the aspect of the three levels in the mitzvah of ner Chanukah — corresponding to the three aspects of drawing the holiness of Eretz Yisrael explained in the aforementioned Torah. For it is explained there that through the his'pa'arus Hashem takes in Israel, the holiness of Eretz Yisrael is formed through the gazing of the eyes of Hashem there. Also, whoever merits to gaze upon this his'pa'arus through gazing at the tzadik — he draws upon himself the aspect of "the eyes of Hashem," and wherever he gazes, avira d'Eretz Yisrael is formed. But who can merit to see the his'pa'arus of Hashem? Only one who merits to see the true tzadik, who is the essential his'pa'arus of Israel. Then he too merits to receive from this his'pa'arus, and the aspect of the aforementioned eyes are formed in him, and wherever he gazes, Eretz Yisrael is formed — as explained there, see there well.

But the miracle was through oil sealed with the seal of the Kohain Gadol — who was anointed with the anointing oil encompassing all the tikunim, with which all the vessels of the Mishkan and Bais HaMikdash, all the Kohanim, and the Davidic monarchy of Mashiach were anointed. With the Kohain Gadol reside all blessings, etc., as above. Therefore, through this small amount of holy anointing oil, all the lamps were rekindled — a wondrous and awesome miracle was performed physically and spiritually. Physically, there was only enough to burn one day, yet it burned eight days. Spiritually likewise: it could only have illuminated a little, temporarily. But the tzadikim (= the Kohain) overpower through the very essence of their power, until the small amount of oil-light of one day illuminates through all seven days (= the seven midos), until eight days of Chanukah are made — the inauguration of the Bais HaMikdash, the totality of da'as: "whoever has da'as..." etc.

Through the small amount of oil, they illuminate with their wisdom in the heart of every Jew to gladden his soul, etc., as above. Through this point of joy, they raise him according to his level up to the above nine chambers — from where the joy shines upon him from the source of joy drawn from there, as above. Then, as the joy shines more, he returns and ascends more and more from the Chambers of Exchange, ascending higher toward the above nine chambers, to the source of joy — and so it cycles for good. This is the aspect of: "the Ner Chanukah increases, adding each day" — the essential thing is the beginning, and each day it increases and adds, through the illumination of joy received each time from the source of joy, by having initially overpowered to draw joy upon himself wherever he is, in the intensity of his soul's exile.

This is the aspect of kindling the Ner Chanukah below ten tefachim — the aspect of the very lowest places. There specifically this holy and awesome light is drawn — rooted in the light of the tzadikim who merited the perception of the nine chambers, etc., as above. Through this one merits todah and thanksgiving with joy, reciting Hallel, etc., with joy — and the light of joy increases. Therefore on the second day of Chanukah it increases: two candles, for the light has increased. The third day, etc. — increasing each day, as above.

The Hatavas Chalom was established in the Aramaic language [lashon Targum]. The dream comes through the slumber [tardaimah], which is the aspect of Targum [translation/Aramaic] — the aspect of nogah [twilight radiance], a mixture of good and evil. Through there they ascend to nurse from the holiness (see the teaching "Tefilah L'Chavakuk," LM I:19). Therefore the dream is ameliorated in Aramaic — to rectify the aspect of the dream (= the slumber), so it is encompassed in holiness. Targum is an intermediary between good and evil, mixing from both.

When the Holy Tongue has completeness, the dream is encompassed in good (= the Holy Tongue). This is what our Sages say: "all dreams follow the mouth." The dream (= the aspect of Targum) — depending on where it is drawn, that is where it becomes encompassed. Everything follows the mouth of the interpreter: if interpreted for good, it is encompassed in good, and vice versa. This is what the dreamer and the ameliorators say: "chalmah tavah" [a good dream] etc. — declaring that the dream is in the aspect of good, encompassed in good (= the Holy Tongue). They say this in the Aramaic language — to raise the good within the Targum (= the dream) to the aspect of the Holy Tongue (= the good).

One fasts over a dream because the dream comes through the imaginative faculty (= the animal faculty, the aspect of the beast). Through fasting, one exits from the aspect of beast to the aspect of man, as explained in the teaching "Dirshu" (LM I:37). Also, dreams come through foods, as Rabbainu explains somewhat. Therefore one fasts — to subdue the craving for eating, rectifying the flaw of the foods.

