And these halachos that go out from his mouth to us — which are drawn from the four Mochin, from the four letters of the Name — and when they go out from his holy mouth to us, they are in the aspect of the four amos that are before the entrance — meaning, before the openings of his holy mouth, through which they go out from the inwardness of his mind to us.

And these halachos that go out from his mouth to us — which are drawn from the four Mochin, from the four letters of the Name — and when they go out from his holy mouth to us, they are in the aspect of the four amos that are before the entrance — meaning, before the openings of his holy mouth, through which they go out from the inwardness of his mind to us.

And these halachos that go out from his mouth to us — which are drawn from the four Mochin, from the four letters of the Name — and when they go out from his holy mouth to us, they are in the aspect of the four amos that are before the entrance — meaning, before the openings of his holy mouth, through which they go out from the inwardness of his mind to us.

And these halachos that go out from his mouth to us — which are drawn from the four Mochin, from the four letters of the Name — and when they go out from his holy mouth to us, they are in the aspect of the four amos that are before the entrance — meaning, before the openings of his holy mouth, through which they go out from the inwardness of his mind to us.

And these halachos that go out from his mouth to us — which are drawn from the four Mochin, from the four letters of the Name — and when they go out from his holy mouth to us, they are in the aspect of the four amos that are before the entrance — meaning, before the openings of his holy mouth, through which they go out from the inwardness of his mind to us.

And these halachos that go out from his mouth to us — which are drawn from the four Mochin, from the four letters of the Name — and when they go out from his holy mouth to us, they are in the aspect of the four amos that are before the entrance — meaning, before the openings of his holy mouth, through which they go out from the inwardness of his mind to us.

And these halachos that go out from his mouth to us — which are drawn from the four Mochin, from the four letters of the Name — and when they go out from his holy mouth to us, they are in the aspect of the four amos that are before the entrance — meaning, before the openings of his holy mouth, through which they go out from the inwardness of his mind to us.

All the tikkun of masa u'matan follows the above Torah. During business one does not engage in Torah — he is then a prastik [simple person]. All his vitality and sustenance comes from the great Tzaddik, who sometimes is also a "simple person" — through which he draws vitality from the sustenance of the world before Mattan Torah (= the Chesed Chinam = the hidden Torah = the Asarah Ma'amaros through which the world was created). Through these, all matters of derech eretz are accomplished — all crafts and business = the path to Eretz Yisrael.

This is "Tov Torah im derech eretz, shey'gi'as sh'naihem mashkachas avon" — "Good is Torah with derech eretz, for the toil of both causes sin to be forgotten." One certainly needs both: Torah and derech eretz (= business or m'lachah) — to draw vitality from the Chesed Chinam (= the path to Eretz Yisrael) → silencing the mouths of all who contest the conquest of Eretz Yisrael (= the totality of kedushah), who say "Listim atem!" "The toil of both causes avon to be forgotten" — the avon = the Sitra Achra and k'lipah contesting whoever approaches kedushah (= conquering Eretz Yisrael). Every person who sanctifies and purifies himself through any mitzvah or holy matter — he conquers a portion of Eretz Yisrael, working on the path to Eretz Yisrael. Therefore the Sitra Achra wages war constantly: "Listim atem — how dare you enter our territory!" But by drawing the Chesed Chinam (= the Asarah Ma'amaros) → their mouths are stopped, their contest nullified.

Therefore one must engage in both Torah and business → "the toil of both causes sin to be forgotten." Business alone is certainly nothing — one cannot draw Chesed Chinam through business alone to nullify the kitrug, only when one engages in Torah truly. As explained in the above Torah: the wicked cannot receive from this Chesed Chinam except through the great Tzaddik who engages in Torah truly — who receives from the Chesed Chinam during his pshitus and through this sustains all. The closer one is to Torah, the more Chesed Chinam flows to him. Likewise, Torah alone is also not completeness — even one deeply attached to Torah must nullify himself sometimes when necessary. Through his bitul (when he becomes completely simple) → he sustains himself from the path to Eretz Yisrael (= Chesed Chinam) → sustaining and maintaining all simple people engaged in m'lachah and business. All crafts and business in the world = accomplished and sustained only through the Tzaddikim, who draw Chesed Chinam during their pshitus.

This resolves the apparent difficulty: the Tanna warns strongly to engage in derech eretz and m'lachah, yet we see many Tzaddikim and Talmidai Chachamim who do no m'lachah or business at all! But according to the above Torah, all is resolved well: even those Tzaddikim and T"C who do not do m'lachah — they inevitably nullify themselves sometimes when necessary. Then they are in the aspect of those engaged in m'lachah and business (= derech eretz). Through their bitul (when they become completely simple) → they sustain themselves from the path to Eretz Yisrael (= Chesed Chinam) → sustaining all simple people who engage in m'lachah and business. All derech eretz (= business and crafts of the entire world) is sustained only through them.

Nevertheless, even though one must nullify himself and engage in business, the primary thing is Torah: "Aseh Soras'cha keva um'lacht'cha arai" — "Make your Torah permanent and your work secondary." The vitality of the bitul aspect (= Chesed Chinam sustaining the world before Mattan Torah) is only in the aspect of arai [temporary] = a temporary dwelling. The essential sustenance in a permanent way = only through Torah (= the essential sustenance of the world permanently). Before Yisrael received the Torah: "N'mogim eretz v'chol yosh'veha" — "The earth melts with all its inhabitants" — the world tottered like a temporary dwelling. The essential permanent sustenance = through the Torah: "Anochi tichanti amudeha Selah" — "I established its pillars forever" — said regarding Kabbalas HaTorah, when the world was solidified.

This is the aspect of Sukkah — diras arai ba'inan [we require a temporary dwelling]. Sukkah = the Chesed Chinam — Sukkah = the aspect of very great and abundant chasadim drawn then. During Sukkos we draw the path to Eretz Yisrael (= the Chesed Chinam sustaining the world when one is idle from Torah). Therefore shiv'im parim [70 bulls] are offered on Sukkos for the 70 nations — giving them their minimal vitality (which flows from the Chesed Chinam = Sukkah).

All the tikkun of masa u'matan follows the above Torah. During business one does not engage in Torah — he is then a prastik [simple person]. All his vitality and sustenance comes from the great Tzaddik, who sometimes is also a "simple person" — through which he draws vitality from the sustenance of the world before Mattan Torah (= the Chesed Chinam = the hidden Torah = the Asarah Ma'amaros through which the world was created). Through these, all matters of derech eretz are accomplished — all crafts and business = the path to Eretz Yisrael.

This is "Tov Torah im derech eretz, shey'gi'as sh'naihem mashkachas avon" — "Good is Torah with derech eretz, for the toil of both causes sin to be forgotten." One certainly needs both: Torah and derech eretz (= business or m'lachah) — to draw vitality from the Chesed Chinam (= the path to Eretz Yisrael) → silencing the mouths of all who contest the conquest of Eretz Yisrael (= the totality of kedushah), who say "Listim atem!" "The toil of both causes avon to be forgotten" — the avon = the Sitra Achra and k'lipah contesting whoever approaches kedushah (= conquering Eretz Yisrael). Every person who sanctifies and purifies himself through any mitzvah or holy matter — he conquers a portion of Eretz Yisrael, working on the path to Eretz Yisrael. Therefore the Sitra Achra wages war constantly: "Listim atem — how dare you enter our territory!" But by drawing the Chesed Chinam (= the Asarah Ma'amaros) → their mouths are stopped, their contest nullified.

Therefore one must engage in both Torah and business → "the toil of both causes sin to be forgotten." Business alone is certainly nothing — one cannot draw Chesed Chinam through business alone to nullify the kitrug, only when one engages in Torah truly. As explained in the above Torah: the wicked cannot receive from this Chesed Chinam except through the great Tzaddik who engages in Torah truly — who receives from the Chesed Chinam during his pshitus and through this sustains all. The closer one is to Torah, the more Chesed Chinam flows to him. Likewise, Torah alone is also not completeness — even one deeply attached to Torah must nullify himself sometimes when necessary. Through his bitul (when he becomes completely simple) → he sustains himself from the path to Eretz Yisrael (= Chesed Chinam) → sustaining and maintaining all simple people engaged in m'lachah and business. All crafts and business in the world = accomplished and sustained only through the Tzaddikim, who draw Chesed Chinam during their pshitus.

