This is "my strength [ozi] and song is Y-ah, and He was my salvation" — the essential salvation and subjugation of the Sitra Achra through holy azus and stubbornness — "ozi v'zimras Y-ah" — the essential his'pa'arus, "for He is greatly exalted." This is "this is my G-d and I will beautify Him; the G-d of my fathers and I will exalt Him" — beauty and exaltation, the his'pa'arus Hashem takes through Israel's azus and stubbornness. Then one wins the war and comes to Eretz Yisrael. This is "Hashem is a man of war" — the essential victory when one strengthens oneself with great stubbornness until one comes to Eretz Yisrael. For the entire intent of this Song [of the Sea] was for meriting to come to Eretz Yisrael. For the essential Exodus and Krias Yam Suf — all were for coming to Eretz Yisrael, as it is written: "He brought us out from there to bring us to the land," etc. — as explained above at length (in Hilchos Rosh HaShanah included in Hilchos Devarim HaBa'im BiS'udah, Halachah 4 — see there). Therefore the Song concludes: "until this nation passes through," etc. — that they should cross the Yarden to come to Eretz Yisrael. Therefore the Song begins: "for He is greatly exalted — ozi v'zimras Y-ah" — for Eretz Yisrael is merited through the revelation of his'pa'arus revealed through Israel's azus and stubbornness.

Section 10 — Bil’am’s Curse Turned to Blessing

Section 10 — Bil’am’s Curse Turned to Blessing

Section 10 — Bil’am’s Curse Turned to Blessing

For the essential shechitah began only from Noach. For from the days of Adam HaRishon until Noach, it was not permitted for them to kill an animal and eat it. For before the sin of Adam HaRishon, everything was holy, and even in animals and beasts the chitzonim [external forces of impurity] had no grip. And therefore they did not need shechitah, and it was completely forbidden to kill a living creature and eat it, since it did not need rectification. And after the sin — when all things descended and fell and the chitzonim took hold of them — then they needed rectification. But the rectification did not begin until Noach, who began to rectify the world from what had been corrupted through the sin of Adam HaRishon, as it is written: "This one shall comfort us... from the earth which Hashem has cursed" (Bereishis 5:29). And from him the building and rectification of the world began anew. For then the world had reached the ultimate degree of flaw, as it is written: "And G-d saw the earth, and behold it was corrupted," etc. (Bereishis 6:12) — until Hashem, blessed is He, needed to bring a flood to destroy the entire world. And all of this was from the flaw of the bris, which was the beginning of the sin of Adam HaRishon (as is brought above).

And in the days of Noach, the world reached the ultimate degree of the flaw of the bris, as it is written: "For all flesh had corrupted its way," etc. (Bereishis 6:12) — until the flaw reached even the animals and beasts, so that even they corrupted their way, as our Sages of blessed memory expounded. For everything depends on man, who is the possessor of bechirah, and upon him the entire world depends. And through man's flaw, the flaw reaches even the animals and beasts, so that even they corrupted their way, as mentioned above. And similarly with the sin of Adam HaRishon — all types of animals and beasts tasted from the Tree of Knowledge, etc., as mentioned above.

For the essential shechitah began only from Noach. For from the days of Adam HaRishon until Noach, it was not permitted for them to kill an animal and eat it. For before the sin of Adam HaRishon, everything was holy, and even in animals and beasts the chitzonim [external forces of impurity] had no grip. And therefore they did not need shechitah, and it was completely forbidden to kill a living creature and eat it, since it did not need rectification. And after the sin — when all things descended and fell and the chitzonim took hold of them — then they needed rectification. But the rectification did not begin until Noach, who began to rectify the world from what had been corrupted through the sin of Adam HaRishon, as it is written: "This one shall comfort us... from the earth which Hashem has cursed" (Bereishis 5:29). And from him the building and rectification of the world began anew. For then the world had reached the ultimate degree of flaw, as it is written: "And G-d saw the earth, and behold it was corrupted," etc. (Bereishis 6:12) — until Hashem, blessed is He, needed to bring a flood to destroy the entire world. And all of this was from the flaw of the bris, which was the beginning of the sin of Adam HaRishon (as is brought above).

And in the days of Noach, the world reached the ultimate degree of the flaw of the bris, as it is written: "For all flesh had corrupted its way," etc. (Bereishis 6:12) — until the flaw reached even the animals and beasts, so that even they corrupted their way, as our Sages of blessed memory expounded. For everything depends on man, who is the possessor of bechirah, and upon him the entire world depends. And through man's flaw, the flaw reaches even the animals and beasts, so that even they corrupted their way, as mentioned above. And similarly with the sin of Adam HaRishon — all types of animals and beasts tasted from the Tree of Knowledge, etc., as mentioned above.