Halachah 3 — Birchas SheHechiyanu [The Blessing of Who Has Kept Us Alive]: Yom Tov Reveals the Will

Based on LM II:4 (V'Yom HaBikurim)

Topic: The Birchas SheHechiyanu [Blessing of Who Has Kept Us Alive].

The essential SheHechiyanu is on the Regalim [pilgrimage festivals], as explained in the Gemara. The Sages added: even on a new fruit, as stated: "I also say the blessing of z'man on a new pumpkin." And on all good tidings and occasions of joy, we bless SheHechiyanu.

For through the needs of a person, which are the life of the person, the nefesh endures within him. And through this, Asiyah is included in the Ratzon. For the person was created and endures in the world all the days of his life only for this — in order to include everything in the supernal Ratzon, as above. And therefore all the needs of his vitality are in the aspect of arvus — which is the aspect of the inclusion of Asiyah in the Ratzon, as above.

When one dreamed a bad dream (= the memory was flawed), he must have it ameliorated before specifically three people who love him. Love is the opposite of the evil eye (which hates everyone); love is also the tikun of the imaginative faculty (which comes from lashon hara, causing fallen loves, as explained there). Holy love among Israel is the opposite of this. Through those who love him, the dream is repaired — they have the power through holy love to ameliorate the dream, subdue the evil eye and the flawed imaginative faculty, and turn the dream to good — repairing the flawed memory.

And this is what our Sages, of blessed memory, said (Eichah Rabbah, P’sichta 4): Moshe said “Aichah [how] shall I bear alone” etc. (Deuteronomy 1:12); Yeshayah said “Aichah has she become a harlot” etc. (Isaiah 1:21); and Yirmiyah said “Aichah she sits” etc. (Lamentations 1:1).

For Moshe said “Aichah shall I bear alone your trouble” etc. regarding the rectification of judgment — for even upon him this matter was exceedingly difficult and weighty, to clarify the judgment. Regarding this he said: “Aichah shall I bear alone your trouble and your burden and your strife? Provide for yourselves men” etc. (Deuteronomy 1:12–13). All of this speaks regarding the rectification of judgment. For Moshe saw how exceedingly difficult and weighty the rectification of judgment is; therefore he said that even he cannot clarify it by himself, and regarding this he said: “Aichah shall I bear alone” etc., as above — for it is exceedingly difficult to judge alone, as above.

And afterward, in the generation of Yeshayah, the judgment was corrupted greatly, and regarding this he cried out: “Aichah has she become a harlot, the faithful city, she who was filled with justice” etc. (Isaiah 1:21). For the essential corruption — that she became a harlot, the aspect of the blemish of the bris — is through the corruption of justice. Through the fact that at first “she was filled with justice” etc., and now “murderers” (Isaiah 1:21) — that is, the corruption of judgment. For this depends upon that, as above.

And through this the Sitra Achara became overpowering until the Bais HaMikdash [Holy Temple] was destroyed. And regarding this Yirmiyah cried out: “Aichah she sits” etc. For the essential destruction came through the blemish of judgment, which is the blemish of the bris, which is exceedingly difficult to rectify, as above.

And the essential rectification is completed only through Moshiach, of whom it is said: “And he shall judge the poor with righteousness etc., he shall judge the destitute of the people” etc. (Isaiah 11:4). And likewise in many verses that speak of the essential rectification of judgment that will come through Moshiach. And then it will be fulfilled: “Tziyon shall be redeemed through justice” (Isaiah 1:27). For the essential g’ulah [redemption] will be through the rectification of judgment, through which comes the essential rectification of the bris, as above.

Summary of Hilchos Dayonim 5

This short halachah, consisting of five osiyos, develops a single powerful theme from Likutay Moharan II:5: the blemish of judgment (p’gam hamishpat) and the blemish of the covenant (p’gam habris) are deeply interdependent. When unfit judges pervert justice, or when people rob and defraud one another, the spiritual result is a corruption of the covenant — and vice versa. This mutual entanglement is what made the rectification of the Generation of the Flood impossible (their decree was sealed on account of robbery, though their sin was primarily sexual), what kept Yisroel in Egypt (Moshe saw the quarreling and understood why the exile persisted), and what eventually led to the destruction of the Bais HaMikdash (Yeshayah cried out: “How has she become a harlot, the faithful city that was full of justice!”).