This resolves the apparent difficulty: the Tanna warns strongly to engage in derech eretz and m'lachah, yet we see many Tzaddikim and Talmidai Chachamim who do no m'lachah or business at all! But according to the above Torah, all is resolved well: even those Tzaddikim and T"C who do not do m'lachah — they inevitably nullify themselves sometimes when necessary. Then they are in the aspect of those engaged in m'lachah and business (= derech eretz). Through their bitul (when they become completely simple) → they sustain themselves from the path to Eretz Yisrael (= Chesed Chinam) → sustaining all simple people who engage in m'lachah and business. All derech eretz (= business and crafts of the entire world) is sustained only through them.

Nevertheless, even though one must nullify himself and engage in business, the primary thing is Torah: "Aseh Soras'cha keva um'lacht'cha arai" — "Make your Torah permanent and your work secondary." The vitality of the bitul aspect (= Chesed Chinam sustaining the world before Mattan Torah) is only in the aspect of arai [temporary] = a temporary dwelling. The essential sustenance in a permanent way = only through Torah (= the essential sustenance of the world permanently). Before Yisrael received the Torah: "N'mogim eretz v'chol yosh'veha" — "The earth melts with all its inhabitants" — the world tottered like a temporary dwelling. The essential permanent sustenance = through the Torah: "Anochi tichanti amudeha Selah" — "I established its pillars forever" — said regarding Kabbalas HaTorah, when the world was solidified.

This is the aspect of Sukkah — diras arai ba'inan [we require a temporary dwelling]. Sukkah = the Chesed Chinam — Sukkah = the aspect of very great and abundant chasadim drawn then. During Sukkos we draw the path to Eretz Yisrael (= the Chesed Chinam sustaining the world when one is idle from Torah). Therefore shiv'im parim [70 bulls] are offered on Sukkos for the 70 nations — giving them their minimal vitality (which flows from the Chesed Chinam = Sukkah).

All the tikkun of masa u'matan follows the above Torah. During business one does not engage in Torah — he is then a prastik [simple person]. All his vitality and sustenance comes from the great Tzaddik, who sometimes is also a "simple person" — through which he draws vitality from the sustenance of the world before Mattan Torah (= the Chesed Chinam = the hidden Torah = the Asarah Ma'amaros through which the world was created). Through these, all matters of derech eretz are accomplished — all crafts and business = the path to Eretz Yisrael.

This is "Tov Torah im derech eretz, shey'gi'as sh'naihem mashkachas avon" — "Good is Torah with derech eretz, for the toil of both causes sin to be forgotten." One certainly needs both: Torah and derech eretz (= business or m'lachah) — to draw vitality from the Chesed Chinam (= the path to Eretz Yisrael) → silencing the mouths of all who contest the conquest of Eretz Yisrael (= the totality of kedushah), who say "Listim atem!" "The toil of both causes avon to be forgotten" — the avon = the Sitra Achra and k'lipah contesting whoever approaches kedushah (= conquering Eretz Yisrael). Every person who sanctifies and purifies himself through any mitzvah or holy matter — he conquers a portion of Eretz Yisrael, working on the path to Eretz Yisrael. Therefore the Sitra Achra wages war constantly: "Listim atem — how dare you enter our territory!" But by drawing the Chesed Chinam (= the Asarah Ma'amaros) → their mouths are stopped, their contest nullified.

Therefore one must engage in both Torah and business → "the toil of both causes sin to be forgotten." Business alone is certainly nothing — one cannot draw Chesed Chinam through business alone to nullify the kitrug, only when one engages in Torah truly. As explained in the above Torah: the wicked cannot receive from this Chesed Chinam except through the great Tzaddik who engages in Torah truly — who receives from the Chesed Chinam during his pshitus and through this sustains all. The closer one is to Torah, the more Chesed Chinam flows to him. Likewise, Torah alone is also not completeness — even one deeply attached to Torah must nullify himself sometimes when necessary. Through his bitul (when he becomes completely simple) → he sustains himself from the path to Eretz Yisrael (= Chesed Chinam) → sustaining and maintaining all simple people engaged in m'lachah and business. All crafts and business in the world = accomplished and sustained only through the Tzaddikim, who draw Chesed Chinam during their pshitus.

This resolves the apparent difficulty: the Tanna warns strongly to engage in derech eretz and m'lachah, yet we see many Tzaddikim and Talmidai Chachamim who do no m'lachah or business at all! But according to the above Torah, all is resolved well: even those Tzaddikim and T"C who do not do m'lachah — they inevitably nullify themselves sometimes when necessary. Then they are in the aspect of those engaged in m'lachah and business (= derech eretz). Through their bitul (when they become completely simple) → they sustain themselves from the path to Eretz Yisrael (= Chesed Chinam) → sustaining all simple people who engage in m'lachah and business. All derech eretz (= business and crafts of the entire world) is sustained only through them.

Nevertheless, even though one must nullify himself and engage in business, the primary thing is Torah: "Aseh Soras'cha keva um'lacht'cha arai" — "Make your Torah permanent and your work secondary." The vitality of the bitul aspect (= Chesed Chinam sustaining the world before Mattan Torah) is only in the aspect of arai [temporary] = a temporary dwelling. The essential sustenance in a permanent way = only through Torah (= the essential sustenance of the world permanently). Before Yisrael received the Torah: "N'mogim eretz v'chol yosh'veha" — "The earth melts with all its inhabitants" — the world tottered like a temporary dwelling. The essential permanent sustenance = through the Torah: "Anochi tichanti amudeha Selah" — "I established its pillars forever" — said regarding Kabbalas HaTorah, when the world was solidified.

This is the aspect of Sukkah — diras arai ba'inan [we require a temporary dwelling]. Sukkah = the Chesed Chinam — Sukkah = the aspect of very great and abundant chasadim drawn then. During Sukkos we draw the path to Eretz Yisrael (= the Chesed Chinam sustaining the world when one is idle from Torah). Therefore shiv'im parim [70 bulls] are offered on Sukkos for the 70 nations — giving them their minimal vitality (which flows from the Chesed Chinam = Sukkah).

All the tikkun of masa u'matan follows the above Torah. During business one does not engage in Torah — he is then a prastik [simple person]. All his vitality and sustenance comes from the great Tzaddik, who sometimes is also a "simple person" — through which he draws vitality from the sustenance of the world before Mattan Torah (= the Chesed Chinam = the hidden Torah = the Asarah Ma'amaros through which the world was created). Through these, all matters of derech eretz are accomplished — all crafts and business = the path to Eretz Yisrael.

This is "Tov Torah im derech eretz, shey'gi'as sh'naihem mashkachas avon" — "Good is Torah with derech eretz, for the toil of both causes sin to be forgotten." One certainly needs both: Torah and derech eretz (= business or m'lachah) — to draw vitality from the Chesed Chinam (= the path to Eretz Yisrael) → silencing the mouths of all who contest the conquest of Eretz Yisrael (= the totality of kedushah), who say "Listim atem!" "The toil of both causes avon to be forgotten" — the avon = the Sitra Achra and k'lipah contesting whoever approaches kedushah (= conquering Eretz Yisrael). Every person who sanctifies and purifies himself through any mitzvah or holy matter — he conquers a portion of Eretz Yisrael, working on the path to Eretz Yisrael. Therefore the Sitra Achra wages war constantly: "Listim atem — how dare you enter our territory!" But by drawing the Chesed Chinam (= the Asarah Ma'amaros) → their mouths are stopped, their contest nullified.

Therefore one must engage in both Torah and business → "the toil of both causes sin to be forgotten." Business alone is certainly nothing — one cannot draw Chesed Chinam through business alone to nullify the kitrug, only when one engages in Torah truly. As explained in the above Torah: the wicked cannot receive from this Chesed Chinam except through the great Tzaddik who engages in Torah truly — who receives from the Chesed Chinam during his pshitus and through this sustains all. The closer one is to Torah, the more Chesed Chinam flows to him. Likewise, Torah alone is also not completeness — even one deeply attached to Torah must nullify himself sometimes when necessary. Through his bitul (when he becomes completely simple) → he sustains himself from the path to Eretz Yisrael (= Chesed Chinam) → sustaining and maintaining all simple people engaged in m'lachah and business. All crafts and business in the world = accomplished and sustained only through the Tzaddikim, who draw Chesed Chinam during their pshitus.

