And this is the aspect of the Kiddush over a cup of wine on Shabbos. When one wishes to leave the six weekdays and enter the holiness of Shabbos, to draw upon us the k'dushas Shabbos [holiness of Shabbos], one must make Kiddush over a cup of wine. For the cup of wine is the aspect of yirah, the aspect of malchus [kingship], as Rabbeinu z"l wrote elsewhere — that yirah is the aspect of malchus, as they said, "Were it not for the fear of the government" [people would swallow each other alive] (Avos 3:2). And this is the aspect of the cup of wine of Kiddush, as is brought in the kavanos [mystical intentions], for kos [cup] has the gematriya [numerical value] of Elokim — this is the aspect of "Elokim yira" ["fear G-d"], the aspect of yirah, the aspect of malchus. And this is the aspect of yayin [wine], the aspect of red wine, as it is written, "Al taireh yayin ki yis'adam" ["Do not look upon wine when it is red"] (Mishlei 23:31) — which is the aspect of din, the aspect of yirah.

That is, upon the entrance of Shabbos, when one goes from the weekdays to Shabbos, the main beginning to draw the k'dushas Shabbos Kodesh is through immediately upon the entrance of Shabbos elevating all the fallen yiros to their root in the da'as, which is called kodesh. For da'as is called kodesh, as is known. And this is the aspect of Kiddush over the cup of wine — that one elevates and raises the aspect of the kos, the aspect of yayin, which is the aspect of yirah, elevating it to its root, which is the da'as that is called kodesh.

And therefore one must receive the kos with both hands, for the hands are the aspect of mishpat, which is the amuda d'emtza'isa [the middle pillar], which is comprised of three — which are the body and the hands, as is known. And this is the aspect of "v'so'chaiz b'mishpat yadi" ["And My hand grasps judgment"] (D'varim 32:41). And these hands, which are the aspect of mishpat, receive the kos and elevate it — which is the aspect of the elevation of the yirah, as above. And therefore one holds the kos opposite the navel of the heart, for there is the main [place of] yirah, which is a matter entrusted to the heart, as is explained in the aforementioned Torah.

And then one recites the Kiddush and testifies that Hashem Yisbarach created everything in the six days of Creation and rested on Shabbos. Through this, all the fallen yiros and all the fears are nullified, for "Hashem li, lo ira, mah ya'aseh li adam" ["Hashem is with me, I will not fear; what can man do to me?"] (T'hilim 118:6). For since one knows that Hashem Yisbarach created everything and everything is in His domain, why should I fear any master or anything in the world? For without His permission, who can do anything to me? For everything is in His domain alone, and I have nothing to fear except the Master of the domain, Who is the singular Creator, Yisbarach. And therefore it is called Kiddush [sanctification], for through this the yirah ascends to the da'as, which is the aspect of kodesh, as above. And there, when the yirah is included in the holy da'as, through this one ascends and is included in the ultimate, supernal holiness, which is the aspect of the or haganuz [hidden light], sisray Oraysa [the secrets of the Torah], which is called kodesh, as above in the aforementioned Torah, see there. This is the main aspect of the k'dushas Shabbos, which is a semblance of the World to Come, when we will merit the or haganuz that will be revealed in the future.

And this is the aspect of the taking of permission that is received before the blessing over the wine of Kiddush, when they say "Savri" ["With your permission"] or "Birshus" ["By your leave"] — in order to receive permission from all those present. For when one wishes to nullify the fallen yiros and elevate the yirah to its root, which is the da'as, the aspect of kodesh as above, all the r'shuyos [domains/permissions] must be gathered together in order to be included in Echad [the One], where everything is good, everything is kodesh, as above, and where all the dinim are nullified, as above. For the main hold of the dinim and the fallen yiros is only from being distant from Echad, as above.

And this is the aspect of the Kiddush over a cup of wine on Shabbos. When one wishes to leave the six weekdays and enter the holiness of Shabbos, to draw upon us the k'dushas Shabbos [holiness of Shabbos], one must make Kiddush over a cup of wine. For the cup of wine is the aspect of yirah, the aspect of malchus [kingship], as Rabbeinu z"l wrote elsewhere — that yirah is the aspect of malchus, as they said, "Were it not for the fear of the government" [people would swallow each other alive] (Avos 3:2). And this is the aspect of the cup of wine of Kiddush, as is brought in the kavanos [mystical intentions], for kos [cup] has the gematriya [numerical value] of Elokim — this is the aspect of "Elokim yira" ["fear G-d"], the aspect of yirah, the aspect of malchus. And this is the aspect of yayin [wine], the aspect of red wine, as it is written, "Al taireh yayin ki yis'adam" ["Do not look upon wine when it is red"] (Mishlei 23:31) — which is the aspect of din, the aspect of yirah.

That is, upon the entrance of Shabbos, when one goes from the weekdays to Shabbos, the main beginning to draw the k'dushas Shabbos Kodesh is through immediately upon the entrance of Shabbos elevating all the fallen yiros to their root in the da'as, which is called kodesh. For da'as is called kodesh, as is known. And this is the aspect of Kiddush over the cup of wine — that one elevates and raises the aspect of the kos, the aspect of yayin, which is the aspect of yirah, elevating it to its root, which is the da'as that is called kodesh.

And therefore one must receive the kos with both hands, for the hands are the aspect of mishpat, which is the amuda d'emtza'isa [the middle pillar], which is comprised of three — which are the body and the hands, as is known. And this is the aspect of "v'so'chaiz b'mishpat yadi" ["And My hand grasps judgment"] (D'varim 32:41). And these hands, which are the aspect of mishpat, receive the kos and elevate it — which is the aspect of the elevation of the yirah, as above. And therefore one holds the kos opposite the navel of the heart, for there is the main [place of] yirah, which is a matter entrusted to the heart, as is explained in the aforementioned Torah.

And then one recites the Kiddush and testifies that Hashem Yisbarach created everything in the six days of Creation and rested on Shabbos. Through this, all the fallen yiros and all the fears are nullified, for "Hashem li, lo ira, mah ya'aseh li adam" ["Hashem is with me, I will not fear; what can man do to me?"] (T'hilim 118:6). For since one knows that Hashem Yisbarach created everything and everything is in His domain, why should I fear any master or anything in the world? For without His permission, who can do anything to me? For everything is in His domain alone, and I have nothing to fear except the Master of the domain, Who is the singular Creator, Yisbarach. And therefore it is called Kiddush [sanctification], for through this the yirah ascends to the da'as, which is the aspect of kodesh, as above. And there, when the yirah is included in the holy da'as, through this one ascends and is included in the ultimate, supernal holiness, which is the aspect of the or haganuz [hidden light], sisray Oraysa [the secrets of the Torah], which is called kodesh, as above in the aforementioned Torah, see there. This is the main aspect of the k'dushas Shabbos, which is a semblance of the World to Come, when we will merit the or haganuz that will be revealed in the future.

And this is the aspect of the taking of permission that is received before the blessing over the wine of Kiddush, when they say "Savri" ["With your permission"] or "Birshus" ["By your leave"] — in order to receive permission from all those present. For when one wishes to nullify the fallen yiros and elevate the yirah to its root, which is the da'as, the aspect of kodesh as above, all the r'shuyos [domains/permissions] must be gathered together in order to be included in Echad [the One], where everything is good, everything is kodesh, as above, and where all the dinim are nullified, as above. For the main hold of the dinim and the fallen yiros is only from being distant from Echad, as above.

And this is the aspect of the Kiddush over a cup of wine on Shabbos. When one wishes to leave the six weekdays and enter the holiness of Shabbos, to draw upon us the k'dushas Shabbos [holiness of Shabbos], one must make Kiddush over a cup of wine. For the cup of wine is the aspect of yirah, the aspect of malchus [kingship], as Rabbeinu z"l wrote elsewhere — that yirah is the aspect of malchus, as they said, "Were it not for the fear of the government" [people would swallow each other alive] (Avos 3:2). And this is the aspect of the cup of wine of Kiddush, as is brought in the kavanos [mystical intentions], for kos [cup] has the gematriya [numerical value] of Elokim — this is the aspect of "Elokim yira" ["fear G-d"], the aspect of yirah, the aspect of malchus. And this is the aspect of yayin [wine], the aspect of red wine, as it is written, "Al taireh yayin ki yis'adam" ["Do not look upon wine when it is red"] (Mishlei 23:31) — which is the aspect of din, the aspect of yirah.

That is, upon the entrance of Shabbos, when one goes from the weekdays to Shabbos, the main beginning to draw the k'dushas Shabbos Kodesh is through immediately upon the entrance of Shabbos elevating all the fallen yiros to their root in the da'as, which is called kodesh. For da'as is called kodesh, as is known. And this is the aspect of Kiddush over the cup of wine — that one elevates and raises the aspect of the kos, the aspect of yayin, which is the aspect of yirah, elevating it to its root, which is the da'as that is called kodesh.

And therefore one must receive the kos with both hands, for the hands are the aspect of mishpat, which is the amuda d'emtza'isa [the middle pillar], which is comprised of three — which are the body and the hands, as is known. And this is the aspect of "v'so'chaiz b'mishpat yadi" ["And My hand grasps judgment"] (D'varim 32:41). And these hands, which are the aspect of mishpat, receive the kos and elevate it — which is the aspect of the elevation of the yirah, as above. And therefore one holds the kos opposite the navel of the heart, for there is the main [place of] yirah, which is a matter entrusted to the heart, as is explained in the aforementioned Torah.

And then one recites the Kiddush and testifies that Hashem Yisbarach created everything in the six days of Creation and rested on Shabbos. Through this, all the fallen yiros and all the fears are nullified, for "Hashem li, lo ira, mah ya'aseh li adam" ["Hashem is with me, I will not fear; what can man do to me?"] (T'hilim 118:6). For since one knows that Hashem Yisbarach created everything and everything is in His domain, why should I fear any master or anything in the world? For without His permission, who can do anything to me? For everything is in His domain alone, and I have nothing to fear except the Master of the domain, Who is the singular Creator, Yisbarach. And therefore it is called Kiddush [sanctification], for through this the yirah ascends to the da'as, which is the aspect of kodesh, as above. And there, when the yirah is included in the holy da'as, through this one ascends and is included in the ultimate, supernal holiness, which is the aspect of the or haganuz [hidden light], sisray Oraysa [the secrets of the Torah], which is called kodesh, as above in the aforementioned Torah, see there. This is the main aspect of the k'dushas Shabbos, which is a semblance of the World to Come, when we will merit the or haganuz that will be revealed in the future.

And this is the aspect of the taking of permission that is received before the blessing over the wine of Kiddush, when they say "Savri" ["With your permission"] or "Birshus" ["By your leave"] — in order to receive permission from all those present. For when one wishes to nullify the fallen yiros and elevate the yirah to its root, which is the da'as, the aspect of kodesh as above, all the r'shuyos [domains/permissions] must be gathered together in order to be included in Echad [the One], where everything is good, everything is kodesh, as above, and where all the dinim are nullified, as above. For the main hold of the dinim and the fallen yiros is only from being distant from Echad, as above.

And the rectification is through the great tzadik, the aspect of Yosef, who sees and knows all this and engages in rectifying all this, to reveal the light of truth in the world. And therefore he said, "Let Par'oh act, and let him appoint overseers over the land, and let him take a fifth of the land of Egypt during the seven years of plenty, and let them gather all the food of the good years" (Genesis 41:34-35) etc. That is, he commands that they should make overseers and appointees who will gather all the good that is revealed through the true tzadikim, who are the aspect of the seven years of plenty. For the holy Torah that they reveal is called "food," as it is written, "Come, eat of my bread" (Proverbs 9:5). And as it is written, "Come, buy and eat" (Isaiah 55:1) etc.

That is, they should gather all the good — which is the Torah that the true tzadikim reveal — that the food should be as a deposit etc. That Israel should sustain themselves with their Torah in the time of the overpowering of the aspect of the seven years of famine, G-d forbid — which is the aspect of the false leaders, as mentioned above. For at every time and period when the true tzadikim of that generation are not known, one must sustain and enliven oneself with the Torah that the true tzadikim before us revealed to us. And we must walk in their ways until Hashem, blessed be He, has mercy on us and reveals to us the true tzadikim of this generation, who have the aspect of ruach nevuah, ruach hakodesh — who have the power to clarify the medameh and to reveal the emunah in the world.

And as is brought in our words on the verse, "If you do not know for yourself, O fairest of women, go out in the footsteps of the flock and graze your kids" (Song of Songs 1:8) etc. That is, if the congregation of Israel — who are called "the fairest of women" — if they do not know to whom to draw close, they must for now go in the footsteps of the flock — that is, in the ways of our holy ancestors from of old, as Rashi explained there on this verse: "Look at the ways of your earliest ancestors" etc.; see there (see all this in Hilchos Birchos HaRei'ach).

↓

▶

Judges must be “haters of gain” — bribery = love of money → blemishes Malchus → “blinds the eyes of the wise” (Chochma Tata’a = pupil of the eye)

↓

▶

Judges deliberate carefully with their intellect → elevate Malchus to Ohr HaPonim (Supernal Intellect / Light of the Countenance)

↓

▶

Malchus ascends → draws vitality from Above → “Justice, justice shall you pursue so that you may live”

↓

▶

Litigant accepts the verdict → Malchus rectified for him → the kol (voice) is repaired → “he sings and goes on his way”

margin: 36px 0 16px;

text-align: center;

p { margin-bottom: 18px; text-indent: 2em; }

p.no-indent { text-indent: 0; }

This is the aspect of: "Hashem said to Avram: Go for yourself from your land, from your birthplace, and from your father's house" etc. Avram is the neshamah, as stated many times in the holy Zohar on these parshiyos. He lacks the letter heh — the aspect of joy, as our Sages say regarding the mitzvah to gladden the bride and groom: the five voices — "voice of joy and voice of gladness... voice saying: 'Give thanks to Hashem'" (Yirmiyah 33). Therefore Avram does not bear children — the essential holy birth is from the joy of bride and groom: "one who has no children should gladden his wife" etc. (as brought in LM II:81).

"Go for yourself from your land" — the aspect of sadness drawn from the land, from the element of earth, where sadness clings: "cursed is the ground for your sake; in sadness you shall eat it" etc., as explained in several places in Rabbainu's words zichrono livrachah (see what he writes on "and you shall eat dust" etc., and elsewhere). "From your birthplace" — from the sadness that comes from the side of birth: "behold, in iniquity I was formed" etc., for this desire is the aspect of wailing and sadness, Rachmana litzlan, as is known. "From your father's house" — from the sadness drawn from one's family and relatives, etc., among whom he was raised, whose way is to sadden a person. Especially when he wishes to enter the paths of holiness — their way is to grieve and pain and prevent him, through the profusion of their changing opinions and reversed reasonings drawn from the Chambers of Exchange, as above. All types of suffering contrary to a person's will are called sadness: "they provoked Him in the wilderness"; "all day long His words grieve me" (Tehillim 56); "He was grieved in His heart" (Beraishis 6). And much more.

This is the aspect of: "Hashem said to Avram: Go for yourself from your land, from your birthplace, and from your father's house" etc. Avram is the neshamah, as stated many times in the holy Zohar on these parshiyos. He lacks the letter heh — the aspect of joy, as our Sages say regarding the mitzvah to gladden the bride and groom: the five voices — "voice of joy and voice of gladness... voice saying: 'Give thanks to Hashem'" (Yirmiyah 33). Therefore Avram does not bear children — the essential holy birth is from the joy of bride and groom: "one who has no children should gladden his wife" etc. (as brought in LM II:81).

"Go for yourself from your land" — the aspect of sadness drawn from the land, from the element of earth, where sadness clings: "cursed is the ground for your sake; in sadness you shall eat it" etc., as explained in several places in Rabbainu's words zichrono livrachah (see what he writes on "and you shall eat dust" etc., and elsewhere). "From your birthplace" — from the sadness that comes from the side of birth: "behold, in iniquity I was formed" etc., for this desire is the aspect of wailing and sadness, Rachmana litzlan, as is known. "From your father's house" — from the sadness drawn from one's family and relatives, etc., among whom he was raised, whose way is to sadden a person. Especially when he wishes to enter the paths of holiness — their way is to grieve and pain and prevent him, through the profusion of their changing opinions and reversed reasonings drawn from the Chambers of Exchange, as above. All types of suffering contrary to a person's will are called sadness: "they provoked Him in the wilderness"; "all day long His words grieve me" (Tehillim 56); "He was grieved in His heart" (Beraishis 6). And much more.

