Shabbos — the Ultimate Gift: Hashem notified us in advance about Shabbos because gifts need preparation. All of Torah and mitzvos are really preparations to receive Hashem's undeserved gifts. This world is "the corridor" and the World to Come is "the banquet hall." Even reward for mitzvos is essentially matnas chinam.

Yaakov vs. Lavan — Truth vs. the Imaginative Faculty: The most extended passage retells the Yaakov/Lavan narrative as the battle between the true tzadik (Yaakov = point of truth) and the ko'ach hamedameh (imaginative/delusional faculty = Lavan). The Torah (Rachel) is deposited in exile within the medameh. The tzadik extracts it, innovates true Torah teachings, and "thrusts the rods" of truth into the minds of his students. The akudim, nekudim, u'vrudim (bound, spotted, speckled) correspond to the three types of intellect and the kabbalistic worlds. The tzadik warms the holy flock against the coldness of Amalek/Lavan, and even though the battle is fierce, Hashem Himself protects those who cleave to the true tzadik. "Truth shall sprout from the earth."

Matnas Sh'chiv Mayra — The Gift of a Dying Person: The medameh (imaginative faculty) is the source of all changes and reversals. True intellect is truth — no change. The Sages required kinyan because without it, the medameh causes people to change their minds. But a dying person's gift needs no kinyan — after death, the medameh is completely nullified, leaving only the seichel hanikneh (acquired intellect). Writing = remembrance = rectification of the medameh. Hence "words of a sh'chiv mayra are as if written and delivered."

Conceptual Architecture

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

Yaakov went back for small vessels — small sparks to raise and sort. The essential perception is through mi yaimar — sorting sparks from the Chambers of Exchange.

Based on LM I, "Vayhi MiKetz — Zikaron"

Based on LM I, "Vayhi MiKetz — Zikaron"

Based on LM I, "Vayhi MiKetz — Zikaron"

Based on LM I, "Vayhi MiKetz — Zikaron"

Through this one sees the greatness of man, the possessor of b'chirah [free choice] — who has power in his mouth to create for himself new mitzvos that he was never commanded to do. For example, when he forbids upon himself something that is permitted, through his mouth — it is immediately forbidden to him as a Torah prohibition! This is wondrous: this thing has no inherent prohibition in its root, yet as soon as he says with his mouth that it shall be forbidden — even without mentioning the Name of Hashem — it is immediately forbidden by the authority of a severe Torah law. Through this one sees the immense power of man the possessor of b'chirah — and the essential power is in his mouth and heart. When his heart desires to sanctify himself with some kedushah and separation, and he brings forth his desire and ratzon through his mouth — a new Torah is created from this, for it becomes a Torah prohibition. For in truth the nefesh [soul] of Yisrael at its root is a portion of the Divine from Above, and is itself the aspect of the Torah — for "HaKadosh Baruch Hu, the Torah, and Yisrael are all one," as written in the Zohar HaKadosh. Therefore he has power in his mouth to vow and create for himself mitzvos according to his soul.

Shabbos — the Ultimate Gift: Hashem notified us in advance about Shabbos because gifts need preparation. All of Torah and mitzvos are really preparations to receive Hashem's undeserved gifts. This world is "the corridor" and the World to Come is "the banquet hall." Even reward for mitzvos is essentially matnas chinam.

Yaakov vs. Lavan — Truth vs. the Imaginative Faculty: The most extended passage retells the Yaakov/Lavan narrative as the battle between the true tzadik (Yaakov = point of truth) and the ko'ach hamedameh (imaginative/delusional faculty = Lavan). The Torah (Rachel) is deposited in exile within the medameh. The tzadik extracts it, innovates true Torah teachings, and "thrusts the rods" of truth into the minds of his students. The akudim, nekudim, u'vrudim (bound, spotted, speckled) correspond to the three types of intellect and the kabbalistic worlds. The tzadik warms the holy flock against the coldness of Amalek/Lavan, and even though the battle is fierce, Hashem Himself protects those who cleave to the true tzadik. "Truth shall sprout from the earth."

Matnas Sh'chiv Mayra — The Gift of a Dying Person: The medameh (imaginative faculty) is the source of all changes and reversals. True intellect is truth — no change. The Sages required kinyan because without it, the medameh causes people to change their minds. But a dying person's gift needs no kinyan — after death, the medameh is completely nullified, leaving only the seichel hanikneh (acquired intellect). Writing = remembrance = rectification of the medameh. Hence "words of a sh'chiv mayra are as if written and delivered."

Conceptual Architecture

Ascends to root of din,

transforms it to rachamim

↓ enables

TESHUVAH

Kol Nidray

And behold, even though all Yisroel saw then the greatness of the power of Moshe, that all the ruach chayim of all the things in the world was with him, as above, and likewise they saw in all the wonders he did for them in the midbar [wilderness], providing all their needs — food, drink, and clothing, which are the well, the clouds, and the mahn etc. — from which they saw that the Tzadik, who is Moshe, completes for them all deficiencies, as it is written, "Lo chasarta davar" ["You lacked nothing"] (D'varim 2:7) — despite all this, they kept complaining each time, and they tested Him Yisbarach with ten trials etc., as Chazal said. And all of this was drawn from the k'lipah [husk] and contamination of Amalaik, who is from the seed of Eisav, who is the main rav of k'lipah, as is explained there in the aforementioned Torah [lesson].

§ 75 — Why Three for Zimun

This is (ibid.): "Yehi Sheim Hashem mevorach mei'atah v'ad olam" — for through the nullification of the avdus of the Sitra Achra, which is the aspect of sheker, His Name will be magnified and blessed forever, for we will merit afterward that the Sheim Ha'Etzem will be revealed to us — the Name of the essential eternal life. We will merit to magnify and bless His Name forever and ever.

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

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

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

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

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

This is why the early authorities gave the mnemonic "PLG" — on whatever day Purim falls, Lag BaOmer will fall on the same day of the week — as recorded in the Shulchan Aruch. This = "Mi falag l'shetef te'alah" (Iyov 38:25). For thoughts = the aspect of hairs = called "shetef" [a torrent]. Rashi: each hair has its own follicle — if two hairs grew from one follicle, they would darken one's sight. So too in the Moach: two thoughts cannot exist simultaneously. This is the essential counsel: the instant even a hairsbreadth of another thought begins, one is saved from the evil thought. Do not engage it, do not look back — simply redirect: "Vayignov Yaakov al b'li higid lo."

Through all this one merits Shavuos = Yom HaBikkurim [Day of the Firstfruits], when we read the Viduy Bikkurim: "Arami oveid avi" — "An Aramean sought to destroy my father" = Lavan HaArami, who sought to uproot everything through his evil thoughts. For the essential blemish of the Bris (the foundation of the entire Torah) comes through blemished thoughts. Through defeating Lavan's thoughts we give thanks and praise to Hashem — who brought us into Egypt's exile and took us out through the power of the Tzaddik (= Moshe Rabbeinu), who gives advice and strengthens the heart of Yisrael at every moment to flee and escape, even after whatever has already passed.

Therefore Korach erred and relied upon the twenty-four Levite watches that he saw from afar would descend from him. But he erred greatly, as our Sages said (Bamidbar Rabbah Ch. 18). For the twenty-four Levite watches correspond to the twenty-four courts (and all the aspects of twenty-four above) that require a great sweetening through the pidyon — drawn only through the aspect of Moshe, who is included in the upper Ratzon. Therefore all twenty-four Levite watches — all their sweetening and tikkun — is through the twenty-four priestly watches. For it is known that Levi is the aspect of dinim and Kohain is the aspect of chesed. Even all the twenty-four priestly watches must receive the essential sweetening from the aspect of Moshe — the aspect of the Ratzon. For only Moshe drew into the world the kedushah [holiness] of the kehunah [the priesthood] and the l'viyah [the Levite service]. "Y'karah hi mip'ninim" — "She is more precious than pearls" — mip'ninim = more than the Kohain Gadol who enters lifnai v'lifnim [into the Holy of Holies]. The true tzaddik, the aspect of Moshe, is more precious even than the Kohain Gadol — for all their kedushah and all their sweetenings derive from him.

Based on LM I, "Vayhi MiKetz — Zikaron"

And this is the aspect of the tallis shel ratzon [the tallis of will / favor] in which Hashem wrapped Himself and ordered the Thirteen Attributes of Mercy before Moshe (Rosh Hashanah 17b). For the tzitzis are the aspect of "Ayeih" — where there is mercy and favor and atonement, as is brought,10 and as above.

And this is the aspect of the fact that the passage of tzitzis was established in Krias Shema (see Berachos 12b), and also that one takes hold of the tzitzis during Krias Shema (Shulchan Aruch, Siman 24, Se'if 2). For this is the essential matter of Krias Shema — to make known and reveal the glory of His kingship, blessed be He. And this is the aspect of: "Shema Yisrael," etc. And with the word "Echad" [One], we enthrone Him above and below and in the four directions — which is the aspect of: "The entire earth is full of His glory." And we extend the ד of "Echad" — that the ד should not appear as a ר, G-d forbid — [for if it were read as ר, it would spell אחר — "another"] — in the sense of "My glory I will not give to another."

And behold, since we reveal that Hashem is One and not "another" — from this point on, one wonders: from where do the houses of idol worship and the like receive their vitality? Therefore, we immediately say: "Baruch Sheim K'vod Malchuso l'olam va'ed" — "Blessed is the Name of His glorious kingship forever and ever" — to declare that "His kingship rules over all" — and blessed is the Name of His glory forever and ever, even in the lowest habitation of the klipos. Only that they receive from the aspect of the ma'amar sasum, as above.

And therefore we say it quietly. For certainly this is a very great secret, and it is forbidden to contemplate this excessively, all the more so to speak of it — for it is a matter that is extremely concealed and hidden, as brought there in the words of our Rebbe, his light shine. And this is the aspect of: "Tzikei k'deirah — tomar yeish lah g'nai, lo tomar," etc. (Pesachim 56a) — that is, one senses lofty holiness in the external places — the aspect of tzikei k'deirah [the fragrant residue of the pot], which is a fragrant food, but it is found among lowly people. And this is: "'Say: it has disgrace' — 'Do not say: it has pain'" — for one cannot speak of this. Certainly, it is a disgrace to say that there is holiness there. But if one does not say — it has pain, for certainly, in truth, they too receive vitality from the holiness, as above. And therefore they brought it to her quietly — for in secret one reveals that they too receive vitality from Him, blessed be He. Only that it is in the aspect of a secret, the aspect of the ma'amar sasum, as above.

And this is what is brought11 — that we say "Baruch Sheim K'vod Malchuso l'olam va'ed" quietly, so that they [the forces of impurity] should not overpower us. For in truth, this very thing is their subjugation — that we know that they receive vitality from Him, blessed be He, as above. And therefore, we need to guard ourselves from them, that they should not attack us, since this is their subjugation. (And this is what is brought12 — that "Baruch Sheim K'vod Malchuso l'olam va'ed" corresponds to the aspect of Nogah; namely, as above.)

And therefore, on Yom Kippur we say "Baruch Sheim K'vod Malchuso l'olam va'ed" aloud. For then the aspect of "Ayeih" is revealed, and then is truly their subjugation — for throughout the year he [the Satan] has permission, except on Yom Kippur. And then all sins are atoned and all the klipos are nullified. And therefore, then we publicize aloud: "Blessed is the Name of His glorious kingship forever and ever" — namely, that His holiness, blessed be He, is blessed forever even in the habitation of the klipos. For they too had been receiving vitality from Him, blessed be He. For now this is not a disgrace at all, since they have now been subdued. For throughout the year, it is somewhat of a disgrace, as it were, to speak of this, as above. But now that they have been subdued, we publicize aloud: "Blessed is the Name of His glorious kingship forever and ever" — namely, that there too the Name of His glory, blessed be He, is blessed, as above.

And therefore, tzitzis is connected to Krias Shema — for all of this is the aspect of tzitzis, as above.

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.

This is why a name is given at the milah. Through cutting and removing the orlah (= kelipas Amalek = the concealment) → Shem Hashem (= the Tzaddik's light) is revealed → from there the infant receives a Jewish name. All the names of Bnei Yisrael = Shem Hashem = the Tzaddik's name, for "shemo meshutaf bishmenu." Therefore Avraham, the first to be circumcised — at the command of milah, his name was enlarged: "V'lo yikarei od es shimcha Avram, v'hayah shimcha Avraham" (Bereishis 17:5). Milah removes the concealment → the Tzaddik's name (= Shem Hashem) is magnified → the circumcised infant is called by a name of Yisrael.

All this = Purim and Parshas Zachor read beforehand — the subduing of kelipas Amalek, the essential kelipah of the orlah covering the holy Bris, from which the concealment always fights to hide the light of Tzaddik Yesod Olam through the blemish of the Bris. "Asher karcha baderech" = the blemish of the Bris. He attacks the weak: "Vayezanev b'cha kol hanecheshalim acharecha" (Devarim 25:18).

Haman thought that when Esther was taken to the uncircumcised king, the Me'orei Eish would prevail completely — for all Me'orei Eish nurse from the aspect of "ishah." But through Mordechai's mighty holiness, and Esther's great righteousness (the Tikkunei Zohar: "b'gin d'ach natir lah" — her brother guarded her), she extracted holy sparks from them = including the Me'orei Eish in the root of Me'orei Or.

Haman's defeat came through Mordechai crying out in sackcloth and ashes: "Vayilbash sak va'eifer" — eifer specifically — for the weeping was over the Me'orei Eish (= eifer / ashes). Through this = Chatzos mourning → "pe'er tachas eifer" — the Me'orei Eish were included in the root of Me'orei Or. This = "U'Mordechai yatza milifnei hamelech bilvush malchus techeiles vachor" — the pe'er, beauty, and splendor of the true Tzaddik = the inclusive colors (techeiles, chur, butz, argaman) = Me'orei Or. Mordechai = Rosh Bayis: "V'atah kach lecha b'samim rosh, mor dror" (Shemos 30:23) = "Mordechai min haTorah" (Megillah 10b). The Rosh d'Kedushah = spices = rei'ach tov = the vitality of the neshamah = Mochin.

And then specifically all will merit to know and recognize Him, blessed be He, in truth — as it is said: "for they will all know Me, from the smallest of them to the greatest" (Yirmiyahu 31:33). For the essential revelation of emes is to reveal the knowledge of His true being in the world — for He, blessed be He, is the very substance of emes, as it is said: "and the emes of the Lord endures forever" (Tehillim 117:2), and as it is written: "And the Lord God is emes" (Yirmiyahu 10:10). And every person, in proportion to his distance from emes, is likewise distant from the Blessed Lord. And conversely, the closer one is to emes, the closer one is to the Blessed Lord. But the truth of the emes is impossible to attain except through free choice in many and powerful trials — as we find with all the great tzaddikim, who merited to attain emes only through many trials. The first was Avraham Avinu, who had exceedingly powerful trials against the entire world which was filled with falsehood and claimed that truth was with them — to the point that they declared Avraham a heretic and a denier and cast him into the fiery furnace and pursued him greatly. And he stood through all the trials and through this revealed emes in the world, and made known that there is a true God who rules and governs and supervises and so on. And likewise all the tzaddikim who came after him.