Three judges are necessary because the task of clarifying judgment requires two opposing movements simultaneously: drawing near (elevating the sparks) and pushing away (rejecting the impure influence of Eisav and Yishmael). One judge inclines right, one inclines left, and the third adjudicates — corresponding to Yaakov and the three Avos. The ultimate rectification awaits Moshiach, of whom it is said: “He shall judge the poor with righteousness” — and then “Tziyon shall be redeemed through justice.”

Based on Likutay Moharan II, Siman 5

And this is what our Sages, of blessed memory, said (Eichah Rabbah, P’sichta 4): Moshe said “Aichah [how] shall I bear alone” etc. (Deuteronomy 1:12); Yeshayah said “Aichah has she become a harlot” etc. (Isaiah 1:21); and Yirmiyah said “Aichah she sits” etc. (Lamentations 1:1).

For Moshe said “Aichah shall I bear alone your trouble” etc. regarding the rectification of judgment — for even upon him this matter was exceedingly difficult and weighty, to clarify the judgment. Regarding this he said: “Aichah shall I bear alone your trouble and your burden and your strife? Provide for yourselves men” etc. (Deuteronomy 1:12–13). All of this speaks regarding the rectification of judgment. For Moshe saw how exceedingly difficult and weighty the rectification of judgment is; therefore he said that even he cannot clarify it by himself, and regarding this he said: “Aichah shall I bear alone” etc., as above — for it is exceedingly difficult to judge alone, as above.

And afterward, in the generation of Yeshayah, the judgment was corrupted greatly, and regarding this he cried out: “Aichah has she become a harlot, the faithful city, she who was filled with justice” etc. (Isaiah 1:21). For the essential corruption — that she became a harlot, the aspect of the blemish of the bris — is through the corruption of justice. Through the fact that at first “she was filled with justice” etc., and now “murderers” (Isaiah 1:21) — that is, the corruption of judgment. For this depends upon that, as above.

And through this the Sitra Achara became overpowering until the Bais HaMikdash [Holy Temple] was destroyed. And regarding this Yirmiyah cried out: “Aichah she sits” etc. For the essential destruction came through the blemish of judgment, which is the blemish of the bris, which is exceedingly difficult to rectify, as above.

And the essential rectification is completed only through Moshiach, of whom it is said: “And he shall judge the poor with righteousness etc., he shall judge the destitute of the people” etc. (Isaiah 11:4). And likewise in many verses that speak of the essential rectification of judgment that will come through Moshiach. And then it will be fulfilled: “Tziyon shall be redeemed through justice” (Isaiah 1:27). For the essential g’ulah [redemption] will be through the rectification of judgment, through which comes the essential rectification of the bris, as above.

Summary of Hilchos Dayonim 5

This short halachah, consisting of five osiyos, develops a single powerful theme from Likutay Moharan II:5: the blemish of judgment (p’gam hamishpat) and the blemish of the covenant (p’gam habris) are deeply interdependent. When unfit judges pervert justice, or when people rob and defraud one another, the spiritual result is a corruption of the covenant — and vice versa. This mutual entanglement is what made the rectification of the Generation of the Flood impossible (their decree was sealed on account of robbery, though their sin was primarily sexual), what kept Yisroel in Egypt (Moshe saw the quarreling and understood why the exile persisted), and what eventually led to the destruction of the Bais HaMikdash (Yeshayah cried out: “How has she become a harlot, the faithful city that was full of justice!”).

Three judges are necessary because the task of clarifying judgment requires two opposing movements simultaneously: drawing near (elevating the sparks) and pushing away (rejecting the impure influence of Eisav and Yishmael). One judge inclines right, one inclines left, and the third adjudicates — corresponding to Yaakov and the three Avos. The ultimate rectification awaits Moshiach, of whom it is said: “He shall judge the poor with righteousness” — and then “Tziyon shall be redeemed through justice.”

Based on Likutay Moharan II, Siman 5

And this is what our Sages, of blessed memory, said (Eichah Rabbah, P’sichta 4): Moshe said “Aichah [how] shall I bear alone” etc. (Deuteronomy 1:12); Yeshayah said “Aichah has she become a harlot” etc. (Isaiah 1:21); and Yirmiyah said “Aichah she sits” etc. (Lamentations 1:1).