This is the aspect of: "Hashem said to Avram: Go for yourself from your land, from your birthplace, and from your father's house" etc. Avram is the neshamah, as stated many times in the holy Zohar on these parshiyos. He lacks the letter heh — the aspect of joy, as our Sages say regarding the mitzvah to gladden the bride and groom: the five voices — "voice of joy and voice of gladness... voice saying: 'Give thanks to Hashem'" (Yirmiyah 33). Therefore Avram does not bear children — the essential holy birth is from the joy of bride and groom: "one who has no children should gladden his wife" etc. (as brought in LM II:81).

"Go for yourself from your land" — the aspect of sadness drawn from the land, from the element of earth, where sadness clings: "cursed is the ground for your sake; in sadness you shall eat it" etc., as explained in several places in Rabbainu's words zichrono livrachah (see what he writes on "and you shall eat dust" etc., and elsewhere). "From your birthplace" — from the sadness that comes from the side of birth: "behold, in iniquity I was formed" etc., for this desire is the aspect of wailing and sadness, Rachmana litzlan, as is known. "From your father's house" — from the sadness drawn from one's family and relatives, etc., among whom he was raised, whose way is to sadden a person. Especially when he wishes to enter the paths of holiness — their way is to grieve and pain and prevent him, through the profusion of their changing opinions and reversed reasonings drawn from the Chambers of Exchange, as above. All types of suffering contrary to a person's will are called sadness: "they provoked Him in the wilderness"; "all day long His words grieve me" (Tehillim 56); "He was grieved in His heart" (Beraishis 6). And much more.

Pharaoh's dream — seven years of plenty, seven years of famine. The seven bad years swallowed the good: "it was not known that they came into their belly, and their appearance was as bad as at first." All this alludes to the above. Pharaoh saw the source of Israel's exile. The essential exile is from Eretz Yisrael — where our life and length of days are, where the pleasant mochin flow, the no'am, the essential vitality: "wisdom gives life." Therefore exile was in Egypt — the opposite of Eretz Yisrael/no'am.

Core teaching (LM II:71): No'am Ha'Elyon [Supernal Pleasantness] = root of all tastes and loves = mochin of Eretz Yisrael = Yosef. Chovlim [destroyers] = chutz la'Aretz mochin = machlokes. When no'am flows, chovlim come for tikkun but can damage the no'am instead.

Core teaching (LM II:71): No'am Ha'Elyon [Supernal Pleasantness] = root of all tastes and loves = mochin of Eretz Yisrael = Yosef. Chovlim [destroyers] = chutz la'Aretz mochin = machlokes. When no'am flows, chovlim come for tikkun but can damage the no'am instead.

Core teaching (LM II:71): No'am Ha'Elyon [Supernal Pleasantness] = root of all tastes and loves = mochin of Eretz Yisrael = Yosef. Chovlim [destroyers] = chutz la'Aretz mochin = machlokes. When no'am flows, chovlim come for tikkun but can damage the no'am instead.

And therefore the complete tzaddik — who has never sinned according to his level and k'dushah — there is no difference for him between "before the Creation" and "after the Creation." And therefore his level is not so great in including "after the Creation" in "before the Creation" — since for him, "after the Creation" is not applicable at all, for he is constantly attached to Hashem Yisbarach.

And therefore the complete tzaddik — who has never sinned according to his level and k'dushah — there is no difference for him between "before the Creation" and "after the Creation." And therefore his level is not so great in including "after the Creation" in "before the Creation" — since for him, "after the Creation" is not applicable at all, for he is constantly attached to Hashem Yisbarach.

And therefore the complete tzaddik — who has never sinned according to his level and k'dushah — there is no difference for him between "before the Creation" and "after the Creation." And therefore his level is not so great in including "after the Creation" in "before the Creation" — since for him, "after the Creation" is not applicable at all, for he is constantly attached to Hashem Yisbarach.

And therefore the complete tzaddik — who has never sinned according to his level and k'dushah — there is no difference for him between "before the Creation" and "after the Creation." And therefore his level is not so great in including "after the Creation" in "before the Creation" — since for him, "after the Creation" is not applicable at all, for he is constantly attached to Hashem Yisbarach.

Hilchos Nedarim 3

☰ Hebrew – Introduction

Based on the discourse "He placed a tent for the sun among them" etc. in Torah 49 [of Likutay Moharan] — see there the entire discourse. And the principle, in brief: that according to the fiery light of the heart of the Jewish person, it is impossible for the midos [attributes/character traits] to be revealed — for the fiery light of his heart is without end and without limit to his longing. And one must contract the hislahavus [fervent enthusiasm] so that there should remain in the heart a chalal [hollow space], as it is written, "And my heart is hollow within me" (Psalms 109:22). And through the contraction of the hislahavus, one can come to the revelation of the midos — that is, to serve Hashem in gradual stages and in measured proportion, etc.

But Shabbas is holy of its own accord, and there is no foothold for the Sitra Achara at all — for it is the aspect of the World to Come, as above. Therefore, it does not need hazmanah, as above.

• • •

Translator’s Summary

This halacha is built on Likutay Moharan I:4 (“Anochi Hashem Elokecha”), which teaches the dynamic of bittul toward the Ain Sof (where everything is entirely good, “Hashem is HaElokim”) and returning to y’shus (existence) bearing a r’shimah (residual impression) — the essential motion of ratzo vashov (running and returning).

Reb Nosson maps this onto the Shabbas/Yom Tov distinction with remarkable precision. Shabbas = the Tachlis itself, the “day that is entirely Shabbas” = entirely good = holy of its own accord = above time (“days were formed, and not one of them” = Shabbas is not counted among the days). It requires no sanctification from below; on the contrary, all holinesses are drawn from it. Therefore: complete cessation, even ochel nefesh forbidden, no hazmanah needed for muktzeh.

Yom Tov = the drawing down of that illumination into this world, into the days and middos. That is why it is literally called “good day” — we make the day good by drawing the light of “entirely good” into it. Its holiness depends on Yisrael (mikrah kodesh = one must call the holiness there). Therefore: ochel nefesh permitted (the soul is higher than Yom Tov, since Yom Tov receives from the soul), hazmanah needed (verbal invitation to expel the Sitra Achara), and Hashem can “hate your festivals” when Yisrael are unworthy (but never Shabbas).

[Tehillim 69:21] — which is the aspect of

blemishing the n’kudah, see there. And therefore

originally, when he was a gentile, he was uncircumcised, for all nations are uncircumcised,

as explained in the Mishnah. For the sustenance of the seventy nations is from the

sh’viras ha-kailim [the shattering of the vessels],

from which the grip of the k’lipos [husks/shells] draws,

which is the aspect of orlah, the aspect of

cherpah, as above. And therefore when he wishes to enter the

faith of Israel he requires milah to remove the disgrace, to take him out from the aspect

[Tehillim 69:21] — which is the aspect of

blemishing the n’kudah, see there. And therefore

originally, when he was a gentile, he was uncircumcised, for all nations are uncircumcised,

as explained in the Mishnah. For the sustenance of the seventy nations is from the

sh’viras ha-kailim [the shattering of the vessels],

from which the grip of the k’lipos [husks/shells] draws,

which is the aspect of orlah, the aspect of

cherpah, as above. And therefore when he wishes to enter the

faith of Israel he requires milah to remove the disgrace, to take him out from the aspect

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

Na Nach Nachma Nachman MeUman ✦

On RH, YK, and the entire Aseres Y'mai T'shuvah → we drew kedushas EY (= ten levels of kedushah corresponding to the Ten Days). Now on Sukkos we reveal the great power of Yisrael: not only can we conquer Eretz Yisrael (= RH and YK), but we can even sanctify all places in Chutz LaAretz with kedushas Eretz Yisrael — by revealing that He created the world. This = Sukkos: Hashem merited us that every single Jew sits in the Sukkah (= tzila kadisha, tzila dim'haimnusa [holy shade, shade of emunah] = kedushas EY) — meaning we can draw kedushas EY even in Chutz LaAretz. Every Jew can sanctify external places with kedushas EY (= Sukas Shaleim) through the complete emunah attained on RH and YK — knowing and making known that He is the Creator, He is the Fashioner → through this one can draw kedushas EY even in Chutz LaAretz.

It follows that they are above the category of beheimah and closer to the category of adam, for their advantage is in speech, as mentioned above. For the animal walks on four — on its forelegs and hind legs — for the animal has no hands at all, because it has no aspect of speech at all. For speech is the aspect of hands, and there is the place of speech, in the aspect of "as Hashem spoke by the hand of" — stated regarding Moshe and the other prophets. As Rabbeinu explained, may his light shine (in Siman 56): for the five articulation points of the mouth are the aspect of the five fingers of the hand, as is brought. And in the animal, the hands and speech have completely descended, until it has no da'as or speech at all and walks on four. But the bird walks only on its two legs, and from the aspect of the two hands — where speech depends — wings were made from this, which are above on the body, close and adjacent to the aspect of hands. And they are in the aspect of speech — the aspect of "and the master of wings shall tell the matter," as mentioned above — in the aspect of "and human hands beneath their wings" (Yechezkel 1:8). For the aspect of human hands is clothed within the wings, where is the aspect of speech — this is the wind in the wings.

§4

And therefore when one needs to draw m'zonos [sustenance] and wealth, which come from s'mol, as above — then two times ayin cries are needed. For the da'as, the aspect of Torah, in general is in the aspect of ayin yamin, as above. And when one draws the da'as from the aspect of aina chad, as above, from the aspect of kola y'mina downward to the aspect of yamin below — one needs the aspect of seventy cries, as above. And therefore the m'zonos, which come from s'mol — two aspects of descent are needed, for afterwards one must still descend from yamin to s'mol. Therefore two times seventy cries are needed. For the essential hold of the anpin chashuchin — because of which one must cry out the seventy cries, as above — is from the aspect of s'mol, as is known. And therefore even when da'as is drawn, the aspect of Torah, the aspect of birth, as above, which is in the aspect of yamin — nevertheless seventy cries are needed, for since below there is also an aspect of s'mol, therefore even though one is drawing da'as, the aspect of yamin, seventy cries are needed so that, G-d forbid, the seventy anpin chashuchin — whose hold is from s'mol — should not overpower. And therefore when one draws m'zonos, which come from s'mol — another seventy cries are needed, the aspect of seventy doubled cries, so that the anpin chashuchin — whose essential hold is there in the s'mol — should not overpower. And therefore they are doubled — corresponding to two aspects of descent, from yamin to yamin and from yamin to s'mol. And therefore they are as difficult as double the pains of a woman in labor, as above.

§5

Laws of Yom Tov

Mahadura Batra — Later Edition

Sections 14–17 of the Later Edition. Based on the teaching regarding koach hamoshech (the drawing/attracting force) and koach hamachri'ach (the compelling/coercive force), as developed in the earlier Yom Tov halachos — here applied to explaining the distinction between Shabbos and Yom Tov, the permissibility of food-preparation labor on Yom Tov, and the inner intention a person must cultivate in all his daily activities.

Key terms used throughout: Koach hamoshech — the drawing/attracting force: the natural tendency of all created vitality to yearn back toward its divine root and source. Koach hamachri'ach — the compelling/coercive force: the force by which G‑d's life-energy is bound downward into creation against its natural inclination, in order to sustain and vivify the physical world. Bechina — a dimension, mode, or spiritual register (e.g. "the bechina of Shabbos" = Shabbos as a spiritual principle). Sitra achra — the Other Side; the forces of impurity and self-assertion that feed off the coercive-force dimension of creation. Ovdin d'chol — weekday activities/labors.

Section 14

And this is the bechina of the distinction between Shabbos and Yom Tov — which consists solely in the labor of food preparation [meleches ochel nefesh]. For the six days of labor [sheishes yemay hama'aseh] — in which Hashem, blessed be He, created all of creation — are in the bechina of the compelling force [koach hamachri'ach], set against holy Shabbos on which He rested from all His labor, when there is only love and will and yearning toward the Root, to be included in the light of the Infinite — which is the bechina of the true supreme drawing force [koach hamoshech ha'elyon]. For the entire creation of the six weekdays is in the bechina of the compelling force — which compelled, so to speak, His divine vitality to descend below into each and every thing of creation, to be bound below against its will in order to vivify and sustain that created thing. For it is known that the divine vitality within every thing of the world yearns and longs and draws itself always toward its supernal root — only that by compulsion and by the decree of the Creator, blessed be He, it is forced to remain bound within creation for the sake of the world's existence. Thus it emerges that the entire creation of all six weekdays is entirely in the bechina of the compelling force. But the essential intent of the creation was for the sake of the ultimate purpose — which is the bechina of Shabbos, which is the bechina of the World to Come, which is the bechina of the drawing force — when everything returns and ascends and is drawn back to its root, as is known. That is, the aforementioned bechina — that all the wondrous artistry of the Creator of Bereishis, Who created all of creation with wisdom and with labor and with such wondrous craft — was all in the bechina of the compelling force and the drawing force cited above: that He contracted Himself, so to speak, and compelled the supernal vitality to descend below to vivify and sustain all the things of creation — which is the bechina of the compelling force, as stated. But they, in their nature, draw themselves toward their root — for every thing draws itself toward its root, as is known. And then, through these two forces together, the wondrous artistry of the Creator of Bereishis will be completed at the time of the ultimate purpose — which is the bechina of Shabbos — when it will be completed through this specifically: through the existence of these two forces, wondrous rectifications [tikunim] and great delights [sha'ashu'im] will be completed, and the pure refined spiritual worlds of the righteous — which is their reward in the future — will be brought to completion. For it is known that the essential purpose of all creation is for the sake of the human being — who possesses free choice. And the essential [arena of] free choice is in the bechina of the compelling force and the drawing force — for all bodily desires are in the bechina of the compelling forces, since the life-energy — the soul — does not desire these things; the soul's desire is only to draw toward its root, which is the bechina of the drawing force, as stated. But it is compelled to eat and drink, etc., for the sake of maintaining the body.