For the essential shechitah began only from Noach. For from the days of Adam HaRishon until Noach, it was not permitted for them to kill an animal and eat it. For before the sin of Adam HaRishon, everything was holy, and even in animals and beasts the chitzonim [external forces of impurity] had no grip. And therefore they did not need shechitah, and it was completely forbidden to kill a living creature and eat it, since it did not need rectification. And after the sin — when all things descended and fell and the chitzonim took hold of them — then they needed rectification. But the rectification did not begin until Noach, who began to rectify the world from what had been corrupted through the sin of Adam HaRishon, as it is written: "This one shall comfort us... from the earth which Hashem has cursed" (Bereishis 5:29). And from him the building and rectification of the world began anew. For then the world had reached the ultimate degree of flaw, as it is written: "And G-d saw the earth, and behold it was corrupted," etc. (Bereishis 6:12) — until Hashem, blessed is He, needed to bring a flood to destroy the entire world. And all of this was from the flaw of the bris, which was the beginning of the sin of Adam HaRishon (as is brought above).

And in the days of Noach, the world reached the ultimate degree of the flaw of the bris, as it is written: "For all flesh had corrupted its way," etc. (Bereishis 6:12) — until the flaw reached even the animals and beasts, so that even they corrupted their way, as our Sages of blessed memory expounded. For everything depends on man, who is the possessor of bechirah, and upon him the entire world depends. And through man's flaw, the flaw reaches even the animals and beasts, so that even they corrupted their way, as mentioned above. And similarly with the sin of Adam HaRishon — all types of animals and beasts tasted from the Tree of Knowledge, etc., as mentioned above.

For the essential shechitah began only from Noach. For from the days of Adam HaRishon until Noach, it was not permitted for them to kill an animal and eat it. For before the sin of Adam HaRishon, everything was holy, and even in animals and beasts the chitzonim [external forces of impurity] had no grip. And therefore they did not need shechitah, and it was completely forbidden to kill a living creature and eat it, since it did not need rectification. And after the sin — when all things descended and fell and the chitzonim took hold of them — then they needed rectification. But the rectification did not begin until Noach, who began to rectify the world from what had been corrupted through the sin of Adam HaRishon, as it is written: "This one shall comfort us... from the earth which Hashem has cursed" (Bereishis 5:29). And from him the building and rectification of the world began anew. For then the world had reached the ultimate degree of flaw, as it is written: "And G-d saw the earth, and behold it was corrupted," etc. (Bereishis 6:12) — until Hashem, blessed is He, needed to bring a flood to destroy the entire world. And all of this was from the flaw of the bris, which was the beginning of the sin of Adam HaRishon (as is brought above).

And in the days of Noach, the world reached the ultimate degree of the flaw of the bris, as it is written: "For all flesh had corrupted its way," etc. (Bereishis 6:12) — until the flaw reached even the animals and beasts, so that even they corrupted their way, as our Sages of blessed memory expounded. For everything depends on man, who is the possessor of bechirah, and upon him the entire world depends. And through man's flaw, the flaw reaches even the animals and beasts, so that even they corrupted their way, as mentioned above. And similarly with the sin of Adam HaRishon — all types of animals and beasts tasted from the Tree of Knowledge, etc., as mentioned above.

For the essential shechitah began only from Noach. For from the days of Adam HaRishon until Noach, it was not permitted for them to kill an animal and eat it. For before the sin of Adam HaRishon, everything was holy, and even in animals and beasts the chitzonim [external forces of impurity] had no grip. And therefore they did not need shechitah, and it was completely forbidden to kill a living creature and eat it, since it did not need rectification. And after the sin — when all things descended and fell and the chitzonim took hold of them — then they needed rectification. But the rectification did not begin until Noach, who began to rectify the world from what had been corrupted through the sin of Adam HaRishon, as it is written: "This one shall comfort us... from the earth which Hashem has cursed" (Bereishis 5:29). And from him the building and rectification of the world began anew. For then the world had reached the ultimate degree of flaw, as it is written: "And G-d saw the earth, and behold it was corrupted," etc. (Bereishis 6:12) — until Hashem, blessed is He, needed to bring a flood to destroy the entire world. And all of this was from the flaw of the bris, which was the beginning of the sin of Adam HaRishon (as is brought above).

And in the days of Noach, the world reached the ultimate degree of the flaw of the bris, as it is written: "For all flesh had corrupted its way," etc. (Bereishis 6:12) — until the flaw reached even the animals and beasts, so that even they corrupted their way, as our Sages of blessed memory expounded. For everything depends on man, who is the possessor of bechirah, and upon him the entire world depends. And through man's flaw, the flaw reaches even the animals and beasts, so that even they corrupted their way, as mentioned above. And similarly with the sin of Adam HaRishon — all types of animals and beasts tasted from the Tree of Knowledge, etc., as mentioned above.

And this is the aspect of the three sanctities — "Kadosh, kadosh, kadosh" — the aspect of the Kedushah of Torah, the aspect of na'aseh; the aspect of the Kedushah of prayer, the aspect of nishma; and the third "Kadosh" is the aspect of the generality of their Kedushah together. For the essential thing is to include the Kedushah of nishma within the Kedushah of na'aseh, as mentioned above. And this is the aspect of: "the whole earth is full of His glory" — "glory" is the aspect of "the King of glory", the aspect of mishpat, the aspect of "a king through mishpat establishes the land" [Proverbs 29:4]. For the essential glory of the King is that He performs mishpat. That is, all of this is still the aspect of mishpat, which is the aspect of Torah, etc., as mentioned above. For even within the aspect of Toras Hashem, all the aforementioned aspects are included, as mentioned above.