And the essential revelation of emes in its completeness will be through Moshiach Tzidkeynu, who will come at the end in the final days of these times — when the world has already multiplied greatly. And the essential multiplicity is in the minds — for there are many differences of mind, which is the essential multiplicity, the aspect of "greatly multiplied in minds." And Moshiach, through the power of his righteousness, will merit to attain the emes in its truth and to reveal emes in the world. And then there will be the complete redemption, and then the intent of creation will be fulfilled in the ultimate completeness. For this is the essential intent of creation: that creation emerge from potentiality into actuality — then the multiplicity began, from which the grip of falsehood is drawn — and the world should multiply, multiplicity upon multiplicity, greatly. So that through this falsehood should intensify further. And therefore in truth, whatever happened — all the destructions and deteriorations and so on — happened. Only the tzaddikim in each generation who merit to emes sustain the world in each and every generation, until at the end when the minds multiply exceedingly, for this is the essential multiplicity — and falsehood intensifies greatly — then specifically the righteous redeemer will merit to clarify the emes through the force of his toil. And then specifically His Name, blessed be He, will be glorified and sanctified through the revelation of emes in its truth from within the multiplicity specifically, as above.

But this emes that will then be revealed — no angel or seraph is capable of attaining it. Only the genuinely true tzaddikim who stood in the trial until they merited to reveal emes from within the multiplicity — from within this physical world, where the multiplicity is at the utmost distance from the One — and when they reveal the emes here, they draw close to the Blessed Lord with the utmost closeness, for which everything was created, as above. And therefore even the angels called "emes" — whose attribute is emes — they too could not understand and attain the depths of the Blessed Lord's mind. Therefore they brought accusations against the creation of man, and the one called emes said: let him not be created. For even though his attribute is emes, even so he could not attain the depth of the Blessed Lord's mind — to attain the true emes which the tzaddikim will merit in the end through standing in the trial in the very world of falsehood (alma d'shikra). And therefore emes said: let him not be created — for emes saw that the moment man would be created, falsehood would intensify. And therefore emes could not bear that man be created, for emes cannot endure falsehood. But in truth even the angels called emes erred in this — for even though their intention was in truth, they could not stand upon the true emes. For the emes in its truth is impossible to attain except specifically in this world, through standing in the trial, as above.

Therefore the Blessed Lord decreed to cast emes to the earth — for this itself is the tikun and clarification of emes: that through emes being cast down to the earth in the aspect of "and it cast emes to the ground," through this very thing emes will be clarified and refined through the true tzaddikim. And then specifically the clarified emes will be revealed — that they will merit to attain the knowledge of His true being, blessed be He — which in no way would have been possible to attain when emes was above in the supernal worlds where there is no falsehood at all. For even the attribute of emes itself cannot attain Him, blessed be He, except through emes descending into this world and being clarified through the tzaddikim, as above. And therefore the moment the ministering angels said: "Why do You dishonor Your takhsis? Let emes rise from the earth!" — the Holy One, blessed be He, agreed with them, as is understood from the Midrash cited above. For the intention of the Blessed Lord from the outset was also this: that emes should be cast to the earth — to the place that is very far from emes, for there is the multiplicity, far from the One in the extreme, where the grip of falsehood is very strong — and there specifically emes will be clarified through the tzaddikim. And through this emes will rise from the earth in the ultimate completeness, in the aspect of "emes will sprout from the earth" — where emes will grow and increase further. And then emes will be completed and all will attain the true emes, as is cited above.

And this is the meaning of: "Behold, You desire emes in the hidden places (ba-tuchot), and in the concealed place You will make wisdom known to me" (Tehillim 51:8) — for regarding this matter that we have written concerning the Midrash cited above: whoever truly desires emes and wishes to be careful for his eternal purpose in truth and not to mislead himself — he can derive from this genuine counsel and immensely powerful encouragement beyond all limit and measure, in such a way that he will remain standing on his position, remaining steadfast at the point of emes rooted within him — and nothing in the world will be able to distract or confuse him or hold him back, through any impediment or incitement or rejection whatsoever. Even if he passes through whatever he passes through. Even if he knows within himself that his deeds are very much deteriorated and that he is as distant as he is distant from the Blessed Lord and His Torah. And in addition to this, they oppress and torment him with various oppressions and afflictions and rejections — to prevent him and distance him from the true point of emes, God forbid. And even so he will not listen to this at all, but will look each time at the point of emes and will say in his heart: even so — what is the true emes? And through this he will constantly strengthen himself and remain steadfast at the point of emes.

And the essential thing is that emes should not prevent him from the true emes — for the essential distancing of each person from the very substance of the true emes is through emes itself. As one sees tangibly that all strife is through emes — for the opponents say that they have the emes. And so it is in every generation. And in particular in the generations that immediately preceded us — when the strife between the scholars (lomdim) and the chassidim was exceedingly powerful and cut to the very soul. And how many and how many souls were sunk through this. And how many separations were made between husband and wife through this. And how many were lost from both worlds through this — as is well known to those who are versed in the events that occurred in the generations that immediately preceded us, which our fathers and teachers told us. And the essential cause of all the strife was through emes itself — for now we know that the great scholars who disputed the great leaders of the chassidim were also, for the most part, genuinely great righteous men. And all their dispute with the great leaders of the chassidim — who were exceedingly holy and awesome tzaddikim — was only because of emes: for the great scholars said that emes was with them, and that the great leaders of the chassidim were far from emes because they transgressed the Torah of emes. As I myself heard in my own ears a great many of their arguments — particularly from the mouth of my father-in-law, the gaon and tzaddik, our rebbe Rav Dovid Tzvi, of blessed memory, who was a great tzaddik as is widely known, and who disputed greatly with the great leaders of the chassidim — and all of it was because of his emes. And likewise it is in every generation and generation.

And all this descended from the accusation of the angels cited above, who brought accusations against the creation of man — from which is drawn the entire power of the evil inclination, whose essential power is through strife, which is drawn through the accusation of the angels enclothing itself in those who dispute and oppose. And the essential power of their accusation was drawn from the aspect cited above: that even the attribute of emes itself, when it descended among the angels, brought an accusation — emes itself brought accusations against the creation of man, as above. And from there descended all the accusations and conflicts in the world below — particularly among Torah scholars, whose essential strife is through emes, as above — that is, through the aspect cited above: that even emes itself cannot attain the true substance of His being, blessed be He. And just as it cannot attain His very being, so it cannot attain the depth of His mind — for He and His mind are one, and there is the essential true emes. But the moment emes descends from Him, blessed be He — the moment the attribute of emes had already descended from Him — immediately the depth of the truth of His holy mind became concealed. For the attainment of the depth of His mind in true emes is hidden and concealed from all created and emanated beings, and so on. It is impossible to fathom the depths of His mind, blessed be He — and not any angel or seraph, and so on — except the souls of the genuinely great tzaddikim who are very elevated in stature, who merit through their deeds and service to the attainment of His mind, blessed be He, in truth. And this will be the essential reward for them as is known.

For through the wealthy giving tzedakah from his money to the poor, through this the two aforementioned aspects are achieved — which are the aspect of the illumination of son and student, the aspect of the illumination of daray ma'alah and daray matah, as explained in the aforementioned discourse — see there. For the wealthy — who is the aspect of giver — is in the aspect of daray ma'alah, as mentioned above and as brought there. And the poor — who is the aspect of receiver — is in the aspect of daray matah, the aspect of a mirror that does not shine of its own, d'leis lah migarmeih klum [it has nothing of its own], as is known. And as brought in the aforementioned discourse, the illumination of daray ma'alah and daray matah are the aspect of the shining mirror — the aspect of the perception of Moshe — and the mirror that does not shine — see there.

And the poor person — who is in the aspect of daray matah, in the aspect of dwellers of the dust — at times the poverty can cause him to transgress the will of his Creator, G-d forbid. For since he does not have the abundance of parnasah that is drawn from the aspect of the illumination of the Ratzon, which is the aspect of the perception of da'as — therefore, since he does not receive this abundance, the da'as is also damaged, G-d forbid. And through drawing abundance to him and giving him parnasah, through this one illuminates upon him the illumination of the Ratzon, the aspect of da'as, as mentioned above. And this is the aspect of "awake and sing, you who dwell in the dust" — for "the whole earth is full of His glory". His glory is the aspect of Ratzon, as Rabbeinu of blessed memory wrote — the aspect of "a person's will is his honor". And this is the aspect of "the whole earth is full of His glory." On the contrary — there, in the aspect of earthliness, in the aspect of poverty — there it is full of His glory and His will. For the poor person is close to Hashem, blessed be He, more than anyone in the world, as is known.

And conversely, the wealthy person must be aroused with the perception of daray ma'alah — which is the aspect of "Where is the place of His glory?" etc. For the abundance of wealth at its root is from a very exalted place — from the aspect of the illumination of the Ratzon. And it would truly be fitting that the person who has wealth and all good should be very close to Hashem, blessed be He. But what we see is the opposite — that for the most part, through wealth a person becomes very distant from Hashem, blessed be He. This comes from the aspect of an excess of light — the aspect of "and his eyes grew dim from seeing" (Genesis 27:1) — that he cannot receive such great good from Hashem, blessed be He. And through this he is damaged even more and becomes distant from Hashem, blessed be He, when he does not merit to sanctify and purify himself to properly receive the wealth in holiness, as explained in the words of Rabbeinu of blessed memory elsewhere, in the discourse "Ki seitzei lamilchamah" (Likutay Moharan II, 82) — see there.

It emerges that the damage of wealth is through the aspect of an excess of light. And therefore one must draw illumination from the aspect of the perception of daray ma'alah — that is, the aspect of "Where is the place of His glory?", the aspect of "What did you see?" — so that the excess of light should not harm him, etc., as mentioned above. And this is accomplished through tzedakah. For through giving tzedakah from one's money and diminishing one's money — through this one merits that the aspect of the illumination of daray ma'alah is drawn upon him, which is the aspect of Ayeh, etc. — the aspect of diminishment of the light through contraction and measure, so that he can receive it gradually and properly. It emerges that through tzedakah — whereby one diminishes one's money and gives to the poor — through this the aspect of the illumination of daray ma'alah and daray matah is drawn, as mentioned above.

And this is the aspect of Shekalim, which are the aspect of tzedakah, about which it is stated: "the wealthy shall not give more and the poor shall not give less" (Exodus 30:15). "The wealthy shall not give more" — this is the aspect of the perception of daray ma'alah, the aspect of Ayeh, etc. — that the excess of light should not harm him, etc., as mentioned above. And this is the aspect of "the wealthy shall not give more". "And the poor shall not give less" — this is the aspect of the perception of daray matah, which is the aspect of "the whole earth is full of His glory." And this is "the poor shall not give less" — for there, in the aspect of poverty, in the aspect of daray matah, there is no diminishment or lack, G-d forbid — for "the whole earth is full of His glory." And this is accomplished through tzedakah, as mentioned above — which is the aspect of "this one shall be lowered and this one shall be raised", as brought elsewhere, and as mentioned above.

And therefore they are called Shekalim — a language of mishkal [scale/balance]. For through tzedakah — the aspect of Shekalim — through this one illuminates in daray ma'alah and daray matah and places them on the [correct] balance. That is, in daray ma'alah one illuminates that they should not err into thinking that they know His Divinity, etc. And conversely, in daray matah one illuminates that they should not err into thinking they are too distant, and reveals to them that they are close to Hashem, blessed be He. It emerges that one places both of them on the straight balance. And this is the aspect of Shekalim, the aspect of tzedakah, as mentioned above. And through this the Ratzon shines. For through the inclusivity of son and student — which are daray ma'alah and daray matah — the Ratzon shines. And therefore the essence is the aspect of the Ratzon, the aspect of nedivas lev, as mentioned above. And therefore the essence of tzedakah illuminates on Shabbos, as Rabbeinu of blessed memory wrote (Likutay Moharan I, 31) — for this is why the Tanna began at the start of Tractate Shabbos: "the transferrings of Shabbos" etc. — "the poor person extended [his hand]" etc. For the essence of the illumination of tzedakah — which is the aspect of the illumination of the Ratzon, the aspect of the illumination of son and student — this illuminates on Shabbos specifically, as mentioned above.

It is revealed that we have the power even during the weekdays to push away the contamination of the Serpent from the 39 melachos even though they are performed during the weekdays — through drawing upon them the holiness of Shabbos, etc., as mentioned above. For on this holy day we see this tangibly — that all the melachos are permitted on it, and nevertheless an exceedingly great and mighty illumination shines on it, the aspect of the sanctity of Shabbos and even more. Through this it is revealed that Hashem, blessed be He, is everywhere — for "the whole earth is full of His glory." And daray matah together with daray ma'alah — all are one. For He, blessed be He, gives life to all of them.

And this is what is juxtaposed in Shmuel — regarding David who fled to Achimelech the Kohen — who gave him the Lechem HaPanim to eat — and the sword of Golyat the Philistine. For Hashem, blessed be He, arranged through His wonders that King David ate the Lechem HaPanim — since he merited to be such an ish chayil — to wage the battles of Hashem — to slay Golyat the Philistine. For one who is an ish chayil, etc., merits the illumination of the ratzon at the time of eating — through having a portion in kingship and dominion. Therefore King David — who merited the essential holy kingship — for he was a wondrous and awesome ish chayil — who slew Golyat and fought all the battles of Hashem — therefore certainly he merited the illumination of the ratzon at the time of eating. Therefore the matter of the sword of Golyat — which was given to him — was juxtaposed to the matter of the Lechem HaPanim with which he was fed. For David needed to eat the Lechem HaPanim — which is the essential holy eating that the Kohanim eat — in order to receive the illumination of the ratzon for all of Yisroel. For since he was such an ish chayil who slew Golyat — and needed to conquer the kingship over all of Yisroel — certainly he deserved to eat the Lechem HaPanim — which is the illumination of the ratzon at the time of eating, as above. Therefore they were juxtaposed to one another, as above.

Section 22

Therefore even the Kohanim were men of valor, as our Sages of blessed memory expounded on the verse: "and the men of valor were distorted" [see Yoma 38a] — for the Kohanim ate all the holy eatings — which are the sacrifices, terumah, first fruits, etc. — all in order to atone for Yisroel through their eating — in the aspect of: "the Kohanim eat and the owners are atoned" [Pesachim 59b]. And all through the illumination of the ratzon they merited through such holy eatings — that they merited to receive within them the illumination of the ratzon — through which is the essential atonement and forgiveness for all sins. For through the illumination of the ratzon, Hashem, blessed be He, becomes appeased with Yisroel and forgives all their sins. Therefore the Kohanim were men of valor — for it is impossible to merit the illumination of the ratzon at the time of eating except for one who is an ish chayil, as above.

Section 23

And this is the aspect of the table of kings — that the kingship and dominion is referred to by the name of the table — as it is written of David, who is the essential holy kingship: "You prepare a table before me against my adversaries" [Tehillim 23:5]. For the holy king merits a table before Hashem — that is, to receive the illumination of the ratzon through eating at the table, as above. Which is the aspect of: "You have anointed my head with oil" [ibid.] — in the aspect of: "to brighten the face with oil and bread to sustain the heart of man" [Tehillim 104:15] — as above. See in the Torah Ki Merachamam Yenahaggem, the aforementioned, and you will understand.