Section 15

And the essential [arena of] free choice is this: that a person must always strengthen the drawing force over the compelling force — and always remember his ultimate purpose, and draw himself toward his supernal root, which is the bechina of the drawing force. And even what he is compelled to engage in regarding the affairs of this world — such as eating and drinking, etc. — let it be only because of the compulsion that forces him to do so against his will. For certainly a person is compelled to eat, etc., since it is the will of Hashem, blessed be He, that the world be sustained. And when one conducts himself in this way, one will certainly do everything according to the Torah — and through this there will be wondrous rectifications, through the existence of both the compelling force and the drawing force, as stated. And so too all the labors that a person performs throughout the weekdays — they are all in the bechina of the compelling force. For Hashem, blessed be He, created everything so that it should be completed through the human being specifically (as is explained on this elsewhere) — as it is written: "which G‑d created to do". For wheat requires grinding, and lupines require preparation, etc., as the Midrash states. For everything was created for the sake of the human being — and nothing was created in its fully complete state ready for the human being. Rather, everything requires rectification and completion through the human being, as stated. And this is the bechina of all the labors in their totality that a person must perform — all in order to complete that thing so that it becomes fit for the human being for whose sake everything was created. And when a person performs the action and the labor to complete and rectify some thing of creation, through this he draws new vitality into that thing. For example, lupines — before their preparation their taste was bitter and they were not fit for human consumption. And the human being, through preparing and cooking them, draws into them their proper taste. And this taste is drawn from above, from Hashem, blessed be He, Who is the root of everything — only that Hashem, blessed be He, created the lupines in such a way that their good taste is not drawn into them until a person engages with them in preparation and cooking — for it is specifically he who draws into them their essential vitality, which is their good taste. And so with all things of the world — when they are completed through the human being, additional vitality is drawn into them that completes and rectifies the thing in its fullness. And this vitality that the human being draws from above into the thing — that he causes and rectifies through his craft and his labor — this vitality, when it is drawn below, is drawn through the bechina of the compelling force. Just as the essential vitality of the thing when it was created is in the bechina of the compelling force — for by its taste and desire it would draw itself upward to its root, as stated — so too this additional vitality that the human being draws, which is the essential completion of its fullness, is drawn only in the bechina of the compelling force — that the vitality is compelled to be drawn below against its will and its nature, which is only to draw upward, as stated. But the intent of Hashem, blessed be He, is for the good — so that through this specifically the wondrous artistry cited above will be completed. And so a person must intend in all his actions and labors and activities that the entire intention be for the sake of Heaven — as it is written: "In all your ways know Him." And our Sages of blessed memory likewise said: "And all your deeds shall be for the sake of Heaven" — meaning, that in all his activities and labor he should intend to complete that thing so that through this it will return and be drawn to its root with even greater force, as stated. And the essential purpose of all labors is for the eating of the human being — which is the essential sustenance and vitality of the human being — as it is written: "All the labor of a person is for his mouth." For the essential union of body and soul — which are in the bechina of the compelling force and the drawing force — their essential union is through eating. For through the eating of a person, the body compels the vitality — which is the soul — to remain sustained within the person. But the intention must be toward Heaven — that one compels the soul to eat and to remain sustained within the body. And all of this is so that one may merit, through the power of eating, to give thanks and praise to His Name, blessed be He, and to serve Him, blessed be He, as is fitting — through which it will return and be drawn to its root with even greater force, and the intentions of the creation will be completed through this specifically. For through this, worlds and wondrous and awesome rectifications will be completed specifically, as stated. Thus it emerges: all weekday activities [ovdin d'chol] are in the bechina of the compelling force. And Shabbos is in the bechina of the drawing force — for even though all labors and all weekday activities must be sanctified so that one's intention be for the sake of the drawing force, in order to be able to draw to the root with greater force, as stated — nonetheless, since they are in the bechina of the compelling force, the Other Side [sitra achra] fastens onto them more greatly, through the sin of the first Adam. And therefore great clarifications [birurim] are required.

Section 16

Therefore on Shabbos all labors are forbidden — for on Shabbos it is forbidden to arouse the bechina of the compelling force, since then is the essential strengthening of the drawing force — for then everything flows back and returns to its root and its rest, as stated. And therefore on Shabbos all labors are nullified — for then everything ascends to the supernal root of all things, of all creation in its entirety, which is the bechina of holiness, in the bechina of: "and you shall guard the Shabbos, for it is holy." But on Yom Tov — even though then too it is the bechina of the strengthening of the drawing force over the compelling force, for all the Yamim Tovim are a remembrance of the Exodus from Egypt, when Pharaoh and Egypt who had seized Israel in exile — which is the bechina of the compelling force — were subdued, and Hashem, blessed be He, took us out from there to bring us to the Land of Israel and to receive the Torah, so that we should arrive at our ultimate purpose and our root — all of which is the bechina of the drawing force. And therefore on Yom Tov too, all labors which are in the bechina of the compelling force are nullified, as stated. But on Yom Tov there is still some bechina of struggle between the compelling force and the drawing force — for Shabbos is fixed and established from the beginning of creation, when everything will return to its root, as stated. But Yom Tov is sanctified only through Israel, through their good deeds — which cause the drawing force to prevail over all the compelling force — and through this they merit to go out from the exile of the nations, who are in the bechina of the compelling force. And through this the Yamim Tovim were sanctified — for through every good deed of the Fathers of the world who strengthened through their good deeds the drawing force over the compelling force, through this we merited to go out from the Egyptian exile and to nullify their compelling force, and to return to drawing ourselves toward our root — to receive the Torah and to return to the Land of Israel. All of which is the bechina of the strengthening of the drawing force. And so in every generation, Israel must sanctify the Yamim Tovim — which is why one blesses on Yom Tov "Who sanctifies Israel and the seasons" — for Yom Tov: Israel are they who sanctify it, as our Sages of blessed memory said. For then on Yom Tov one still requires an arousal from below [is'arusa dilesata] to strengthen the drawing force over all the compelling force. And because there is still some bechina of struggle between the drawing force and the compelling force on Yom Tov — only that through the power of the sanctity of Yom Tov the drawing force is strengthened further over the compelling force, as stated — therefore on Yom Tov there are still some labors permitted, which are the labors of food preparation [meleches ochel nefesh] — as it is written: "However, that which is eaten by every person — that alone may be prepared for you." For on Yom Tov one must still engage in the labors of food preparation — which are those labors close to completing the food, to rectify it and to draw the taste into it — such as baking and cooking, which is the essential labor of food preparation permitted on Yom Tov. For all labors distant from eating are forbidden on Yom Tov — such as plowing and sowing, afiyah [baking], reaping, and grinding for the needs of that very day — these are forbidden on Yom Tov. [Translator's note: afiyah — baking — appears here in the Hebrew source in the middle of the list of forbidden labors, though the very next sentence explicitly permits baking on Yom Tov. This appears to be a scribal anomaly in the source text; it is rendered here as found.] Only baking and cooking and the like, which are very close to the completion of the food's rectification, are permitted on Yom Tov. For the closer the labor is to the completion of the food, the closer it is to the drawing force. For the essential eating — even though it is in the bechina of the compelling force, as stated — its essential purpose is for the sake of the drawing force, so that through it one gives thanks and praise to Hashem, blessed be He, and returns and is drawn toward one's root, as stated. And all the labors of the world performed for the sake of eating — which is the sustenance of the blood [the life-force of the body] — even though they are all in the bechina of the compelling force, as stated, their essential purpose is for the sake of the drawing force, as stated — so that the thing should be completed, so that the human being should eat and the world be sustained, and one should serve Hashem, blessed be He, and draw oneself and all that depends upon one toward one's root — which is the bechina of the drawing force.

Section 17

And this is what a person must intend in all his actions and his labor — that everything is for the sake of the ultimate purpose, which is to return and draw and be included in one's root. But it has already been explained that the Other Side fastens onto all labors since the sin of the first Adam, and great toil and great clarifications are required. And the more distant a labor is from the ultimate purpose, the greater the clarification needed there — for the Other Side fastens on more greatly there, since it is further from the ultimate purpose. And therefore the compelling force strengthens there more — since it is still far from the bechina of the drawing force. For the essential drawing force strengthens more as the thing approaches its ultimate purpose — such as when a person actually eats the food, for then the bechina of the drawing force is strengthened: which is the bechina of the goodness within the food, through which the person yearns and longs toward his root. And this is what our master, teacher, and Rabbainu, of blessed memory, wrote (in Likutay Tinyana §7) — that at the moment of eating one can merit an illumination of the will [he'aras haratzon], etc. — which is the bechina of the drawing force, as stated. And therefore the labors that are close to completing the food — such as baking and cooking — are closer to the drawing force. And therefore they are permitted on Yom Tov — for this clarification and rectification is still needed even on Yom Tov: namely, to rectify the food and draw the taste into it through baking and cooking. For the taste is drawn from the goodness of Hashem, as it is written: "Taste and see that Hashem is good" — as is known. And this one must still draw down on Yom Tov through our own effort — for it is stated that on Yom Tov one does not ascend to the ultimate root, which is the bechina of kodesh [absolute holiness] — rather it is in the bechina of mikra kodesh [a holy convocation], which calls toward the holiness, etc. (as explained in the kavanos [mystical intentions]). Thus it emerges that there is still some hold for the compelling force on Yom Tov — since one must still compel the supernal vitality, which is in the bechina of holiness, to descend below from its level. Even though it need not descend as much as on a weekday — since on Yom Tov too the worlds ascend to a great height — nonetheless, since they do not ascend to the ultimate supernal root as on Shabbos, which is the bechina of kodesh, only the bechina of holiness must descend somewhat below. Therefore there is still a slight hold for the compelling force — only that through the great sanctity of Yom Tov the drawing force prevails over the compelling force. But since it still has some hold and a measure of struggle is needed to prevail over it, there are still some labors on Yom Tov — which are the labors of food preparation, as stated. These are the labors very close to the food, which are for the sake of drawing the taste of the food through baking and cooking and the like. For the taste must still be drawn from above through the labors of food preparation — since the supernal vitality of all the worlds must still be drawn down somewhat, as stated. But these food-preparation labors are very close to the drawing force, as stated — and therefore there the drawing force prevails over the compelling force the more — as is explained in the Torah teaching cited above: that the closer something is to the drawing force, the more swiftly it is drawn there; see there. And therefore on Yom Tov one performs only the labors of food preparation — which are closer to the drawing force, where the drawing force prevails more — for such is [the nature of] Yom Tov: the drawing force prevails over the compelling force, as stated. Only since some further strengthening is still needed, as stated — therefore some labors are still needed on Yom Tov, which are the food-preparation labors, as stated. But on Shabbos it is complete rest and tranquility — for then it is a foretaste of the World to Come, when all things return to their supernal root and the compelling force is nullified before the drawing force as is fitting. And then all the artistry and rectifications that are made specifically through the existence of the compelling force — which through this the drawing force completes these rectifications — are concluded and fulfilled, as stated. Therefore on Shabbos all labors are nullified — for then everything ascends to its supernal root without our [effort]. And the compelling force has no dominion whatsoever — therefore there is no labor in it at all, since labor is in the bechina of the compelling force — for then all things return to their root in peaceful, tranquil rest, without any struggle whatsoever, as stated.

Translator's Note — Context and Content

This passage is the Mahadura Batra (Later Edition) addendum to the Laws of Yom Tov in Likutay Halachos Orach Chaim III, positioned in the source text between Yom Tov §5 and the Laws of Chol HaMo'ed. It consists of four sections numbered 14–17, continuing the sequential numbering of the earlier Yom Tov sections in the same Later Edition.

The entire passage works out a single conceptual framework — koach hamoshech versus koach hamachri'ach — first developed in the earlier Yom Tov halachos (drawing on Reb Nachman's Torah "Vayehi bayom hashemini kara Moshe"), and here applies it to explain three things:

Section 14 — The metaphysics of creation: all six weekdays operate through the compelling force (divine vitality coerced into matter against its yearning to return to its source); Shabbos is the drawing force completing the cycle. Human free choice is the battleground between the two.

Section 15 — The inner intention of all labor: a person must conduct every weekday activity — eating, work, craft — with the awareness that it is the compelling force at work, and consciously dedicate the purpose to the drawing force. The example of lupines (a bitter vegetable requiring extended preparation) illustrates how human labor draws divine taste-vitality into raw creation. All labor ultimately aims at eating; eating aims at service of Hashem; service of Hashem draws everything back to its root.

Section 16 — Why Shabbos forbids all labor but Yom Tov permits food-preparation labor: Shabbos is cosmically fixed as the complete triumph of the drawing force — no compelling force may be stirred. Yom Tov, by contrast, is sanctified through Israel's own deeds; it represents a partial but not total victory of the drawing force, and the "struggle" is still ongoing. Food-preparation labor (baking, cooking) sits closest to the drawing force of any labor — it finalizes the food, enables the sacred act of eating, and is therefore the one category of labor still permitted.

Section 17 — The principle: the closer a labor is to the ultimate purpose (eating → gratitude → return to G‑d), the more the drawing force prevails in it, and the more it is permitted on Yom Tov. Distant labors (plowing, sowing, grinding) are too immersed in the compelling-force dimension. On Shabbos, even this last bridge is unnecessary — everything returns to its root without human effort, and the compelling force has no hold at all.

Adam HaRishon, when created at an exalted level, entered Gan Eiden during his lifetime. Had he not sinned, there would have been no death, and he could have ascended to the Kisei HaKavod — above place — during his lifetime, through the Eitz HaChaim. Through his sin — "Adam bikar bal yalin, nimshal kab'heimos nidmu" — "Man in his splendor does not abide; he is likened to the beasts" (Tehillim 49:13) — he was distanced from Gan Eiden and fell from this Da'as, falling beneath "place." This is the definition of an animal — the absence of Da'as — the essential boundary of "place." From there come all sins, for "place" causes each person. Each person must be tested and stand in the trial in his place. If he does not strengthen himself to purify his place, he can come to sins through his place.

Therefore the primary rectification is through teshuvah, which reaches the Kisei HaKavod — "above place." This is the aspect of the animal sacrifice in the Beis HaMikdash — elevating the animal (absence of Da'as, "place") to "above place," to Hashem. The essential sacrifice is to elevate from "animal" to "human" — "Adam ki yakriv mikem korban laShem min habehaimah" (Vayikra 1:2) — as brought elsewhere33 — to elevate from "place" to "above place," where everything is sweetened and atoned.

When a person sins, G-d forbid, and falls beneath "place" — he has no place in the world at all, for "place" is cramped for him, as written regarding Kayin: "Hein geirashta osi hayom… v'hayisi na vanad ba'aretz" — "Behold, You have driven me… and I shall be a wanderer and vagabond" (Bereishis 4:14). He falls into tzimtzum — "place" — narrowness and constriction — the exile of Egypt due to Adam HaRishon's sin. His fall is from one extreme to the other: before the sin he was "above place," the "Place of the world" — all places were with him. After sinning, falling beneath "place," he has no place at all.

The human being has no [natural] place in this world. All animals have a place. But the human being has no place, for he is "above place." If he merits through good deeds, he is the "Place of the world" — all places subordinate beneath him, all places yearn for him, for he can elevate them to "above place." But when he sins, they all drive him out — "Behold, You have driven me" — he has no place among them.

But the holy saichel alone does not have the power to sweeten the tzimtzum so that it too is called kodesh, except when it receives power from the supernal all-encompassing intellect, which is Kodesh Kodoshim. This is the third holiness — the supernal holiness, the dimension of Kodesh Kodoshim. This is the threefold holiness: the supernal holiness — the dimension of the all-encompassing intellect, Kodesh Kodoshim — and the holiness of the saichel and the holiness of the tzimtzum that is also subsumed within the holiness of the saichel — which is its sweetening at its root, as above.

And wherever there are three from Yisrael — a bais din — they are in the dimension of the three Patriarchs, the dimension of threefold holiness as above, and therefore they have the power to ascend to the supernal intellect where the root of the neder is, and to nullify the vow that this person made and release it — as the yachid mumche also releases the vow through the fact that he has the power to be subsumed more fully in the dimension of the supernal all-encompassing intellect, through which the vow drawn from there is released.

And this is the dimension of the husband's and father's annulment of vows — for the husband is in the dimension of the saichel that sweetens the tzimtzum and din that is in the dimension of his life-partner, as above. And the essential sweetening comes through receiving from the all-encompassing intellect, as above. Therefore he has the power to annul her vow — for she has no power to receive from the dimension of the all-encompassing intellect from which the vow flows, except through her husband specifically, as above. Therefore all her vows depend upon him specifically — 'her husband may uphold it and her husband may annul it' — for the drawing of the illumination from the all-encompassing intellect to her, from which her vow flows, is through him specifically. Therefore he has the power to uphold her vow or to annul it, for all depends upon him, as above.

Therefore all vows and all oaths are released before the giving of the get — for it is impossible to dismiss one's wife who has been bound to him with a strong and firm bond through chuppah and kiddushin, except through the get, through drawing an illumination from the dimension of the supernal all-encompassing intellect where the bond is nullified at its root, as above. Therefore vows are released first — for through the releasing of vows one ascends to the dimension of the supernal all-encompassing intellect, which is the dimension of Kol Nidrai that we say at the entrance of Yom Kippur, in order to be able to enter before the Innermost — to the dimension of Kodesh Kodoshim where the Kohen Gadol enters on Yom Kippur. For from there comes the essential holiness of Yom Kippur, the essential forgiveness of sins through teshuvah, which is the dimension of the sweetening of all the dinim in the world, as above.

Adam HaRishon, when created at an exalted level, entered Gan Eiden during his lifetime. Had he not sinned, there would have been no death, and he could have ascended to the Kisei HaKavod — above place — during his lifetime, through the Eitz HaChaim. Through his sin — "Adam bikar bal yalin, nimshal kab'heimos nidmu" — "Man in his splendor does not abide; he is likened to the beasts" (Tehillim 49:13) — he was distanced from Gan Eiden and fell from this Da'as, falling beneath "place." This is the definition of an animal — the absence of Da'as — the essential boundary of "place." From there come all sins, for "place" causes each person. Each person must be tested and stand in the trial in his place. If he does not strengthen himself to purify his place, he can come to sins through his place.