For Moshe said “Aichah shall I bear alone your trouble” etc. regarding the rectification of judgment — for even upon him this matter was exceedingly difficult and weighty, to clarify the judgment. Regarding this he said: “Aichah shall I bear alone your trouble and your burden and your strife? Provide for yourselves men” etc. (Deuteronomy 1:12–13). All of this speaks regarding the rectification of judgment. For Moshe saw how exceedingly difficult and weighty the rectification of judgment is; therefore he said that even he cannot clarify it by himself, and regarding this he said: “Aichah shall I bear alone” etc., as above — for it is exceedingly difficult to judge alone, as above.

And afterward, in the generation of Yeshayah, the judgment was corrupted greatly, and regarding this he cried out: “Aichah has she become a harlot, the faithful city, she who was filled with justice” etc. (Isaiah 1:21). For the essential corruption — that she became a harlot, the aspect of the blemish of the bris — is through the corruption of justice. Through the fact that at first “she was filled with justice” etc., and now “murderers” (Isaiah 1:21) — that is, the corruption of judgment. For this depends upon that, as above.

And through this the Sitra Achara became overpowering until the Bais HaMikdash [Holy Temple] was destroyed. And regarding this Yirmiyah cried out: “Aichah she sits” etc. For the essential destruction came through the blemish of judgment, which is the blemish of the bris, which is exceedingly difficult to rectify, as above.

And the essential rectification is completed only through Moshiach, of whom it is said: “And he shall judge the poor with righteousness etc., he shall judge the destitute of the people” etc. (Isaiah 11:4). And likewise in many verses that speak of the essential rectification of judgment that will come through Moshiach. And then it will be fulfilled: “Tziyon shall be redeemed through justice” (Isaiah 1:27). For the essential g’ulah [redemption] will be through the rectification of judgment, through which comes the essential rectification of the bris, as above.

Summary of Hilchos Dayonim 5

This short halachah, consisting of five osiyos, develops a single powerful theme from Likutay Moharan II:5: the blemish of judgment (p’gam hamishpat) and the blemish of the covenant (p’gam habris) are deeply interdependent. When unfit judges pervert justice, or when people rob and defraud one another, the spiritual result is a corruption of the covenant — and vice versa. This mutual entanglement is what made the rectification of the Generation of the Flood impossible (their decree was sealed on account of robbery, though their sin was primarily sexual), what kept Yisroel in Egypt (Moshe saw the quarreling and understood why the exile persisted), and what eventually led to the destruction of the Bais HaMikdash (Yeshayah cried out: “How has she become a harlot, the faithful city that was full of justice!”).

Three judges are necessary because the task of clarifying judgment requires two opposing movements simultaneously: drawing near (elevating the sparks) and pushing away (rejecting the impure influence of Eisav and Yishmael). One judge inclines right, one inclines left, and the third adjudicates — corresponding to Yaakov and the three Avos. The ultimate rectification awaits Moshiach, of whom it is said: “He shall judge the poor with righteousness” — and then “Tziyon shall be redeemed through justice.”

Based on Likutay Moharan II, Siman 5

And this is what our Sages, of blessed memory, said (Eichah Rabbah, P’sichta 4): Moshe said “Aichah [how] shall I bear alone” etc. (Deuteronomy 1:12); Yeshayah said “Aichah has she become a harlot” etc. (Isaiah 1:21); and Yirmiyah said “Aichah she sits” etc. (Lamentations 1:1).

For Moshe said “Aichah shall I bear alone your trouble” etc. regarding the rectification of judgment — for even upon him this matter was exceedingly difficult and weighty, to clarify the judgment. Regarding this he said: “Aichah shall I bear alone your trouble and your burden and your strife? Provide for yourselves men” etc. (Deuteronomy 1:12–13). All of this speaks regarding the rectification of judgment. For Moshe saw how exceedingly difficult and weighty the rectification of judgment is; therefore he said that even he cannot clarify it by himself, and regarding this he said: “Aichah shall I bear alone” etc., as above — for it is exceedingly difficult to judge alone, as above.

And afterward, in the generation of Yeshayah, the judgment was corrupted greatly, and regarding this he cried out: “Aichah has she become a harlot, the faithful city, she who was filled with justice” etc. (Isaiah 1:21). For the essential corruption — that she became a harlot, the aspect of the blemish of the bris — is through the corruption of justice. Through the fact that at first “she was filled with justice” etc., and now “murderers” (Isaiah 1:21) — that is, the corruption of judgment. For this depends upon that, as above.