Hilchos Bechor Behemah Tehorah — The Firstborn of a Pure Animal

Section 24

And this too is the bechinas the mitzva of the firstborn of a pure animal — which is given to the Kohen, who then offers it in the Temple — with the fat and the blood [burned on the altar] and the meat eaten by the Kohanim. For Yisroel must sanctify even the birth of their animals — and the essential is the first birth — so that the sanctity of da'as should be drawn through it. For even the birth of an animal must be sanctified — since Yisroel eat it — and the essential vitality of a person, which is the da'as and wisdom — as it is written: "wisdom gives life" [Koheles 7:12] — is drawn through eating. Therefore one must sanctify the eating of Yisroel. And therefore when a pure animal gives birth, one must sanctify the first birth so that da'as should be drawn through it. And this is accomplished by giving the firstborn to the Kohen — and the Kohen, who embodies the bechinas da'as of son and student, offers it in the Temple which is the essential [place of] the da'as of son and student — as is explained in the aforementioned Torah. And therefore there in the Temple, the illumination of the ratzon shines through the sacrifices — which are called by the language of the eating of the altar, as this expression is used by our Sages of blessed memory many times — as for instance: "and it is consumed by the fires" [v'ne'echal l'ishim], etc., and similarly many others. And as it is written: "I have come into my garden, my sister, my bride" [Shir HaShirim 5:1] — and Rashi explained that this was said regarding the erection of the Tabernacle — "I gathered my myrrh", etc., "I ate my forest together with my honey" — which is interpreted as referring to the sacrifices. For the sacrifices brought on the altar in the Temple are in the bechinas eating — through which the illumination of the ratzon shines — as it is written: "You shall offer it for your acceptance" [lirtzonchem tizbachu] [Vayikra 19:5]. And it is written: "They shall ascend upon My altar for acceptance" [ya'alu al mizbichi l'ratzon] [Yeshayah 60:7]. And similarly many others. For the illumination of the aforementioned da'as — whose essential sustaining is through the illumination of the ratzon — illuminates in the Temple to a greater degree, as above. Therefore there one elevates from the animal to the human — which is the general principle of all sacrifices which atone for all sins. For when a person sins, he falls from the da'as which is the defining quality of a human being — and then he is in the bechinas an animal, as above. And then he must bring an animal as a sacrifice in the Temple — and the Kohen offers it there. And through this, one elevates the animal from animal to human. And through this, one rectifies what one ruined — for through one's sin one fell from human to animal — and now through the sacrifice one is elevated from animal to human. And this is the general principle of the service of Yisroel — that one must clarify and elevate all the lower levels upward. For this purpose the human being was created: to make known His Divinity, blessed be He, in all the very lowest levels — which is the bechinas illuminating those who dwell below — which is the essential thing — the bechinas: "and You desire praise from the clods of earth" [Tehillim 113:7 area; cf. Zohar], etc. Therefore one must give the firstborn to the Kohen — so that the Kohen should offer it in the Temple — and eat the meat with the sanctity of a sacrifice — through which the illumination of the ratzon is drawn — which is the essential rectification, as above. For Yisroel must sanctify their eating with many sanctities — and the essential is through the Kohen, who is the bechinas the true Rav and tzaddik — through which da'as is drawn — whose essential sustaining is through the illumination of the ratzon at the time of eating, as above.

Section 25

And therefore at the time of the erection of the Tabernacle, the nesi'im [princes/leaders] specifically brought offerings for the dedication of the altar. For the nesi'im — who possess the quality of elevation [hispanas'us] in the bechinas holy kingship — they merit to a greater degree at the time of eating the illumination of the ratzon, as above. Therefore it was specifically they who brought their offering for its dedication. For through them is the essential rectification — as is explained above — that whoever has a greater portion in holy kingship, merits to a greater degree the illumination of the ratzon at the time of eating. Which is the bechinas the sacrifices — which is the essential rectification, as above. For the entire Tabernacle — which is the bechinas the Temple — was built for this purpose: to rectify the blemish they had blemished through the wealth — by making idolatry from it. To rectify all this through making the Tabernacle from their gold and silver — where in the Tabernacle the da'as was drawn — until they merited the illumination of the ratzon, etc. — through which there is forgiveness for all sins, as above. Therefore the nesi'im, who are in the bechinas kingship, were specifically the ones who dedicated it, as above.

Hilchos Bechor Behemah Tehorah — Halacha 1

Based on the Torah "Tefilah L'Chavakuk" in Siman 19, as previously cited in Hilchos Simanay Behemah V'Chayah Tehorah, Halacha 1.

For all permitted things — such as pure animals and other permitted things — are from the bechinas the Tree of Knowledge of good and evil, which is the bechinas leshon Targum [the Aramaic tongue]. Therefore they require rectification and clarification through the eating of Yisroel — through which they are elevated to holiness, to the bechinas leshon hakodesh [the holy tongue]. And therefore their essential rectification and clarification is through the holy speech of the blessing — which one must recite over every thing before deriving benefit from it. For through the blessing — which is the bechinas leshon hakodesh — which one recites over the permitted thing, which is the bechinas leshon Targum as above — through this the goodness within the thing that is eaten — which is the bechinas goodness within the Targum — rises and ascends in its fullness to leshon hakodesh, and this is its rectification. Therefore Yisroel have the power through their speech to make the permitted into the sacred — such as consecrating an animal as a sacrifice — and then it becomes consecrated with bodily holiness [kedushah haguf]. For the holy speech of a Jew — which is the bechinas leshon hakodesh, since Yisroel merited leshon hakodesh — can elevate the animal from the profane to the sacred. That is: to elevate the leshon Targum — which is the bechinas the permitted thing — to the bechinas leshon hakodesh, through one's speech saying "sacred" [kodesh]. And then the animal or the like becomes consecrated with bodily holiness and is forbidden in benefit to a person — only to be elevated on High. For the animal itself becomes sacred in the bechinas the fullness of leshon hakodesh — which is the bechinas the sanctity of Yisroel. Therefore there is no permission whatsoever for human benefit or eating — for the essential purpose of eating is to rectify and clarify the living creature that is eaten. But without this purpose, it would not have been permitted to kill a living creature for the sake of another living creature. Therefore before the sin of Adam HaRishon, he was not permitted to kill an animal and eat it — for they did not need rectification then. Only afterward — through the sin of the Tree of Knowledge — afterward, when the rectification began in the days of Noach after the Flood, then it was permitted to kill an animal and eat it in order to rectify it. And therefore when an animal becomes sacred in the bechinas the fullness of leshon hakodesh, it is not permitted except to elevate it on High — like the souls of Yisroel which ascend in the bechinas a sacrifice before Hashem, blessed be He. And even the fact that the Kohanim and the owners eat from certain sacrifices is only what they merited from the High Table [shulchan gavoah] — for the sacrifice, being sacred, is fitting only for the High, as above. And the Kohanim — who are holier than Yisroel in the bechinas the fullness of leshon hakodesh, for they are more strictly in the bechinas guarding the covenant — as it is written: "for they observed Your word and kept Your covenant" [Devarim 33:9] — therefore they merit the priestly blessing, which is specifically in leshon hakodesh. As is explained above in Hilchos Nesi'as Kapayim, Halacha 1. Therefore they merit from the High Table to eat the sacred. And therefore the firstborn animal — which is itself in the bechinas leshon hakodesh — for the firstborn is the bechinas malchus [kingship] — as it is written: "I too will make him a firstborn" [Tehillim 89:28] — and malchus is the mouth [peh], which is the bechinas leshon hakodesh — which is the bechinas shnayim mikra [reading the Torah portion twice], as is explained in the words of our Rabbeinu, may his light shine. Therefore the firstborn is sacred with bodily holiness from the womb — for it is itself in the bechinas leshon hakodesh, as above — for it is the first of all those born after it and includes them all — which is the bechinas malchus, the bechinas leshon hakodesh, which encompasses all tongues. For all of them receive from it and draw sustenance from it — for the world was created through leshon hakodesh. As it is written: "And the entire earth was of one language" [Bereishis 11:1] — in leshon hakodesh, as Rashi explained. And afterward: "Hashem confused the language", etc., and from there He scattered them. It thus emerges that leshon hakodesh is the firstborn and first among all languages and encompasses them all. Therefore the firstborn animal is itself sacred in the bechinas leshon hakodesh, as above — and belongs to Hashem, blessed be He, alone, as above — as it is written: "Sanctify unto Me every firstborn" [Shemos 13:2]. And Hashem, blessed be He, awarded it to the Kohen — for the Kohen merits the sacred, as above — and particularly regarding the firstborn, since the Kohanim merited the sanctity of the firstborn in place of the firstborns of Yisroel — as above in Hilchos Pidyon Bechor, Halacha 1.

Hilchos Bechor Behemah Tehorah — Halacha 2

Section 1

In the matter of the sanctity of the firstborn — that one must give it to the Kohen: Based on the teaching beginning \"Vayehi Miketz\" — that one must guard the memory [zikaron], etc. (see there, Siman 54) — and at the end of that teaching it is explained that one must guard the mind [moach] and the memory from the koach hamidameh [power of imagination], which is the power of animality. And through leshon hara — speaking slander — one is a fool [ksil], and falls from da'as and holy love to animal love, which is the love of illusion [ahavas hamidumiyus], etc. And the essential rectification is through the bechinas \"hand\" — the bechinas joy — which clarifies the good spirit from the bad spirit, from the bechinas sadness of spirit, through the bechinas melody [nigun], etc. For the instrument is the gathering of the spirit, etc. And therefore when there is a hole in an instrument one cannot play upon it — for then it is in the bechinas \"a fool expresses all his spirit\" — the bechinas \"his spirit departs, he returns to his earth,\" etc. See there carefully.

Section 2

And this is the bechinas the mitzva of the firstborn animal that must be given to the Kohen. For the firstborn is the beginning [reshis], the bechinas da'as — which is the aforementioned zikaron [memory/mindfulness] — which is the enlargement of da'as, as above — the bechinas tefillin, as above. For the first paragraph of the tefillin is the sanctity of the firstborn [kedushah bechor]. And therefore Yisroel — who attach their thought constantly to the World to Come, for this is the essential service of Yisroel: to constantly remember the World to Come — are therefore called the bechinas firstborn, as it is written: "My son, My firstborn, Yisroel" [Shemos 4:22]. For firstborn is the bechinas da'as, the bechinas tefillin, the bechinas the aforementioned zikaron — which is the cleaving of thought to the World to Come, as above. For the World to Come is in the bechinas firstborn — which is the beginning [reshis] — for the World to Come preceded the world. It thus emerges that the firstborn is in the bechinas the aforementioned da'as and zikaron. Therefore one must guard it from the koach hamidameh, the power of animality — for one must guard the aforementioned zikaron and da'as from the koach hamidameh, as above. Therefore one must give the firstborn to the Kohen — who is the bechinas holy love [ahavas dikedushah], opposite to the koach hamidameh, as is explained in the aforementioned teaching — for the Kohen takes a handful [v'kamatz hakohen], as explained in the aforementioned teaching, which is the opposite of animal love, the love of illusion — as explained there carefully. It thus emerges that through giving the firstborn to the Kohen, one guards the zikaron and da'as from the koach hamidameh, the power of animality — for the Kohen is the bechinas holy love, as above. Therefore the Kohen must offer the firstborn as a sacrifice — for the essential rectification and clarification of the koach hamidameh is through the bechinas sacrifice, through which one elevates and clarifies the human spirit from the animal spirit — in the bechinas: "when a person [adam ki yakriv] from among you brings a sacrifice to Hashem, from the animals" [Vayikra 1:2] — which is the bechinas melody [nigun] that rectifies the koach hamidameh by clarifying the good spirit from the bad spirit, namely the human spirit from the animal spirit. And as is explained in the words of our Rabbeinu, may his memory be a blessing, elsewhere — that the clarification of the human spirit from the animal spirit, in the bechinas: "who knows the spirit of the sons of man that ascends upward... and the spirit of the animal that descends downward" [Koheles 3:21] — is through the bechinas melody. See there. Therefore at the time of the sacrifice offering the Leviyim would sing upon the platform [duchan]. It thus emerges that the sacrifice is in the bechinas "hand," the bechinas joy, the bechinas melody explained in the aforementioned teaching — through which one clarifies the good spirit, etc., and subdues the koach hamidameh. For the verse "and you shall rejoice in all the sending forth of your hand" [usmachtem b'chol mishlach yedchem] [Devarim 12:7], explained in the aforementioned teaching, refers to the sacrifices brought on the festival — which are the essential joy — as our Sages of blessed memory said: "there is no joy except with meat of peace-offerings [shelomim]." For the sacrifices are the bechinas joy, the bechinas "and you shall rejoice in all the sending forth of your hand," the bechinas melody — through which one clarifies the good spirit, the human spirit, the bechinas da'as, from the animal spirit, from the power of animality, the koach hamidameh. Therefore one gives it [the firstborn] to the Kohen — who is holy love — and he rectifies it by offering it as a sacrifice — through which the koach hamidameh is clarified and rectified through the rectification wrought by melody, as above. And therefore all sacrifices are through the Kohen — who is holy love — for all sacrifices come for this purpose: to rectify the koach hamidameh, the power of animality — to clarify and rectify it and elevate it to the bechinas holy love, the bechinas Kohen. And this is the bechinas placing one's hand [semichah] on the sacrifices — "with the hand" specifically — for there the spirits are deposited. And the essential clarification is through the hand, in the bechinas: "and he played with his hand" [v'nigeyn b'yado] [Shmuel I 16:23], etc. See there carefully in the aforementioned teaching, and you will understand all this.

Section 3

And therefore: "all that has a blemish you shall not offer" [Vayikra 22:20] — for a blemish [mum] is a deficiency [chesaron]. And when there is a deficiency and a hole in the instrument, it is impossible to clarify the good spirit from the bad spirit — for then it is in the bechinas "a fool expresses all his spirit," the bechinas "his spirit departs, he returns to his earth" — for the instrument must be whole. See there carefully. And therefore the firstborn or other sacrifice — which are offered in order to clarify the good spirit from the bad spirit — which is the essential bechinas the sacrifice — must therefore be whole, without any blemish or deficiency, so that one can clarify it and so that it not be in the bechinas "a fool expresses all his spirit" — lest the koach hamidameh return and strengthen itself, Heaven forbid, in the bechinas "his spirit departs, he returns to his earth" — as is explained there in the aforementioned teaching. See there carefully. And this is what our Rabbeinu of blessed memory explains there: that one who speaks slander is a fool [ksil] and falls from holy love to animal love — for a slanderer has a blemish. For all who disqualify [others] do so through their own blemish [kol haposeil b'mumov poseil]. And therefore since he has a blemish, he cannot clarify the good spirit, etc. — in the bechinas "a fool expresses all his spirit" — and therefore the slanderer, who has a blemish, is a fool, as above. Understand this. This verse "a fool expresses all his spirit" is also said in its plain sense about one who speaks lashon hara — who speaks much and reveals his fellow's blemish. And through this his own blemish is revealed. Therefore he is a fool — for he is in the bechinas a broken and flawed vessel upon which it is impossible to play, and one cannot clarify the good from the bad through such a vessel, as is explained there. See there.

Section 4

And therefore the firstborn is forbidden in shearing [gizah] and labor [avodah] — for shearing and labor are weekday activities [uvdin d'chol], the bechinas servitude [avdus] — and servitude is the bechinas sadness of spirit [atzvus ruach], as is explained elsewhere. And the essential rectification of the firstborn and the sacrifice is to clarify the good spirit from sadness of spirit — which is a dejected spirit [ruach niche'ah], an evil spirit — as is explained there in the aforementioned teaching and as above. Therefore the firstborn and the sacrifice are forbidden in all types of labor — which are the bechinas sadness of spirit — for one must clarify and elevate it from the bechinas sadness of spirit to the bechinas good spirit, in order to subdue the koach hamidameh and elevate it to holy love, the bechinas Kohen, as above. Also the firstborn is in the bechinas the aforementioned zikaron — which is the cleaving of thought to the World to Come, as above — which is the day that is entirely Shabbos. Therefore it is forbidden in weekday activities.