This resolves the apparent difficulty: the Tanna warns strongly to engage in derech eretz and m'lachah, yet we see many Tzaddikim and Talmidai Chachamim who do no m'lachah or business at all! But according to the above Torah, all is resolved well: even those Tzaddikim and T"C who do not do m'lachah — they inevitably nullify themselves sometimes when necessary. Then they are in the aspect of those engaged in m'lachah and business (= derech eretz). Through their bitul (when they become completely simple) → they sustain themselves from the path to Eretz Yisrael (= Chesed Chinam) → sustaining all simple people who engage in m'lachah and business. All derech eretz (= business and crafts of the entire world) is sustained only through them.

Nevertheless, even though one must nullify himself and engage in business, the primary thing is Torah: "Aseh Soras'cha keva um'lacht'cha arai" — "Make your Torah permanent and your work secondary." The vitality of the bitul aspect (= Chesed Chinam sustaining the world before Mattan Torah) is only in the aspect of arai [temporary] = a temporary dwelling. The essential sustenance in a permanent way = only through Torah (= the essential sustenance of the world permanently). Before Yisrael received the Torah: "N'mogim eretz v'chol yosh'veha" — "The earth melts with all its inhabitants" — the world tottered like a temporary dwelling. The essential permanent sustenance = through the Torah: "Anochi tichanti amudeha Selah" — "I established its pillars forever" — said regarding Kabbalas HaTorah, when the world was solidified.

This is the aspect of Sukkah — diras arai ba'inan [we require a temporary dwelling]. Sukkah = the Chesed Chinam — Sukkah = the aspect of very great and abundant chasadim drawn then. During Sukkos we draw the path to Eretz Yisrael (= the Chesed Chinam sustaining the world when one is idle from Torah). Therefore shiv'im parim [70 bulls] are offered on Sukkos for the 70 nations — giving them their minimal vitality (which flows from the Chesed Chinam = Sukkah).

All the tikkun of masa u'matan follows the above Torah. During business one does not engage in Torah — he is then a prastik [simple person]. All his vitality and sustenance comes from the great Tzaddik, who sometimes is also a "simple person" — through which he draws vitality from the sustenance of the world before Mattan Torah (= the Chesed Chinam = the hidden Torah = the Asarah Ma'amaros through which the world was created). Through these, all matters of derech eretz are accomplished — all crafts and business = the path to Eretz Yisrael.

This is "Tov Torah im derech eretz, shey'gi'as sh'naihem mashkachas avon" — "Good is Torah with derech eretz, for the toil of both causes sin to be forgotten." One certainly needs both: Torah and derech eretz (= business or m'lachah) — to draw vitality from the Chesed Chinam (= the path to Eretz Yisrael) → silencing the mouths of all who contest the conquest of Eretz Yisrael (= the totality of kedushah), who say "Listim atem!" "The toil of both causes avon to be forgotten" — the avon = the Sitra Achra and k'lipah contesting whoever approaches kedushah (= conquering Eretz Yisrael). Every person who sanctifies and purifies himself through any mitzvah or holy matter — he conquers a portion of Eretz Yisrael, working on the path to Eretz Yisrael. Therefore the Sitra Achra wages war constantly: "Listim atem — how dare you enter our territory!" But by drawing the Chesed Chinam (= the Asarah Ma'amaros) → their mouths are stopped, their contest nullified.

Therefore one must engage in both Torah and business → "the toil of both causes sin to be forgotten." Business alone is certainly nothing — one cannot draw Chesed Chinam through business alone to nullify the kitrug, only when one engages in Torah truly. As explained in the above Torah: the wicked cannot receive from this Chesed Chinam except through the great Tzaddik who engages in Torah truly — who receives from the Chesed Chinam during his pshitus and through this sustains all. The closer one is to Torah, the more Chesed Chinam flows to him. Likewise, Torah alone is also not completeness — even one deeply attached to Torah must nullify himself sometimes when necessary. Through his bitul (when he becomes completely simple) → he sustains himself from the path to Eretz Yisrael (= Chesed Chinam) → sustaining and maintaining all simple people engaged in m'lachah and business. All crafts and business in the world = accomplished and sustained only through the Tzaddikim, who draw Chesed Chinam during their pshitus.

This resolves the apparent difficulty: the Tanna warns strongly to engage in derech eretz and m'lachah, yet we see many Tzaddikim and Talmidai Chachamim who do no m'lachah or business at all! But according to the above Torah, all is resolved well: even those Tzaddikim and T"C who do not do m'lachah — they inevitably nullify themselves sometimes when necessary. Then they are in the aspect of those engaged in m'lachah and business (= derech eretz). Through their bitul (when they become completely simple) → they sustain themselves from the path to Eretz Yisrael (= Chesed Chinam) → sustaining all simple people who engage in m'lachah and business. All derech eretz (= business and crafts of the entire world) is sustained only through them.

Nevertheless, even though one must nullify himself and engage in business, the primary thing is Torah: "Aseh Soras'cha keva um'lacht'cha arai" — "Make your Torah permanent and your work secondary." The vitality of the bitul aspect (= Chesed Chinam sustaining the world before Mattan Torah) is only in the aspect of arai [temporary] = a temporary dwelling. The essential sustenance in a permanent way = only through Torah (= the essential sustenance of the world permanently). Before Yisrael received the Torah: "N'mogim eretz v'chol yosh'veha" — "The earth melts with all its inhabitants" — the world tottered like a temporary dwelling. The essential permanent sustenance = through the Torah: "Anochi tichanti amudeha Selah" — "I established its pillars forever" — said regarding Kabbalas HaTorah, when the world was solidified.

This is the aspect of Sukkah — diras arai ba'inan [we require a temporary dwelling]. Sukkah = the Chesed Chinam — Sukkah = the aspect of very great and abundant chasadim drawn then. During Sukkos we draw the path to Eretz Yisrael (= the Chesed Chinam sustaining the world when one is idle from Torah). Therefore shiv'im parim [70 bulls] are offered on Sukkos for the 70 nations — giving them their minimal vitality (which flows from the Chesed Chinam = Sukkah).

And this is the aspect of “Blow the Shofar at the chodesh [new month], at the keseh [concealment], for the day of our festival” (T’hillim 81:4). “Which festival is it that the moon is concealed in it? This is Rosh HaShanah,” as our Sages, of blessed memory, said. For on Rosh HaShanah, both are together — Rosh HaShanah and Rosh Chodesh. And then the light of the moon and the light of the sun are joined together — for Rosh HaShanah is of the sun, and Rosh Chodesh is of the moon. And then the two need to ascend and be joined together, and the light of the moon should be like the light of the sun — which is the aspect of the unification of time, where the time ascends to the aspect of above time. And this is the aspect of the blowing of the Shofar, as above. And this is: “Blow the Shofar at the chodesh, at the concealment,” etc., as above.

And the main time is only because of the forgetfulness — because days and years pass, and over time, the earlier days are forgotten. And because of the forgetfulness, it seems as if it has already been a long and drawn-out time. But when one remembers well what happened from the beginning until now, and the day that passed many years ago is as if it stands now — through this one sees that there is no time at all. Although with our intellect we certainly cannot understand this matter in completeness — only some flash, in passing, as it were.

And the main time is only because of the forgetfulness — because days and years pass, and over time, the earlier days are forgotten. And because of the forgetfulness, it seems as if it has already been a long and drawn-out time. But when one remembers well what happened from the beginning until now, and the day that passed many years ago is as if it stands now — through this one sees that there is no time at all. Although with our intellect we certainly cannot understand this matter in completeness — only some flash, in passing, as it were.