And through this the Sitra Achara became overpowering until the Bais HaMikdash [Holy Temple] was destroyed. And regarding this Yirmiyah cried out: “Aichah she sits” etc. For the essential destruction came through the blemish of judgment, which is the blemish of the bris, which is exceedingly difficult to rectify, as above.

And the essential rectification is completed only through Moshiach, of whom it is said: “And he shall judge the poor with righteousness etc., he shall judge the destitute of the people” etc. (Isaiah 11:4). And likewise in many verses that speak of the essential rectification of judgment that will come through Moshiach. And then it will be fulfilled: “Tziyon shall be redeemed through justice” (Isaiah 1:27). For the essential g’ulah [redemption] will be through the rectification of judgment, through which comes the essential rectification of the bris, as above.

Summary of Hilchos Dayonim 5

This short halachah, consisting of five osiyos, develops a single powerful theme from Likutay Moharan II:5: the blemish of judgment (p’gam hamishpat) and the blemish of the covenant (p’gam habris) are deeply interdependent. When unfit judges pervert justice, or when people rob and defraud one another, the spiritual result is a corruption of the covenant — and vice versa. This mutual entanglement is what made the rectification of the Generation of the Flood impossible (their decree was sealed on account of robbery, though their sin was primarily sexual), what kept Yisroel in Egypt (Moshe saw the quarreling and understood why the exile persisted), and what eventually led to the destruction of the Bais HaMikdash (Yeshayah cried out: “How has she become a harlot, the faithful city that was full of justice!”).

Three judges are necessary because the task of clarifying judgment requires two opposing movements simultaneously: drawing near (elevating the sparks) and pushing away (rejecting the impure influence of Eisav and Yishmael). One judge inclines right, one inclines left, and the third adjudicates — corresponding to Yaakov and the three Avos. The ultimate rectification awaits Moshiach, of whom it is said: “He shall judge the poor with righteousness” — and then “Tziyon shall be redeemed through justice.”

Based on Likutay Moharan II, Siman 5

And this is what our Sages, of blessed memory, said (Eichah Rabbah, P’sichta 4): Moshe said “Aichah [how] shall I bear alone” etc. (Deuteronomy 1:12); Yeshayah said “Aichah has she become a harlot” etc. (Isaiah 1:21); and Yirmiyah said “Aichah she sits” etc. (Lamentations 1:1).

For Moshe said “Aichah shall I bear alone your trouble” etc. regarding the rectification of judgment — for even upon him this matter was exceedingly difficult and weighty, to clarify the judgment. Regarding this he said: “Aichah shall I bear alone your trouble and your burden and your strife? Provide for yourselves men” etc. (Deuteronomy 1:12–13). All of this speaks regarding the rectification of judgment. For Moshe saw how exceedingly difficult and weighty the rectification of judgment is; therefore he said that even he cannot clarify it by himself, and regarding this he said: “Aichah shall I bear alone” etc., as above — for it is exceedingly difficult to judge alone, as above.

And afterward, in the generation of Yeshayah, the judgment was corrupted greatly, and regarding this he cried out: “Aichah has she become a harlot, the faithful city, she who was filled with justice” etc. (Isaiah 1:21). For the essential corruption — that she became a harlot, the aspect of the blemish of the bris — is through the corruption of justice. Through the fact that at first “she was filled with justice” etc., and now “murderers” (Isaiah 1:21) — that is, the corruption of judgment. For this depends upon that, as above.

And through this the Sitra Achara became overpowering until the Bais HaMikdash [Holy Temple] was destroyed. And regarding this Yirmiyah cried out: “Aichah she sits” etc. For the essential destruction came through the blemish of judgment, which is the blemish of the bris, which is exceedingly difficult to rectify, as above.

And the essential rectification is completed only through Moshiach, of whom it is said: “And he shall judge the poor with righteousness etc., he shall judge the destitute of the people” etc. (Isaiah 11:4). And likewise in many verses that speak of the essential rectification of judgment that will come through Moshiach. And then it will be fulfilled: “Tziyon shall be redeemed through justice” (Isaiah 1:27). For the essential g’ulah [redemption] will be through the rectification of judgment, through which comes the essential rectification of the bris, as above.