Section 5

And this also is the bechinas the five shekels of silver with which the human firstborn is redeemed. For regarding the person himself, the essential clarification and rectification of the koach hamidameh is through rectifying one's money — as is explained in the words of our Rabbeinu of blessed memory in the teaching Ashray Ha'am — to draw down Providence [hashgachah] (Siman 13) — that the rectification of money, namely honest business dealings and contentment with one's portion, is the bechinas the melody of the Levite [nigunah d'Levai], the bechinas "take up song and give the drum" [s'u zimrah u'snu sof] [Tehillim 81:3] — which is the bechinas business dealings [masa u'matan]. See there. And this is accomplished through charity [tzedakah]. It thus emerges that the rectification of money is the bechinas melody — and through melody the koach hamidameh is clarified, as above. Therefore the firstborn — which is the bechinas the aforementioned zikaron that must be guarded from the koach hamidameh, as above — and therefore one must give it to the Kohen who is holy love, opposite to the koach hamidameh, as above — therefore its redemption is through money. For through giving one's money to the Kohen — which is the bechinas tzedakah — one rectifies one's money. And the rectification of money is the bechinas melody, as above — and through melody the koach hamidameh is clarified, as above. And through this the firstborn is redeemed and rectified — for the essential redemption and rectification of the firstborn is through the rectification of the koach hamidameh — for the firstborn, which is the bechinas zikaron, must be guarded from the koach hamidameh, as above. And through giving one's money to the Kohen specifically, that money clarifies the good spirit from the bad spirit mixed within the money — for many holy sparks are clothed within money, and there too is the essential grip of atzvus ruach [sadness of spirit] — for its essential grip is in money — in the bechinas: "in sorrow shall you eat it" [Bereishis 3:17] — which is the sadness of money and livelihood. And through giving one's money to the Kohen — who is holy love — through this the money is rectified and clarified. And then the koach hamidameh is rectified, as above. And through this the firstborn is redeemed and rectified.

Therefore one gives five shekels — corresponding to the heh of da'as [five being the numerical value relevant to the five chassadim] — the bechinas the rectification of da'as, opposite to the koach hamidameh, as above. And these are five shekels of silver — for from the right side [sitrah di'yminah], the mind is white like silver [mocha hivrah k'kaspa] — that is, the rectification of da'as through the bechinas the Kohen on the right. And these are shkalim — the bechinas melody, the bechinas the mishkal [weight/measure] of song — for one must play melody in measure, rising and falling in the melody according to the measure — which is the essential clarification. See there and understand. And therefore the firstborn applies only to males [z'charim] — the bechinas the aforementioned zikaron [memory] — for it is the bechinas a male son [ben zachar], as is explained there. See there.

[Addendum relating to the above:] The rectification of money is the bechinas melody, as above — the bechinas the aforementioned hand — the bechinas the toil of one's hands [yegia kapav] — the bechinas "and you shall rejoice in all the sending forth of your hand" — which is interpreted according to the wealth and money with which Hashem has graced one — from which comes joy when one merits to clarify and rectify it through the sacrifices one brings on the festival from the toil of one's hands. Understand this well.

Hilchos Bechor Behemah Tehorah — Halacha 3

Section 1

Verse: "Every firstborn that is born of your herd and your flock, the male, you shall sanctify to Hashem your God; you shall not work the firstborn of your ox, nor shear [the firstborn of your flock]..."

Based on the teaching "Tik'u" in Likutay [Moharan] Tinyana, Siman 5. See the entire teaching there. The general principle is that the essential thing is faith [emunah] — and each person must search himself and always strengthen himself in perfect faith. And to merit faith, one must strive and find the waters from which faith grows — that is, one must cry out from the depths of the heart, in the bechinas "from the depths I called to You, Hashem" [Tehillim 130:1], the bechinas "their heart cried out to Hashem" [Eichah 2:18]. And through this, counsels are revealed — in the bechinas "deep water is counsel in a person's heart" [Mishlei 20:5] — and through this faith grows, etc., etc. And this is the bechinas the creation of the world: first darkness and then light, etc. And to draw up and reveal the aforementioned waters, an ish tevunos [man of understanding] is needed — and an ish tevunos is one who polishes the soul by drawing down Divine spirituality into constrictions [tzimtzumim] — through which he draws down livelihood [parnasah], which is the bechinas "and He shall satisfy your soul in brilliance [tzachtzachos]" [Yeshayahu 58:11], etc. And through raising fallen faith, converts are made. And since these converts are made from the gathering up of fallen faith, they can harm Yisroel, etc. — for they introduce pride into Yisroel. And through this the leaders of falsehood seize the sword of pride, etc. — and through this, Heaven forbid, the desire for sexual immorality strengthens, etc. And to be saved from this are the protectors [meganim] of the generation who shield and save us from the desire for immorality — for they subdue the seal of the Sitra Achra that comes through pride, which is the bechinas chasam besaro [the seal of his flesh] — namely subduing and nullifying the desire for immorality — and elevate it from the bechinas chasam besaro to the holy seal, the bechinas tefillin, the bechinas "place me as a seal upon your heart" [Shir HaShirim 8:6], the bechinas "engravings of a seal: Holy to Hashem" [Shemos 28:36], etc. See all this there carefully.

Section 2

And this is the bechinas the sanctity of the firstborn of a pure animal — which was sanctified at the time of the Exodus from Egypt — through which tefillin are made. As it is written in the Torah portion Bo: "Sanctify to Me every firstborn," etc. And this portion is the first paragraph of the tefillin. For the sanctity of the firstborns is the bechinas elevating and clarifying the holy faith — and elevating from the bechinas chasam besaro to the holy seal, the bechinas tefillin. For the essential emunah is in the bechinas an animal — for the essential fullness of faith is to completely set aside one's mind and wisdom and make oneself like an animal, and to believe in Hashem, blessed be He, and in the true tzaddikim with perfect faith alone. For the essential faith is in what the intellect does not understand — for in what the intellect does understand, faith is not applicable, as is explained elsewhere. Therefore the essential faith is in the bechinas: "But I am brutish and do not know; I was as an animal before You" [Tehillim 73:22] — the bechinas: "Man and animal Hashem saves" [Tehillim 36:7] — and our Sages of blessed memory expounded: those who are wise in knowledge like the first Adam [Adam HaRishon] and yet make themselves like an animal. And as Shlomo HaMelech, peace be upon him, said — he who was wiser than all people — and yet he said: "For I am more brutish than any man, and I have not the understanding of a human being" [Mishlei 30:2]. And as it is written: "I said I would be wise, but it was far from me" [Koheles 7:23]. Therefore one who wishes to merit eternal life — true and everlasting life — must completely set aside his mind, intellect, and wisdom, and rely only on faith alone. And this is the greatest wisdom of all wisdoms — as is explained in our words elsewhere. For when one remains strong in faith alone — for days and years — without any intellectual investigations at all in one's mind, then certainly in the course of many days one will merit to attain and understand true Divine insights and wisdoms that cannot be attained by human intellect at all. Provided one does not make this a test but walks in simplicity and straightforwardness in upright and true faith. Therefore the essential faith is in the bechinas an animal — that one should make oneself like an animal that has no intellect whatsoever. But one must also guard oneself greatly from false beliefs — not to be a fool who believes everything. And this is the bechinas pure animals and impure animals — that Hashem, blessed be He, warned us to distinguish between the impure and the pure. For faith is in the bechinas an animal as above — but the straight holy faith of Yisroel is the bechinas pure animals. And false beliefs are the bechinas impure animals. For this reason the Patriarchs of the world were shepherds. And they are called the Seven Shepherds — "shepherds" specifically — for the first Patriarchs' entire service was to reveal holy faith in the world. Therefore Avraham Avinu, peace be upon him, who was the head of the believers — and was the first to begin to reveal and draw down holy faith in the world — therefore he dug wells of water. For this is the bechinas that he dug and delved and revealed the depths of the well — which is the bechinas holy faith, whose essential growth is from the depths of the well, from the bechinas the aforementioned waters — the bechinas "deep water is counsel" — the bechinas "from the depths I called to You, Hashem," as above. For through Avraham's digging of the water wells, he revealed the waters from which faith grows, as above. Therefore the nations and the Sitra Achra always strove to seal up Avraham's wells — as it is written: "And all the wells that his father's servants had dug in the days of Avraham his father, the Philistines had stopped them up," etc. And Yitzchak returned and dug them again — as it is written: "And Yitzchak dug again the wells of water" [Bereishis 26:18], etc. And regarding Yaakov it is written: "And he rolled the stone from the mouth of the well" [Bereishis 29:10]. And regarding Moshe it is written: "And he sat down by the well" [Shemos 2:15]. For all of them labored and toiled at this — to dig and reveal the well of living waters, which is the bechinas holy faith, whose growth is from there — from the bechinas deep water, etc., as above. And therefore since the Patriarchs merited to draw out and reveal holy faith — which is called a well of living waters — therefore they were all shepherds of animals. For they were engaged in tending animals — and through this they were clarifying and refining the faith, which is in the bechinas an animal in its lack of intellect, as above. In order that the faith should be clarified — to distinguish the holy faith from false beliefs, from foolish and vain beliefs. Therefore their matches were found to them at the well — for a woman who fears Hashem is the bechinas faith, as is known — therefore they found their matches at the well of water, from which faith grows, as above, which is the bechinas their match, the bechinas "a woman who fears Hashem." Therefore it is impossible for a woman to unite with her husband except through immersion [tevilah] in water — for the daughters of Yisroel, whose root is from the bechinas faith which is called "a woman who fears Hashem" as above — must immerse in water so that the holy faith, whose growth is from there from the bechinas deep waters, should grow. And then the daughters of Yisroel are purified from dam nidus [menstrual blood] — which is the contamination of the serpent, the bechinas false beliefs and heresy. For the essential growth of faith is from the bechinas the well of living waters — which is the bechinas the immersion in the mikvah of water by the daughters of Yisroel, who are the bechinas faith, as above. Therefore mikvah water purifies Yisroel from all forms of impurity in the world — for all forms of impurity flow from heresy and false beliefs, which is the essential impurity and contamination — the bechinas the contamination of the serpent who introduced heresy into the world. For all impurities come through the evil inclination which is called el acher [other god], i.e., heresies. Therefore through the mikvah water — from which faith grows — one merits to again draw out and reveal holy faith. And through this all impurities are nullified — which are the bechinas heresies and false beliefs — and one is purified from them. As it is written: "And I will sprinkle upon you pure water and you shall be purified from all your impurities" [Yechezkel 36:25]. For pure water is the bechinas the waters of the Yisroel mikvah — which are drawn from the depths of the well, from the bechinas the well of living waters, from the bechinas the aforementioned deep waters — through which holy faith grows. And then when this one rises, the other falls — and all heresies and all false beliefs are nullified, and one is purified from all the impurities that flow from them, as above.

Section 3

And this is the bechinas the sanctity of the firstborn pure animal — that one must give the firstborn pure animal to the Kohen. For one must clarify the holy faith — which is the bechinas a pure animal — from the bechinas chasam besaro, in which it becomes seized at the time of its fall. To clarify it from there and elevate it to the holy seal — as explained in the aforementioned teaching. Therefore one must give the firstborn animal to the Kohen, who is holy to his God. For through this one clarifies the first birth from the bechinas chasam besaro — which seizes hold in all births from the sin of Adam HaRishon, who blemished in this, as is known. Therefore one must sanctify the first birth — namely the firstborn — by giving it to the Kohen — through which it is elevated to the holy seal, the bechinas "engravings of a seal: Holy to Hashem" — which is the Kohen, who is called holy — as it is written: "holy is he to his God." And he offers the firstborn on the altar as a sacrifice — and through this one elevates and clarifies the animal, which is the bechinas faith, from the bechinas chasam besaro to the bechinas "engravings of a seal, Holy to Hashem." And the essential is the firstborn — which is the first birth — for everything follows the beginning. And all this Yisroel merited at the time of the Exodus from Egypt — when they were immediately commanded regarding the sanctity of the firstborns — as it is written there: "Sanctify to Me every firstborn" etc. For the essential Exodus from Egypt was when holy faith was revealed to all eyes through the awesome wonders that Hashem, blessed be He, performed — in order to reveal faith in His Divinity. As it is written: "And you shall know that I am Hashem" [Shemos 6:7]. And as is written there regarding each plague: "So that you shall know that the land belongs to Hashem" [Shemos 9:29] etc., and similarly many others. Therefore then the firstborns were sanctified — which was the bechinas clarification of faith — to elevate it to the holy seal, as above. For the essential of all births is through faith — which is the bechinas woman, as above. For da'as and faith are the bechinas man and woman. And just as in the physical realm it is impossible to produce any offspring without the union of male and female — likewise it is impossible for da'as and intellect to produce any good offspring for the rectification of the world except through faith. That is: when da'as unites with faith — through which they unify the Holy One Blessed be He and His Shechinah. And one who separates, Heaven forbid, da'as from faith is a quarrelsome person [nirgon mafrid aluf] who separates the aluf [Champion/Leader] of the world. And this is literally the bechinas immorality — the bechinas chasam besaro mizovo — the bechinas emitting seed wastefully — that one draws out drops of the mind and intellect without union with one's life-partner, which is the bechinas holy faith. From which are born harmful spirits of the world, Heaven forbid, as is known. Similarly, when one reveals and gives birth to some intellect from one's mind without attachment to faith — this intellect is the bechinas harmful spirits of the world — which greatly harms the world. For through this, heresy and false beliefs are drawn out, which destroy the world, Heaven forbid. Therefore when they left Egypt — when holy faith was revealed in the world — therefore the bechinas birth was sanctified. Which is the bechinas the sanctity of the firstborns — which are the first birth of faith — for all births are through faith, as above. Therefore then the firstborns of Egypt died and the firstborns of Yisroel were sanctified to Hashem. For the firstborns of Egypt are the bechinas the birth drawn from false beliefs — for "God made one corresponding to the other" [Koheles 7:14]. And the firstborns of Yisroel are the bechinas the birth drawn from holy faith. And at the Exodus from Egypt, holy faith was revealed and strengthened — and then the birth drawn from faith was sanctified — which is the bechinas the sanctity of the firstborns who open every womb among Yisroel. For the essential beginning — namely the first birth, when faith was opened and revealed until it gives birth and brings forth holy offspring. Therefore one must sanctify the firstborns — to give them to Hashem — in order to clarify them from the bechinas chasam besaro — which is the bechinas the blemish of faith that seizes hold in all births from the sin of Adam HaRishon — in the bechinas: "Behold, in iniquity I was formed, and in sin my mother conceived me" [Tehillim 51:7] — to clarify them from this and elevate them to the holy seal, the bechinas "engravings of a seal: Holy to Hashem." And then when this one rises, the other falls — and the firstborns of Egypt fall. Therefore one must sanctify the firstborns through the Kohen, for the sanctity of the firstborn is through this bechinas, as above.