Therefore the primary rectification is through teshuvah, which reaches the Kisei HaKavod — "above place." This is the aspect of the animal sacrifice in the Beis HaMikdash — elevating the animal (absence of Da'as, "place") to "above place," to Hashem. The essential sacrifice is to elevate from "animal" to "human" — "Adam ki yakriv mikem korban laShem min habehaimah" (Vayikra 1:2) — as brought elsewhere33 — to elevate from "place" to "above place," where everything is sweetened and atoned.

When a person sins, G-d forbid, and falls beneath "place" — he has no place in the world at all, for "place" is cramped for him, as written regarding Kayin: "Hein geirashta osi hayom… v'hayisi na vanad ba'aretz" — "Behold, You have driven me… and I shall be a wanderer and vagabond" (Bereishis 4:14). He falls into tzimtzum — "place" — narrowness and constriction — the exile of Egypt due to Adam HaRishon's sin. His fall is from one extreme to the other: before the sin he was "above place," the "Place of the world" — all places were with him. After sinning, falling beneath "place," he has no place at all.

The human being has no [natural] place in this world. All animals have a place. But the human being has no place, for he is "above place." If he merits through good deeds, he is the "Place of the world" — all places subordinate beneath him, all places yearn for him, for he can elevate them to "above place." But when he sins, they all drive him out — "Behold, You have driven me" — he has no place among them.

And this is the aspect of the above-mentioned gifts, the aspect of tzedakah, as mentioned above. And therefore, the gifts apply only in Eretz Yisrael. For the essential tzedakah is in Eretz Yisrael — for through the tzedakah of Eretz Yisrael, one becomes subsumed within the avira dakya [the pure air (of the Holy Land)], the aspect of the above-mentioned hevel she'ain bo cheit — which is the rectification of shechitah, as mentioned above.

Also, through the tzedakah of Eretz Yisrael, there is the rectification of the mizbe'ach, the rectification of eating, even more. For Eretz Yisrael is avira dakya — which is the aspect of the tranquil and pure air. And when one gives tzedakah there to the above-mentioned Kohen, the air is purified and cleansed even more. And through this is the rectification of the mizbe'ach, the rectification of eating (as is explained there in the discourse "VaYehi Heim Merikim Sakeihem"; see there).

Translator's Summary

For the guarding of memory (shemiras hazikaron), which means clinging thought to the world-to-come — that is, enlarging knowledge (da’as) in all things in the world, knowing the divine hints contained therein, meaning the divine vitality (chiyus eloikus) clothed in every single thing of this world — this aspect is the aspect of the revelation of the holy kingship (malchus dikdushah). For when one knows His divinity, blessed-be-He, so-to-speak, as clothed in every thing of this world, then His kingship, blessed-be-He, is revealed, and one knows that His kingship rules over all, and that He, blessed-be-He, gives life to all. And when the holy kingship is revealed, then the kingship of Mashiach is revealed. For the essential kingdom of Mashiach, who will come speedily in our days, is only to reveal His kingship, blessed-be-He, so-to-speak. And then the earth will be filled with the knowledge of Hashem etc., and then every person will be able to enlarge his knowledge to know and grasp His divinity as clothed in all things of the world. And then will be fulfilled: v’yeda kol pa’ul ki atah pe’alto v’yavin kol yetzur [and every creature shall know that You made it, and every formed thing shall understand] etc.

It turns out that the aspect of memory — that is, the enlarging of da’as — is the aspect of the revelation of His kingship, the aspect of the kingship of Mashiach, as mentioned. And therefore when the aspect of memory is blemished, heaven forbid, it is a blemish of the kingship of Mashiach, heaven forbid. And perhaps one may say that this is why our holy Rebbe, may his memory be for a blessing, mentioned the kingship of Mashiach in that discourse — for he took up precisely the evil eye of arrogance (hisnashus), whose rectification is through the root, the kingship of Mashiach. And Avshalom who blemished through arrogant evil eye, and therefore Dovid fled from him. For one who blemishes through arrogance — which is the aspect of kingship — blemishes the aspect of the kingship of Mashiach, which is the root of kingship. And therefore its rectification is precisely through the kingship of Mashiach, through which the blemish of the arrogant evil eye is rectified — and through this memory is rectified — and then the da’as is enlarged — and then the holy kingship in the world is revealed, the kingship of Mashiach — and understand this.

And this is: "Like the deeds of the land of Egypt" and so on, "you shall not do, and like the deeds of the land of Canaan you shall not do, and in their statutes you shall not walk" (Vayikra 18:3). For the essential principle from all the above is that emes is the essential thing, and the emes is One — for it is impossible to say emes except One, as above. And as is explained well in the Torah discourse "Amar Rabbi Akiva" cited above. But the very substance of the emes is very difficult to attain, as above. Therefore the essential emes of most of the world is only to know that it is impossible to attain the very substance of the emes through da'as — but one needs only to strengthen oneself in emunah, as above. And as is explained from this elsewhere, and as is already known, as above.

But one who does not merit to the emes in truth — who only misleads himself as if he desires the emes, but whose intention is toward his own benefit, such as honor and other desires — he can err greatly through his own emes, as above. And this is the aspect of the error of Avimelech mentioned above, who said: "With the integrity of my heart and the cleanliness of my hands I did this" and so on. As above. And not only can he err through his own emes into confused paths — but he can also come to false beliefs (emunos kozoyviyos) through his confused emes. And this is the aspect of all the false beliefs of the nations (akum) who are very strong in their beliefs — and even so it is all falsehood and sheker. For all their belief is drawn from desires and honor. And this matter occurs in every generation and generation, and it is very understandable to one who is somewhat versed in the events of the generations that are cited in books.

And therefore in the earlier generations there were various forms of idolatry that involved much licentiousness in their practice — and those forms of idolatry were very strong among them. And even afterward when they became somewhat wiser and abolished those specific idolatrous forms, even so the other false beliefs that are close to desire and honor are still strong among them. And all of it is because of desire and honor — through which they deviated from the true emes and imagined that the emes was with them, until they came to false beliefs. And one who deviates from the emes to false beliefs — it is exceedingly difficult to bring him back to the emes. For the emes is in the aspect of da'as — attaining the emes regarding some matter, such as attaining the emes in the movements of the celestial spheres and the like, or attaining the emes that this one is righteous and that one is wicked. And even in this there are many errors, as above — as one sees with one's senses: that many investigated deeply in the science of astronomy and it appeared to them that this was the emes. And then the scholar Copernicus arose and made a new astronomical system, and now they say this is the emes — and who knows if it is truly so? And many of their scholars dispute this greatly. All the more so we ourselves, whose hearts are very, very far from his confused opinion.

And likewise sometimes it appears that one has attained the emes — that this one is righteous and that one is wicked — and in truth it is the opposite. But one who errs through emes: even though it is very difficult to bring him back to the emes la-amito, there is still hope to bring him back, for one can clarify for him through various reasonings and proofs that the emes is not as he thinks — only great exertions are needed for this, as above. But one who deviates from the emes to the point that his confused emes brings him to false beliefs — it is exceedingly more difficult to bring him back to the emes and the true upright emunah. For emunah is something without reason and da'as — for where one understands the reason through da'as, that is not emunah, as is known and as is explained in his writings, of blessed memory. Rather the essential emunah depends on the emes, as above: for through the emes one understands that one must believe in this. And therefore when the emes is confused and mistaken and has erred so greatly as to arrive at false beliefs, it is very difficult to bring him back — for even if one clarifies for him through many proofs and true reasonings that the matter is not so, he will turn and say: "I nullify my da'as and I believe in this with complete emunah without any reason or da'as" — for this is indeed the definition of genuine emunah, as above. And because of this, it is in truth difficult to clarify the emes in the world. And therefore the emes is cast to the ground and the emes becomes flocks and flocks, and each one says that the emes is with him.

The Laws of Rising in the Morning — Halacha 3

But when one merits the aspect of Oneg Shabbos, then the brain is nourished first. That is, all one's intent in one's affairs is only for the sake of the brain and the da'as of holiness — for the sake of reaching the true, eternal tachlis. For one merits Emunas Chachamim — true Sages — who separated themselves from the desires of this world completely, with the utmost holiness and separateness. All their wisdom is only true wisdom — the wisdom of the Torah, the wisdoms of the World to Come: how to achieve and attain the eternal life of the World to Come. And all who believe in and draw close to them and their students, etc. — all their intent is for the sake of Heaven alone, in order to achieve through them some eternal hope for the World to Come. Therefore they are in the aspect of "the brain is nourished first," which is the aspect of Oneg Shabbos. For all their intent is only for the sake of the true tachlis, which is the true brain and da'as, as mentioned above.

— 5 —

And therefore the aspect of Shabbos is a great eitzah [strategy] against all the opposition and the confusions that a person has — both from himself and from others. For in all the desires and the confusions and the evil thoughts that pass over him, one must remember Shabbos, which is the aspect of bitul [self-nullification] toward the tachlis. As it is written: "Remember the day of Shabbos" (Exodus 20:8) — "remember it from the first day of the week". For Shabbos is the aspect of "sit and do not act" — the aspect of cessation and bitul. And this is a great eitzah: that in the midst of whatever passes over him, he should nullify himself for some time and remember the tachlis. For every person in the world can nullify himself and remember the tachlis — which is to be included in the Infinite Light, blessed be He. And it is impossible to explain this in writing, for it is to each person according to what he gauges in his heart. But at any rate, all of Yisrael believe that this is their essential tachlis and their eternal hope. And each one, according to where he is, in whatever passes over him — he can nullify himself in the midst of all the confusions and preoccupations. And this is the aspect of Shabbos, which is the aspect of cessation and bitul. And through this, all the troubling thoughts and all the wisdoms of vanity and falsehood are nullified. And one merits to conduct all one's affairs for the sake of the tachlis — in the aspect of "the brain is nourished first" — so that one's eating and all one's affairs are for the sake of the tachlis, which is the true brain and wisdom, etc.

This final part of Halacha 4 brings the entire teaching to its practical and redemptive climax:

Completing the mitzvah (§13): Every mitzvah has an acharis (end/completion) that must be reached. The tefilin example is striking — a thousand parshiyos wrapped around oneself are worthless until they are placed in their batim, sewn with sinews, and placed on the head and arm as prescribed. Only the complete, specific fulfillment draws light from raishis to acharis.

Korach's heresy (§14): His "clever" questions — a garment entirely of techailes needing tzitzis?! — were not questions at all, but denials of the mystical precision embedded in every mitzvah-detail. The heretics of every generation repeat his error: reducing mitzvos to rationalizations, mocking the Oral Torah.

And this is: "At midnight I will rise to thank You for the mishp'tei tzidkecha" — that at midnight, when one rises — through which the redemption is brought closer, as our Sages of blessed memory said, as mentioned above — then one needs to thank Him, blessed be He, for His mishp'tei tzidkaso [the judgments of His righteousness] — that He, blessed be He, through mishpat, performs tzedakah. Through which is the essential strengthening — to hope and wait for salvation and complete redemption, in the general and the particular, at all times, as mentioned above.

(The following pertains to section 40 above, regarding the principle that the measure of good always exceeds [the measure of retribution], etc.)

— 49 —

And this is what our Sages of blessed memory said: "'And I will make you into a great nation' — this is what we say: 'G-d of Avraham'", etc. "Perhaps they should seal [the blessing] with all of them? The verse teaches: 'And you shall be a blessing' — with you they seal", etc. That is, as mentioned above — for the essential sealing and conclusion of the blessing of the three Patriarchs — Avraham, Yitzchak, and Yaakov, who are the aspects of tzedakah, mishpat, and the generality of tzedakah and mishpat together, as mentioned above — the essential sealing of the blessing is only "Shield of Avraham" (Magen Avraham). For Avraham is the aspect of tzedakah and chesed — with which the blessing is essentially sealed and concluded, for the measure of good always exceeds [the measure of retribution], as mentioned above.

.bt{font-size:1.6rem;font-weight:700;text-align:center;color:var(--accent);letter-spacing:.08em;text-transform:uppercase;margin-bottom:.3rem}

And this is: "Like the deeds of the land of Egypt" and so on, "you shall not do, and like the deeds of the land of Canaan you shall not do, and in their statutes you shall not walk" (Vayikra 18:3). For the essential principle from all the above is that emes is the essential thing, and the emes is One — for it is impossible to say emes except One, as above. And as is explained well in the Torah discourse "Amar Rabbi Akiva" cited above. But the very substance of the emes is very difficult to attain, as above. Therefore the essential emes of most of the world is only to know that it is impossible to attain the very substance of the emes through da'as — but one needs only to strengthen oneself in emunah, as above. And as is explained from this elsewhere, and as is already known, as above.

But one who does not merit to the emes in truth — who only misleads himself as if he desires the emes, but whose intention is toward his own benefit, such as honor and other desires — he can err greatly through his own emes, as above. And this is the aspect of the error of Avimelech mentioned above, who said: "With the integrity of my heart and the cleanliness of my hands I did this" and so on. As above. And not only can he err through his own emes into confused paths — but he can also come to false beliefs (emunos kozoyviyos) through his confused emes. And this is the aspect of all the false beliefs of the nations (akum) who are very strong in their beliefs — and even so it is all falsehood and sheker. For all their belief is drawn from desires and honor. And this matter occurs in every generation and generation, and it is very understandable to one who is somewhat versed in the events of the generations that are cited in books.

And therefore in the earlier generations there were various forms of idolatry that involved much licentiousness in their practice — and those forms of idolatry were very strong among them. And even afterward when they became somewhat wiser and abolished those specific idolatrous forms, even so the other false beliefs that are close to desire and honor are still strong among them. And all of it is because of desire and honor — through which they deviated from the true emes and imagined that the emes was with them, until they came to false beliefs. And one who deviates from the emes to false beliefs — it is exceedingly difficult to bring him back to the emes. For the emes is in the aspect of da'as — attaining the emes regarding some matter, such as attaining the emes in the movements of the celestial spheres and the like, or attaining the emes that this one is righteous and that one is wicked. And even in this there are many errors, as above — as one sees with one's senses: that many investigated deeply in the science of astronomy and it appeared to them that this was the emes. And then the scholar Copernicus arose and made a new astronomical system, and now they say this is the emes — and who knows if it is truly so? And many of their scholars dispute this greatly. All the more so we ourselves, whose hearts are very, very far from his confused opinion.

And likewise sometimes it appears that one has attained the emes — that this one is righteous and that one is wicked — and in truth it is the opposite. But one who errs through emes: even though it is very difficult to bring him back to the emes la-amito, there is still hope to bring him back, for one can clarify for him through various reasonings and proofs that the emes is not as he thinks — only great exertions are needed for this, as above. But one who deviates from the emes to the point that his confused emes brings him to false beliefs — it is exceedingly more difficult to bring him back to the emes and the true upright emunah. For emunah is something without reason and da'as — for where one understands the reason through da'as, that is not emunah, as is known and as is explained in his writings, of blessed memory. Rather the essential emunah depends on the emes, as above: for through the emes one understands that one must believe in this. And therefore when the emes is confused and mistaken and has erred so greatly as to arrive at false beliefs, it is very difficult to bring him back — for even if one clarifies for him through many proofs and true reasonings that the matter is not so, he will turn and say: "I nullify my da'as and I believe in this with complete emunah without any reason or da'as" — for this is indeed the definition of genuine emunah, as above. And because of this, it is in truth difficult to clarify the emes in the world. And therefore the emes is cast to the ground and the emes becomes flocks and flocks, and each one says that the emes is with him.

Part 4 (§§ 16–19)

§ 57 — "Who Is Rich?" — Happy with His Portion

Next: "Who is rich? He who is happy with his portion." For it is already explained in the Torah teaching that through the da'as — the inclusiveness of son and student = conquering the yetzer, illuminating da'as to drive away the ruach shtus from which all sins derive — one merits to receive sustenance and wealth from yam hachochmah, from the hands that are the remazim — the illumination of Ratzon.