And the main time is only because of the forgetfulness — because days and years pass, and over time, the earlier days are forgotten. And because of the forgetfulness, it seems as if it has already been a long and drawn-out time. But when one remembers well what happened from the beginning until now, and the day that passed many years ago is as if it stands now — through this one sees that there is no time at all. Although with our intellect we certainly cannot understand this matter in completeness — only some flash, in passing, as it were.

Hilchos Milah ((Halachah 1)):

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

Therefore we decree fasting on Monday and Thursday specifically — days of Ratzon (when Moshe received the second Luchos and rectified the chet ha'aigel = damage to the Ratzon). Through the fast → the illumination of the Ratzon strengthens → the simchah of Yom Tov is rectified. The matzach hanachash draws from the Nachash HaKadmoni who was strengthened through the sin and damage of eating (Aitz HaDa'as Tov VaRa = the intensification of the wisdom of nature; Adam HaRishon denied the fundamentals). Therefore through fasting on Monday and Thursday → the damage of eating is rectified → the illumination of the Ratzon strengthens. On fast days we read "Vay'chal" — Moshe's tefillah to sweeten the anger of the chet ha'aigel → transforming anger to Ratzon → drawing the illumination of the Ratzon into the world = the Thirteen Middos of Mercy revealed to him then (recited on fast days). The Thirteen Middos = Ratzon = the thirteen Tikkunay Dikna = the zakain d'kedushah through whom the Maitzach HaRatzon is strengthened. The fast itself = tzedakah ("agra d'sa'anisa tzidkasa" — "the reward of a fast is the tzedakah," as explained in Torah "Dirshu," Siman 37, Likutay part 1). Through tzedakah → the essential subduing of the matzach hanachash. Therefore we fast after Yom Tov.

Hilchos Milah ((Halachah 1)):

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

And the main time is only because of the forgetfulness — because days and years pass, and over time, the earlier days are forgotten. And because of the forgetfulness, it seems as if it has already been a long and drawn-out time. But when one remembers well what happened from the beginning until now, and the day that passed many years ago is as if it stands now — through this one sees that there is no time at all. Although with our intellect we certainly cannot understand this matter in completeness — only some flash, in passing, as it were.

Hilchos Milah ((Halachah 1)):

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

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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

It emerges that through tzedakah one merits that one does not need to spend time on any business or labor or trade for the sake of sustenance, and one can engage in the service of Hashem always. And through tzedakah one merits to widen all the openings [p’sachim] of all the beginnings. For all beginnings are difficult, for at the time of the beginning one needs to make an opening anew — see there. And through tzedakah, all the openings that one needs to make at the time of the beginning are widened, in the aspect of: “You shall surely open” [pasoach tiftach] (Devarim 15:8) — see there, all of this is explained well.

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And this is the aspect of “yodu la’Hashem chasdo, v’nifl’osav livnay adam” [“Let them give thanks to Hashem for His kindness, and His wonders to the children of men”], which we say in this psalm (T’hilim 107) several times. For through the cries mentioned above, the aspect of “va’yitz’aku el Hashem,” one merits to draw the wondrous aitzos mentioned above. And this is the aspect of “v’nifl’osav livnay adam” — “v’nifl’osav” specifically, the aspect of the deep aitzos that are called wonders [p’la’os], as above. And therefore we say this several times, for we need to draw the aitzos from the holiness of Shabbos. These aitzos are the aspect of wonders upon wonders — wonders on wonders, as above.

And therefore we mention these wonders four times — corresponding to the four camps of the Sh’chinah, which are the aspect of binding the Merkavah, which are the aspect of the four flags, etc. — which are the aspect of the repair of justice, the aspect of the attainment of “tzaddik v’tov lo, tzaddik v’ra lo, rasha v’tov lo, rasha v’ra lo,” etc., as above — from which the deep aitzos are drawn, which are the aspect of wonders upon wonders, as above. For “tzaddik v’tov lo, tzaddik v’ra lo, rasha v’tov lo, rasha v’ra lo” are four aspects. For these attainments are through the repair of justice, which one merits through binding the Merkavah, which is the aspect of the four angels whose sign is Argaman — four camps, etc., as above.

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Death-day = start of eternal chiyus = personal Rosh HaShanah. Children = the tikun (carrying forward the revelation). Candle = Or HaChayim. Kaddish in Aramaic (Targum = medameh) — because the highest holiness has power to purify the medameh. = Tefillin on hide.

Halachah 1 (LM I:54): Hashem arranges for each person to eat foods containing sparks of their soul. Bless the favorite first (= closest to your soul). Seven Species from Eretz Yisrael = root of all holy souls → precedence. Specific berachos (ha'aitz, ha'adamah) due to fruits' precious souls. Da'as determines everything — intent, tafel/ikar, precedence.

Halachah 2 (LM I:44, LM II:40): Through berachah, Eretz Yisrael is made everywhere. Before berachah: "to Hashem is the earth" (distinction between EY and chutz la'Aretz). After: "the earth He gave to mankind" (eretz unqualified = Eretz Yisrael = everywhere). Seven Species = seven Torah measures = seven layers of the eye = Hashem's eyes of providence on Eretz Yisrael. Therefore they precede; earlier in verse = closer to His providence.

Death-day = start of eternal chiyus = personal Rosh HaShanah. Children = the tikun (carrying forward the revelation). Candle = Or HaChayim. Kaddish in Aramaic (Targum = medameh) — because the highest holiness has power to purify the medameh. = Tefillin on hide.

And because of this, anyone who wants to engage in Torah in truth and to merit the crown of Torah — to merit through the Torah eternal life, to cleave to his Creator, which is the purpose of engagement in the holy Torah — must labor greatly in the engagement with Torah sheb'al peh, to clarify and subdue the aspect of the hold of "transgressors stumble in them." That is, the thoughts of arrogance and ulterior motives and the subterfuges that pursue his thinking and want to incline his heart from the truth, G-d forbid — to engage in the Torah for the sake of honor and arrogance, in order to be called "Rebbe," in order to be a Rav in some community or a moreh hora'ah [halachic decisor], or to be famous and to say Torah at shalosh seudos and to lead the world and increase his honor, as is common nowadays — and similar to these ulterior motives and many foolishnesses and confusions that the learners have during their engagement in Torah sheb'al peh.

And all this is drawn from the subtle error that the tzadik had at the time of the revelation of his Torah, which he was compelled to fall into for the purpose of drawing livelihood for the world, as mentioned above. And therefore one needs great exertion — that is, to return in complete teshuvah for all one's evil deeds and to strengthen oneself with all might to subdue and humble all these evil thoughts, and to beg of Hashem, blessed be He, that one should merit that one's learning should be for the Shechinah — that is, that one should engage in the Torah only for the sake of Hashem, blessed be He, Who commanded us to engage in Torah and to bring pleasure before Him, "Who said and His will was done."

And this is the primary exertion and toil in Torah sheb'al peh. For in truth, also the exertion and toil of the learners who labor in the Torah to clarify the sugya and the halachah properly, and to bring the discussion in accordance with the final halachah (l'asukei shma'atsa aliba d'hilchisa) — this too is drawn only from this, from the aspect of the aforementioned error, which is the aspect of s'molah, from where is the hold of "transgressors stumble in them" — from where is the hold of the klipos, which are the chaff and straw that cover the halachah. From there are drawn all the kushyos [difficulties] and all the heaviness and all the stringencies in the halachah, that it is difficult to understand it properly and to extract the din to its truth — for all this is drawn from them, which are the aspect of chaff and straw in the halachah, as is understood in the Tikunim and in Ra'aya Mehemna in several places.

It emerges that the korban, which is sanctification of the body — then he consecrates and removes from his hand also the inner dimension of the root of the soul, as above. And therefore it releases from the lien — since there remains with the borrower no root or connection at all, as above.

And this is the aspect of shichrur [emancipation], which also releases from liens. For slaves are equated to land. And therefore the lien of the apotaiki takes effect upon them also, and if he sold them [the creditor] seizes from the hand of the purchaser, as is ruled in the Shulchan Aruch. For a slave is similar to a woman — for he is obligated in the mitzvos in which a woman is obligated. And therefore he is similar to land, in the aspect of ishah, karka, olam [woman, land, world], as Rabbeinu wrote this hint elsewhere.