Section 4

And therefore one gives the firstborn to the Kohen — for the Kohanim are the sons of Aharon. And Aharon merited the priesthood in the merit of: "and he will see you and be glad in his heart" [Shemos 4:14] — as our Sages of blessed memory expounded. For the entire service of the Kohen in the sacrifices is this aforementioned bechinas — elevating and clarifying from the bechinas chasam besaro to the holy seal. For this is the essential general principle of all sacrifices — that all of them come from animals — and through offering the animal as a sacrifice, one clarifies the holy faith, which is the bechinas an animal, from the bechinas false beliefs, from the bechinas chasam besaro — from which all sins in the world come — and elevates it to the holy seal, as above. For all clarification of the holy sparks from the klippos that is accomplished through the sacrifices — as is known — all of this is the aforementioned bechinas: clarifying from the bechinas chasam besaro to the holy seal. And this is accomplished through the Kohanim — the sons of Aharon. For Aharon merited this through going out to meet Moshe with joy — and not being jealous of his brother's greatness, even though he was older than him. And through this he broke the pride of the false leaders — who puff themselves up against the poor people for no reason, and chase after honor, and seize greatness for themselves, and pursue the true leaders, and are envious of the greatness of the truly righteous. For Aharon was literally the opposite of this — for he was the true leader of Yisroel at that time. As it is written: "to them in the land of Egypt" — and our Sages of blessed memory expounded: that prophecy was spoken through Aharon. And yet he did not lord himself over his younger brother — on the contrary, he humbled himself before him and nullified himself, broke the pride, and truly rejoiced in his heart at the greatness of his brother Moshe. It thus emerges that Aharon broke the pride from which flows the bechinas chasam besaro, as above. Therefore Aharon merited through this the priesthood — that his service forever would be to break and nullify from Yisroel the bechinas chasam besaro, the bechinas the desire for immorality, and to elevate to the bechinas "engravings of a seal: Holy to Hashem" — which is inscribed on the tzitz [golden forehead-plate] on Aharon's forehead. For Aharon merited this by breaking pride — through which he nullified the bechinas chasam besaro that flows from pride, as above — and elevated everything to the holy seal, the bechinas "engravings of a seal", etc., as above. For Aharon converted converts — as it is written: "and many he returned from iniquity" [Malachi 2:6]. And as our Sages of blessed memory said: "Be from the students of Aharon... loving people and bringing them close to Torah." But the converts he brought close could cause harm — for they introduce pride, through which comes the desire for immorality, Heaven forbid. But Aharon broke the pride, as above — and did not lord himself over the true tzaddik, his brother Moshe. And then he handed over all his converts and penitents — all of them he delivered to Moshe. And Aharon had been the leader of Yisroel and nullified himself and delivered all the greatness to his brother. It thus emerges that he elevated the converts and penitents to Moshe — who is holy da'as, the bechinas tefillin, the bechinas holy seal, the bechinas "and Moshe was shepherding" [Shemos 3:1] — as explained in the aforementioned teaching. It thus emerges that through this very act — that Aharon went out to meet Moshe, and nullified the pride, and rejoiced in his heart, and delivered all the greatness to his brother — through this he nullified the bechinas chasam besaro, which is the bechinas pride, and elevated everything to the bechinas Moshe — which is the bechinas tefillin, the holy seal. For he delivered all the greatness and elevation and all his people — those he had returned to repentance and whose leader he had been — he delivered everything to Moshe, since Moshe then became the essential leader. It thus emerges that through this he was elevating from the bechinas chasam besaro to the holy seal. Therefore in reward for this he merited the priesthood — whose service forever is with the sacrifices that are sanctified to Hashem — which is also the aforementioned bechinas: clarifying from the bechinas chasam besaro to the holy seal. As above. Therefore one gives the firstborn to the Kohen — for the sanctity of the firstborn, which is the first birth, is in this bechinas: elevating from chasam besaro to holiness — the bechinas "sanctify to Me every firstborn" etc. — for it ascends to holiness, to the bechinas "engravings of a seal: Holy to Hashem," as above. And therefore Aharon merited greater sanctity of the covenant than all Yisroel — for the Kohanim were commanded more mitzvos regarding the sanctity of the covenant than Yisroel. As it is written: "A harlot, or one who has been violated, or a divorcee, or a chalulah — these he may not marry, for he is holy" [Vayikra 21:7] etc. For this is the nullification of the desire for immorality — through breaking pride, which is the bechinas chasam besaro, etc., as above.

Section 5

And therefore Aharon nullified from Yisroel the desire for immorality — which is the impurity of Amalek. For the clouds were in the merit of Aharon — and the Clouds of Glory nullified the klipah of Amalek. For Amalek could not rule over Yisroel who were within the cloud — only over the stragglers [hanecheishalim] whom the cloud expelled. Therefore after the death of Aharon — when the Clouds of Glory departed — then Amalek came against them. As it is written: "And the Canaanite, the king of Arad, heard" etc. [Bamidbar 21:1] — and our Sages of blessed memory expounded that this was Amalek, who heard that Aharon had died and the Clouds of Glory had departed, etc. For Aharon the Kohen nullifies the desire for immorality — which is the bechinas Amalek, as above — and draws down the seven clouds, which are the bechinas the Seven Shepherds, which is the bechinas tefillin — as stated in the aforementioned teaching. And similarly it is explained in the aforementioned teaching that the clarification and elevation — elevating from the bechinas chasam besaro to the holy seal of tefillin — through breaking pride — this bechinas is the bechinas cloud [anan]. As is explained there on the saying of our Sages of blessed memory: "When the Rabbis rose from the study hall of Rav Huna they would shake out their cloaks" — meaning that they broke the pride — and clouds arose — the bechinas "And the rainbow shall be in the cloud" [Bereishis 9:13] — the bechinas the rectification of the covenant, elevating from the bechinas pride, from the bechinas chasam besaro, to the bechinas tefillin. And this is "v'chasei l'shimsha" [it covered the sun] — meaning tefillin, etc. See there. And this is the bechinas Aharon the Kohen's seven clouds, which subdue the klipah of Amalek — which is the desire for immorality. For Aharon merited this through breaking pride before Moshe, as above.

Section 6

For the essential redemption from Egypt depended on Aharon humbling himself before Moshe. For Moshe Rabbeinu's level was exceedingly elevated — and from the very greatness of the immensity of his level — being utterly elevated and exalted above the people of the world — he could not reveal himself at all to the world. And this is the bechinas: "for I am heavy of mouth and heavy of tongue" [Shemos 4:10] — for Moshe Rabbeinu is the bechinas heavy of mouth and heavy of tongue — that it is difficult and burdensome for him to speak with the people of the world at all, for he was elevated and exalted and very distant from all the world. Therefore it was impossible for his level and holiness to be revealed except through Aharon the Kohen — who was at that time the leader of Yisroel before Moshe Rabbeinu was revealed — as it is written: "you shall be to him as God, and he shall be your mouth" [Shemos 4:16]. For Aharon, by virtue of his great level, merited to comprehend the level of Moshe — and he revealed his level to all Yisroel. For everything depended on him — for everyone relied on him, since he had been their leader before. Therefore had it not been for Aharon's humility — that he broke pride and nullified himself before Moshe — it would not have been possible to leave Egypt through Moshe himself. And the Exodus from Egypt is itself the aforementioned bechinas — drawing out and clarifying all the holy sparks from the bechinas chasam besaro to the bechinas tefillin. Which is the bechinas the Exodus from Egypt — when all the hosts of Hashem, all the holy sparks, went out from the exile of Egypt, from ervat ha'aretz [the nakedness of the land], from the blemish of the covenant. For the essential Exodus from Egypt was the rectification of the covenant — for the Egyptian exile was to rectify the blemish of the seminal emissions of Adam HaRishon — which is the bechinas chasam besaro — as is brought in the words of our Rabbeinu of blessed memory in the aforementioned teaching. Therefore at that time the firstborns were sanctified to the Kohen — who is the bechinas Aharon — for Aharon merited this as above.

Section 7

And therefore the clarification that clarifies faith from the bechinas chasam besaro to the bechinas mochin [mental lights] of tefillin — which are the bechinas the Seven Shepherds — is the bechinas Aharon the Kohen's seven clouds, as above. For they are called clouds [ananin] — for the essential faith is the bechinas darkness and cloud, in the bechinas: "and Your faithfulness in the nights" [Tehillim 92:3]. For the essential faith is to completely darken one's eyes and completely set aside one's mind — which is the bechinas darkness. And specifically through this one merits to recognize Hashem, blessed be He — when one darkens the eyes of one's da'as completely and relies on faith alone — in the bechinas: "He made darkness His hiding place" [Tehillim 18:12]. And this is the bechinas: "as light excels over darkness" [Koheles 2:13] — for it is impossible to merit the light of da'as except from within the darkness — which is the bechinas faith — where one completely darkens one's eyes and relies on faith alone. Then one merits the advantage of light from darkness — "from the darkness" specifically — as is brought in the holy Zohar. And this is the bechinas the blackness of tefillin — for blackness is the bechinas darkness. For the essential revelation of the tefillin's mochin is only through strengthening faith alone — in the bechinas: "I am dark but beautiful" [Shir HaShirim 1:5] — when I darken myself — meaning when I darken the eyes of my mind completely and do not engage in any intellectual investigations whatsoever into Your holy ways, and I rely on faith alone — then "beautiful" — for I merit the beauty and glory of tefillin and mochin. For it is impossible to merit holy mochin except through faith. For through perfect and genuine faith — for days and years — one afterward merits to recognize Hashem, blessed be He, with complete knowledge. In the bechinas: "And I will betroth you to Me in faithfulness, and you shall know Hashem" [Hoshea 2:22] — that through faith one merits da'as, the bechinas tefillin. Therefore the tefillin of the hand [tefillin shel yad] precede the tefillin of the head [tefillin shel rosh] — for the tefillin of the hand are the bechinas malchus, the bechinas faith — called yad kehah [the dim hand], an expression of darkness — the bechinas "Your faithfulness in the nights," as above. For the essential beginning of attaining the tefillin and mochin is through faith, as above.

Section 8

And this is the bechinas the pure firstborn [bechor tam] — for it is forbidden to offer it unless it is tam [unblemished/wholesome]. For "all that has a blemish shall not be offered" [Vayikra 22:20]. For holy faith is the bechinas temimus [wholesomeness/perfection]. For it is stated in the words of our Rabbeinu of blessed memory elsewhere (in Siman 31) that the completeness of all things is faith — and without faith all things are deficient. Even Torah and holy da'as have no completeness without faith. As our Sages of blessed memory said: "Chavakuk came and established them all upon one: 'the righteous one shall live by his faith'" [Makos 24a], etc. See there. For in truth the essential perfection is only the holy faith — for there is no perfection except in the bechinas faith. And without faith, all things are deficient — for in truth it is impossible to truly and perfectly attain anything except through faith. Therefore da'as itself is certainly deficient — as it is written: "I said I would be wise, but it was far from me" [Koheles 7:23]. Therefore even one who merits to attain some insight and knowledge — such as one who merits to attain some proper intention [kavanah] in some mitzva — even if one attained a true intention: if one wishes to perform the mitzva with that intention alone, certainly this is not perfection. For "double is wisdom's gift" [Iyov 11:6] — for even this intention one certainly cannot attain to its ultimate extent with complete perfection. All the more so since there are seventy facets of the Torah — and each facet contains thousands and tens of thousands of interpretations without end. And certainly there is no tzaddik on earth who can attain even one mitzva in complete perfection — for "its measure is longer than the earth and broader than the sea" [Iyov 11:9]. As it is written: "To every limit I have seen an end; Your commandment is exceedingly broad" [Tehillim 119:96]. Therefore if one wishes to fulfill the mitzva with only that intention — certainly one has fallen far short. For the intention of the mitzva extends without end. Therefore one always needs faith — for faith is perfection. For when one performs the mitzva with faith — believing that Hashem, blessed be He, commanded us to perform this mitzva from the side of His will and reason, for He, blessed be He, desires this for whatever reason He desires — then included in this intention are all the intentions of the world with complete perfection. For in His will, blessed be He, who desired that this mitzva be done — in this are all intentions included with complete perfection, for His will encompasses everything. And one who performs the mitzva with this in mind — then the mitzva is complete — for all intentions are included in this with complete perfection without end, as above. Therefore even one who merits to attain a true intention — one always must combine with it faith — and then one's intention and mitzva have perfection. But if one relies on one's intention and wisdom alone, one has no perfection and falls far short.

Section 9

And because of this, it is forbidden to derive any halachic ruling from kavanos [mystical intentions] — that is, to derive any halachic ruling or practice based on the kavanos. For this is a great prohibition. As I heard from our Rabbeinu of blessed memory: that one who wishes to innovate novel interpretations in Torah — is permitted to innovate whatever one wishes, if one is worthy of it. Provided one does not derive any halachic ruling from one's innovations and homiletical teachings that one innovates in Torah. For the halachic rulings of Torah must be clarified only according to the words of our Sages of blessed memory in the Talmud and the halachic authorities. But Heaven forbid to derive any ruling based on speculative arguments that one innovates and expounds in Torah in the way of homiletics, mysteries, and Kabbalah. [Text note: something appears missing here.] The principle is that we cannot derive any halachic ruling or practice from our speculation regarding the intentions and secrets of Kabbalah — even to be stringent. About this it is said: "You shall not turn aside from the matter... right or left" [Devarim 17:11]. For even to the right — namely to be stringent and add a prohibition — we must conduct ourselves only as Hashem, blessed be He, and our Sages of blessed memory commanded us. And these words are upright to one who understands and straight to those who find knowledge. For in truth one can stumble even more if one wishes to follow one's own wisdom. And as our Rabbeinu of blessed memory hinted in many places — that it is forbidden to rely on one's wisdom at all, only on faith alone, as our Sages of blessed memory transmitted to us.