And then the ofanim and the chayos hakodesh, with a great tumult, rise up toward the serafim and say: "Blessed is the glory of Hashem from His place" — which is the aspect of "Where is the place of His glory?" — as we say in the Kedushah of Keser on Shabbos. That is, they say that it is not the essential praise and glory of Hashem, blessed be He, that His glory — the aspect of mishpat — fills the entire world. For through this alone the world would not endure, as mentioned above. Rather, in truth, no one knows at all where the place of His glory is — for the ways of His mishpat are impossible to grasp, since the mishpat is included within tzedakah, which is drawn from t'filas Hashem, as mentioned above — and this is impossible to grasp at all. Therefore the essential praise of His, blessed be He, is: "Blessed is the glory of Hashem from His place" — for there are very great mercies that are beyond estimation — the aspect of "from His place, He shall turn in mercy", etc.

And therefore the angels say this with great tumult — for they tremble greatly in awe of Him, because they understand from afar the immensity of the wonders of His chasadim without end, which are the essential greatness of the Creator, blessed be He, as mentioned above — which they cannot grasp at all, only the great tzadikim who were in this world, etc., as mentioned above. And one who cannot pray with the congregation — his essential remedy is to bind himself to the tzadikim of the generation mentioned above, who have merited t'filas Hashem literally, for the entire essential rectification of prayer is through them. For even the shliach tzibur does not have the power for all the above — even if he is a truly upright and fitting person — except through the power of the tzadikim, to whom he must bind himself strongly, so that he can raise all the prayers of the congregation to the aspect of t'filas Hashem, as mentioned above.

— 56 —

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For the essential shechitah began only from Noach. For from the days of Adam HaRishon until Noach, it was not permitted for them to kill an animal and eat it. For before the sin of Adam HaRishon, everything was holy, and even in animals and beasts the chitzonim [external forces of impurity] had no grip. And therefore they did not need shechitah, and it was completely forbidden to kill a living creature and eat it, since it did not need rectification. And after the sin — when all things descended and fell and the chitzonim took hold of them — then they needed rectification. But the rectification did not begin until Noach, who began to rectify the world from what had been corrupted through the sin of Adam HaRishon, as it is written: "This one shall comfort us... from the earth which Hashem has cursed" (Bereishis 5:29). And from him the building and rectification of the world began anew. For then the world had reached the ultimate degree of flaw, as it is written: "And G-d saw the earth, and behold it was corrupted," etc. (Bereishis 6:12) — until Hashem, blessed is He, needed to bring a flood to destroy the entire world. And all of this was from the flaw of the bris, which was the beginning of the sin of Adam HaRishon (as is brought above).

And in the days of Noach, the world reached the ultimate degree of the flaw of the bris, as it is written: "For all flesh had corrupted its way," etc. (Bereishis 6:12) — until the flaw reached even the animals and beasts, so that even they corrupted their way, as our Sages of blessed memory expounded. For everything depends on man, who is the possessor of bechirah, and upon him the entire world depends. And through man's flaw, the flaw reaches even the animals and beasts, so that even they corrupted their way, as mentioned above. And similarly with the sin of Adam HaRishon — all types of animals and beasts tasted from the Tree of Knowledge, etc., as mentioned above.

For the essential shechitah began only from Noach. For from the days of Adam HaRishon until Noach, it was not permitted for them to kill an animal and eat it. For before the sin of Adam HaRishon, everything was holy, and even in animals and beasts the chitzonim [external forces of impurity] had no grip. And therefore they did not need shechitah, and it was completely forbidden to kill a living creature and eat it, since it did not need rectification. And after the sin — when all things descended and fell and the chitzonim took hold of them — then they needed rectification. But the rectification did not begin until Noach, who began to rectify the world from what had been corrupted through the sin of Adam HaRishon, as it is written: "This one shall comfort us... from the earth which Hashem has cursed" (Bereishis 5:29). And from him the building and rectification of the world began anew. For then the world had reached the ultimate degree of flaw, as it is written: "And G-d saw the earth, and behold it was corrupted," etc. (Bereishis 6:12) — until Hashem, blessed is He, needed to bring a flood to destroy the entire world. And all of this was from the flaw of the bris, which was the beginning of the sin of Adam HaRishon (as is brought above).

And in the days of Noach, the world reached the ultimate degree of the flaw of the bris, as it is written: "For all flesh had corrupted its way," etc. (Bereishis 6:12) — until the flaw reached even the animals and beasts, so that even they corrupted their way, as our Sages of blessed memory expounded. For everything depends on man, who is the possessor of bechirah, and upon him the entire world depends. And through man's flaw, the flaw reaches even the animals and beasts, so that even they corrupted their way, as mentioned above. And similarly with the sin of Adam HaRishon — all types of animals and beasts tasted from the Tree of Knowledge, etc., as mentioned above.