And therefore it is impossible to release the slave except through a get shichrur [writ of emancipation], like a woman through a get k'risus [writ of severance/divorce]. For the get shichrur is in the aspect of the get k'risus. As it says in the Mishnah: in several ways the get is comparable to the shichrur. That is: because the slave is the aspect of karka and is rooted in his soul more deeply — therefore it is impossible to release him except through a get shichrur, that is, through a writing, through which the inner dimension of the soul goes out. And as was explained above in Hilchos Halva'ah, the aspect of the get, which is specifically through writing, see there.

And therefore the shichrur also releases from liens — since through the shichrur he also removes the inner dimension of the soul, through which the lien is released, as above. And likewise chameitz and other things from which benefit is forbidden also release from liens, as is ruled in the Shulchan Aruch — since they leave his domain entirely and he retains no benefit from them whatsoever. Therefore the lien is also released, as above.

And this is the aspect of what our Sages, zichronam livrachah, said regarding this matter: that the reason is that karka'os, and likewise a slave, have a kol [voice/publicity], and therefore the lien of the apotaiki is effective upon them. But mitaltelim do not have a kol. For the kol is the aspect of the ruach, as is known — which is the aspect of the inner dimension of the root of the soul, as above. And therefore the karka'os, which are the essential root of the soul — and likewise the slave, who is similar to a woman, who is the essential aspect of the soul, the aspect of wealth — therefore they have a kol. For the kol is always close to dibur [speech] — which is the aspect of ruach and nefesh. And since they are the essential root of the soul, therefore the kol, which is the aspect of the ruach, which is the aspect of the inner dimension of the root of the soul, is close to them — for the kol is the inner dimension of their root, as above. And therefore they have a kol.

But mitaltelim, which are branches of the root and are not so close to the kol — therefore they do not have a kol. And therefore the lien does not take effect upon them, as above.

And therefore in the Yovel, through the kol shofar [voice of the shofar], the fields return — and likewise other things [do not return] to their root except in the Yovel, which is the aspect of the root of all the souls. And this is revealed through the kol, which is the aspect of the inner dimension of the roots of the souls, as above. Therefore then they all return to their root through the kol shofar, as above.

The meaning of apotaiki: apo t'hai ka'i — "upon this it shall stand." For the money is the aspect of regel [foot], which is the aspect of standing. As our Sages, zichronam livrachah, said (Pesachim 119a): "And all the wealth [y'kum] that was at their feet" (Deuteronomy 11:6) — this is a person's money, which stands him upon his feet. And this is apo t'hai ka'i: "from here shall be your money," which is the aspect of his feet, as above.

Summary of G'viyas Chov Min HaLikuchos V'Apotiki 1

Continuous essay (no osiyos, 9,666 Hebrew chars). Core framework: Why the creditor's shi'bud applies to karka'os even after sale to a purchaser, but not to mitaltelim.

Karka'os = ikkar shoresh ha'ashirus = nisrashin b'nafsho b'yoser → sale is never absolute (p'nimiyus shorshan remains with seller). Proof: in Yovel era, land cannot be sold litz'misus ("v'ha'aretz lo simachair litz'misus ki Li ha'aretz," Vayikra 25:23). Therefore ba'al chov toreif from karka'os even miyad halokai'ach (lien persists through sale).

Mitaltelim = b'chinas peiros, not so rooted → sale is absolute → teichef yotz'in meirshus lirshus → shi'bud nifka. Even apotaiki m'forash doesn't help (apotaiki = only shi'bud, not m'chirah g'murah).

Hekdeish chameitz v'shichrur mafki'in midei shi'bud: Only k'dushas haguf (not Hekdeish damim) releases, because korban removes p'nimiyus shoresh hanefesh. Explained through s'michah: "v'samach es yado alav" (Vayikra 1:4) — the yad holds p'nimiyus kol han'fashos v'haruchos ("b'yad'cha afkid ruchi," T'hilim 31:6; "asher b'yado nefesh kol chai," Iyov 12:10 — as per LM I:54). Through s'michah, p'nimiyus nefesh ascends with korban → fully exits his r'shus → shi'bud released.

Shichrur: avadim hukshu l'karka'os. Slave = domeh l'ishah (chayav b'mitzvos sh'ha'ishah chayeves) → b'chinas ishah/karka/olam. Freed only through get shichrur (= get k'risus) because rooted in nefesh → removes p'nimiyus → releases shi'bud. Chameitz/isurei hana'ah: motzi'o l'gamrei meirshuso → mafkia.

Kol: Karka'os and eved yeish lahem kol = b'chinas ruach = p'nimiyus shoresh hanefesh (kol = samuch l'dibur always = ruach v'nefesh). Mitaltelim = anfei hashoresh → ain lahem kol → ain shi'bud. In Yovel: through kol shofar → fields return (shofar = reveals p'nimiyus shorshei han'fashos).

Apotiki = "apo t'hai ka'i" (here it shall stand). Mamon = b'chinas regel/amidah: "v'es kol hay'kum asher b'raglaihem = mamono shel adam shema'amido al raglav" (Pesachim 119a; D'varim 11:6).

Based on teachings explained in the preceding Hilchos G'viyas Chov Min HaY'somim · G'viyas Chov Min HaLikuchos V'Apotiki 1 complete.

Death-day = start of eternal chiyus = personal Rosh HaShanah. Children = the tikun (carrying forward the revelation). Candle = Or HaChayim. Kaddish in Aramaic (Targum = medameh) — because the highest holiness has power to purify the medameh. = Tefillin on hide.

Death-day = start of eternal chiyus = personal Rosh HaShanah. Children = the tikun (carrying forward the revelation). Candle = Or HaChayim. Kaddish in Aramaic (Targum = medameh) — because the highest holiness has power to purify the medameh. = Tefillin on hide.

Death-day = start of eternal chiyus = personal Rosh HaShanah. Children = the tikun (carrying forward the revelation). Candle = Or HaChayim. Kaddish in Aramaic (Targum = medameh) — because the highest holiness has power to purify the medameh. = Tefillin on hide.

And this is the aspect of eating matzah on Pesach. For it is known that the Exodus from Mitzrayim is the revelation of the da'as. And therefore they merited then these three bestowals — which are the Well, the Cloud, and the Manna — which issue forth from the da'as. And this is the aspect of the three matzos of Pesach — corresponding to the three bestowals mentioned above that issue forth from the da'as, which is the aspect of matzah. For matzah is the aspect of da'as, the aspect of Moshe — as our Rebbe said (in Siman 56): that matzah is the aspect of machlokes for the sake of Heaven, which is the aspect of Mo"She"H (mem-shin-hei), the aspect of Ma"Chlokes Sha"mmai Hi"llel — see there.

And this is the aspect of eating matzah on Pesach. For it is known that the Exodus from Mitzrayim is the revelation of the da'as. And therefore they merited then these three bestowals — which are the Well, the Cloud, and the Manna — which issue forth from the da'as. And this is the aspect of the three matzos of Pesach — corresponding to the three bestowals mentioned above that issue forth from the da'as, which is the aspect of matzah. For matzah is the aspect of da'as, the aspect of Moshe — as our Rebbe said (in Siman 56): that matzah is the aspect of machlokes for the sake of Heaven, which is the aspect of Mo"She"H (mem-shin-hei), the aspect of Ma"Chlokes Sha"mmai Hi"llel — see there.

And this is the aspect of eating matzah on Pesach. For it is known that the Exodus from Mitzrayim is the revelation of the da'as. And therefore they merited then these three bestowals — which are the Well, the Cloud, and the Manna — which issue forth from the da'as. And this is the aspect of the three matzos of Pesach — corresponding to the three bestowals mentioned above that issue forth from the da'as, which is the aspect of matzah. For matzah is the aspect of da'as, the aspect of Moshe — as our Rebbe said (in Siman 56): that matzah is the aspect of machlokes for the sake of Heaven, which is the aspect of Mo"She"H (mem-shin-hei), the aspect of Ma"Chlokes Sha"mmai Hi"llel — see there.