Summary of Hilchos Dayonim 5

This short halachah, consisting of five osiyos, develops a single powerful theme from Likutay Moharan II:5: the blemish of judgment (p’gam hamishpat) and the blemish of the covenant (p’gam habris) are deeply interdependent. When unfit judges pervert justice, or when people rob and defraud one another, the spiritual result is a corruption of the covenant — and vice versa. This mutual entanglement is what made the rectification of the Generation of the Flood impossible (their decree was sealed on account of robbery, though their sin was primarily sexual), what kept Yisroel in Egypt (Moshe saw the quarreling and understood why the exile persisted), and what eventually led to the destruction of the Bais HaMikdash (Yeshayah cried out: “How has she become a harlot, the faithful city that was full of justice!”).

Three judges are necessary because the task of clarifying judgment requires two opposing movements simultaneously: drawing near (elevating the sparks) and pushing away (rejecting the impure influence of Eisav and Yishmael). One judge inclines right, one inclines left, and the third adjudicates — corresponding to Yaakov and the three Avos. The ultimate rectification awaits Moshiach, of whom it is said: “He shall judge the poor with righteousness” — and then “Tziyon shall be redeemed through justice.”

Based on Likutay Moharan II, Siman 5

Milah [circumcision] performed at its proper time — that is, on the eighth day — overrides the Sabbath.

For it is found in the words of our Rebbe, in the discourse "A Prayer of Chavakuk" [Likutay Moharan I, §19], that milah [circumcision] is an aspect of the perfection of lashon hakodesh [the holy tongue] through lashon targum [the Aramaic translation tongue] — which [the targum] is the aspect of tardemah [deep sleep / dormancy], meaning: through the subduing of the evil of the seventy languages — which is the aspect of the orlah [foreskin / the covering] that is cut — through this the evil within the targum is subdued, and the good within it ascends to the holy tongue.

Milah [circumcision] performed at its proper time — that is, on the eighth day — overrides the Sabbath.

For it is found in the words of our Rebbe, in the discourse "A Prayer of Chavakuk" [Likutay Moharan I, §19], that milah [circumcision] is an aspect of the perfection of lashon hakodesh [the holy tongue] through lashon targum [the Aramaic translation tongue] — which [the targum] is the aspect of tardemah [deep sleep / dormancy], meaning: through the subduing of the evil of the seventy languages — which is the aspect of the orlah [foreskin / the covering] that is cut — through this the evil within the targum is subdued, and the good within it ascends to the holy tongue.

Milah [circumcision] performed at its proper time — that is, on the eighth day — overrides the Sabbath.

For it is found in the words of our Rebbe, in the discourse "A Prayer of Chavakuk" [Likutay Moharan I, §19], that milah [circumcision] is an aspect of the perfection of lashon hakodesh [the holy tongue] through lashon targum [the Aramaic translation tongue] — which [the targum] is the aspect of tardemah [deep sleep / dormancy], meaning: through the subduing of the evil of the seventy languages — which is the aspect of the orlah [foreskin / the covering] that is cut — through this the evil within the targum is subdued, and the good within it ascends to the holy tongue.

Milah [circumcision] performed at its proper time — that is, on the eighth day — overrides the Sabbath.

For it is found in the words of our Rebbe, in the discourse "A Prayer of Chavakuk" [Likutay Moharan I, §19], that milah [circumcision] is an aspect of the perfection of lashon hakodesh [the holy tongue] through lashon targum [the Aramaic translation tongue] — which [the targum] is the aspect of tardemah [deep sleep / dormancy], meaning: through the subduing of the evil of the seventy languages — which is the aspect of the orlah [foreskin / the covering] that is cut — through this the evil within the targum is subdued, and the good within it ascends to the holy tongue.

And this is: "and he made for him a coat of many colors [kesones passim]" (Genesis 37:3) — the meaning of which is a garment of fine wool that has beautiful colors, the aspect of karpas and techeiles. That is, because he saw that he occupied himself with drawing close distant souls — therefore he made for him wondrous garments that have beautiful and wondrous colors — the aspect of a kesones passim. That is, the aspect of wondrous constrictions, which are the aspects of vessels and garments — in order that through them he could draw down the perception of G-dliness even to the very distant, as above. For the aspect of the constrictions mentioned above — which are the aspect of chochmah tata'ah mentioned above — they are comprised of all the colors. For they are the totality of all the vessels and garments of holiness — through which one perceives His G-dliness yisbarach, as is written in the Holy Zohar many times: "she is comprised of all the colors."