The essential sustenance and wealth is drawn from yam hachochmah through bitachon, as explained there on the verse: "all look to You expectantly" (Psalms 104:27). Through this, sustenance is received, where Ratzon shines — "and satisfies every living being with Ratzon." Then sustenance is ground and divided to each as appropriate — as explained on the verse about Livyasan ("whom You formed to sport in it").

Let us return to our subject — that the essence of all the mochin are encompassed in emes, as mentioned above. And this is the immensity of the nes of Pesach: that the very essence of emes illuminates upon us then, which encompasses all the mochin, before we merit to receive the holy aitzos which are the aspect of the 613 aitzos of the Torah, as mentioned above. And therefore we must eat matzah then, and chamaitz is completely forbidden to us — even the slightest amount, in the prohibition of "bal yairah'eh" and "bal yimatzai." For it is explained in the Kisvai Arizal that matzah is the aspect of mochin d'gadlus d'Abba, which is Chochmah — which are great and awesome mochin. That is, now we are drawing down the very essence of emes, which is a light from Chochmah itself — which is the great and awesome supernal light that illuminates upon us now on Pesach, not gradually. For before we merited to draw down the drops of moach that are drawn from Chochmah downward to the place of the advising kidneys where the holy aitzos are made — the aspect of the 613 aitzos of the Torah — since at all other times it is impossible to receive any moach, which is the aspect of emes, as mentioned above, except through these aitzos, as mentioned above. But now, the very essence of the moach illuminates upon us — which is the light of Chochmah itself, which is the aspect of the very essence of emes. For the true, supernal Chochmah is the aspect of the very essence of emes. For this is the essential greatness of the moach — that one merits the inner essence of emes to a greater degree. But at all other times, throughout the year, it is impossible to receive any moach, which is the aspect of emes, except through the holy aitzos, which themselves are drawn from the emes. Through them we merit the light of the very essence of emes. But now, on leil Pesach, the light of emes itself illuminates upon us — which is the light of Chochmah Ila'ah, before it descends below to be clothed in the aspect of aitzos. For we have not yet merited to receive the 613 aitzos of the Torah through which one merits emes. And nevertheless, we merited that the great light of emes in its very essence illuminated upon us. And through this specifically we merited complete emunah, through which Hashem Yisbarach redeemed us from galus Mitzrayim. And this is the aspect of matzah, which is mochin d'gadlus d'Abba — Chochmah Ila'ah — which is the aspect of the light of the very essence of emes.

~ 8 ~

@media(max-width:600px){.page{padding:36px 22px;}.main-title{font-size:18px;}p{font-size:15.5px;}}

Likutay Halachos · Yoreh De'ah, Part Two

Laws of Chalah

Hilchos Chalah

· · ✦ · ·

Halacha Three

Based on the Torah “Ba’Chatzotzeroth” [Concerning the Trumpets] — Likutay [Moharan] I, Section 5. See there the entire discourse.

Section One · א

The general principle relevant to our subject (haklal l’inyaneinu) is: one must see to it that one merits to perform the commandment with such great joy (simchah gedolah) that one does not desire any reward of the World to Come — but rather desires only that Hashem blessed-be-He grant one the merit to perform another commandment as the reward for this commandment. As they said: “the reward of a commandment is a commandment” (sechar mitzvah mitzvah) etc. And this is the aspect of: “On his day you shall give his wages” (b’yomo siten secharo) etc. (Devarim 24:15). And this is what our Sages of blessed memory said: “On Shabbos remember it from the first day of the week” (b’Shabbos zachrehu me’echad b’Shabbas) — that is: the joy and delight of the World to Come, which is the aspect of Shabbos, one should feel during the six days of the work-week, which are the aspect of the deeds of the commandments, through which the worlds of Space, Time, and Soul (olam shanah nefesh) etc. were created. And the essential joy is in the heart etc.

And it is impossible for the heart to rejoice until it strips away the crookedness of the heart (akmimiyas shebalev), so that it has straightness of heart (yashrut leiv) — and then it merits joy, as it is written: “and for the upright of heart, joy” (u’lyisherai leiv simchah) (Tehillim 97:11). And the crookedness of the heart is stripped away through thunderclaps (re’amim) etc. And thunderclaps are the aspect of powerful prayer (tefilah b’koach) etc.

But it is impossible to merit the aspect of thunderclaps — which is powerful prayer that strips away the crookedness of the heart — except when one clears (mefanin) the mind (mochin) of leaven (chametz): so that one not leaven one’s thought (yachmitz es machshavto), heaven forbid, with external wisdoms (chochmos chitzoniyos) and with desires and with stray thoughts (hirhhurim) etc. And one must join the gevuros with the chasadim — left within right (smola bimina). For from the right side (sistra diyimina) the mind is white as silver (mocha hivara k’kaspa) — for the essential purification of the mind so that it be brilliant as pure silver is from the right side. And this is: “and the sea returned toward morning to its original strength” etc. (Shemos 14:27). For the essential revelation is through the chasadim — as it is written: “Sit at My right hand” (shev limini) etc. (Tehillim 110:1). See there all of this carefully.

Section Two · ב

And this is the aspect of Chalah that must be given to the Kohen from the dough — for one must guard the mind very carefully from leaven (chametz), so that it not leaven one’s understanding (da’ato), heaven forbid, with evil thoughts as mentioned — for this is the aspect of chametz, which is the side of death (sitra d’mosa). And when one guards against chametz — that is, from evil thoughts that stupefy (metamtmin) the mind, heaven forbid — then one merits the aspect of thunderclaps and the crookedness of the heart is stripped away, and one merits joy etc. as mentioned.

And therefore at the beginning of Israel’s drawing near (hiskarves) to their Father in Heaven — that is, on Pesach — one must be exceedingly careful regarding even a trace of chametz (mashehu chametz). And the essential prohibition of chametz is in bread — the five grain species (chameshet minei dagan) — for bread sustains the heart, as our Sages of blessed memory said: pita sa’ada d’liba — as it is written (Tehillim 104:15): “and bread sustains the heart of man.” For by bread man lives, and the essential vitality is wisdom, intellect, and mind — as it is written (Koheles 7:12): “wisdom gives life to those who possess it.”

And therefore the essential vitality received through eating — and principally through bread — is the mochin and the da’as drawn through eating, in the aspect of “eat, beloved ones” (ichlu rei’im) (Shir HaShirim 5:1) — which are the two companions (trein re’in) that are never separated (d’la misparshan), the mochin drawn through eating. And this is the essential sustaining of the heart received through eating. For when the mochin are whole, through eating in holiness: one merits that the crookedness of the heart be stripped away, and one merits straightness of heart. And this is the essential vitality and delight of the heart when it is stripped of its crookedness — and one merits joy, in the aspect of “and for the upright of heart, joy.”

And this is the aspect of holy eating (achilah dikedushah) — in the aspect of (Koheles 8:15): “there is no good in man except to eat and to drink and to rejoice and to see good” etc. For when one merits holy eating — the aspect of eating matzah — one merits through such eating joy: the aspect of “to eat and to drink and to rejoice.” For through matzah one merits thunderclaps, through which the crookedness of the heart is stripped away, through which one merits joy as mentioned.

And therefore Israel — the holy people — must have their eating always throughout the year in the aspect of matzah, which is holy eating. As our Sages of blessed memory said: “The Torah was given only to those who eat the manna.” And manna (man) is the aspect of matzah — as our Sages of blessed memory said (Kiddushin 38a): the ugah — that is, the matzah that Israel took out of Egypt — they tasted in it the taste of manna. For Israel must uphold the Torah, and the essential fulfillment of Torah and commandments in wholeness is the joy of the commandment (simchas hamitzvah) — as is brought in the writings of the holy Ari of blessed memory, that the essential wholeness is the joy of the commandment. And as it is written (Devarim 28:47): “because you did not serve Hashem your G-d with joy and gladness of heart” etc. And as is explained in the words of our master of blessed memory (Rabbeinu z”l) in the aforementioned Torah and in many places.

And the essential joy of the commandment is when one merits the aforementioned joy — that one has joy from the commandment itself etc. And this joy is impossible to merit except through matzah — which is the aspect of manna — through which one merits thunderclaps, strips away the crookedness of the heart, merits straightness of heart, and then merits the joy of the commandment. And therefore the Torah was given only to those who eat manna — which is the aspect of matzah, the rectification of the mind in great holiness, through which one specifically merits joy as mentioned — that is: to fulfill the commandments with joy, which is the essential receiving of the Torah. And this is the aspect of the joy of Shavuos — as we find that the early righteous ones rejoiced greatly on Shavuos, the receiving of the Torah. For the essential receiving of the Torah is the joy of the commandment — as it is written (Yeshayahu 35:10): “and eternal joy upon their heads” — which was said concerning the two crowns that Israel merited when they said Na’aseh v’Nishma (Shabbos 88a).

And therefore Israel must always eat in the aspect of matzah, the aspect of manna — that is: to greatly sanctify their eating, so that through eating they merit holy and pure minds (mochin kedoshim v’zakkim). For this is the aspect of matzah — for we eat actual matzah for the seven days of Pesach, which is a remedy (asvata) through which we sanctify our minds and understanding, which is the essential holiness. And then, having received the remedy for the mind at Pesach, we can afterward eat chametz as well — as is stated in the Zohar. For through the remedy of matzah eaten at Pesach one sanctifies the mind so greatly that even when eating chametz afterward it is in great holiness — to the point that one can merit pure minds even through eating chametz all year. For we can transform from chametz to matzah, from ches to heh etc.

And this is the aspect of all the sanctities in bread — which contain ten sanctities (eser kedushshos), as our Sages of blessed memory said. One must greatly sanctify the bread so that it be in the aspect of matzah, holy mind, so that it sustain the heart — that through it one merit goodness of heart, straightness of heart — in the aspect of “and he ate and drank and his heart was merry” (Shoftim 19:6). For the ten sanctities of bread are the aspect of the holiness of the mochin, called kodesh as is known. And holiness is the aspect of yud — for there is no holiness with fewer than ten.

And this is what our Sages of blessed memory warned: to give full flavour to the heh of HaMotzi — to bring the bread from the aspect of chametz to the aspect of matzah, from ches to heh. For we must always eat in the aspect of matzah, so that we merit thunderclaps that strip the crookedness of the heart, through which we merit the joy of the commandment as mentioned. And this is the aspect of (Yoel 2:26): “and you shall eat, eating and being satisfied, and you shall praise the name of Hashem your G-d who has dealt wondrously with you.” “L’hafli” [wondrously] — this is the aspect of thunderclaps, the wonders of the Perfect of Knowledge (nifla’os temim de’im) — as it is written (Iyov 37:5): “G-d thunders wondrously with His voice.” And this is: eating and being satisfied = the righteous one eats to satisfy his soul. And then: “you shall praise” = prayer with intention = thunderclaps = wondrously. For when eating is in holiness in the aspect of matzah, one merits prayer with intention, which is the aspect of thunderclaps — for the essential thunderclaps come through the aspect of matzah as mentioned.

Section Three · ג

18 Berachos 3b — the harp of David played by itself at midnight through the north wind.

19 Berachos 33a — "Whoever has Da'as, it is as if the Beis HaMikdash was built in his days."

.p{margin-bottom:1.2rem}.v{font-style:italic;color:#4a3b1f}.h{font-style:italic;color:var(--accent)}.lr{font-weight:600;color:var(--accent)}.mx{font-weight:600;color:#4a3b1f;font-style:italic}

Likutay Halachos — Orach Chaim, Volume 2

§21 [כא]

And this is the aspect of the reading of the Megillah for the publicizing of the miracle (pirsumay nisa) — for one must publicize the miracle in the aspect of the peace that has a mouth (shalom she-yesh lo peh). For the miracle of Purim was hidden within nature, and therefore it requires publicizing — speaking forth the miracle with the mouth. For through speaking the miracle — through the reading of the Megillah — the faith in hidden Providence is spread and strengthened in all of Yisrael. And this is the aspect of peace that has a mouth: for the word of mouth reveals what was hidden, and through this the miracle is completed and the repair of faith in the Sages is spread throughout all generations. For through the reading of the Megillah in every generation, the repair of faith in the Sages is renewed and strengthened. And therefore the Megillah must be read aloud, with the voice — for the voice is the aspect of the peace that has a mouth, through which the hidden becomes revealed and the miracle of Providence is publicized. And through this publicizing, Amalek — the aspect of denial of Providence — is further subdued in every generation. For every time the Megillah is read and the miracle is publicized, the hold of Amalek over the mind is weakened and faith in the Sages and in Providence is strengthened.

§22 [כב]

And this is the aspect of the reading of the Torah and the reading of the Megillah that our Sages, of blessed memory, enacted — for both the reading of the Torah and the reading of the Megillah are the aspect of publicizing and spreading faith in the Sages through the spoken word. For the reading of the Torah is the aspect of the Written Torah being spoken aloud — and through the Sages enacting this reading, they connected the Written Torah to the Oral Torah. For the public reading of the Torah is itself an aspect of the Oral Torah — it was the Sages who enacted the readings, established the portions, and determined the laws of the reading. And similarly the reading of the Megillah — enacted by the Sages of the Great Assembly — is itself the Oral Torah speaking. And through both readings the peace that has a mouth is drawn — the spoken word of Torah — which strengthens faith in the Sages and subdues the forces of denial and confusion.

§23 [כג]

And why do we not blow on Shabbos? Because of the decree that perhaps one will carry it four amos in the public domain [r’shus ha’rabbim]. For in truth, blowing the Shofar is chochmah and not m’lachah, which is the aspect of above time. And if so, why should it be forbidden to blow on Shabbos? But the reason is: lest one carry it four amos in the public domain. For Shabbos itself is above time, and then there is no bairur [clarification/sorting]. And therefore it is forbidden to blow on Shabbos — which is the aspect of clarifying and elevating the time to the aspect of above time. And on Shabbos it is forbidden to engage in this, for Shabbos itself is above time. And if one blows the Shofar on Shabbos — which is the aspect of bairur, where one clarifies and elevates the time to the aspect of above time — then we are concerned that perhaps one will carry it four amos in the public domain. Meaning, perhaps one will enter the public domain and carry it there. For there, in the public domain, is the main clarification — to clarify from the r’shus ha’rabbim to the r’shus ha’yachid [private domain]. For this is all our service during the weekdays: to clarify and elevate the holy sparks from the public domain to the private domain. And on Shabbos it is forbidden to engage in this through labors and works, for then there is no bairur, as is known.

Translator's Overview

The following summary and diagram are not part of the original text.

Translator's Overview

The following summary and diagram are not part of the original text.

§3 — K'DUSHAH D'SIDRA (in Targum + LhK)

Diverse actions included in Achdus — "the world stands on this"

The essential weapon: by a hairsbreadth one is saved. Since two thoughts cannot coexist — every thought occupies its own channel (like each hair from its own follicle) — the instant one begins even a thread of a different thought, the evil one departs. One must not argue with the evil thought, not look back at it — simply do as Yaakov: "Vayignov Yaakov al b'li higid lo" — he "stole away" without engaging Lavan at all.

Lavan pursued Yaakov until Hashem told him not to speak to Yaakov good or bad. Then Yaakov and Lavan made the gal: "Ad haGal hazeh" — this heap is a witness: Lavan will not pass beyond it toward Yaakov and Yaakov will not pass toward Lavan = the partition in the Moach between holy and profane thoughts. This = Lag BaOmer — the 33rd day = "Gal" (Gimel-Lamed = 33).

And this is what our Sages, of blessed memory, said — that Chanoch stitched sandals (to'fer min'alim). For Chanoch is Matatron, the Sar Ha-Panim (Minister of the Countenance). From there is drawn the tikkun of the sandals, which are protection for the feet — which is chochma tata'a — for the tikkun of sandals is drawn from the aspect of the or ha-panim, as above. And this is: originally there were kasnos or with an aleph — "garments of light" — but after they sinned they became kasnos or with an ayin — "garments of skin." For from the "garments of light" with aleph — the aspect of the or ha-panim — there came to be the aspect of "garments of skin" — which are the aspect of sandals, which are of leather, which are protection for the feet, the aspect of chochma tata'a — so that the outsiders should not suckle from them, as above. For if the first Man (Adam haRishon) had not sinned, the sitra achra would not have had the power to attach itself to the aspect of the feet — the aspect of chochma tata'a — and they would not have needed to receive protection through only the aspect of "garments of skin." But after the sin, since they are ensnared at the feet, it was a great tikkun that from the aspect of "garments of light" came to be the aspect of "garments of skin" — the aspect of sandals — for they are protection for the feet, as above.