It follows that through a person vowing and giving a korban — which is the aspect of tzedakah — through this is made the aspect of avir hanach v'hazach (as is explained in the above-mentioned discourse). For the korbanos make shalom, which is the aspect of "wealth adds many friends," through which is made avir hanach v'hazach, as mentioned above.

And therefore the essential place of all the korbanos is only in Eretz Yisrael and Yerushalayim and the Bais HaMikdash. For Eretz Yisrael is the aspect of avira dakya [pure atmosphere], the aspect of avir hanach v'hazach. For the air of Eretz Yisrael makes wise, and shalom and love are through the completeness of da'as (as Rabbainu of blessed memory wrote many times) — the aspect of: "And the wolf shall dwell with the lamb, and the leopard shall lie down with the kid," etc. (Yeshayahu 11:6) — "for the earth shall be full of knowledge," etc. (Yeshayahu 11:9). And therefore the air of Eretz Yisrael, which makes wise — through this, there is the essential love and shalom, which depends on da'as and chochmah, as mentioned above. And this is the aspect of: "And I shall give peace in the land" (Vayikra 26:6). For the essential shalom is in Eretz Yisrael, as mentioned above. And through the shalom and love that is in Eretz Yisrael specifically, through this the atmosphere there is tranquil and pure — the aspect of avira dakya.

And Yerushalayim was chosen from all of Eretz Yisrael. For the essential name of Yerushalayim is on account of shalom. For it is called "Yerushalayim" on account of yirah shalaim [complete awe], as our Sages of blessed memory expounded. For originally it was called "Shalaim," as it says: "And Malki Tzedek, king of Shalaim," etc. (Beraishis 14:18). And likewise the Bais HaMikdash is called "Sukas Shalom" [the Shelter of Peace]. And therefore through there all the tefillos ascend to their established place heavenward. For there is avira dakya, avir hanach v'hazach, through which the tefillah ascends to its place and there is no one to confuse it.

And this is the aspect of the korbanos that were offered in the Bais HaMikdash that stands in Yerushalayim and Eretz Yisrael, which are the aspect of shalom, which is the aspect of avir hanach v'hazach, as mentioned above. And through the korbanos — which are the aspect of tzedakah, as mentioned above — through this the atmosphere is purified even more, as mentioned above. And then the aspect of avir hanach v'hazach is made even more. And then the tov hakavush — that was suppressed among the nations and the Sitra Achara through one's sins — and now, through the atmosphere being purified even more through the korban, the above-mentioned tov hakavush can hear the holy words of Yisrael. And then it is aroused and remembers its greatness, and begins to have compassion on itself, and returns to its root, as mentioned above.

It follows that through a person vowing and giving a korban — which is the aspect of tzedakah — through this is made the aspect of avir hanach v'hazach (as is explained in the above-mentioned discourse). For the korbanos make shalom, which is the aspect of "wealth adds many friends," through which is made avir hanach v'hazach, as mentioned above.

And therefore the essential place of all the korbanos is only in Eretz Yisrael and Yerushalayim and the Bais HaMikdash. For Eretz Yisrael is the aspect of avira dakya [pure atmosphere], the aspect of avir hanach v'hazach. For the air of Eretz Yisrael makes wise, and shalom and love are through the completeness of da'as (as Rabbainu of blessed memory wrote many times) — the aspect of: "And the wolf shall dwell with the lamb, and the leopard shall lie down with the kid," etc. (Yeshayahu 11:6) — "for the earth shall be full of knowledge," etc. (Yeshayahu 11:9). And therefore the air of Eretz Yisrael, which makes wise — through this, there is the essential love and shalom, which depends on da'as and chochmah, as mentioned above. And this is the aspect of: "And I shall give peace in the land" (Vayikra 26:6). For the essential shalom is in Eretz Yisrael, as mentioned above. And through the shalom and love that is in Eretz Yisrael specifically, through this the atmosphere there is tranquil and pure — the aspect of avira dakya.

And Yerushalayim was chosen from all of Eretz Yisrael. For the essential name of Yerushalayim is on account of shalom. For it is called "Yerushalayim" on account of yirah shalaim [complete awe], as our Sages of blessed memory expounded. For originally it was called "Shalaim," as it says: "And Malki Tzedek, king of Shalaim," etc. (Beraishis 14:18). And likewise the Bais HaMikdash is called "Sukas Shalom" [the Shelter of Peace]. And therefore through there all the tefillos ascend to their established place heavenward. For there is avira dakya, avir hanach v'hazach, through which the tefillah ascends to its place and there is no one to confuse it.

And this is the aspect of the korbanos that were offered in the Bais HaMikdash that stands in Yerushalayim and Eretz Yisrael, which are the aspect of shalom, which is the aspect of avir hanach v'hazach, as mentioned above. And through the korbanos — which are the aspect of tzedakah, as mentioned above — through this the atmosphere is purified even more, as mentioned above. And then the aspect of avir hanach v'hazach is made even more. And then the tov hakavush — that was suppressed among the nations and the Sitra Achara through one's sins — and now, through the atmosphere being purified even more through the korban, the above-mentioned tov hakavush can hear the holy words of Yisrael. And then it is aroused and remembers its greatness, and begins to have compassion on itself, and returns to its root, as mentioned above.

It follows that through a person vowing and giving a korban — which is the aspect of tzedakah — through this is made the aspect of avir hanach v'hazach (as is explained in the above-mentioned discourse). For the korbanos make shalom, which is the aspect of "wealth adds many friends," through which is made avir hanach v'hazach, as mentioned above.

And therefore the essential place of all the korbanos is only in Eretz Yisrael and Yerushalayim and the Bais HaMikdash. For Eretz Yisrael is the aspect of avira dakya [pure atmosphere], the aspect of avir hanach v'hazach. For the air of Eretz Yisrael makes wise, and shalom and love are through the completeness of da'as (as Rabbainu of blessed memory wrote many times) — the aspect of: "And the wolf shall dwell with the lamb, and the leopard shall lie down with the kid," etc. (Yeshayahu 11:6) — "for the earth shall be full of knowledge," etc. (Yeshayahu 11:9). And therefore the air of Eretz Yisrael, which makes wise — through this, there is the essential love and shalom, which depends on da'as and chochmah, as mentioned above. And this is the aspect of: "And I shall give peace in the land" (Vayikra 26:6). For the essential shalom is in Eretz Yisrael, as mentioned above. And through the shalom and love that is in Eretz Yisrael specifically, through this the atmosphere there is tranquil and pure — the aspect of avira dakya.

And Yerushalayim was chosen from all of Eretz Yisrael. For the essential name of Yerushalayim is on account of shalom. For it is called "Yerushalayim" on account of yirah shalaim [complete awe], as our Sages of blessed memory expounded. For originally it was called "Shalaim," as it says: "And Malki Tzedek, king of Shalaim," etc. (Beraishis 14:18). And likewise the Bais HaMikdash is called "Sukas Shalom" [the Shelter of Peace]. And therefore through there all the tefillos ascend to their established place heavenward. For there is avira dakya, avir hanach v'hazach, through which the tefillah ascends to its place and there is no one to confuse it.

And this is the aspect of the korbanos that were offered in the Bais HaMikdash that stands in Yerushalayim and Eretz Yisrael, which are the aspect of shalom, which is the aspect of avir hanach v'hazach, as mentioned above. And through the korbanos — which are the aspect of tzedakah, as mentioned above — through this the atmosphere is purified even more, as mentioned above. And then the aspect of avir hanach v'hazach is made even more. And then the tov hakavush — that was suppressed among the nations and the Sitra Achara through one's sins — and now, through the atmosphere being purified even more through the korban, the above-mentioned tov hakavush can hear the holy words of Yisrael. And then it is aroused and remembers its greatness, and begins to have compassion on itself, and returns to its root, as mentioned above.

It follows that through a person vowing and giving a korban — which is the aspect of tzedakah — through this is made the aspect of avir hanach v'hazach (as is explained in the above-mentioned discourse). For the korbanos make shalom, which is the aspect of "wealth adds many friends," through which is made avir hanach v'hazach, as mentioned above.