For the essential shechitah began only from Noach. For from the days of Adam HaRishon until Noach, it was not permitted for them to kill an animal and eat it. For before the sin of Adam HaRishon, everything was holy, and even in animals and beasts the chitzonim [external forces of impurity] had no grip. And therefore they did not need shechitah, and it was completely forbidden to kill a living creature and eat it, since it did not need rectification. And after the sin — when all things descended and fell and the chitzonim took hold of them — then they needed rectification. But the rectification did not begin until Noach, who began to rectify the world from what had been corrupted through the sin of Adam HaRishon, as it is written: "This one shall comfort us... from the earth which Hashem has cursed" (Bereishis 5:29). And from him the building and rectification of the world began anew. For then the world had reached the ultimate degree of flaw, as it is written: "And G-d saw the earth, and behold it was corrupted," etc. (Bereishis 6:12) — until Hashem, blessed is He, needed to bring a flood to destroy the entire world. And all of this was from the flaw of the bris, which was the beginning of the sin of Adam HaRishon (as is brought above).

And in the days of Noach, the world reached the ultimate degree of the flaw of the bris, as it is written: "For all flesh had corrupted its way," etc. (Bereishis 6:12) — until the flaw reached even the animals and beasts, so that even they corrupted their way, as our Sages of blessed memory expounded. For everything depends on man, who is the possessor of bechirah, and upon him the entire world depends. And through man's flaw, the flaw reaches even the animals and beasts, so that even they corrupted their way, as mentioned above. And similarly with the sin of Adam HaRishon — all types of animals and beasts tasted from the Tree of Knowledge, etc., as mentioned above.

For the essential shechitah began only from Noach. For from the days of Adam HaRishon until Noach, it was not permitted for them to kill an animal and eat it. For before the sin of Adam HaRishon, everything was holy, and even in animals and beasts the chitzonim [external forces of impurity] had no grip. And therefore they did not need shechitah, and it was completely forbidden to kill a living creature and eat it, since it did not need rectification. And after the sin — when all things descended and fell and the chitzonim took hold of them — then they needed rectification. But the rectification did not begin until Noach, who began to rectify the world from what had been corrupted through the sin of Adam HaRishon, as it is written: "This one shall comfort us... from the earth which Hashem has cursed" (Bereishis 5:29). And from him the building and rectification of the world began anew. For then the world had reached the ultimate degree of flaw, as it is written: "And G-d saw the earth, and behold it was corrupted," etc. (Bereishis 6:12) — until Hashem, blessed is He, needed to bring a flood to destroy the entire world. And all of this was from the flaw of the bris, which was the beginning of the sin of Adam HaRishon (as is brought above).

And in the days of Noach, the world reached the ultimate degree of the flaw of the bris, as it is written: "For all flesh had corrupted its way," etc. (Bereishis 6:12) — until the flaw reached even the animals and beasts, so that even they corrupted their way, as our Sages of blessed memory expounded. For everything depends on man, who is the possessor of bechirah, and upon him the entire world depends. And through man's flaw, the flaw reaches even the animals and beasts, so that even they corrupted their way, as mentioned above. And similarly with the sin of Adam HaRishon — all types of animals and beasts tasted from the Tree of Knowledge, etc., as mentioned above.

Hilchos Pikadon v’Arba’ah Shomrim

Hilchos Pikadon v’Arba’ah Shomrim

And when we recite the passage of the Korbanos, it is as if we have offered them, as our Sages, of blessed memory, said: "Whoever engages in the Torah [study] of the olah-offering, it is as if he offered an olah" (Menachos 110a) — etc. For the essential rectification of the Korbanos is through the aspect of dibur [speech] — to elevate from domem [inanimate], tzomeiach [vegetative], chai [animate] to medaber [speaking]. For the nekudos tovos, when they ascend from where they ascend — from the lowest levels — the essential thing is that they should ascend to the level of dibur. For initially, when the good is not yet clarified and recognized — because the evil covers over it — then one is in the aspect of a mute who has no speech, in the aspect of: "I was mute with silence, I was still, [deprived] of good" (Psalms 39:3) — etc. And when one reveals the good, as above, then the essential revelation and elevation of the good is the aspect of dibur. And this is the aspect of: "My dove, in the clefts of the rock, in the concealment of the cliff" (Song of Songs 2:14) — this is the aspect of the nekudah tovah, which is the aspect of a faithful dove that is devoted to her mate and never abandons him, etc., as our Sages, of blessed memory, said (Midrash Shir HaShirim 4). For the nekudah tovah within each person — even within the most lowly — is always attached to Hashem yisbarach, in every place that she is. And when she falls, G-d forbid, into the depths of the kelipos, which surround her from every side, in the aspect of "my dove, in the clefts of the rock, in the concealment of the cliff" — in the ultimate concealment — then Hashem yisbarach says to her: "Show me your countenance, let me hear your voice; for your voice is sweet and your countenance is comely" (Song of Songs 2:14). For even though you are in "the concealment of the cliff," nevertheless, you yourself are exceedingly comely, in the aspect of "I am black but comely," as above. And therefore, reveal yourself and show your countenance, for you are still comely — for the nekudah tovah is always comely. And therefore: "Show me your countenance, let me hear your voice" — that is, reveal and discover the beauty of the nekudah tovah, and through this: "let me hear your voice" — for through this one merits dibur, for then one can speak, to give thanks and to praise Hashem yisbarach. For previously, he could not speak at all, as above. And this is the aspect of: "You who dwell in the gardens, companions listen for your voice — let me hear it!" (Song of Songs 8:13). And Rashi explained: "You who dwell in the gardens" — among the nations, etc. That is, the aspect of the nekudos tovos that dwell and lie among the nations — which are the evil desires and blemishes, etc. — which are the aspect of the nations of the world, as brought elsewhere (Likutay Moharan I, 36). And Hashem yisbarach yearns for their voice. And this is: "companions listen for your voice — let me hear it!" — for Hashem yisbarach yearns that the nekudos tovos be revealed and make their voices heard in song and praise to Hashem yisbarach, as above. And this is the aspect of the korban — that one elevates the nekudos tovos to the level of medaber, as above. And therefore, one who engages in the Torah [study] of the olah — it is as if he offered it, etc. For the essential rectification of the korban is through the aspect of dibur, as above.