Section 10

Let us return to our subject: that the essential perfection is only faith alone, as above. Therefore faith is called temimus — the bechinas: "You shall be wholesome [tamim] with Hashem your God" [Devarim 18:13]. For faith is whole and perfect with ultimate perfection — for "all things are wearisome; no one can utter it; the eye is not satisfied with seeing, nor the ear with hearing" [Koheles 1:8] etc. And even if the wise person says he will know — "he cannot find it" [Koheles 8:17]. Therefore there is no perfection for da'as and Torah except through faith. For it is impossible to attain anything in da'as with complete perfection except through faith. For since one believes in Hashem, blessed be He, and in His righteous ones and in His mitzvos with perfect faith — one is whole with ultimate perfection. For faith has no limit — for one believes in the Truth which is infinite — even though it is impossible to attain it through da'as in any way. But faith encompasses everything without end and limit. Therefore one needs faith to be whole without any blemish at all — in the bechinas: "You are all beautiful, my beloved, and there is no blemish in you" [Shir HaShirim 4:7]. And then one merits to attain great da'as through this — as above. For through complete faith one merits da'as, as above. And this is: "you are all beautiful... with me from Lebanon, O bride; with me from Lebanon come, look" etc. [Shir HaShirim 4:8] — Lebanon is the Temple, which is the bechinas mochin. As our Sages of blessed memory said: "Whoever has da'as, it is as if the Temple was built in his days." For Lebanon is the bechinas levona d'mocha [the frankincense of the brain], as is brought in the holy Zohar. And this is: "with me from Lebanon, O bride" etc. — as Rashi explained: from the time you depart from the Temple until you return and come back there, you shall always be with Me, etc. See there. Meaning: when one merits complete faith with ultimate perfection — and the faith spreads through all the limbs — so that all 248 of his limbs are filled with complete faith. As our Rabbeinu of blessed memory explains on the verse: "and his hands were faithful until the sun set" [Shemos 17:12] — that faith must be in all the limbs — and then one merits to attain intellect afterward. And this is: "you are all beautiful, my beloved, and there is no blemish in you" — meaning that the faith, which is the bechinas a bride [kalah] that is made up of all perfection as above, is in the bechinas "you are all beautiful, my beloved, and there is no blemish in you" — that faith is whole in all the limbs with no blemish in any limb. For faith is the bechinas complete stature [komah shleimah]. And when there is some deficiency and blemish in faith, then there is some deficiency and blemish in some limb — according to the blemish in the faith. And then it is impossible to attain da'as through this faith that has no completeness in all 248 limbs. But when faith is with ultimate perfection — in the bechinas "you are all beautiful, my beloved, and there is no blemish in you" — then: "with me from Lebanon, O bride; with me from Lebanon come" — that you will always merit complete da'as, which is the bechinas Lebanon, as above. For through complete faith one merits da'as, as above. And this is: "with me from Lebanon come" — meaning that Hashem, blessed be He, says to the Community of Yisroel — who are believers and are therefore called bride, which is the attribute of faith as above — that even in the time when they are distanced from da'as, which is the bechinas Lebanon, the whiteness of the mind [levona d'mocha] as above — with all this, through complete faith they shall always be with Me from the time they depart and are distanced from da'as until they return and come back to da'as, which is the bechinas Lebanon. And this is: "with me from Lebanon come" — as Rashi explained there: from the time you depart until you come back, you shall be with Me. And this is what he concludes: "look from the top of Amanah" [Shir HaShirim 4:8] — meaning: afterward you will sing praises and thanksgivings to Hashem, blessed be He, Who grants you this da'as. And this is the bechinas the firstborn that must be tam — without any blemish at all, even a thread-like blemish of the eye [dokin sheba'ayin]. And then it is fit to ascend on the altar — to ascend to holiness — to be clarified and elevated to the bechinas mochin, the bechinas holiness, as above — which is the bechinas the sacrifices, as above. For it is impossible for the sacrifice to ascend to the bechinas holiness, to the bechinas mochin, except when it is whole without any blemish. For the essential ascent is through complete faith — through which one merits da'as, which is the bechinas tefillin, etc., as above. And it is impossible to merit this except when the sacrifice is whole without any blemish. Which is the bechinas faith with perfection, without any deficiency — the bechinas: "be wholesome [tamim] with Hashem" — the bechinas: "and Yaakov was a wholesome man" [Bereishis 25:27]. And this is the bechinas bechor tam [wholesome firstborn], as above. For the sanctity of the firstborn is the bechinas the clarification of faith — ascending to the bechinas tefillin mochin, etc., as above. And this is the bechinas: all the blemishes that disqualify Kohanim also disqualify women. For the Kohen must be whole without any blemish — which is the bechinas complete faith. And then he can offer sacrifices to clarify faith to the bechinas mochin tefillin, as above. Therefore the blemishes that disqualify Kohanim — for these blemishes hint that faith is not complete — therefore certainly these blemishes also disqualify women. For a woman who fears Hashem is the bechinas faith and must be without any blemish — in the bechinas: "you are all beautiful", etc., as above. And this is itself the bechinas the blemishes of those who offer sacrifices — therefore they share the same ruling, as above.

Section 11

And this is what is written regarding a Kohen with a blemish: "The bread of his God, from the most holy things and from the holy things, he shall eat; but he shall not come to the veil" [Vayikra 21:22–23]. For it is stated there in the aforementioned teaching that the tzaddik — through his eating — in the bechinas: "the righteous one eats to satisfy his soul" [Mishlei 13:25] — through this polishes his soul in the bechinas: "and He shall satisfy your soul in brilliance" etc. And through this he is in the bechinas ish tevunos [man of understanding] — and through this he can reveal the deep waters from which faith grows, etc. See there. Therefore the Kohen with a blemish — which is a sign that faith is not complete — must strive to eat in holiness in order to merit through this to rectify the faith, as above. And this is: "the bread of his God... he shall eat" — for the essential rectification of the blemished one, which is the blemish of faith, is through eating the sacred things — namely holy eating — in the bechinas: "the righteous one eats to satisfy his soul." Through which faith is rectified, as above. And therefore the Kohanim atone through their eating of the sacred things — as our Sages of blessed memory said: "Kohanim eat and owners are atoned." For the essential atonement and rectification of all sins is through the rectification of faith — for the blemish of all sins is in the bechinas faith. As it is written: "and you will turn and serve other gods" [Devarim 11:16] — that immediately when one turns away from Hashem, blessed be He, and transgresses any sin, Heaven forbid — one immediately is serving other gods, Heaven forbid. For all sins flow from the evil inclination which is called el acher [other god], i.e., heresies, as above. Therefore the rectification and atonement is through the Kohanim's eating — the bechinas: "Kohanim eat and owners are atoned." For through eating the sacred things, they polish their souls — as above — through which faith returns and grows — and they raise the fallen faith — which is the rectification of all sins in the world, as above. And this is the bechinas: "from when do they recite the Shema in the evening? From the time the Kohanim enter to eat their terumah" [Berachos 2a]. For the recitation of Shema is the faith of unity — and one merits this through the eating of the tzaddikim — which is the bechinas the eating of the Kohanim's terumah, which is holy eating — through which one merits faith, as above.

Section 12

And this is the bechinas: "you shall not work the firstborn of your ox" [Devarim 15:19]. For labor [avodah] is sadness [atzvus] — the bechinas: "in sorrow shall you eat it" [Bereishis 3:17]. And the eating of the firstborn must be with joy — as it is written: "and you shall eat there... and the firstborns of your herd and your flock, and you shall rejoice before Hashem your God" etc. [Devarim 12:18]. For the essential rectification is through eating with joy — through which one strengthens the power of the angel [mal'ach] and subdues the bechinas chasam besaro — which is the essential sanctity of the firstborn, as above. And this is the essential bechinas the Exodus from Egypt — as is explained there in the aforementioned teaching. Therefore labor is forbidden regarding the firstborn — so that the bechinas sadness, Heaven forbid, should not take hold in it — which is the bechinas labor, as above. And as is explained elsewhere: the essential rectification to subdue the bechinas chasam besaro, etc. — this is accomplished through joy, as above — which is the bechinas the joy of tefillin, as is explained there. See there. And this is the prohibition of shearing [gizah] — as it is written: "and you shall not shear the firstborn of your flock" [Devarim 15:19]. For the essential holiness is in the hairs — which are the bechinas the sparkling of the mochin, the bechinas tefillin — as is explained there in the aforementioned teaching. The bechinas: "and the hair of his head like clean wool" [Daniel 7:9]. See there.

Section 13

And therefore Yaakov Avinu and his sons were greatly occupied with tending sheep. For the essential clarification of faith was through Yaakov. For Avraham and Yitzchak began to reveal faith and dug wells, as above. But then it was still not possible to clarify and reveal faith in complete perfection — to elevate it to the bechinas mochin tefillin, as above. For in their days the drops of Esav and Yishmael had not yet been clarified — which it is forbidden to elevate to the mind, as is explained there in the aforementioned teaching. See there. Therefore the essential tefillin are in the bechinas Yaakov — who is the bechinas tefillin, as is known: "the beauty of Yaakov is like the beauty of Adam" — which is the bechinas tefillin, which are called pe'er [glory]. For in the days of Yaakov the drops of Esav and Yishmael had already been clarified and come out. And then one can elevate and clarify from the bechinas chasam besaro to the holy seal. For as long as the drops of Esav and Yishmael had not come out, the clarification was not complete — lest the drops of Esav and Yishmael ascend to the mind, which is the blemish of tefillin, as is explained there. But in the days of Yaakov — when they had already come out — then the clarification was complete: from the bechinas chasam besaro to the holy seal, which is tefillin — which are the bechinas Yaakov. Therefore Yaakov merited to guard the first drop for his life-partner [l'natrah tipah kadma'a l'vat zugayh] — as is stated in the holy Zohar — as it is written: "my strength and the first of my vigor" [Bereishis 49:3]. For he merited the complete clarification — to subdue and nullify the bechinas chasam besaro and to merit tefillin, as above. And therefore he fathered a firstborn son in holiness — which is the bechinas the clarification and elevation of faith to the bechinas holiness, as above. But in the days of Avraham and Yitzchak it was necessary that the husk [kelipah] precede the fruit — that Esav and Yishmael come out before Yitzchak and Yaakov. And Yaakov had to toil greatly until he took the birthright from Esav. And all this was because the drops of Esav and Yishmael had not yet come out — and therefore the birthright, which is the bechinas tefillin as above, was in exile until Yaakov — when the drops of Esav and Yishmael came out. And then he merited complete tefillin, as above. And then the birthright was drawn into holiness — for the birthright is the bechinas tefillin, for the first paragraph [of tefillin] is "sanctify to Me every firstborn," as above. Therefore Yaakov was occupied with tending flocks — which is the bechinas the clarification of faith, as above. And then during the tending of the flocks he engaged in the service of tefillin — as is brought that Yaakov engaged in the service of tefillin through the branches he peeled in the troughs of water. "Ba'rahatim" — this is the bechinas the running of the mind [rahitay mochin], the bechinas: "the king is held captive in the tresses" [ba'rahatim] [Shir HaShirim 7:6] — which is the bechinas tefillin. For the tefillin are made through the clarification of faith — which he merited through tending the flocks, as above. And this is the bechinas: "And Yaakov set the branches which he had peeled in the troughs of water" [Bereishis 30:38] etc. For Yaakov drew down the tefillin — the clarification of faith — from the troughs of water — meaning from the bechinas the depths of the well, from the bechinas deep water from which faith grows, as above. Therefore when Yaakov saw Rachel — who is the bechinas the perfection of faith — then: "he rolled the stone from the mouth of the well, like one who removes a stopper from a bottle" [Bereishis Rabbah 70:12] — as our Sages of blessed memory said. For before that the stone had been great upon the mouth of the well from which faith grows — for it was not possible to reveal faith easily from the well of living water, as above — because of the drops of Esav and Yishmael who delay and blemish the faith, as above. But in the days of Yaakov and Rachel, the drops of Esav and Yishmael had already been pushed outside — and then Yaakov merited to reveal faith in complete perfection — which is the bechinas Rachel "fair of form and fair of appearance" [Bereishis 29:17] — the bechinas: "you are all beautiful, my beloved" — the bechinas faith with ultimate perfection. And then he rolled the stone from the mouth of the well like one removing a stopper from a bottle — for now faith was revealed in complete perfection, as above. And this is the bechinas the speckled, spotted, and streaked [akudim, nekudim, u'vrudim] — which Yaakov merited to be born among his flocks. For he clarified faith so much through tending his flocks — until he elevated faith to the bechinas "engravings of a seal: Holy to Hashem" — to the bechinas tefillin glory, the totality of all colors — the bechinas speckled, spotted, and streaked, which are the totality of all colors. For all the mochin which are the bechinas tefillin — namely all types of da'as, mochin, attainments, and holy constrictions [tzimtzumim] through which one attains understandings of His Divinity, blessed be He — all of them are included in the bechinas speckled, spotted, and streaked — which are the totality of all Atzilus [World of Emanation] — as is understood from the writings of the Arizal. And this Yaakov drew down specifically through tending his flocks — for he merited all this through complete faith — by clarifying through tending his flocks until he merited through this complete da'as, the bechinas mochin tefillin — which are the totality of all the holy colors — the bechinas speckled, spotted, and streaked, as above. And this he clarified from Lavan's flocks — meaning he clarified holy faith from false beliefs — which are the bechinas Lavan's flocks, for he worshipped idolatry and believed in the terafim [household idols], which are false beliefs. Therefore Yaakov had to toil greatly at this — and performed many acts — and had several heavenly assistances for this — to merit that the flocks should give birth to speckled, spotted, etc. All this was for the aforementioned clarification. For through this he merited to draw down the faith of Yisroel, holy faith, etc., as above. And this is the bechinas: "And I raised my eyes and saw in a dream, and behold... and the angel of God said to me in the dream... raise your eyes now and see — all the he-goats mounting the flock are speckled, spotted, and streaked" etc. [Bereishis 31:10–12]. For Yaakov merited then a dream through an angel — which one merits through the aforementioned clarification from the bechinas chasam to the bechinas the seal of tefillin. Through which one merits a dream through an angel — as is explained there in the aforementioned teaching.

Section 14

And therefore it is also written regarding Aharon the Kohen: "For the lips of the Kohen shall guard da'as... for he is a messenger [mal'ach] of Hashem of hosts" [Malachi 2:7]. For Aharon is in the bechinas the maginay eretz [shields of the earth] who clarify from the bechinas chasam, etc. to the bechinas tefillin — which is the bechinas mal'ach Hashem Tzeva'os [messenger of Hashem of hosts]. As is explained there — that mal'ach [מלאך] is an acronym for "Ki La'Elokim Maginay Eretz" ["for to God are the shields of the earth"] [Tehillim 47:10]. See there.

Section 15

And this is: "the nobles of the peoples are gathered — the people of the God of Avraham" [Tehillim 47:10] — meaning converts — as Rashi explained there — "for to God are the shields of the earth," etc. For the maginay eretz clarify and rectify the converts — for they elevate from the bechinas chasam, etc. that the converts cause — and elevate to the bechinas the seal of tefillin — in the bechinas me'od na'aleh [most exalted]. Me'od is the side of death [sitrah d'mosa] — which is the bechinas chasam besaro — na'aleh — elevated upward through the maginay eretz — who elevate from the bechinas chasam to the bechinas tefillin, to the bechinas "engravings of a seal: Holy to Hashem."

Section 16

And therefore the Kohanim are forbidden to enter the Temple and approach the altar until they sanctify their hands and feet with the holy water sanctified in the kiyor [washbasin]. For the essential drawing down of holiness is through water — from which faith grows. For their essential service was the rectification of faith, as above. And this is the bechinas the washing of hands [netilas yadayim] in water before eating. For eating must be in the bechinas: "the righteous one eats to satisfy his soul." Through which one polishes the soul and merits to draw up the waters through which faith grows, as above. Therefore one must first wash one's hands — in order to strive and draw down these waters from which faith grows — which is the bechinas the hands — the bechinas: "and his hands were faithful" [Shemos 17:12]. And then one merits afterward in one's eating to draw down and reveal these waters — in the bechinas: "and a man of understanding draws it up" [Mishlei 20:5] — who draws up these waters and reveals faith in complete perfection.

Section 17

And this is the bechinas the testing of the sotah [suspected adulteress] through holy water. For the sotah — who is an adulterous woman — this is the bechinas idolatry, the blemish of faith. As it is said regarding idolatry: "the adulterous woman who takes strangers instead of her husband" [Yechezkel 16:32]. And she is the bechinas the blemish of the covenant, the bechinas the seal of the Sitra Achra. Therefore her testing is through the water — for one must strive and reveal the holy waters from which faith grows — and one throws there earth from the floor of the Tabernacle. For earth [afar] is a vessel for everything [manah d'chulhu] — the bechinas faith — as is explained there in the aforementioned teaching. And through this she is tested: if she is pure — which is the bechinas complete faith — then: "she shall be cleared and shall conceive seed" [Bamidbar 5:28]. This is the bechinas holy birth — which is the bechinas elevating and clarifying from the bechinas chasam besaro, from the bechinas the blemish of the covenant, to the holy seal, the bechinas tefillin — the bechinas the Exodus from Egypt, which is the bechinas holy birth — the bechinas: "sanctify to Me every firstborn, the opener of every womb," etc., as above. And if not — if she blemished faith — then: "her belly shall swell and her thigh shall fall" [Bamidbar 5:27] — this is the bechinas the terrible afflictions that come from the blemish of faith — as is explained in the aforementioned teaching. And therefore the essential clarification and rectification here is through holy water — from which faith grows, as above.