For the essential sin of the first Man was through the above-mentioned aspect — through the sitra achra, which is the primordial Serpent (nachash ha-kadmon), attaching itself to the aspect of chochma tata'a, the above-mentioned lower intellect — the aspect of Chava, the woman. And through this he seduced her until she ate from the Tree of Knowledge of Good and Evil, which are the aspect of external wisdoms, etc., as stated there. And Hashem Yisborach in His mercy strove to cut her free from there through the rebuke He immediately gave them, saying to him: "Where are you?" (ayeka), "Have you eaten from the tree?" etc. And He cursed them, etc. — and all of this for the good. For all of this is the aspect of rebuke in the way of humiliation (bizyayon). For He rebuked them then and said to them: "Have you eaten from the tree?" etc., and also cursed them — which is the aspect of humiliations. That is: the aspect of rebuke through the way of humiliation. And all of it is for the good — so that through this the chesed that is revealed specifically through rebuke would be made manifest, as is explained in the above-mentioned Torah teaching — see there what is brought, that one must accept the rebuke even though it comes through the way of humiliation, etc.

And through this a great chesed was revealed then — namely, that He gave Adam's day to his own day, which is a thousand years, as our Sages, of blessed memory, said. About this it is written: "Remember Your mercies, O Hashem, and Your kindnesses, for they are from of old" (ki mai'olam hema, Tehillim 25:6) — as Rashi explained there. And then it is written: "And Hashem God made for the man and for his wife garments of skin and clothed them" (Bereishis 3:21). This is the aspect of sandals — protection for the feet. For now one needs sandals specifically, the aspect of "garments of skin," for protection. And they are drawn from the aspect of "garments of skin" — from the or ha-panim received on the shalosh regalim, etc., as above. And therefore when one does not wish to perform yibum — showing that he damaged all of this, as above — therefore "she shall remove his sandal from upon his foot," as above.

And through her removing his sandal, she thereby separates from him and becomes permitted to marry in the marketplace (muteres la-shuk). For then the soul of the deceased is separated from his feet, and the spirit that he placed within her (desha'dei b'gava'h) departs from her — through the spittle (rok) she spits before his face, as it is written: "And she shall spit in his face" (b'fanav) — "in his face" specifically, corresponding to the blemish he caused to the or ha-panim. And since all the acts of chalitsa and spitting are performed before the zekainim (elders) — who are the judges — as it is written: "And his sister-in-law shall draw near to him before the eyes of the elders and remove his sandal," etc., "and spit in his face," etc. — through this the soul of the deceased is repaired, through the zekainim who are the judges, who receive their power from the true tzaddikim who are engaged in drawing down perceptions of Divinity in the world. For all judges must receive their power from the wise true tzaddik, who is the aspect of the head of the Sanhedrin Gedolah who sat in the Temple where they received from the or ha-panim. For all judges perform the role of agents of those (shelichusa didhu avdai), as our Sages, of blessed memory, said.

And this is the aspect of: "And his name in Yisrael shall be called: the house of the one whose sandal was removed" (bais chaluts han'al) — "house" (bais) specifically. For the removal of the sandal shows that his brother no longer has the power to repair the deceased's soul through the commandment of yibum. But the Torah takes pity on the souls of Yisrael and commanded that this commandment be performed before the zekainim, as it says: "The commandment of chalitsa requires three [judges]." And through this the zekainim — who are true tzaddikim — repair him specifically through chalitsa and raise his soul to the or ha-panim received in the Temple on the pilgrimage festivals. And this is the aspect of "the house of the one whose sandal was removed" — "house" specifically — so that, God forbid, the soul of the deceased should not remain outside, God forbid, but is brought inside, into the "house" — into the aspect of the Temple (bais ha-Mikdash), which is the essential house in truth — where the or ha-panim shines. The zekainim raise him there through the tikkun of chalitsa, elevating the removal of the sandal to the aspect of the removal of sandals on Yom Kippur — which is the day of forgiveness and pardon.

And similarly sandals are removed when entering the Temple. For there are two aspects to the removal of sandals. A mourner and one under niddui (excommunication) — God save us — must remove their sandals, to indicate that the life-force from the or ha-panim has departed — this being the aspect of mourning, God save us. And this is the aspect of niddui for one who blemished the commandments of Torah — and the essential niddui is for one who damaged the honor of a rabbi or Torah scholar, for through this he does not receive from the or ha-panim. Therefore he is obligated in the removal of sandals as above, for he now has no protection for his feet, since he blemished the or ha-panim.

But the removal of sandals on Yom Kippur is the reverse of this: since then the sitra achra has absolutely no dominion — as our Sages, of blessed memory, said — therefore sandals are removed, for the protection of sandals is not needed. And this itself is the removal of sandals in the Temple, for there is the essential or ha-panim and the sitra achra has no hold there. Therefore protection is not needed there through sandals, and therefore they are removed upon entering there. And this is the aspect of "Remove your sandals from upon your feet, for the place upon which you stand is holy ground" (Shemos 3:5) — that is, as above.

But also the removal of sandals of the mourner, the one under niddui, or on Tisha b'Av — all of this too is turned to good through their accepting upon themselves the words of our Sages, of blessed memory, who commanded to mourn and remove sandals. As they say to the one under niddui: "Our brother are you," etc. — since you accepted the judgment upon yourself. And similarly the mourner — it is a commandment to comfort him with many consolations. And similarly all who mourn over Yerushalayim will merit to see its joy, as it is written: "Rejoice with her with rejoicing," etc. (Yeshaya 66:10). For through mourning and repenting over one's sins, and bearing the shame and humiliation of sandal-removal and the covering of one's head — which indicates that the mochin, the aspect of the or ha-panim, have departed from him — through this Hashem Yisborach has mercy on him and forgives his sins as on Yom Kippur. And through this the removal of sandals is converted into the aspect of the removal of sandals of Yom Kippur, when protection is no longer needed, as above.

And therefore her offering is the minchas si'oarim — the barley meal-offering. For this is the aspect of the omer of barley that permits eating of the new grain — the omer of barley is the aspect of sha'ura di'asnai diOraysa (the measure of the Torah's donkey), which is the aspect of lower wisdom (chochma tata'a), the aspect of malchus, the aspect of faith in the Sages (emunass chachamim) — for it is the Oral Torah — for they expound the Torah through the thirteen hermeneutical principles, and teach Yisrael, and contract the supernal wisdom through the lower wisdom in order to attain the knowledge of His blessed divinity through this — which is the aspect of sha'ura di'asnai diOraysa, the aspect of hairs, as is explained at length in the Torah teaching of Meisra deSachina (Likutay Moharan §184). And this is the aspect of the omer of barley — the aspect of sha'ura di'asnai diOraysa — the aspect of "and the omer is a tenth of the ephah" (Shemos 16:36), which is the aspect of malchus, the aspect of faith in the Sages, as is known. And through this Esav — the man of Se'ir — who is the wicked kingdom, the blemish of faith in the Sages, is subdued, as above.

And therefore the offering is specifically from barley, which is animal food (maachal behama) — for this is the essential repair of faith in the Sages, the Oral Torah. For the Sages are constantly engaged in clarifying and repairing the sin of the primordial Adam through the aspect of the Oral Torah, etc., as above. And through this they clarify the aspect of the animal and elevate it from the level of the animal to the level of the human being. For of Adam the primordial man — on account of his sin — it was said: "Adam does not abide in glory; he is likened to the animals that perish" (Tehillim 49:13) — for through his sin he fell from the aspect of the human being to the aspect of the animal. And the Sages — who are the aspect of the Oral Torah — who repair this, are the ones who elevate and clarify from the animal to the human being.

And therefore the beginning of the repair — at the beginning of Yisrael's drawing near to their Father in Heaven — they bring the omer of barley, which is animal food. For the essential receiving of the Torah is in order to repair the contamination of the serpent (zuhamas hanachash) — the sin of the primordial Adam. And therefore they must clarify and repair the aspect of faith in the Sages, which is the essential repair, as above. And therefore on the very first day of the fifty days of the counting of the omer they bring the omer of barley — the aspect of sha'ura di'asnai diOraysa, the aspect of the repair of faith in the Sages, clarifying and refining the aspect of animal food — and then they begin counting the fifty days of the receiving of the Torah. For the essential repair is through the aspect of the fifty days, which are the aspect of the fifty gates of understanding (chamishim sha'aray bina), the aspect of the vow (neder), as above.

And this is the aspect of the waving of the omer (hafanas ha'omer) — for they wave and raise up the omer of barley, the aspect of malchus, the aspect of faith in the Sages, to its root — to the aspect of the fifty days of the counting of the omer, to the aspect of the vow, where the essential repair is, as above. And therefore they wave in all six directions — up and down and the four cardinal directions — for faith in the Sages, the Oral Torah, encompasses all six directions, which is the aspect of the six orders of the Mishnah (shisha sidray Mishna), through which they clarify the pure from the impure, the permitted from the forbidden, the valid from the invalid — which are six categories, as is brought.

And therefore eating of the new grain is permitted only after the waving of the omer — for through the repair of faith in the Sages one merits eating in holiness, the aspect of the delight of Shabbos, as above. And therefore it is forbidden to eat of the five grain species which are the essential food — for the entire meal is called after bread, and one is only obligated in Grace after Meals for bread specifically. And similarly on Shabbos — which is the repair of eating — one is obligated to eat bread specifically, as is written in the Shulchan Aruch. And therefore it is forbidden to eat bread before the waving of the omer — for as long as faith in the Sages has not been repaired, one does not merit eating in holiness. And then the aspect of Esav — the aspect of the liver — can gain strength, God forbid, through one's eating. And therefore it is forbidden to eat bread until the waving of the omer — the repair of faith in the Sages — and then one merits the aspect of Shabbos eating, holy eating, and only then is eating permitted, etc., as above.

And therefore Haman fell on the very day of the waving of the omer, as above. And similarly many and many nations that prevailed against Yisrael fell on that very same day of the waving of the omer, as is brought in the words of our Sages, of blessed memory. For when one rises the other falls — for then the fallen faith is raised up, the faith in the Sages, as above — and then the wicked kingdom falls, whose essential sustenance is from the blemish of faith in the Sages, etc., as above. And therefore through the minchas si'oarim — which is the aspect of the repair of faith in the Sages — through this the sotah is examined.

§28 [כח]

And therefore, since the sotah blemished faith in the Sages as above — which is the essential aspect of the war of Amalek, as above — it is therefore necessary to write the sotah passage and erase it, as it is written: "And he shall write… and he shall erase…" (Bamidbar 5:23). The Torah declared: My Name, which was written in holiness, shall be erased — in order to make peace, as our Sages of blessed memory said (Shabbos 116a). For the essential repair is for the sake of peace — which is the essential repair of faith in the Sages, as above. And through erasing the passage that was written, one thereby shows her what she has blemished — namely, that her essential blemish is in isha yiras Hashem (a God-fearing woman) in the aspect of faith in the Sages, which is the aspect of Oral Torah. And in truth, faith in the Sages is the entirety of the whole Torah — for it is impossible to know anything of the Torah except through the Sages, through Oral Torah, as has been explained well above. It therefore follows that one who blemishes faith in the Sages — the Oral Torah — even though it may appear that he has only blemished the aspect of Oral Torah, in truth the blemish is in the entire Torah, both Written Torah and Oral Torah together — for they are entirely one, the aspect of "Hashem is one and His Name is one", etc., as above.

And this is what the Torah commanded regarding the war of Amalek: "Write this as a memorial in the Book, and place it in the ears of Yehoshua" (Shemos 17:14) — which is the aspect of Written Torah and Oral Torah together: "Write this" etc. — this is the aspect of Written Torah; "and place it in the ears of Yehoshua" — that is, to speak it with him orally — this is the aspect of Oral Torah. For Amalek, being the aspect of the blemish of faith in the Sages, blemishes both Torahs together. And therefore its subjugation is through both Torahs, the aspect of "Write this" and "place it in the ears of", etc. And therefore the sotah, who blemished faith in the Sages and acted treacherously against her husband — against the husband above and the husband below — and caused separation, God forbid, between the Holy Blessed One and His Shechina, between Written Torah and Oral Torah — the aspect of "a whisperer separates a close friend" (v'nirgan mafrid aluf, Mishlei 16:28) — in the aspect of "she who forsakes the guide of her youth and has forgotten the covenant of her God" (Mishlei 2:17). And through this she blemished both Torahs through the separation, God forbid, etc., as above. Therefore it is necessary on her account to erase a passage of Torah, as it is written: "and he shall write and he shall erase" — to show her what she has blemished. That is: she did not blemish only in isha yiras Hashem, the Oral Torah alone, but in both Torahs together. For now, through her having blemished faith in the Sages — the Oral Torah — it is as though she erased the writing of the Torah. For now nothing is known of the Written Torah — it is as though the writing of the Torah has been erased, God forbid — since when one blemishes faith in the Sages one also blemishes the Written Torah, for nothing of the Written Torah can be known without faith in the Sages — the Oral Torah — as though the writing had been erased, God forbid. For only the Sages sustain and illuminate the Written Torah, etc., as above.

And through erasing His Name that was written in holiness, one thereby learns above by kal va-chomer (an argument from the lesser to the greater): if His Name which was written in holiness — the Torah declared "and he shall erase" — in order to make peace, etc.; then the books of heretics and apostates, which cast enmity between Yisrael and their Father in Heaven — how much more should they be erased and uprooted from the world, that their memory be blotted out from the world! For in truth it is all one — for the books of heretics and apostates, which are the blemish of faith, are themselves the very blemish of the sotah who blemished faith, as above; and this is itself the aspect of the war of Amalek. For Amalek is the aspect of heretics and apostates, the blemish of faith — as Rabbeinu, of blessed memory, wrote elsewhere. It therefore follows that through erasing His Name which was written in holiness, one thereby learns by kal va-chomer to blot out the memory of Amalek — the aspect of "for I shall utterly blot out the memory of Amalek" (Shemos 17:14) — who are the aspect of the books of heretics, etc., the blemish of faith, as above. And this is the aspect of: His Name and His throne are not complete until the memory of Amalek is blotted out — for Hashem Himself, as it were, wages war against it, as it is written: "For the hand is upon the throne of God (keis Yah) — war for Hashem against Amalek from generation to generation" (Shemos 17:16), etc., as above.

§29 [כט]

§21 [כא]

And this is the aspect of the reading of the Megillah for the publicizing of the miracle (pirsumay nisa) — for one must publicize the miracle in the aspect of the peace that has a mouth (shalom she-yesh lo peh). For the miracle of Purim was hidden within nature, and therefore it requires publicizing — speaking forth the miracle with the mouth. For through speaking the miracle — through the reading of the Megillah — the faith in hidden Providence is spread and strengthened in all of Yisrael. And this is the aspect of peace that has a mouth: for the word of mouth reveals what was hidden, and through this the miracle is completed and the repair of faith in the Sages is spread throughout all generations. For through the reading of the Megillah in every generation, the repair of faith in the Sages is renewed and strengthened. And therefore the Megillah must be read aloud, with the voice — for the voice is the aspect of the peace that has a mouth, through which the hidden becomes revealed and the miracle of Providence is publicized. And through this publicizing, Amalek — the aspect of denial of Providence — is further subdued in every generation. For every time the Megillah is read and the miracle is publicized, the hold of Amalek over the mind is weakened and faith in the Sages and in Providence is strengthened.