the surpluses are very great and actual horns are made from them.

It emerges: that the horns are the surplus of the minds. And therefore in the horns the

signs and the distinction between wild beast and animal are apparent. For the essential

difference and distinction between them depends on their surplus of minds — from which

come the horns, as above. And this is the aspect of: "And through Your

will, raise up our horn" [Psalms 89:18]. For through the

will [ratzon] — which is chesed, the aspect

of the right side cited above — through this the horns are elevated and exalted. For they

are the surplus of the minds that protrude outward — for from the right side:

mocha chivarsa k'kaspa, as above. And therefore even the surplus

§18

§18

§18

§18

§18

That is, the essential life is the connection of body and soul. And therefore, the essential life is truly when one connects the externality to the internality — which are the aspects of body and soul — and this is the aspect of the mezuzah, as above. And through this is the essential guarding, as above. And therefore Shamor is the aspect of the female [nukvah], the aspect of Malchus, as above. For there is the essential guarding — for there one must guard oneself especially from the hold of the external forces, which are the sitra d’mosa [side of death]. For they are the world of separation [alma d’fairuda], who want to separate the internality from the externality — which are the aspects of body and soul.

That is, the essential life is the connection of body and soul. And therefore, the essential life is truly when one connects the externality to the internality — which are the aspects of body and soul — and this is the aspect of the mezuzah, as above. And through this is the essential guarding, as above. And therefore Shamor is the aspect of the female [nukvah], the aspect of Malchus, as above. For there is the essential guarding — for there one must guard oneself especially from the hold of the external forces, which are the sitra d’mosa [side of death]. For they are the world of separation [alma d’fairuda], who want to separate the internality from the externality — which are the aspects of body and soul.

Sections 1–6

“A person is always forewarned — whether acting unwittingly or deliberately, whether awake or asleep.”

to the Blessed One in the aspect of “into Your hand I

entrust my spirit”, as above — so that the Blessed One Himself

execute judgment upon them. And the Blessed One Himself then draws the power of

mishpat to the aspect of Malchus,

the aspect of shem above, to rescue it from the

k’lipos from the side of death, which is the aspect of

sleep — which is one-sixtieth of death —

“one-sixtieth” precisely. And

therefore before sleep we arouse the sixty mighty ones, all grasping swords, etc. And we

also recite the sixty letters of Birchas Kohanim [the Priestly

Blessing] — to guard and rescue the aspect of Malchus,

which is the aspect of shem, which is the aspect of

igulah, the aspect of samech,

as explained in the teaching above — in order to rescue the aspect of

samech, the aspect of

“sixty are the queens”, from the

sleep which is one-sixtieth of death. And this is why we say before sleep:

“exaltations of God in their throat and a double-edged

sword in their hand, to execute vengeance among the nations, reproofs among the

peoples… to execute upon them the judgment written”

[Tehillim 149:6–9]. For then, before sleep, we

arouse the power of judgment in order to surrender it to the aspect of

Malchus, the aspect of shem,

which is the aspect of the double-edged sword, the avenging sword, the sword of judgment

above.

And this is the aspect of what is stated in the writings of the Ari, that at the time of

sleep the mochin depart from

Z’air Anpin upward, and then the

g’vuros are drawn to

Malchus not through Z’air

Anpin — and through this the Malchus is sawed

apart and returns face to face. This is the mystery of the

kavanas Rosh Hashanah, the mystery of the

n’sirah [sawing], the mystery of sleep and the waking

from sleep through the shofar on

Rosh Hashanah — see in the

kavanos — as above. For we surrender the

mishpat, which is the aspect of

mochin, to the Blessed One, in the aspect of

“for judgment belongs to God”. And

then the Blessed One Himself draws the g’vuros of the

mochin — the fire of judgment — to the

to the Blessed One in the aspect of “into Your hand I

entrust my spirit”, as above — so that the Blessed One Himself

execute judgment upon them. And the Blessed One Himself then draws the power of

mishpat to the aspect of Malchus,

the aspect of shem above, to rescue it from the

k’lipos from the side of death, which is the aspect of

sleep — which is one-sixtieth of death —

“one-sixtieth” precisely. And

therefore before sleep we arouse the sixty mighty ones, all grasping swords, etc. And we

also recite the sixty letters of Birchas Kohanim [the Priestly

Blessing] — to guard and rescue the aspect of Malchus,

which is the aspect of shem, which is the aspect of

igulah, the aspect of samech,

as explained in the teaching above — in order to rescue the aspect of

samech, the aspect of

“sixty are the queens”, from the

sleep which is one-sixtieth of death. And this is why we say before sleep:

“exaltations of God in their throat and a double-edged

sword in their hand, to execute vengeance among the nations, reproofs among the

peoples… to execute upon them the judgment written”

[Tehillim 149:6–9]. For then, before sleep, we

arouse the power of judgment in order to surrender it to the aspect of

Malchus, the aspect of shem,

which is the aspect of the double-edged sword, the avenging sword, the sword of judgment

above.

And this is the aspect of what is stated in the writings of the Ari, that at the time of

sleep the mochin depart from

Z’air Anpin upward, and then the

g’vuros are drawn to

Malchus not through Z’air

Anpin — and through this the Malchus is sawed

apart and returns face to face. This is the mystery of the

kavanas Rosh Hashanah, the mystery of the

n’sirah [sawing], the mystery of sleep and the waking

from sleep through the shofar on

Rosh Hashanah — see in the

kavanos — as above. For we surrender the

mishpat, which is the aspect of

mochin, to the Blessed One, in the aspect of

“for judgment belongs to God”. And

then the Blessed One Himself draws the g’vuros of the

mochin — the fire of judgment — to the

The Tefillah l'Ani is the most precious of all, as the Zohar HaKadosh elaborates there at great length, praising the prayer of the poor one: "Broken vessels of HaKadosh Baruch Hu — he constantly quarrels with HaKadosh Baruch Hu, and HaKadosh Baruch Hu listens and hears his words. When he prays his prayer, all the windows of heaven are opened. All other prayers ascending on high are pushed aside by this poor, broken-hearted one. HaKadosh Baruch Hu says: Let all the prayers of the world be wrapped aside, and let this prayer come before Me. I do not want any court to judge between us. Let his complaints be before Me — he and I alone." HaKadosh Baruch Hu secures Himself alone with those complaints, with that prayer: "V'lifnei Hashem yishpoch sicho" — "Before Hashem he pours out his prayer" — "Lifnei Hashem" indeed. All the hosts of heaven ask one another: "With what is HaKadosh Baruch Hu occupied?" They say: "He has secluded Himself in longing with His vessels." None of them know what becomes of this prayer of the poor one and all his complaints — for the poor one's desire is only to pour his tears in complaint before the holy King, and the desire of HaKadosh Baruch Hu is only to receive them.

All this was said even about a poor person who prays about physical needs and poverty. How much more so when a person begins to have mercy on himself, senses his poverty in good deeds, argues with Hashem, quarrels with Him, protests that He does not draw him close, and pours his prayer and heart before Him until he is stirred to tears — how exceedingly precious this prayer is before Hashem! It is the most precious of all prayers.

But every person must strengthen himself to believe in this, and to strive with everything he can to cry out and pray to Hashem. And the essential thing is that one should arouse t'filas Hashem within himself — that he should ask from Hashem, blessed be He, that He should pray Himself on his behalf, as mentioned above. For the more there is some aspect of is'arusa d'l'sata — that a Jewish person prays from below — the more is aroused, as it were, the power of His prayer, blessed be He, as is known. For this is the essential generality of all the intentions of the Torah and mitzvos and all the intentions of prayer — that the essential intention is that through arousal from below, there should be arousal above, as is known.

That is, when we learn Torah or fulfill some mitzvah, through this we arouse Him, blessed be He, to fulfill that Torah and mitzvah. And likewise, when we pray before Him, blessed be He, then He, blessed be He, Himself prays. For each Jew is literally a portion of the Divine, and according to one's portion and root in His Divinity, blessed be He, so does one have the power to arouse from above. But certainly there are many distinctions — for His Divinity, blessed be He, fills the entire world, from the summit of all levels to the end of all levels, to the very lowest level, and even within the ten crowns of impurity, etc. — as is brought in his [the Rebbe's] words, of blessed memory, many times (especially in the Torah-teaching "Mi HaIsh HeChafeitz Chaim" [Likutay Moharan I:27]). Only, the lower the level, the more His Divinity is in greater contractions and clothed in more garments, etc.

And therefore the essential hope is through the great tzadikim who merit Toras Hashem and t'filas Hashem literally — who illuminate within us so that even at the very depths of the lowest level, from there we can attach ourselves with 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 exert ourselves with strong ratzon — which is the aspect of nishma, the aspect of prayer, etc. — to draw upon ourselves mercy and chasadim from t'filas Hashem literally, from which new chasadim are drawn every day that never cease.