Section 18

And since Aharon the Kohen always engaged in clarifying from the bechinas chasam to the bechinas seal, the bechinas Moshe, the bechinas tefillin — which he merited through delivering his greatness to Moshe, etc., as above — because of this he thought he could subdue the evil thought of the Erev Rav [mixed multitude] who wanted to worship idolatry and draw in false beliefs. Therefore he took from their hands and fashioned it with an engraving tool [cheret] — for he thought he could subdue them and clarify them from false beliefs, which are the bechinas chasam besaro. For they worshipped the Calf only in order to permit themselves immorality, etc. — and he thought he could subdue and clarify this as he always did. But he erred in this — for the Erev Rav were the bechinas the drops of Esav and Yishmael that cannot be clarified. Who bring about perverted judgment — the bechinas: "therefore perverted judgment emerged," the bechinas: "therefore this Calf came out" [Shemos 32:24]. Therefore when Moshe came down, he tested them with water like sotos — as it is written: "and he scattered it upon the face of the water" [Shemos 32:20]. For Moshe returned and drew down holy faith through the water from which faith grows, as above. For he cried out mightily to Hashem, blessed be He, from the very depths of his heart — through which the aforementioned deep waters are revealed. And through this he tested them like sotos — and through this the believers in holy faith were clarified from the believers in false beliefs, as above. Therefore specifically after the incident of the Calf, Aharon was consecrated into the priesthood. For specifically then — when the wickedness of the Erev Rav was revealed — as it is written: "for Aharon had let them loose to the mockery of their enemies" [Shemos 32:25] — and then they were pushed away and distanced from holiness. And then the drops of Esav and Yishmael — who are the Erev Rav — were pushed outside. And therefore specifically then Aharon was consecrated into the priesthood — and merited to begin engaging in the service of sacrifices. Through which he clarified from the bechinas chasam to the holy seal, as above. See there very carefully in the aforementioned teaching — particularly at the end, regarding the rectification of justice which is through pushing away the drops of Esav and Yishmael, etc. See all this there carefully — and then our words, with the help of Hashem, blessed be He, will be pleasing to you.

And this is what is juxtaposed in Shmuel — regarding David who fled to Achimelech the Kohen — who gave him the Lechem HaPanim to eat — and the sword of Golyat the Philistine. For Hashem, blessed be He, arranged through His wonders that King David ate the Lechem HaPanim — since he merited to be such an ish chayil — to wage the battles of Hashem — to slay Golyat the Philistine. For one who is an ish chayil, etc., merits the illumination of the ratzon at the time of eating — through having a portion in kingship and dominion. Therefore King David — who merited the essential holy kingship — for he was a wondrous and awesome ish chayil — who slew Golyat and fought all the battles of Hashem — therefore certainly he merited the illumination of the ratzon at the time of eating. Therefore the matter of the sword of Golyat — which was given to him — was juxtaposed to the matter of the Lechem HaPanim with which he was fed. For David needed to eat the Lechem HaPanim — which is the essential holy eating that the Kohanim eat — in order to receive the illumination of the ratzon for all of Yisroel. For since he was such an ish chayil who slew Golyat — and needed to conquer the kingship over all of Yisroel — certainly he deserved to eat the Lechem HaPanim — which is the illumination of the ratzon at the time of eating, as above. Therefore they were juxtaposed to one another, as above.

Section 22

Therefore even the Kohanim were men of valor, as our Sages of blessed memory expounded on the verse: "and the men of valor were distorted" [see Yoma 38a] — for the Kohanim ate all the holy eatings — which are the sacrifices, terumah, first fruits, etc. — all in order to atone for Yisroel through their eating — in the aspect of: "the Kohanim eat and the owners are atoned" [Pesachim 59b]. And all through the illumination of the ratzon they merited through such holy eatings — that they merited to receive within them the illumination of the ratzon — through which is the essential atonement and forgiveness for all sins. For through the illumination of the ratzon, Hashem, blessed be He, becomes appeased with Yisroel and forgives all their sins. Therefore the Kohanim were men of valor — for it is impossible to merit the illumination of the ratzon at the time of eating except for one who is an ish chayil, as above.

Section 23

And this is the aspect of the table of kings — that the kingship and dominion is referred to by the name of the table — as it is written of David, who is the essential holy kingship: "You prepare a table before me against my adversaries" [Tehillim 23:5]. For the holy king merits a table before Hashem — that is, to receive the illumination of the ratzon through eating at the table, as above. Which is the aspect of: "You have anointed my head with oil" [ibid.] — in the aspect of: "to brighten the face with oil and bread to sustain the heart of man" [Tehillim 104:15] — as above. See in the Torah Ki Merachamam Yenahaggem, the aforementioned, and you will understand.

Hilchos Bechor Behemah Tehorah — The Firstborn of a Pure Animal

Section 24

And this too is the bechinas the mitzva of the firstborn of a pure animal — which is given to the Kohen, who then offers it in the Temple — with the fat and the blood [burned on the altar] and the meat eaten by the Kohanim. For Yisroel must sanctify even the birth of their animals — and the essential is the first birth — so that the sanctity of da'as should be drawn through it. For even the birth of an animal must be sanctified — since Yisroel eat it — and the essential vitality of a person, which is the da'as and wisdom — as it is written: "wisdom gives life" [Koheles 7:12] — is drawn through eating. Therefore one must sanctify the eating of Yisroel. And therefore when a pure animal gives birth, one must sanctify the first birth so that da'as should be drawn through it. And this is accomplished by giving the firstborn to the Kohen — and the Kohen, who embodies the bechinas da'as of son and student, offers it in the Temple which is the essential [place of] the da'as of son and student — as is explained in the aforementioned Torah. And therefore there in the Temple, the illumination of the ratzon shines through the sacrifices — which are called by the language of the eating of the altar, as this expression is used by our Sages of blessed memory many times — as for instance: "and it is consumed by the fires" [v'ne'echal l'ishim], etc., and similarly many others. And as it is written: "I have come into my garden, my sister, my bride" [Shir HaShirim 5:1] — and Rashi explained that this was said regarding the erection of the Tabernacle — "I gathered my myrrh", etc., "I ate my forest together with my honey" — which is interpreted as referring to the sacrifices. For the sacrifices brought on the altar in the Temple are in the bechinas eating — through which the illumination of the ratzon shines — as it is written: "You shall offer it for your acceptance" [lirtzonchem tizbachu] [Vayikra 19:5]. And it is written: "They shall ascend upon My altar for acceptance" [ya'alu al mizbichi l'ratzon] [Yeshayah 60:7]. And similarly many others. For the illumination of the aforementioned da'as — whose essential sustaining is through the illumination of the ratzon — illuminates in the Temple to a greater degree, as above. Therefore there one elevates from the animal to the human — which is the general principle of all sacrifices which atone for all sins. For when a person sins, he falls from the da'as which is the defining quality of a human being — and then he is in the bechinas an animal, as above. And then he must bring an animal as a sacrifice in the Temple — and the Kohen offers it there. And through this, one elevates the animal from animal to human. And through this, one rectifies what one ruined — for through one's sin one fell from human to animal — and now through the sacrifice one is elevated from animal to human. And this is the general principle of the service of Yisroel — that one must clarify and elevate all the lower levels upward. For this purpose the human being was created: to make known His Divinity, blessed be He, in all the very lowest levels — which is the bechinas illuminating those who dwell below — which is the essential thing — the bechinas: "and You desire praise from the clods of earth" [Tehillim 113:7 area; cf. Zohar], etc. Therefore one must give the firstborn to the Kohen — so that the Kohen should offer it in the Temple — and eat the meat with the sanctity of a sacrifice — through which the illumination of the ratzon is drawn — which is the essential rectification, as above. For Yisroel must sanctify their eating with many sanctities — and the essential is through the Kohen, who is the bechinas the true Rav and tzaddik — through which da'as is drawn — whose essential sustaining is through the illumination of the ratzon at the time of eating, as above.

Section 25

And therefore at the time of the erection of the Tabernacle, the nesi'im [princes/leaders] specifically brought offerings for the dedication of the altar. For the nesi'im — who possess the quality of elevation [hispanas'us] in the bechinas holy kingship — they merit to a greater degree at the time of eating the illumination of the ratzon, as above. Therefore it was specifically they who brought their offering for its dedication. For through them is the essential rectification — as is explained above — that whoever has a greater portion in holy kingship, merits to a greater degree the illumination of the ratzon at the time of eating. Which is the bechinas the sacrifices — which is the essential rectification, as above. For the entire Tabernacle — which is the bechinas the Temple — was built for this purpose: to rectify the blemish they had blemished through the wealth — by making idolatry from it. To rectify all this through making the Tabernacle from their gold and silver — where in the Tabernacle the da'as was drawn — until they merited the illumination of the ratzon, etc. — through which there is forgiveness for all sins, as above. Therefore the nesi'im, who are in the bechinas kingship, were specifically the ones who dedicated it, as above.

Hilchos Bechor Behemah Tehorah — Halacha 1

Based on the Torah "Tefilah L'Chavakuk" in Siman 19, as previously cited in Hilchos Simanay Behemah V'Chayah Tehorah, Halacha 1.

For all permitted things — such as pure animals and other permitted things — are from the bechinas the Tree of Knowledge of good and evil, which is the bechinas leshon Targum [the Aramaic tongue]. Therefore they require rectification and clarification through the eating of Yisroel — through which they are elevated to holiness, to the bechinas leshon hakodesh [the holy tongue]. And therefore their essential rectification and clarification is through the holy speech of the blessing — which one must recite over every thing before deriving benefit from it. For through the blessing — which is the bechinas leshon hakodesh — which one recites over the permitted thing, which is the bechinas leshon Targum as above — through this the goodness within the thing that is eaten — which is the bechinas goodness within the Targum — rises and ascends in its fullness to leshon hakodesh, and this is its rectification. Therefore Yisroel have the power through their speech to make the permitted into the sacred — such as consecrating an animal as a sacrifice — and then it becomes consecrated with bodily holiness [kedushah haguf]. For the holy speech of a Jew — which is the bechinas leshon hakodesh, since Yisroel merited leshon hakodesh — can elevate the animal from the profane to the sacred. That is: to elevate the leshon Targum — which is the bechinas the permitted thing — to the bechinas leshon hakodesh, through one's speech saying "sacred" [kodesh]. And then the animal or the like becomes consecrated with bodily holiness and is forbidden in benefit to a person — only to be elevated on High. For the animal itself becomes sacred in the bechinas the fullness of leshon hakodesh — which is the bechinas the sanctity of Yisroel. Therefore there is no permission whatsoever for human benefit or eating — for the essential purpose of eating is to rectify and clarify the living creature that is eaten. But without this purpose, it would not have been permitted to kill a living creature for the sake of another living creature. Therefore before the sin of Adam HaRishon, he was not permitted to kill an animal and eat it — for they did not need rectification then. Only afterward — through the sin of the Tree of Knowledge — afterward, when the rectification began in the days of Noach after the Flood, then it was permitted to kill an animal and eat it in order to rectify it. And therefore when an animal becomes sacred in the bechinas the fullness of leshon hakodesh, it is not permitted except to elevate it on High — like the souls of Yisroel which ascend in the bechinas a sacrifice before Hashem, blessed be He. And even the fact that the Kohanim and the owners eat from certain sacrifices is only what they merited from the High Table [shulchan gavoah] — for the sacrifice, being sacred, is fitting only for the High, as above. And the Kohanim — who are holier than Yisroel in the bechinas the fullness of leshon hakodesh, for they are more strictly in the bechinas guarding the covenant — as it is written: "for they observed Your word and kept Your covenant" [Devarim 33:9] — therefore they merit the priestly blessing, which is specifically in leshon hakodesh. As is explained above in Hilchos Nesi'as Kapayim, Halacha 1. Therefore they merit from the High Table to eat the sacred. And therefore the firstborn animal — which is itself in the bechinas leshon hakodesh — for the firstborn is the bechinas malchus [kingship] — as it is written: "I too will make him a firstborn" [Tehillim 89:28] — and malchus is the mouth [peh], which is the bechinas leshon hakodesh — which is the bechinas shnayim mikra [reading the Torah portion twice], as is explained in the words of our Rabbeinu, may his light shine. Therefore the firstborn is sacred with bodily holiness from the womb — for it is itself in the bechinas leshon hakodesh, as above — for it is the first of all those born after it and includes them all — which is the bechinas malchus, the bechinas leshon hakodesh, which encompasses all tongues. For all of them receive from it and draw sustenance from it — for the world was created through leshon hakodesh. As it is written: "And the entire earth was of one language" [Bereishis 11:1] — in leshon hakodesh, as Rashi explained. And afterward: "Hashem confused the language", etc., and from there He scattered them. It thus emerges that leshon hakodesh is the firstborn and first among all languages and encompasses them all. Therefore the firstborn animal is itself sacred in the bechinas leshon hakodesh, as above — and belongs to Hashem, blessed be He, alone, as above — as it is written: "Sanctify unto Me every firstborn" [Shemos 13:2]. And Hashem, blessed be He, awarded it to the Kohen — for the Kohen merits the sacred, as above — and particularly regarding the firstborn, since the Kohanim merited the sanctity of the firstborn in place of the firstborns of Yisroel — as above in Hilchos Pidyon Bechor, Halacha 1.

Hilchos Bechor Behemah Tehorah — Halacha 2

Section 1

In the matter of the sanctity of the firstborn — that one must give it to the Kohen: Based on the teaching beginning \"Vayehi Miketz\" — that one must guard the memory [zikaron], etc. (see there, Siman 54) — and at the end of that teaching it is explained that one must guard the mind [moach] and the memory from the koach hamidameh [power of imagination], which is the power of animality. And through leshon hara — speaking slander — one is a fool [ksil], and falls from da'as and holy love to animal love, which is the love of illusion [ahavas hamidumiyus], etc. And the essential rectification is through the bechinas \"hand\" — the bechinas joy — which clarifies the good spirit from the bad spirit, from the bechinas sadness of spirit, through the bechinas melody [nigun], etc. For the instrument is the gathering of the spirit, etc. And therefore when there is a hole in an instrument one cannot play upon it — for then it is in the bechinas \"a fool expresses all his spirit\" — the bechinas \"his spirit departs, he returns to his earth,\" etc. See there carefully.