§22 [כב]

And this is the aspect of the reading of the Torah and the reading of the Megillah that our Sages, of blessed memory, enacted — for both the reading of the Torah and the reading of the Megillah are the aspect of publicizing and spreading faith in the Sages through the spoken word. For the reading of the Torah is the aspect of the Written Torah being spoken aloud — and through the Sages enacting this reading, they connected the Written Torah to the Oral Torah. For the public reading of the Torah is itself an aspect of the Oral Torah — it was the Sages who enacted the readings, established the portions, and determined the laws of the reading. And similarly the reading of the Megillah — enacted by the Sages of the Great Assembly — is itself the Oral Torah speaking. And through both readings the peace that has a mouth is drawn — the spoken word of Torah — which strengthens faith in the Sages and subdues the forces of denial and confusion.

§23 [כג]

:root {

And therefore the Sages are called in Yeshayah (3) chacham charasim [skilled craftsman] and nevon lachash [expert in incantation], and similarly in Yirmiyah they are called hecharash v’hamasger [the craftsman and the locksmith], who are the wise men of Yisrael. For the essential source of their great wisdom is through the aforementioned silence, as mentioned. And this is the aspect of hacharesh va’aalefcha chochmah [be silent and I will teach you wisdom].

Section 15 — Chalitzah (Yibum and the Removing of the Shoe)

And therefore the Sages are called in Yeshayah (3) chacham charasim [skilled craftsman] and nevon lachash [expert in incantation], and similarly in Yirmiyah they are called hecharash v’hamasger [the craftsman and the locksmith], who are the wise men of Yisrael. For the essential source of their great wisdom is through the aforementioned silence, as mentioned. And this is the aspect of hacharesh va’aalefcha chochmah [be silent and I will teach you wisdom].

Section 15 — Chalitzah (Yibum and the Removing of the Shoe)

For the slave is the zuhamas ha-nachash [the filth of the serpent],

"I shall return in peace to my father's house" — av in wisdom. "I shall return" specifically — from wherever he may be, he will return in peace to the intellect and wisdom (= "my father's house"). Whether descending to the Chambers of Exchange — sorting and ascending to the intellect in peace. Or whether the intellect pursues — he will not break through, chas v'shalom; through the Arranger and Settler, he returns in peace to the intellect, perceiving the Ain Sof light in mati v'lo mati.

Os 11

And this is: "A single witness shall not stand against a person for any iniquity or any sin" etc. (Deuteronomy 19:15). That is, since the contamination of the Serpent has already gained dominion and seized hold — from where all iniquity and all sin derive — and one must clarify the truth from there, therefore it is impossible through a single witness. For he does not have the power to stand against the Sitra Achara that overpowers, seeking not to divide the light, so that the light remains above and they [the forces of evil] rule below, chas v'sholom — which is the essential side of death that separates the life-force from the body, in the aspect of "for death separates" (I Samuel 20:3). And this derives from the aspect of "begins with connection and ends with separation."

And therefore we say "Baruch Shem K'vod Malchuso L'olam Va'ed" — that is, that the glory of His sovereignty is blessed perpetually, forever and ever, even in all the distant and lowly places. And this is revealed through the aspect of the division of thousands into hundreds, through which one draws the light below through wondrous vessels and contractions, until even all those who are distant from Him, Yisborach, will know.

And therefore the people of Yericho who did not say "Baruch Shem K'vod Malchuso L'olam Va'ed" — our Sages, of blessed memory, called them those who "wrapped the Sh'ma." That is, it was as if they wished to wrap everything together and not divide it at all. And this is a great blemish, for then one cannot make known [His truth] to those who are distant from Him, Yisborach, as above. For the Sitra Achara "begins with connection and ends with separation," and holiness is the opposite. That is, the Sitra Achara — which is the Serpent and falsehood — begins with connection, saying that the light above is bound together and it is impossible to contract it and divide it and draw it below. And through this they end with complete separation — for it is complete heresy, for they do not believe that all the life-force below is entirely connected and bound to above, and it is as if this world is separated, chas v'sholom, from its supernal root.

Os 11

And this is: "A single witness shall not stand against a person for any iniquity or any sin" etc. (Deuteronomy 19:15). That is, since the contamination of the Serpent has already gained dominion and seized hold — from where all iniquity and all sin derive — and one must clarify the truth from there, therefore it is impossible through a single witness. For he does not have the power to stand against the Sitra Achara that overpowers, seeking not to divide the light, so that the light remains above and they [the forces of evil] rule below, chas v'sholom — which is the essential side of death that separates the life-force from the body, in the aspect of "for death separates" (I Samuel 20:3). And this derives from the aspect of "begins with connection and ends with separation."

Os 11

And this is: "A single witness shall not stand against a person for any iniquity or any sin" etc. (Deuteronomy 19:15). That is, since the contamination of the Serpent has already gained dominion and seized hold — from where all iniquity and all sin derive — and one must clarify the truth from there, therefore it is impossible through a single witness. For he does not have the power to stand against the Sitra Achara that overpowers, seeking not to divide the light, so that the light remains above and they [the forces of evil] rule below, chas v'sholom — which is the essential side of death that separates the life-force from the body, in the aspect of "for death separates" (I Samuel 20:3). And this derives from the aspect of "begins with connection and ends with separation."

.translator-summary p { font-size: 16.5px; line-height: 1.75; margin-bottom: 12px; }

.translator-summary .translator-note { font-size: 14px; color: #666; text-align: center; margin-top: 16px; font-style: italic; }

Likutay Halachos · Choshen Mishpat

Hilchos G'viyas Chov Min HaY'somim 3 — Part 2

Laws of Collecting a Debt from Orphans — 3 (§§6–12 of 24) · The Mishkan, the Torah in the desert, Amalek, and the kedushah of mitaltelim

Therefore, now, in the intensity of the last exile, at its end, each and every person must be very careful to go with the aforementioned teaching, to fulfill all that is written in it — to seek and request and search very, very much, at every time and in every place, after His glory, Yisborach. And he should ask and request: "where is the place of His glory?" And then, if he seeks Him and searches for Him well, he will certainly be able to find Him, Yisborach — even if he is the worst of the worst, even if he has done whatever he has done, and even now he is in the place where he is. Nevertheless, he should always strengthen his hand to seek and search for Him, Yisborach, even in his place — even though he has fallen to the completely evil places, which are the filthy places, where His glory, Yisborach, is far from there, as it is written: "For My glory I will not give to another" (Isaiah 42:8). Nevertheless, he should be pained and he should yearn and he should seek and request and search: "where is the place of His glory?" And then he will merit to ascend to the ultimate ascent, to the aspect of Ayeh — which is the sealed utterance, from which all the ten utterances and all the worlds and the souls and all the levels — all of them — receive, as above.

And this is the aspect of the work of the Mishkan, which they were commanded [to build] after the incident of the [golden] calf. For the Mishkan is the aspect of the aforementioned lofty holiness, the aspect of Ayeh, which one merits to find through the seeking and searching — that one searches and seeks at the time when one is far from holiness and goes wandering and displaced and uprooted. For the Mishkan did not have a fixed location. And then, kivyachol, the holiness was in the aspect of being uprooted, and it was not known "where is the place of His glory?" — only: in the place where the cloud would dwell, there the children of Yisroel would encamp. And there are times when the cloud would be there etc.

For had Yisroel not sinned, they would have entered Eretz Yisroel immediately — where the essential fixed location of His holiness is. And there is the essential revelation of His glory, Yisborach. For there are all the ten levels of holiness, which are the aspect of the ten utterances through which He created the world for the sake of His glory, Yisborach.

But because they sinned with the calf — which is idol worship, which is the filthy places — and they fell greatly and became very distant from His glory, Yisborach — therefore their rectification was through the aforementioned aspect, through the aspect of Ayeh, as above. For through this one revives oneself even if one falls to idol worship, which is the filthy places, as above.

And therefore immediately when he saw this, immediately 'Yaakov made a vow...' (Beraishis 28:20). For then certainly he had to ascend to the place of the neder, which is the dimension of the all-encompassing intellect, the dimension of Kodesh Kodoshim — which is the dimension of Kol Nidrai that we say on Yom Kippur.

Therefore the Kohen Gadol is forbidden to perform the service on Yom Kippur if he has no wife, as our Sages of blessed memory taught — for it is impossible for him to sweeten the tzimtzumim and dinim through the all-encompassing intellect in the dimension of Kodesh Kodoshim, as above, except when he is married to a woman. For the essential sweetening of the tzimtzumim comes through marriage of holiness (nissuin d'kedushah), and then he has the power to elevate all the tzimtzumim to their root and sweeten all through the all-encompassing intellect in the dimension of Kodesh Kodoshim, as above.

Therefore a Kohen is forbidden to marry a divorcee — for all Kohanim are included within the Kohen Gadol, who sweetens all the dinim in the world through the all-encompassing intellect in the dimension of Kodesh Kodoshim, and all the Kohanim receive from him. For all the Kohanim always need to sweeten their din, which is the dimension of atonement for sins through the korbanot (offerings) that the Kohanim constantly bring to atone for Yisrael — for the atonement for all sins is the dimension of sweetening the dinim, as above.

Therefore the Kohen is an ish chesed, a man of peace — which is the essential dimension of kehunah (priesthood), as it is written: 'Behold I give him My covenant of peace, and it shall be for him and his descendants a covenant of eternal priesthood' (Bamidbar 25:12). Therefore Aharon the first Kohen loved peace, as our Sages of blessed memory said, as it is written (Malachi 2:5): 'My covenant with him was life and peace.' For it is impossible to ascend there to the all-encompassing intellect and to sweeten the dinim except through love and peace — as is explained at the end of that Torah teaching regarding the teaching of the Holy Zohar: 'Anan b'chavivusah talya' — that Yisrael must love one another greatly with a soul-love, and then they are all subsumed together within the souls of the true tzaddikim, who are in the dimension of Kohen Gadol — and through this all the dinim in the world are sweetened.

Therefore the divorcee is forbidden to the Kohen — for divorce (gerushin) is in the dimension of strife and conflict, for he draws for her an illumination from the dimension of the all-encompassing intellect in the dimension of kerisus and separation and distancing, which is the dimension of din and conflict. Therefore she is forbidden to the Kohen who is a man of peace, as above.

And because now it is close to the keitz — therefore, he [the adversary] stretches himself out to his full length and breadth to prevent Israel from their service. And he has introduced great machlokes [strife/controversy] into the world. Therefore, one needs now to strengthen himself exceedingly, exceedingly in His service, blessed be He. And each person needs to strengthen himself greatly to complete what he has begun in His service, blessed be He.

And if he has begun — let him finish.

And if he has not yet begun — let him begin and finish.

And this is what our Sages of blessed memory said (Shabbos 10a): "I have a precious gift in My treasure-house, and Shabbos is its name, and I wish to give it to Yisrael — go and inform them" etc. And they ask there: "But surely Rav [Chama bar Chanina] said: One who gives a gift need not inform the recipient!" And they answer: "That applies to something that will eventually become known" etc. And they challenge: "But Shabbos will eventually become known!" And they resolve: "The reward of Shabbos will not become known."

This sprawling halacha, based on Likutay Moharan II, 7, develops a vast conceptual architecture linking the sanctity of Shabbos, the 39 melachos, the Mishkan, tzedakah, Shekalim, and Purim into one organic whole.

Core thesis: The true leader illuminates da'as (awareness of G-d) in two directions — to daray ma'alah (the lofty, who must realize they still don't truly know G-d) and to daray matah (the lowly, who must realize G-d is with them even in their depths). This dual illumination — "son" and "student" — generates the revelation of the Divine Will (Ratzon), which is the root of all livelihood (parnasah).

On Shabbos this Ratzon shines in its fullness. Therefore: (1) all melachah is forbidden — for Shabbos is total bitul, pure Ra'avah d'Ra'avin (Will of Wills); (2) the eating of Shabbos is exceedingly precious — for through it one receives the illumination of the Ratzon; (3) all six weekdays are blessed from Shabbos. A person must believe with complete faith that parnasah does not come from his own efforts but from the blessing of Hashem drawn from Shabbos.

The 39 melachos have two faces: as profaned by the contamination of the Serpent, they are the 39 curses. But when sanctified through drawing Shabbos-consciousness into the weekdays, they become Tal Oros (Dew of Lights, since ט״ל = 39) — the holy work of the Mishkan, which was accomplished "by itself" through Ratzon alone. The passive voice of "the Mishkan was erected" teaches that all labor, when infused with Ratzon, is not truly "done" by man.

Tzedakah is the mechanism that unites daray ma'alah and daray matah. When the rich give to the poor, the poor are elevated (revealing that G-d is with them too) and the rich are protected from the "excess of light" that wealth brings. This is the deeper meaning of Shekalim — the half-shekel where "the rich shall not give more and the poor shall not give less" — placing both on the proper balance.

Purim is the ultimate expression of this principle. Haman — the contamination of the Serpent, who jealously sought to destroy Yisrael for keeping Shabbos — was defeated through Mordechai (the aspect of daray ma'alah, exalted like Moshe) and Esther (the aspect of daray matah, revealing G-d even in the double concealment). The astonishing fact that Purim has the illumination of Shabbos yet all melachos are permitted proves the ultimate thesis: when the holiness of Shabbos permeates the weekdays, even physical labor is sanctified. Vashti, who violated Shabbos, was replaced by Esther — Shabbos Malkesah — and through her Haman fell by his own hand.

The halacha concludes with chapter headings for Shabbos 4, based on the Tale of the Two Sons Who Were Exchanged, connecting the bed, table, chair, and lamp (the four rectifications of the Shechinah) to the letters of the word Mishkan, to the eating of Shabbos, and to the restoration of emunah.

The principle is that the primary ultimate purpose for which the world was created is the aspect of the connection — to include the lower ones in the upper ones — and this is the primary delight of Hashem. And the primary attainment of this connection is through the true tzadik, who stands in the middle and binds the lower with the upper. And through this binding, the lower beings — who are in the aspect of the mundane world — are elevated and included in the upper, and the kavod of Hashem is revealed below. And this is the primary purpose of all creation.

☰ Hebrew § 15

For the primary yetzer hara is drawn from the chain of prosecution of the angels who prosecuted the creation of man and said to Hashem, "He is destined to sin before You" — and their argument was that man, being of the lower realm, cannot connect to the upper. And because of their prosecution, the yetzer hara was drawn into the world. And the yetzer hara is essentially the aspect of the argument that the lower ones cannot ascend and connect to the upper ones.

And the true tzadik, through his work of binding upper and lower, refutes this prosecution. For when the tzadik brings even the lowest person to teshuvah and elevates him, this demonstrates that even the lower ones can be bound to the upper. And through this the prosecution is silenced and the yetzer hara is weakened. And this is the aspect of the shofar on Rosh HaShanah — to confuse the Satan — for the shofar is the voice of the binding of lower and upper through the tzadik, through which the entire prosecution is nullified.

Therefore the Sages were so careful about the breaking of the bread: one blesses on the whole (= yirah = completeness of the previous clarification), then immediately breaks it (= beginning the ultimate clarification through eating). Through the breaking, one must intend to raise the bread from palga to ultimate sheleimus — stripping the good from the soiled garments completely, so that the life-force rises pure and the waste is expelled.

This is what our Sages said: "Four opened with 'af' [even/also]." They are: the Serpent, who said "even though G-d said," etc.; the Chief Baker, who said "I too, in my dream," etc.; the congregation of Korach, who said "even not to a land," etc.; and Haman, who said "even Esther did not bring," etc.

All four of their evil views derived from the contamination of the Serpent — from the Serpent's counsel that deceived Adam — drawn from the fallen teachings mentioned above. Therefore they are four, corresponding to the four alafin. They blemished the alafin, and alef became af — the aspect of charon af [fierce anger], the severity of judgment. For the four alafin in holiness are the aspect of true Torah — great kindnesses, the aspect of "a Torah of kindness," as understood from the aforementioned Torah. But when they are blemished, kefiros and avodah zarah result — the aspect of din and charon af, as our Sages said: "whenever there is avodah zarah in the world, there is charon af in the world." Therefore all four opened with af — alef became af — for all blemished through the fallen Toros above. Through this they learned untrue teachings and false analogies.

The principle is that the primary ultimate purpose for which the world was created is the aspect of the connection — to include the lower ones in the upper ones — and this is the primary delight of Hashem. And the primary attainment of this connection is through the true tzadik, who stands in the middle and binds the lower with the upper. And through this binding, the lower beings — who are in the aspect of the mundane world — are elevated and included in the upper, and the kavod of Hashem is revealed below. And this is the primary purpose of all creation.