— 55 —

But every person must strengthen himself to believe in this, and to strive with everything he can to cry out and pray to Hashem. And the essential thing is that one should arouse t'filas Hashem within himself — that he should ask from Hashem, blessed be He, that He should pray Himself on his behalf, as mentioned above. For the more there is some aspect of is'arusa d'l'sata — that a Jewish person prays from below — the more is aroused, as it were, the power of His prayer, blessed be He, as is known. For this is the essential generality of all the intentions of the Torah and mitzvos and all the intentions of prayer — that the essential intention is that through arousal from below, there should be arousal above, as is known.

That is, when we learn Torah or fulfill some mitzvah, through this we arouse Him, blessed be He, to fulfill that Torah and mitzvah. And likewise, when we pray before Him, blessed be He, then He, blessed be He, Himself prays. For each Jew is literally a portion of the Divine, and according to one's portion and root in His Divinity, blessed be He, so does one have the power to arouse from above. But certainly there are many distinctions — for His Divinity, blessed be He, fills the entire world, from the summit of all levels to the end of all levels, to the very lowest level, and even within the ten crowns of impurity, etc. — as is brought in his [the Rebbe's] words, of blessed memory, many times (especially in the Torah-teaching "Mi HaIsh HeChafeitz Chaim" [Likutay Moharan I:27]). Only, the lower the level, the more His Divinity is in greater contractions and clothed in more garments, etc.

And therefore the essential hope is through the great tzadikim who merit Toras Hashem and t'filas Hashem literally — who illuminate within us so that even at the very depths of the lowest level, from there we can attach ourselves with 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 exert ourselves with strong ratzon — which is the aspect of nishma, the aspect of prayer, etc. — to draw upon ourselves mercy and chasadim from t'filas Hashem literally, from which new chasadim are drawn every day that never cease.

— 55 —

But in truth, Hashem, blessed be He, constricts Himself from the Infinite to the endless, all the way to the central point of this physical world where a person stands in his place on that day and at that hour specifically. And He arranges for him a thought, a word, and a deed each and every day, according to the day, according to the place, and according to the person. And He hints to him through them specifically, hints to draw close to His service.

§ 4 — But One May Not Rely on This: Emunah and Drawing Close to Truth

But in truth, Hashem, blessed be He, constricts Himself from the Infinite to the endless, all the way to the central point of this physical world where a person stands in his place on that day and at that hour specifically. And He arranges for him a thought, a word, and a deed each and every day, according to the day, according to the place, and according to the person. And He hints to him through them specifically, hints to draw close to His service.

But in truth, Hashem, blessed be He, constricts Himself from the Infinite to the endless, all the way to the central point of this physical world where a person stands in his place on that day and at that hour specifically. And He arranges for him a thought, a word, and a deed each and every day, according to the day, according to the place, and according to the person. And He hints to him through them specifically, hints to draw close to His service.

But in truth, Hashem, blessed be He, constricts Himself from the Infinite to the endless, all the way to the central point of this physical world where a person stands in his place on that day and at that hour specifically. And He arranges for him a thought, a word, and a deed each and every day, according to the day, according to the place, and according to the person. And He hints to him through them specifically, hints to draw close to His service.

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

Na Nach Nachma Nachman MeUman ✦

§ 10 — Rosh HaShanah, the Shofar, and Pekidas Akaros

Sulam [ladder] alludes to this, for sulam in gematria equals kol [voice] — the aspect of "the voice is the voice of Yaakov." Through this comes all the Jew's overpowering against all the Sitra Achra and Chambers of Exchange, all encompassed in Esav: "when the voice is the voice of Yaakov, the hands are not the hands of Esav" — he has no power.

~ 3 ~

And this is the aspect of is'ar'usa dil'aila (arousal from Above) before is'ar'usa dil'sata (arousal from below) that occurred at the Exodus from Mitzrayim (as explained in the Writings). For normally one must first rectify one's own vessel — this is the aspect of is'ar'usa dil'sata: by sanctifying and purifying oneself, one rectifies one's vessel — and afterward one can receive the light that descends from Above, which is the is'ar'usa dil'aila, for then one can depict the light for good. But now, at the time of the Exodus, it was impossible to conduct things this way, since the Mitzrim had such a hold on them. If He had waited until their vessels were completely purified to receive the light, they could never have been redeemed at all, for the Mitzrim had too strong a grip. Therefore Hashem performed wondrous kindness with us and overrode the constellations and conducted Himself with us in a way beyond nature — He brought down the supernal light in the aspect of blessing from Above, even though their vessels were not yet fully purified. And on the contrary, through this great light that descended from Above in the aspect of blessing, the impurity of Mitzrayim was subdued and nullified, their vessels were purified, and they merited redemption.