And this is what he dreamed (Genesis 37:7): "And behold, we were binding sheaves [alumim] in the midst of the field." The meaning of alumim is bundles/knots. That is, the aspect of the constrictions mentioned above, which are the aspects of knots. For a constriction is the aspect of a knot. That is, all of them were occupied with this — they were binding sheaves and making knots and constrictions in order to draw through them the perception of G-dliness. But the constrictions and the vessels of Yosef HaTzadik surpassed them all — in the aspect of: "and behold, my sheaf arose and also stood upright" — etc. — for his knot and his constriction arose and also stood forever and for eternity. "And behold, your sheaves gathered around and bowed down to my sheaf" — for they all need to receive from him the perceptions of G-dliness — through the wondrous constrictions that he made with his profound wisdom — through occupying himself with drawing close souls constantly. Through this he merited that even the great tzadikim who occupy themselves with this — with perceiving the perceptions of G-dliness through the constrictions — even they need to receive from him, for his surpasses them all — in the aspect of: "Many daughters have done valiantly, but you surpass them all" (Proverbs 31:29) — which is said regarding the true Tzadik who is the very greatest, who occupies himself with making vessels and garments and drawing down Torah with such true wisdom, until all can draw close to Hashem yisbarach. And this is the aspect of the praise of the eishes chayil, etc. (Proverbs 31) — the aspect of: "She seeks wool and flax" — which are the aspects of vessels and garments for the perception of G-dliness, etc. And this is the aspect of: "She is like the merchant ships, bringing her food from afar… She rises while it is still night and gives food to her household" — etc. — that in the overwhelming darkness of the night of exile of Jewish souls, she gives them sustenance, etc. And so the entire holy praise goes on and revolves. And this is the aspect of: "Her husband is known in the gates [she'arim]" — which are the aspect of "the measures [shi'urin] of the letters of the Torah" — that is, the aspect of the constrictions mentioned above that he draws down with his wisdom. Through them, Hashem yisbarach is known in the world — the aspect of "Her husband is known in the gates." And this is: "She opens her mouth with wisdom, and the Torah of chesed is upon her tongue" — and our Sages expounded (Sotah 49b): "This is one who studies Torah in order to teach it." That is, as above — that he teaches his Torah to others, to draw them close to Hashem yisbarach. And this is: "She watches the ways of her household" — that she watches the conduct of her household, how it should be conducted forever, in a way that her light should never be extinguished, so that the remnant of her wisdom shall remain for all generations, forever. For "the bread of idleness she does not eat" — for her bread and her Torah are not the bread of idleness, G-d forbid, for she was very, very diligent in the service of Hashem yisbarach. Therefore: "her children rise up and call her fortunate" — they are the students who are called children, whom she drew close to Hashem yisbarach. "Her husband praises her" — this is Hashem yisbarach, for Hashem yisbarach agrees with this, for He desires this — that he draw all close to Him — for He is One who desires chesed. And therefore: "Many daughters have done valiantly, but you surpass them all," as above.

And this is (Genesis 37:9): "And behold, the sun and the moon and eleven stars bow down to me." The sun and the moon are the aspects of the giver and the receiver, the aspects of the upper intellect and the lower intellect — the aspects of the Rebbe and the student. For the Tzadik, who is the Rebbe, is called "sun," as it is written: "And the sun rises and the sun sets" (Ecclesiastes 1:5) — and our Sages expounded (Kiddushin 72b): "before one set," etc. And the moon is the aspect of the student who receives the light from his Rebbe like the moon from the sun. And the eleven stars — this is the aspect of the distant souls that are drawn close to Hashem yisbarach. They are very holy souls — but initially they were in the depths of the kelipos — and they ascended from there, in the aspect of the eleven spices of the ketores. And this is the aspect of the eleven stars — the aspect of: "and those who bring the many to righteousness, like the stars" (Daniel 12:3). And all of them bow down to me — for the great Tzadik draws down such intellects that all the great and the small and all the distant ones wish to be drawn close, and all of them need to receive from him. For it has already been explained above that even within the constrictions themselves, there is the aspect of the upper intellect and the lower intellect — for there are many, many levels within them — and there is among them the aspect of Rebbe and student, sun and moon, etc. And all of them must submit and bow down and be nullified before the greatest Tzadik — the aspect of Yosef — for he implants the perceptions of G-dliness within all of them, as above.