☰ Hebrew § 15

For the primary yetzer hara is drawn from the chain of prosecution of the angels who prosecuted the creation of man and said to Hashem, "He is destined to sin before You" — and their argument was that man, being of the lower realm, cannot connect to the upper. And because of their prosecution, the yetzer hara was drawn into the world. And the yetzer hara is essentially the aspect of the argument that the lower ones cannot ascend and connect to the upper ones.

And the true tzadik, through his work of binding upper and lower, refutes this prosecution. For when the tzadik brings even the lowest person to teshuvah and elevates him, this demonstrates that even the lower ones can be bound to the upper. And through this the prosecution is silenced and the yetzer hara is weakened. And this is the aspect of the shofar on Rosh HaShanah — to confuse the Satan — for the shofar is the voice of the binding of lower and upper through the tzadik, through which the entire prosecution is nullified.

The principle is that the primary ultimate purpose for which the world was created is the aspect of the connection — to include the lower ones in the upper ones — and this is the primary delight of Hashem. And the primary attainment of this connection is through the true tzadik, who stands in the middle and binds the lower with the upper. And through this binding, the lower beings — who are in the aspect of the mundane world — are elevated and included in the upper, and the kavod of Hashem is revealed below. And this is the primary purpose of all creation.

☰ Hebrew § 15

For the primary yetzer hara is drawn from the chain of prosecution of the angels who prosecuted the creation of man and said to Hashem, "He is destined to sin before You" — and their argument was that man, being of the lower realm, cannot connect to the upper. And because of their prosecution, the yetzer hara was drawn into the world. And the yetzer hara is essentially the aspect of the argument that the lower ones cannot ascend and connect to the upper ones.

And the true tzadik, through his work of binding upper and lower, refutes this prosecution. For when the tzadik brings even the lowest person to teshuvah and elevates him, this demonstrates that even the lower ones can be bound to the upper. And through this the prosecution is silenced and the yetzer hara is weakened. And this is the aspect of the shofar on Rosh HaShanah — to confuse the Satan — for the shofar is the voice of the binding of lower and upper through the tzadik, through which the entire prosecution is nullified.

Likutay Halachos — Orach Chaim, Volume 2

The principle is that the primary ultimate purpose for which the world was created is the aspect of the connection — to include the lower ones in the upper ones — and this is the primary delight of Hashem. And the primary attainment of this connection is through the true tzadik, who stands in the middle and binds the lower with the upper. And through this binding, the lower beings — who are in the aspect of the mundane world — are elevated and included in the upper, and the kavod of Hashem is revealed below. And this is the primary purpose of all creation.

☰ Hebrew § 15

For the primary yetzer hara is drawn from the chain of prosecution of the angels who prosecuted the creation of man and said to Hashem, "He is destined to sin before You" — and their argument was that man, being of the lower realm, cannot connect to the upper. And because of their prosecution, the yetzer hara was drawn into the world. And the yetzer hara is essentially the aspect of the argument that the lower ones cannot ascend and connect to the upper ones.

And the true tzadik, through his work of binding upper and lower, refutes this prosecution. For when the tzadik brings even the lowest person to teshuvah and elevates him, this demonstrates that even the lower ones can be bound to the upper. And through this the prosecution is silenced and the yetzer hara is weakened. And this is the aspect of the shofar on Rosh HaShanah — to confuse the Satan — for the shofar is the voice of the binding of lower and upper through the tzadik, through which the entire prosecution is nullified.

The halachah: It is forbidden to dwell with one's wife without a kesuvah. A virgin's kesuvah is two hundred zuz; a widow's is one hundred (maneh).

Root source: LM §4 ("Anochi Hashem Elokecha") — the teaching on Rabbah bar bar Chanah's fish-eye and the three hundred barrels of oil. Also LM §51 ("Amar Rabbi Akiva") on Divine Providence; and LM §18 ("Kartalisah") on writing as tachlis.

Core chain: During prayer → bitul to Ein Sof (total self-nullification, kulo echad) → ratzo vashov → return to yeshus → reshimah (residual imprint) of bitul illumines da'as → "Atah Har'aysa lada'as ki Hashem Hu HaElohim" → drawing from mah (nothingness) to me'ah (one hundred) → yesh me'ayin (being from nothingness) → procreation and birth.

Maneh / 200 zuz: One hundred = me'ah, drawn from mah (ayin), representing one dimension of birth. A widow receives one hundred. A virgin receives two hundred (twice one hundred) because even the first union — which leaves within her the spiritual vessel (keli) in the dimension of Binyamin HaTzaddik — is itself a dimension of birth, giving two distinct levels of hashpa'ah.

Holiness vs. sitra achra: Holiness: begins in union, ends in union — even after withdrawal of yeshus, the bond endures (av u'ven kachada). Sitra achra: begins in union (sha'arei b'chibbura) and ends in separation (v'sayem b'ferudah) — as with Amnon, whose love turned to hatred (Shmu'el Beis 13). Israel's holy union must replicate the structure of holiness: permanent inner bond even after physical withdrawal.

The kesuvah as kesav (writing): Writing (kesav) is the paradigm of tachlis (ultimate completion) — the union of black ink and white parchment (from LM §18 "Kartalisah"). While writing, the mind's thought and the hand's action are in perfect unity. Even after the writer withdraws, his mind remains present within the letters — one sees his face (panim) within the book. So too the kesuvah — given in writing — ensures the couple remains forever inwardly bound after the physical union ends, reflecting the structure of the World to Come: kulo tov, kulo echad — entirely good, entirely one.

☰ Hebrew § 23

And this is why we petition greatly on Rosh HaShanah and Yom HaKipurim for life, as we say: "Remember us for life," "and inscribe for life," etc. For the primary life is drawn through the connection of upper and lower that is accomplished on these days. For when the upper and lower are connected — the flow of life descends from above to below. And when there is a separation, G-d forbid — there is an aspect of death. And since Rosh HaShanah and Yom HaKipurim are the time when this connection is accomplished through the tzadik — therefore we petition for life, for then the source of life is opened.

☰ Hebrew § 24

And this is the aspect of what is explained in the kavanos [mystical intentions] — that the entire matter of Rosh HaShanah and Yom HaKipurim is to separate the Malchus [Kingship] so that she should be in the aspect of panim b'fanim [face to face], in order that the zivug [union] should be proper. For the Malchus — which is the Shechinah, the aspect of the lower realm — must be brought to a state of panim b'fanim with Ze'ir Anpin [the Holy One, blessed be He], which is the upper realm. And this is the connection of upper and lower, the aspect of the zivug from which the ben is born, as mentioned above.

☰ Hebrew § 25

☰ Hebrew § 23

And this is why we petition greatly on Rosh HaShanah and Yom HaKipurim for life, as we say: "Remember us for life," "and inscribe for life," etc. For the primary life is drawn through the connection of upper and lower that is accomplished on these days. For when the upper and lower are connected — the flow of life descends from above to below. And when there is a separation, G-d forbid — there is an aspect of death. And since Rosh HaShanah and Yom HaKipurim are the time when this connection is accomplished through the tzadik — therefore we petition for life, for then the source of life is opened.

☰ Hebrew § 24

And this is the aspect of what is explained in the kavanos [mystical intentions] — that the entire matter of Rosh HaShanah and Yom HaKipurim is to separate the Malchus [Kingship] so that she should be in the aspect of panim b'fanim [face to face], in order that the zivug [union] should be proper. For the Malchus — which is the Shechinah, the aspect of the lower realm — must be brought to a state of panim b'fanim with Ze'ir Anpin [the Holy One, blessed be He], which is the upper realm. And this is the connection of upper and lower, the aspect of the zivug from which the ben is born, as mentioned above.

☰ Hebrew § 25

Allusions from the story of the Seven Beggars, from the story of the fourth day [the Fourth Beggar] — he who boasted that he does not allow any hevel peh [breath of the mouth] to enter this world. And therefore the air of his world is entirely pure. And through this he is able to sustain everything. For the concept of hevel peh corresponds to what is explained in the aforementioned Torah regarding the voice and the crying-out — the aspect of the shofar — for the shofar is the hevel peh, the breath of the mouth. And the Fourth Beggar's power is that he controls this breath entirely, that no impure breath should enter the world. And this is the aspect of the tzadik who is the true merciful one — who, through his pure breath and his crying-out and his prayer, purifies the air of the entire world, sweetens all the dinim, and draws the makifin that are the aspect of nedarim. And through this the whole world is sustained — see there in the aforementioned Torah and in the story, and understand.

Translator's Summary

This massive halacha (36 sections), based on Likutay Moharan II:7 ("Ki Merachamam Yenahaigam" — "For He who has mercy on them shall lead them"), weaves together the entire cycle of the Yamim Nora'im and festivals through the lens of nedarim, revealing them all as expressions of a single spiritual dynamic.

Core Framework: A neder creates new Torah — new mitzvos from the permitted — by drawing makifin (transcendent surrounding lights) upon oneself. These makifin are generated through the crying-out to Hashem (= shofar), and are channeled primarily through the true tzadik/rachamam (= Moshe). The makifin surround and protect, sweetening judgments and nullifying prosecutions.

The Spies and Eretz Yisra'ail: The meraglim embodied the prosecution of the angels who said man cannot connect lower to upper. The tzadik refutes this by binding upper and lower realms — and this binding is the essence of Eretz Yisra'ail (the gate of heaven, Ya'akov's ladder). Anyone who slanders the tzadik or those who draw close to him repeats the sin of the meraglim.

☰ Hebrew § 23

And this is why we petition greatly on Rosh HaShanah and Yom HaKipurim for life, as we say: "Remember us for life," "and inscribe for life," etc. For the primary life is drawn through the connection of upper and lower that is accomplished on these days. For when the upper and lower are connected — the flow of life descends from above to below. And when there is a separation, G-d forbid — there is an aspect of death. And since Rosh HaShanah and Yom HaKipurim are the time when this connection is accomplished through the tzadik — therefore we petition for life, for then the source of life is opened.

☰ Hebrew § 24

And this is the aspect of what is explained in the kavanos [mystical intentions] — that the entire matter of Rosh HaShanah and Yom HaKipurim is to separate the Malchus [Kingship] so that she should be in the aspect of panim b'fanim [face to face], in order that the zivug [union] should be proper. For the Malchus — which is the Shechinah, the aspect of the lower realm — must be brought to a state of panim b'fanim with Ze'ir Anpin [the Holy One, blessed be He], which is the upper realm. And this is the connection of upper and lower, the aspect of the zivug from which the ben is born, as mentioned above.

☰ Hebrew § 25

The Festival Cycle as One Process: Rosh HaShanah (traveling to tzadikim, shofar = crying out, drawing makifin) → Yom HaKipurim (selach na through the rachamam, Kol Nidray = nedarim, Malchus ascends to Binah, spiritual fasting) → Sukkos (sitting inside the makifin) → Arba Minim (drawing supernal hands, binding upper/lower) → Simchas Bais HaSho'aivah (drawing waters of wisdom with joy) → Simchas Torah (ben and talmid, completing and beginning anew). All = nedarim = makifin = connection of upper and lower = settling Eretz Yisra'ail.

The Fourth Beggar: His power over "hevel peh" (breath of the mouth) corresponds to the shofar/crying-out of the tzadik who purifies the world's atmosphere, sweetens all judgments, and draws the makifin/nedarim that sustain everything.

CRYING OUT TO HASHEM

= Shofar = Hevel Peh

☰ Hebrew § 11

And this is the aspect of Rosh HaShanah, when the primary teshuvah takes place, for it is the first of the Ten Days of Repentance. And the primary teshuvah is through the true tzadik, the aspect of Moshe, as mentioned above. And therefore the primary mitzvah of Rosh HaShanah is the shofar, which is the aspect of the rachamim that the true merciful one draws, as explained in the aforementioned Torah. For the shofar is the crying-out and the prayer through which the makifin are drawn. And therefore one must travel to the true tzadikim for Rosh HaShanah, to hear the shofar from them — for through them, specifically, the great rachamim and the makifin are drawn.

And the primary power of the tzadik to draw rachamim is from the place of the root of judgment. For the tzadik ascends to above, to the root of judgment, and there he turns judgment into mercy. And this is the aspect of the shofar, which is made from the horn of a ram — an aspect of din [judgment] — and through the blowing, the din is sweetened and transformed into rachamim.

☰ Hebrew § 12

☰ Hebrew § 11

And this is the aspect of Rosh HaShanah, when the primary teshuvah takes place, for it is the first of the Ten Days of Repentance. And the primary teshuvah is through the true tzadik, the aspect of Moshe, as mentioned above. And therefore the primary mitzvah of Rosh HaShanah is the shofar, which is the aspect of the rachamim that the true merciful one draws, as explained in the aforementioned Torah. For the shofar is the crying-out and the prayer through which the makifin are drawn. And therefore one must travel to the true tzadikim for Rosh HaShanah, to hear the shofar from them — for through them, specifically, the great rachamim and the makifin are drawn.

And the primary power of the tzadik to draw rachamim is from the place of the root of judgment. For the tzadik ascends to above, to the root of judgment, and there he turns judgment into mercy. And this is the aspect of the shofar, which is made from the horn of a ram — an aspect of din [judgment] — and through the blowing, the din is sweetened and transformed into rachamim.

☰ Hebrew § 12

Ascends to root of din,

transforms it to rachamim

↓ enables

TESHUVAH

Kol Nidray

☰ Hebrew § 7

And the primary annulment of nedarim is through charatah [regret]. For there, in the aspect of nedarim, is the primary place of charatah, which is the aspect of teshuvah. For nedarim are in the aspect of Binah, which is the aspect of teshuvah, the aspect of the makifin, as mentioned above. And teshuvah is primarily charatah — regretting the past, as is known. And therefore the primary annulment of nedarim is through charatah. And through the charatah one merits drawing upon oneself new makifin that are even greater — for through the teshuvah one ascends to a higher level and draws greater makifin. And through this the earlier neder is annulled and uprooted, for it is included in the higher makifin that were drawn through the teshuvah and the charatah.

☰ Hebrew § 8

And this is the aspect of Rosh HaShanah and Yom HaKipurim. For it is explained in the aforementioned Torah that all this is the aspect of Yom HaKipurim, as mentioned above. For according to the "Please forgive" [selach na] that is achieved on Yom HaKipurim — so one merits afterward. And the selach na was achieved on Yom HaKipurim through Moshe Rabbeinu, who is the aspect of the true merciful one, through whom the great selichah of Yom HaKipurim was drawn — as it is written, "And Hashem said, I have forgiven, as you have spoken" (Numbers 14:20). And this selichah was achieved specifically through Moshe, who is the true merciful one. And through this selach na one merits the makifin, which are the aspect of nedarim, as mentioned above.

.bt{font-size:1.6rem;font-weight:700;text-align:center;color:var(--accent);letter-spacing:.08em;text-transform:uppercase;margin-bottom:.3rem}

.ht{font-size:1.35rem;font-weight:600;text-align:center;margin-bottom:1.8rem;padding-bottom:1rem;border-bottom:2px solid var(--border)}

.sn{font-size:1.15rem;font-weight:700;color:var(--accent);margin-top:2rem;margin-bottom:1rem;padding-bottom:.3rem;border-bottom:1px solid var(--border)}

"You have made him a little [m'at] less than G-d" — vat'chas'raihu m'at — the aspect of diminishment after diminishment, the light being diminished in many aspects. And it is mai'Elokim [from G-d] — the deficiency and diminishment is from G-d Himself, as it were, His Name and Throne themselves having been diminished through the evil eye's provocation: "a hand upon the throne of Y-H." But specifically through this: "and with glory and splendor You have crowned him" — the aspect of "You have clothed Yourself in majesty and splendor" (explained at the beginning of the above Torah): the feet of holiness (= the hints signaled to each person). Whoever merits understanding them merits great perceptions (= crown and diadem): "with glory and splendor You have crowned him" — he merits being crowned with new mochin drawn through glory and splendor (= the hints).

He merits this specifically through the many contractions — through "You have made him a little less than G-d."