And therefore the essential place of all the korbanos is only in Eretz Yisrael and Yerushalayim and the Bais HaMikdash. For Eretz Yisrael is the aspect of avira dakya [pure atmosphere], the aspect of avir hanach v'hazach. For the air of Eretz Yisrael makes wise, and shalom and love are through the completeness of da'as (as Rabbainu of blessed memory wrote many times) — the aspect of: "And the wolf shall dwell with the lamb, and the leopard shall lie down with the kid," etc. (Yeshayahu 11:6) — "for the earth shall be full of knowledge," etc. (Yeshayahu 11:9). And therefore the air of Eretz Yisrael, which makes wise — through this, there is the essential love and shalom, which depends on da'as and chochmah, as mentioned above. And this is the aspect of: "And I shall give peace in the land" (Vayikra 26:6). For the essential shalom is in Eretz Yisrael, as mentioned above. And through the shalom and love that is in Eretz Yisrael specifically, through this the atmosphere there is tranquil and pure — the aspect of avira dakya.

And Yerushalayim was chosen from all of Eretz Yisrael. For the essential name of Yerushalayim is on account of shalom. For it is called "Yerushalayim" on account of yirah shalaim [complete awe], as our Sages of blessed memory expounded. For originally it was called "Shalaim," as it says: "And Malki Tzedek, king of Shalaim," etc. (Beraishis 14:18). And likewise the Bais HaMikdash is called "Sukas Shalom" [the Shelter of Peace]. And therefore through there all the tefillos ascend to their established place heavenward. For there is avira dakya, avir hanach v'hazach, through which the tefillah ascends to its place and there is no one to confuse it.

And this is the aspect of the korbanos that were offered in the Bais HaMikdash that stands in Yerushalayim and Eretz Yisrael, which are the aspect of shalom, which is the aspect of avir hanach v'hazach, as mentioned above. And through the korbanos — which are the aspect of tzedakah, as mentioned above — through this the atmosphere is purified even more, as mentioned above. And then the aspect of avir hanach v'hazach is made even more. And then the tov hakavush — that was suppressed among the nations and the Sitra Achara through one's sins — and now, through the atmosphere being purified even more through the korban, the above-mentioned tov hakavush can hear the holy words of Yisrael. And then it is aroused and remembers its greatness, and begins to have compassion on itself, and returns to its root, as mentioned above.

It follows that through a person vowing and giving a korban — which is the aspect of tzedakah — through this is made the aspect of avir hanach v'hazach (as is explained in the above-mentioned discourse). For the korbanos make shalom, which is the aspect of "wealth adds many friends," through which is made avir hanach v'hazach, as mentioned above.

And therefore the essential place of all the korbanos is only in Eretz Yisrael and Yerushalayim and the Bais HaMikdash. For Eretz Yisrael is the aspect of avira dakya [pure atmosphere], the aspect of avir hanach v'hazach. For the air of Eretz Yisrael makes wise, and shalom and love are through the completeness of da'as (as Rabbainu of blessed memory wrote many times) — the aspect of: "And the wolf shall dwell with the lamb, and the leopard shall lie down with the kid," etc. (Yeshayahu 11:6) — "for the earth shall be full of knowledge," etc. (Yeshayahu 11:9). And therefore the air of Eretz Yisrael, which makes wise — through this, there is the essential love and shalom, which depends on da'as and chochmah, as mentioned above. And this is the aspect of: "And I shall give peace in the land" (Vayikra 26:6). For the essential shalom is in Eretz Yisrael, as mentioned above. And through the shalom and love that is in Eretz Yisrael specifically, through this the atmosphere there is tranquil and pure — the aspect of avira dakya.

And Yerushalayim was chosen from all of Eretz Yisrael. For the essential name of Yerushalayim is on account of shalom. For it is called "Yerushalayim" on account of yirah shalaim [complete awe], as our Sages of blessed memory expounded. For originally it was called "Shalaim," as it says: "And Malki Tzedek, king of Shalaim," etc. (Beraishis 14:18). And likewise the Bais HaMikdash is called "Sukas Shalom" [the Shelter of Peace]. And therefore through there all the tefillos ascend to their established place heavenward. For there is avira dakya, avir hanach v'hazach, through which the tefillah ascends to its place and there is no one to confuse it.

And this is the aspect of the korbanos that were offered in the Bais HaMikdash that stands in Yerushalayim and Eretz Yisrael, which are the aspect of shalom, which is the aspect of avir hanach v'hazach, as mentioned above. And through the korbanos — which are the aspect of tzedakah, as mentioned above — through this the atmosphere is purified even more, as mentioned above. And then the aspect of avir hanach v'hazach is made even more. And then the tov hakavush — that was suppressed among the nations and the Sitra Achara through one's sins — and now, through the atmosphere being purified even more through the korban, the above-mentioned tov hakavush can hear the holy words of Yisrael. And then it is aroused and remembers its greatness, and begins to have compassion on itself, and returns to its root, as mentioned above.

Hilchos Chalah · Halacha Two — Complete (5 Sections, all clauses verified) · Likutay Halachos, Yoreh De'ah II

Na Nach Nachma Nachman MeUman ✦

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For the main tikkun of the soul of the Jewish person is the tikkun of thought -- that one should overpower the intellect over the m'dameh, so that the m'dameh should be subordinate to the intellect. And this is the aspect of what is written in the holy Zohar: "The rider is not subordinate to the horse; rather, the horse is subordinate to the rider." For "horse" [sus] is the aspect of the intensity of the blemish of the contamination of the m'dameh -- the main confusions of which are through the desire of immorality, which is the aspect of the contamination of Mitzrayim. The aspect of: "Vizirmas susim zirmasam" ["Whose emission is like the emission of horses"] (Yichezkel 23:20). The aspect of: "Susim miyuzanim mashkimim hayu," etc. ["They were well-fed, lusty stallions"] (Yirmiyah 5:8). And there is the main battle of every person, as is known.

— 53 —

And therefore there are eight days of Chanukah — corresponding to the aspects of Torah and prayer, each of which includes four. Four — which are the aspects of Yitzchak and Rivkah. For the four letters of Yitzchak are the aspect of: Y'sharim, Tz'adikim, Ch'asidim, K'doshim — which are the generality of the Torah. And Rivkah — the aspect of: "shall be exalted," etc., until "shall be praised" — which are the aspect of the four parts of prayer. For prayer includes four — that is, the four parts of prayer corresponding to the four worlds: Atzilus, Beriah, Yetzirah, Asiyah. For Korbanos, etc. — corresponding to Asiyah. And Pesukei D'Zimrah — corresponding to Yetzirah, etc. — as explained in the Kavanos. And likewise the Torah includes four, as our Sages of blessed memory said:

"How was the Mishnah arranged? [Moshe learned from the Almighty, taught Aharon, taught his sons, taught the Elders, taught the people — thus] four times in the hand of each one", etc. — as brought in the Torah-teaching "Meishra", etc. (Likutay Moharan I:30). It emerges that Torah and prayer are eight aspects — which are the aspect of the four letters of Yitzchak and Rivkah, as mentioned above. And corresponding to this are the eight days of Chanukah, during which a great light shines. Its essence is drawn from Torah and prayer — that is, from Toras Hashem and t'filas Hashem. Through which all the judgments in the world are sweetened in every generation, every year. From there was the intensity of the miracle of Chanukah. And the illumination of this miracle is drawn upon us every single year — through which we endure in this long exile.

And therefore it is called Chanukah — the aspect of the dedication of the House (chanukas habayis). For through the intensity of these miracles, we believe that Hashem, blessed be He, is still with us and illuminates for us in the intensity of the darkness of our exile. And through this, we do not despair of mercy — through which we will merit the complete redemption. For through this the aspect of the dedication of the House is drawn every year, as we say the psalm "A song for the dedication of the House" every day. For every day the sprouting of the horn of salvation sprouts — until, in the end of all ends, all the salvations that were aroused and sprouted through the prayer of Yisrael will be gathered together. And through this the complete redemption will come, in the aspect of: "When it was heated near it, it turned over", etc. — as explained above.