✦ ✦ ✦

On Rosh HaShanah: the shainah = the path to Eretz Yisrael (= the Tzaddik's pshitus, the Chesed Chinam through which one conquers EY). Then the awakening through the shofar = actually arriving at Eretz Yisrael. Drawing the Mochin through the shofar = Eretz Yisrael itself — for the essential Mochin are in EY: "There is no wisdom like the wisdom of Eretz Yisrael" (Midrash Sh'mini; LM II:71). This = Kabbalas HaTorah given through the shofar's voice. The essential drawing of Torah is in EY: "There is no Torah like the Torah of Eretz Yisrael" — "Ki miTziyon taitzai Torah." This = the great yirah drawn through the shofar: "Hayitaka shofar ba'ir v'am lo yecheradu" — "Shall a shofar be blown in a city and the people not tremble?" (Amos 3). When the Mochin (= Torah) are drawn → great yirah flows, for "if there is no wisdom there is no yirah." As at Mattan Torah: "ul'va'avur tihyeh yiraso al p'naichem l'vilti secheta'u" — "So that His fear shall be upon your faces, that you not sin." This = the yirah mentioned at the end of the Torah: each ma'amar has its yirah — merited when one arrives at Eretz Yisrael (whose ten levels of kedushah = the Asarah Ma'amaros). Therefore the essential conquest of Eretz Yisrael was through the shofar's voice — when they entered Yericho (the first entry into EY) they blew the shofar (Yehoshua).

On Rosh HaShanah: the shainah = the path to Eretz Yisrael (= the Tzaddik's pshitus, the Chesed Chinam through which one conquers EY). Then the awakening through the shofar = actually arriving at Eretz Yisrael. Drawing the Mochin through the shofar = Eretz Yisrael itself — for the essential Mochin are in EY: "There is no wisdom like the wisdom of Eretz Yisrael" (Midrash Sh'mini; LM II:71). This = Kabbalas HaTorah given through the shofar's voice. The essential drawing of Torah is in EY: "There is no Torah like the Torah of Eretz Yisrael" — "Ki miTziyon taitzai Torah." This = the great yirah drawn through the shofar: "Hayitaka shofar ba'ir v'am lo yecheradu" — "Shall a shofar be blown in a city and the people not tremble?" (Amos 3). When the Mochin (= Torah) are drawn → great yirah flows, for "if there is no wisdom there is no yirah." As at Mattan Torah: "ul'va'avur tihyeh yiraso al p'naichem l'vilti secheta'u" — "So that His fear shall be upon your faces, that you not sin." This = the yirah mentioned at the end of the Torah: each ma'amar has its yirah — merited when one arrives at Eretz Yisrael (whose ten levels of kedushah = the Asarah Ma'amaros). Therefore the essential conquest of Eretz Yisrael was through the shofar's voice — when they entered Yericho (the first entry into EY) they blew the shofar (Yehoshua).

On Rosh HaShanah: the shainah = the path to Eretz Yisrael (= the Tzaddik's pshitus, the Chesed Chinam through which one conquers EY). Then the awakening through the shofar = actually arriving at Eretz Yisrael. Drawing the Mochin through the shofar = Eretz Yisrael itself — for the essential Mochin are in EY: "There is no wisdom like the wisdom of Eretz Yisrael" (Midrash Sh'mini; LM II:71). This = Kabbalas HaTorah given through the shofar's voice. The essential drawing of Torah is in EY: "There is no Torah like the Torah of Eretz Yisrael" — "Ki miTziyon taitzai Torah." This = the great yirah drawn through the shofar: "Hayitaka shofar ba'ir v'am lo yecheradu" — "Shall a shofar be blown in a city and the people not tremble?" (Amos 3). When the Mochin (= Torah) are drawn → great yirah flows, for "if there is no wisdom there is no yirah." As at Mattan Torah: "ul'va'avur tihyeh yiraso al p'naichem l'vilti secheta'u" — "So that His fear shall be upon your faces, that you not sin." This = the yirah mentioned at the end of the Torah: each ma'amar has its yirah — merited when one arrives at Eretz Yisrael (whose ten levels of kedushah = the Asarah Ma'amaros). Therefore the essential conquest of Eretz Yisrael was through the shofar's voice — when they entered Yericho (the first entry into EY) they blew the shofar (Yehoshua).

On Rosh HaShanah: the shainah = the path to Eretz Yisrael (= the Tzaddik's pshitus, the Chesed Chinam through which one conquers EY). Then the awakening through the shofar = actually arriving at Eretz Yisrael. Drawing the Mochin through the shofar = Eretz Yisrael itself — for the essential Mochin are in EY: "There is no wisdom like the wisdom of Eretz Yisrael" (Midrash Sh'mini; LM II:71). This = Kabbalas HaTorah given through the shofar's voice.

The essential drawing of Torah is in EY: "There is no Torah like the Torah of Eretz Yisrael" — "Ki miTziyon taitzai Torah." This = the great yirah drawn through the shofar: "Hayitaka shofar ba'ir v'am lo yecheradu" — "Shall a shofar be blown in a city and the people not tremble?" (Amos 3). When the Mochin (= Torah) are drawn → great yirah flows, for "if there is no wisdom there is no yirah." As at Mattan Torah: "ul'va'avur tihyeh yiraso al p'naichem l'vilti secheta'u" — "So that His fear shall be upon your faces, that you not sin." This = the yirah mentioned at the end of the Torah: each ma'amar has its yirah — merited when one arrives at Eretz Yisrael (whose ten levels of kedushah = the Asarah Ma'amaros). Therefore the essential conquest of Eretz Yisrael was through the shofar's voice — when they entered Yericho (the first entry into EY) they blew the shofar (Yehoshua).