Those who stood against Eliyahu strengthened themselves until Minchah time — thinking they would have sustenance and power through Minchah, chas v'shalom. But Eliyahu sweetened the judgment of Minchah — therefore he prevailed over them specifically at Minchah. When the judgment of Minchah is sweetened, it becomes an ais ratzon. "At the time of the Minchah offering, Eliyahu drew near" — then specifically. He prayed and revealed the Will through the great sign and wonder he performed. They all answered: "Hashem, He is G-d; Hashem, He is G-d" — everything is through Hashem alone, through His will. He rules, governs, and directs everything by His will. All of this Eliyahu did specifically at Minchah — by being able to sweeten Minchah's judgment, transforming it into an ais ratzon as on Shabbos.

"Yaakov settled" — the Arranger and Settler (the intellect = Yaakov). "In his father's sojournings" — converting converts (= mi yaimar). But each time they provoke him. The tikun: "the generations of Yaakov — Yosef" — the tzadik gives birth to Yosef — additional holiness each time, never falling into the old age of the Sitra Achra. "The house of Yosef a flame" — igniting Yaakov's fire. "A man in whom the spirit of G-d resides" — blowing dust from every Jew. One spark from Yosef burns all the chieftains of Esav — all obstacles, sadness, and provocation. Through one spark of truth implanted in the Jewish heart — all obstructers consumed.

This is the aspect of: "and this is the workmanship of the Menorah — mikshah [hammered] gold, from its base to its flowers, it is mikshah." For it is stated in the words of Rabbainu zichrono livrachah: one must be a great stubborn person in the service of Hashem. Anyone who has begun even slightly in the service of Hashem knows this: it is impossible to be a true Jewish person except through great stubbornness. For many hardships and ascents and descents without measure must pass over every individual. If he will not be a great stubborn person — so as not to abandon the small avodah he began — he cannot remain in his place. Especially to travel and come to Eretz Yisrael, which is the essential holiness of the Jewish person and the essential victory of the war, as Rabbainu writes in "Tisha Tikkunin" — see there. Certainly it is impossible to win this war except through very great stubbornness.

The principle: all avodah zarah of earlier generations and the chet ha'aigel = damage to the Ratzon = the denials of the chachmai hateva who deny the Ratzon and say everything follows the arrangement of the constellations (= natural compulsion, chas v'shalom). Through this the middle forty days were in anger (= the opposite of Ratzon). But in the last days Moshe sweetened the anger → Hashem was appeased → days of Ratzon. In them Moshe restored the illumination of the Ratzon and subdued the denials of the chachmai hateva (= the damage of the chet ha'aigel). Therefore Monday and Thursday = days of Ratzon → we read Torah on them to strengthen the revelation of the Ratzon revealed through tefillah.

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§60: "Mah I love Your Torah!" = Ratzon through which one finds Torah in all conversations. "Your commandment is exceedingly broad" = we know nothing → silence → Ratzon. Be a great stubborn person in Hashem's service. There is no despair.

§§61–63: Salt on the table = bris melach = holiness of the tzadik who joins the worlds. Lechem and melach share the same letters. All tastes in all foods come from salt. The lower waters wept — until the eternal covenant of salt was made. The table atones like the altar.

§64: "Bread with salt" = Ratzon through eating. "Water in measure" = don't exceed the boundary of da'as. "On the ground" = sleep in mah from physicality. "Life of hardship" = true life through Torah. There is no good in this world except Torah, prayer, and good deeds — and the main thing is the Ratzon.

§§65–68 (Korach): Korach split Ayeh from Melo through arrogance, entering kushyos above his level. The Ketores descends to the depths (= chelbenah) but has the elixir of death. Korach's eye misled him — he saw holy descendants and claimed the honor for himself. Torah does not go by inheritance. He became a "bald patch" — holy ancestors, holy descendants, but he himself barren in the middle. Yaakov prayed that his holy point would survive even Korach's machlokes, and so Korach's sons returned in teshuvah. Free choice is always free.

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