— 53 —

And therefore there are eight days of Chanukah — corresponding to the aspects of Torah and prayer, each of which includes four. Four — which are the aspects of Yitzchak and Rivkah. For the four letters of Yitzchak are the aspect of: Y'sharim, Tz'adikim, Ch'asidim, K'doshim — which are the generality of the Torah. And Rivkah — the aspect of: "shall be exalted," etc., until "shall be praised" — which are the aspect of the four parts of prayer. For prayer includes four — that is, the four parts of prayer corresponding to the four worlds: Atzilus, Beriah, Yetzirah, Asiyah. For Korbanos, etc. — corresponding to Asiyah. And Pesukei D'Zimrah — corresponding to Yetzirah, etc. — as explained in the Kavanos. And likewise the Torah includes four, as our Sages of blessed memory said:

"How was the Mishnah arranged? [Moshe learned from the Almighty, taught Aharon, taught his sons, taught the Elders, taught the people — thus] four times in the hand of each one", etc. — as brought in the Torah-teaching "Meishra", etc. (Likutay Moharan I:30). It emerges that Torah and prayer are eight aspects — which are the aspect of the four letters of Yitzchak and Rivkah, as mentioned above. And corresponding to this are the eight days of Chanukah, during which a great light shines. Its essence is drawn from Torah and prayer — that is, from Toras Hashem and t'filas Hashem. Through which all the judgments in the world are sweetened in every generation, every year. From there was the intensity of the miracle of Chanukah. And the illumination of this miracle is drawn upon us every single year — through which we endure in this long exile.

And therefore it is called Chanukah — the aspect of the dedication of the House (chanukas habayis). For through the intensity of these miracles, we believe that Hashem, blessed be He, is still with us and illuminates for us in the intensity of the darkness of our exile. And through this, we do not despair of mercy — through which we will merit the complete redemption. For through this the aspect of the dedication of the House is drawn every year, as we say the psalm "A song for the dedication of the House" every day. For every day the sprouting of the horn of salvation sprouts — until, in the end of all ends, all the salvations that were aroused and sprouted through the prayer of Yisrael will be gathered together. And through this the complete redemption will come, in the aspect of: "When it was heated near it, it turned over", etc. — as explained above.

But certainly there are many distinctions — for His G-dliness, blessed be He, fills all the worlds, from the summit of all levels to the end of all levels, to the very lowest level, and even among the "ten crowns of impurity", etc. — as brought in his [the Rebbe's] words, of blessed memory, many times (and especially in the Torah-teaching "Mi Ha'ish HeChafeitz Chaim" [Likutay Moharan I:33]). Only, the lower the level, the more His G-dliness is in greater contractions and clothed in more garments, etc. And therefore there are many distinctions and levels between one person and another, and within the person himself who must ascend from level to level — as explained in this Torah-teaching, "Chosam B'soch Chosam," which we are engaged in.

For with each person, according to his level, there is the aspect of revealed and concealed, the aspect of na'aseh and nishma, which are the aspects of Toras Hashem and "his Torah," which are the aspects of Torah and prayer, etc. — as explained there. That is, there is one who is very low, who can arouse through his Torah and prayer only the G-dly vitality that is clothed in many garments and great contractions, that enlivens some level of the World of Asiyah. And so on from level to level.

And therefore the essential hope is through the great tzadikim who merit Toras Hashem and t'filas Hashem literally — who illuminate within us. That even at the very lowest depths of the lowest level, from there we can cleave ourselves with a strong ratzon to t'filas Hashem literally. For the ratzon is always free — as explained above — that through the great power of the tzadikim, we can overcome with a strong ratzon, which is the aspect of nishma, the aspect of prayer, etc. — to draw upon oneself mercy and chasadim from t'filas Hashem literally. From which new chasadim are drawn every day that never cease.

— 55 —

But certainly there are many distinctions — for His G-dliness, blessed be He, fills all the worlds, from the summit of all levels to the end of all levels, to the very lowest level, and even among the "ten crowns of impurity", etc. — as brought in his [the Rebbe's] words, of blessed memory, many times (and especially in the Torah-teaching "Mi Ha'ish HeChafeitz Chaim" [Likutay Moharan I:33]). Only, the lower the level, the more His G-dliness is in greater contractions and clothed in more garments, etc. And therefore there are many distinctions and levels between one person and another, and within the person himself who must ascend from level to level — as explained in this Torah-teaching, "Chosam B'soch Chosam," which we are engaged in.

For with each person, according to his level, there is the aspect of revealed and concealed, the aspect of na'aseh and nishma, which are the aspects of Toras Hashem and "his Torah," which are the aspects of Torah and prayer, etc. — as explained there. That is, there is one who is very low, who can arouse through his Torah and prayer only the G-dly vitality that is clothed in many garments and great contractions, that enlivens some level of the World of Asiyah. And so on from level to level.

And therefore the essential hope is through the great tzadikim who merit Toras Hashem and t'filas Hashem literally — who illuminate within us. That even at the very lowest depths of the lowest level, from there we can cleave ourselves with a strong ratzon to t'filas Hashem literally. For the ratzon is always free — as explained above — that through the great power of the tzadikim, we can overcome with a strong ratzon, which is the aspect of nishma, the aspect of prayer, etc. — to draw upon oneself mercy and chasadim from t'filas Hashem literally. From which new chasadim are drawn every day that never cease.

— 55 —

And this is: "Whoever observes the Shabbos according to its law — even if he worshipped idolatry like the generation of Enosh — he is forgiven" (Shabbos 118b). For the generation of Enosh — the essence of their damage was to the Name of Hashem, as it is written: "Then it was begun to call upon the Name of Hashem [profanely]" (Genesis 4:26). Therefore the observance of Shabbos, which is the Name of Hashem, is the tikun for this.

— 9 —

And this is the aspect of Parashas Zachor, which must be read on the Shabbos before Purim — Parashas Zachor, which is the remembrance of the war against Amalek that persists in every generation, as it is written: "a war for Hashem against Amalek from generation to generation" (Exodus 17:16). For the essential power to wage war against Amalek — to erase his name and his memory from the world — is through Shabbos, which is the Name of the Holy One, blessed be He, as mentioned above.

For the essential war of Amalek in every generation is against the Name of Hashem — which is the name of the true Tzadik, which is the Name of Hashem, for His Name is partnered in the name of the Tzadik. This true Tzadik is the p'air [glory] and the yofi [beauty] and the hiddur [splendor] of the entire world. He is the true chein [grace] of the entire world. He is the aspect of the Y'sod HaPashut, the aspect of "a river goes out from Eden" (Genesis 2:10) etc. — from whom all the four y'sodos are drawn, which are the totality of all the worlds, all of which are drawn from him and all of whose vitality is drawn through him. Whoever is included in the true name of this Tzadik — he looks at himself in all the four y'sodos, which are all the middos, and merits to return in teshuvah to Hashem, blessed be He, etc., as explained there in its place in this Torah — see there.

And if this true Tzadik of every generation were revealed in the world, and the entire world were truly close to him — the world would already be rectified. For this Tzadik has the power to rectify the entire world, if they did not conceal and hide him. But in every generation there is the aspect of the wars of Amalek. And the essence of Amalek's war, may his name be erased, is only specifically against this true Tzadik who is the Rosh Bayis [the true Head of the House]. For Amalek is the aspect of the reishis [beginning] of the Sitra Achrah — the aspect of "the first of the nations is Amalek" (Numbers 24:20). And therefore all his war is only against this true Rosh Bayis, from whom all the generations are drawn — in the aspect of "He Who calls the generations from the beginning" (Isaiah 41:4). For Amalek does not wish to wage war against the small or against the great — but only against the Rosh Bayis himself.

The essential gathering there is through tzitzis, for tzitzis are braided and twisted — they are the aspect of the chevel dikdushah [cord of holiness], the aspect of "Yaakov chevel nachalaso" — "Yaakov is the cord of His inheritance." For tzitzis contain all 613 mitzvos, the totality of the souls of Yisrael. This is: "chevel nachalaschem" — specifically a "cord," for the cord of Eretz Yisrael's inheritance was given to Yaakov through the mitzvah of tzitzis — the holy cords through which all are gathered to Eretz Yisrael: "Vahavi'einu l'shalom mei'arba kanfos ha'aretz v'solicheinu meheirah komemiyus l'artzeinu" — when we hold the tzitzis.

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