Section 2

And this is the bechinas the mitzva of the firstborn animal that must be given to the Kohen. For the firstborn is the beginning [reshis], the bechinas da'as — which is the aforementioned zikaron [memory/mindfulness] — which is the enlargement of da'as, as above — the bechinas tefillin, as above. For the first paragraph of the tefillin is the sanctity of the firstborn [kedushah bechor]. And therefore Yisroel — who attach their thought constantly to the World to Come, for this is the essential service of Yisroel: to constantly remember the World to Come — are therefore called the bechinas firstborn, as it is written: "My son, My firstborn, Yisroel" [Shemos 4:22]. For firstborn is the bechinas da'as, the bechinas tefillin, the bechinas the aforementioned zikaron — which is the cleaving of thought to the World to Come, as above. For the World to Come is in the bechinas firstborn — which is the beginning [reshis] — for the World to Come preceded the world. It thus emerges that the firstborn is in the bechinas the aforementioned da'as and zikaron. Therefore one must guard it from the koach hamidameh, the power of animality — for one must guard the aforementioned zikaron and da'as from the koach hamidameh, as above. Therefore one must give the firstborn to the Kohen — who is the bechinas holy love [ahavas dikedushah], opposite to the koach hamidameh, as is explained in the aforementioned teaching — for the Kohen takes a handful [v'kamatz hakohen], as explained in the aforementioned teaching, which is the opposite of animal love, the love of illusion — as explained there carefully. It thus emerges that through giving the firstborn to the Kohen, one guards the zikaron and da'as from the koach hamidameh, the power of animality — for the Kohen is the bechinas holy love, as above. Therefore the Kohen must offer the firstborn as a sacrifice — for the essential rectification and clarification of the koach hamidameh is through the bechinas sacrifice, through which one elevates and clarifies the human spirit from the animal spirit — in the bechinas: "when a person [adam ki yakriv] from among you brings a sacrifice to Hashem, from the animals" [Vayikra 1:2] — which is the bechinas melody [nigun] that rectifies the koach hamidameh by clarifying the good spirit from the bad spirit, namely the human spirit from the animal spirit. And as is explained in the words of our Rabbeinu, may his memory be a blessing, elsewhere — that the clarification of the human spirit from the animal spirit, in the bechinas: "who knows the spirit of the sons of man that ascends upward... and the spirit of the animal that descends downward" [Koheles 3:21] — is through the bechinas melody. See there. Therefore at the time of the sacrifice offering the Leviyim would sing upon the platform [duchan]. It thus emerges that the sacrifice is in the bechinas "hand," the bechinas joy, the bechinas melody explained in the aforementioned teaching — through which one clarifies the good spirit, etc., and subdues the koach hamidameh. For the verse "and you shall rejoice in all the sending forth of your hand" [usmachtem b'chol mishlach yedchem] [Devarim 12:7], explained in the aforementioned teaching, refers to the sacrifices brought on the festival — which are the essential joy — as our Sages of blessed memory said: "there is no joy except with meat of peace-offerings [shelomim]." For the sacrifices are the bechinas joy, the bechinas "and you shall rejoice in all the sending forth of your hand," the bechinas melody — through which one clarifies the good spirit, the human spirit, the bechinas da'as, from the animal spirit, from the power of animality, the koach hamidameh. Therefore one gives it [the firstborn] to the Kohen — who is holy love — and he rectifies it by offering it as a sacrifice — through which the koach hamidameh is clarified and rectified through the rectification wrought by melody, as above. And therefore all sacrifices are through the Kohen — who is holy love — for all sacrifices come for this purpose: to rectify the koach hamidameh, the power of animality — to clarify and rectify it and elevate it to the bechinas holy love, the bechinas Kohen. And this is the bechinas placing one's hand [semichah] on the sacrifices — "with the hand" specifically — for there the spirits are deposited. And the essential clarification is through the hand, in the bechinas: "and he played with his hand" [v'nigeyn b'yado] [Shmuel I 16:23], etc. See there carefully in the aforementioned teaching, and you will understand all this.

Section 3

And therefore: "all that has a blemish you shall not offer" [Vayikra 22:20] — for a blemish [mum] is a deficiency [chesaron]. And when there is a deficiency and a hole in the instrument, it is impossible to clarify the good spirit from the bad spirit — for then it is in the bechinas "a fool expresses all his spirit," the bechinas "his spirit departs, he returns to his earth" — for the instrument must be whole. See there carefully. And therefore the firstborn or other sacrifice — which are offered in order to clarify the good spirit from the bad spirit — which is the essential bechinas the sacrifice — must therefore be whole, without any blemish or deficiency, so that one can clarify it and so that it not be in the bechinas "a fool expresses all his spirit" — lest the koach hamidameh return and strengthen itself, Heaven forbid, in the bechinas "his spirit departs, he returns to his earth" — as is explained there in the aforementioned teaching. See there carefully. And this is what our Rabbeinu of blessed memory explains there: that one who speaks slander is a fool [ksil] and falls from holy love to animal love — for a slanderer has a blemish. For all who disqualify [others] do so through their own blemish [kol haposeil b'mumov poseil]. And therefore since he has a blemish, he cannot clarify the good spirit, etc. — in the bechinas "a fool expresses all his spirit" — and therefore the slanderer, who has a blemish, is a fool, as above. Understand this. This verse "a fool expresses all his spirit" is also said in its plain sense about one who speaks lashon hara — who speaks much and reveals his fellow's blemish. And through this his own blemish is revealed. Therefore he is a fool — for he is in the bechinas a broken and flawed vessel upon which it is impossible to play, and one cannot clarify the good from the bad through such a vessel, as is explained there. See there.

Section 4

And therefore the firstborn is forbidden in shearing [gizah] and labor [avodah] — for shearing and labor are weekday activities [uvdin d'chol], the bechinas servitude [avdus] — and servitude is the bechinas sadness of spirit [atzvus ruach], as is explained elsewhere. And the essential rectification of the firstborn and the sacrifice is to clarify the good spirit from sadness of spirit — which is a dejected spirit [ruach niche'ah], an evil spirit — as is explained there in the aforementioned teaching and as above. Therefore the firstborn and the sacrifice are forbidden in all types of labor — which are the bechinas sadness of spirit — for one must clarify and elevate it from the bechinas sadness of spirit to the bechinas good spirit, in order to subdue the koach hamidameh and elevate it to holy love, the bechinas Kohen, as above. Also the firstborn is in the bechinas the aforementioned zikaron — which is the cleaving of thought to the World to Come, as above — which is the day that is entirely Shabbos. Therefore it is forbidden in weekday activities.

Section 5

And this also is the bechinas the five shekels of silver with which the human firstborn is redeemed. For regarding the person himself, the essential clarification and rectification of the koach hamidameh is through rectifying one's money — as is explained in the words of our Rabbeinu of blessed memory in the teaching Ashray Ha'am — to draw down Providence [hashgachah] (Siman 13) — that the rectification of money, namely honest business dealings and contentment with one's portion, is the bechinas the melody of the Levite [nigunah d'Levai], the bechinas "take up song and give the drum" [s'u zimrah u'snu sof] [Tehillim 81:3] — which is the bechinas business dealings [masa u'matan]. See there. And this is accomplished through charity [tzedakah]. It thus emerges that the rectification of money is the bechinas melody — and through melody the koach hamidameh is clarified, as above. Therefore the firstborn — which is the bechinas the aforementioned zikaron that must be guarded from the koach hamidameh, as above — and therefore one must give it to the Kohen who is holy love, opposite to the koach hamidameh, as above — therefore its redemption is through money. For through giving one's money to the Kohen — which is the bechinas tzedakah — one rectifies one's money. And the rectification of money is the bechinas melody, as above — and through melody the koach hamidameh is clarified, as above. And through this the firstborn is redeemed and rectified — for the essential redemption and rectification of the firstborn is through the rectification of the koach hamidameh — for the firstborn, which is the bechinas zikaron, must be guarded from the koach hamidameh, as above. And through giving one's money to the Kohen specifically, that money clarifies the good spirit from the bad spirit mixed within the money — for many holy sparks are clothed within money, and there too is the essential grip of atzvus ruach [sadness of spirit] — for its essential grip is in money — in the bechinas: "in sorrow shall you eat it" [Bereishis 3:17] — which is the sadness of money and livelihood. And through giving one's money to the Kohen — who is holy love — through this the money is rectified and clarified. And then the koach hamidameh is rectified, as above. And through this the firstborn is redeemed and rectified.

Therefore one gives five shekels — corresponding to the heh of da'as [five being the numerical value relevant to the five chassadim] — the bechinas the rectification of da'as, opposite to the koach hamidameh, as above. And these are five shekels of silver — for from the right side [sitrah di'yminah], the mind is white like silver [mocha hivrah k'kaspa] — that is, the rectification of da'as through the bechinas the Kohen on the right. And these are shkalim — the bechinas melody, the bechinas the mishkal [weight/measure] of song — for one must play melody in measure, rising and falling in the melody according to the measure — which is the essential clarification. See there and understand. And therefore the firstborn applies only to males [z'charim] — the bechinas the aforementioned zikaron [memory] — for it is the bechinas a male son [ben zachar], as is explained there. See there.

[Addendum relating to the above:] The rectification of money is the bechinas melody, as above — the bechinas the aforementioned hand — the bechinas the toil of one's hands [yegia kapav] — the bechinas "and you shall rejoice in all the sending forth of your hand" — which is interpreted according to the wealth and money with which Hashem has graced one — from which comes joy when one merits to clarify and rectify it through the sacrifices one brings on the festival from the toil of one's hands. Understand this well.

Hilchos Bechor Behemah Tehorah — Halacha 3

Section 1

Verse: "Every firstborn that is born of your herd and your flock, the male, you shall sanctify to Hashem your God; you shall not work the firstborn of your ox, nor shear [the firstborn of your flock]..."

Based on the teaching "Tik'u" in Likutay [Moharan] Tinyana, Siman 5. See the entire teaching there. The general principle is that the essential thing is faith [emunah] — and each person must search himself and always strengthen himself in perfect faith. And to merit faith, one must strive and find the waters from which faith grows — that is, one must cry out from the depths of the heart, in the bechinas "from the depths I called to You, Hashem" [Tehillim 130:1], the bechinas "their heart cried out to Hashem" [Eichah 2:18]. And through this, counsels are revealed — in the bechinas "deep water is counsel in a person's heart" [Mishlei 20:5] — and through this faith grows, etc., etc. And this is the bechinas the creation of the world: first darkness and then light, etc. And to draw up and reveal the aforementioned waters, an ish tevunos [man of understanding] is needed — and an ish tevunos is one who polishes the soul by drawing down Divine spirituality into constrictions [tzimtzumim] — through which he draws down livelihood [parnasah], which is the bechinas "and He shall satisfy your soul in brilliance [tzachtzachos]" [Yeshayahu 58:11], etc. And through raising fallen faith, converts are made. And since these converts are made from the gathering up of fallen faith, they can harm Yisroel, etc. — for they introduce pride into Yisroel. And through this the leaders of falsehood seize the sword of pride, etc. — and through this, Heaven forbid, the desire for sexual immorality strengthens, etc. And to be saved from this are the protectors [meganim] of the generation who shield and save us from the desire for immorality — for they subdue the seal of the Sitra Achra that comes through pride, which is the bechinas chasam besaro [the seal of his flesh] — namely subduing and nullifying the desire for immorality — and elevate it from the bechinas chasam besaro to the holy seal, the bechinas tefillin, the bechinas "place me as a seal upon your heart" [Shir HaShirim 8:6], the bechinas "engravings of a seal: Holy to Hashem" [Shemos 28:36], etc. See all this there carefully.

Section 2

And this is the bechinas the sanctity of the firstborn of a pure animal — which was sanctified at the time of the Exodus from Egypt — through which tefillin are made. As it is written in the Torah portion Bo: "Sanctify to Me every firstborn," etc. And this portion is the first paragraph of the tefillin. For the sanctity of the firstborns is the bechinas elevating and clarifying the holy faith — and elevating from the bechinas chasam besaro to the holy seal, the bechinas tefillin. For the essential emunah is in the bechinas an animal — for the essential fullness of faith is to completely set aside one's mind and wisdom and make oneself like an animal, and to believe in Hashem, blessed be He, and in the true tzaddikim with perfect faith alone. For the essential faith is in what the intellect does not understand — for in what the intellect does understand, faith is not applicable, as is explained elsewhere. Therefore the essential faith is in the bechinas: "But I am brutish and do not know; I was as an animal before You" [Tehillim 73:22] — the bechinas: "Man and animal Hashem saves" [Tehillim 36:7] — and our Sages of blessed memory expounded: those who are wise in knowledge like the first Adam [Adam HaRishon] and yet make themselves like an animal. And as Shlomo HaMelech, peace be upon him, said — he who was wiser than all people — and yet he said: "For I am more brutish than any man, and I have not the understanding of a human being" [Mishlei 30:2]. And as it is written: "I said I would be wise, but it was far from me" [Koheles 7:23]. Therefore one who wishes to merit eternal life — true and everlasting life — must completely set aside his mind, intellect, and wisdom, and rely only on faith alone. And this is the greatest wisdom of all wisdoms — as is explained in our words elsewhere. For when one remains strong in faith alone — for days and years — without any intellectual investigations at all in one's mind, then certainly in the course of many days one will merit to attain and understand true Divine insights and wisdoms that cannot be attained by human intellect at all. Provided one does not make this a test but walks in simplicity and straightforwardness in upright and true faith. Therefore the essential faith is in the bechinas an animal — that one should make oneself like an animal that has no intellect whatsoever. But one must also guard oneself greatly from false beliefs — not to be a fool who believes everything. And this is the bechinas pure animals and impure animals — that Hashem, blessed be He, warned us to distinguish between the impure and the pure. For faith is in the bechinas an animal as above — but the straight holy faith of Yisroel is the bechinas pure animals. And false beliefs are the bechinas impure animals. For this reason the Patriarchs of the world were shepherds. And they are called the Seven Shepherds — "shepherds" specifically — for the first Patriarchs' entire service was to reveal holy faith in the world. Therefore Avraham Avinu, peace be upon him, who was the head of the believers — and was the first to begin to reveal and draw down holy faith in the world — therefore he dug wells of water. For this is the bechinas that he dug and delved and revealed the depths of the well — which is the bechinas holy faith, whose essential growth is from the depths of the well, from the bechinas the aforementioned waters — the bechinas "deep water is counsel" — the bechinas "from the depths I called to You, Hashem," as above. For through Avraham's digging of the water wells, he revealed the waters from which faith grows, as above. Therefore the nations and the Sitra Achra always strove to seal up Avraham's wells — as it is written: "And all the wells that his father's servants had dug in the days of Avraham his father, the Philistines had stopped them up," etc. And Yitzchak returned and dug them again — as it is written: "And Yitzchak dug again the wells of water" [Bereishis 26:18], etc. And regarding Yaakov it is written: "And he rolled the stone from the mouth of the well" [Bereishis 29:10]. And regarding Moshe it is written: "And he sat down by the well" [Shemos 2:15]. For all of them labored and toiled at this — to dig and reveal the well of living waters, which is the bechinas holy faith, whose growth is from there — from the bechinas deep water, etc., as above. And therefore since the Patriarchs merited to draw out and reveal holy faith — which is called a well of living waters — therefore they were all shepherds of animals. For they were engaged in tending animals — and through this they were clarifying and refining the faith, which is in the bechinas an animal in its lack of intellect, as above. In order that the faith should be clarified — to distinguish the holy faith from false beliefs, from foolish and vain beliefs. Therefore their matches were found to them at the well — for a woman who fears Hashem is the bechinas faith, as is known — therefore they found their matches at the well of water, from which faith grows, as above, which is the bechinas their match, the bechinas "a woman who fears Hashem." Therefore it is impossible for a woman to unite with her husband except through immersion [tevilah] in water — for the daughters of Yisroel, whose root is from the bechinas faith which is called "a woman who fears Hashem" as above — must immerse in water so that the holy faith, whose growth is from there from the bechinas deep waters, should grow. And then the daughters of Yisroel are purified from dam nidus [menstrual blood] — which is the contamination of the serpent, the bechinas false beliefs and heresy. For the essential growth of faith is from the bechinas the well of living waters — which is the bechinas the immersion in the mikvah of water by the daughters of Yisroel, who are the bechinas faith, as above. Therefore mikvah water purifies Yisroel from all forms of impurity in the world — for all forms of impurity flow from heresy and false beliefs, which is the essential impurity and contamination — the bechinas the contamination of the serpent who introduced heresy into the world. For all impurities come through the evil inclination which is called el acher [other god], i.e., heresies. Therefore through the mikvah water — from which faith grows — one merits to again draw out and reveal holy faith. And through this all impurities are nullified — which are the bechinas heresies and false beliefs — and one is purified from them. As it is written: "And I will sprinkle upon you pure water and you shall be purified from all your impurities" [Yechezkel 36:25]. For pure water is the bechinas the waters of the Yisroel mikvah — which are drawn from the depths of the well, from the bechinas the well of living waters, from the bechinas the aforementioned deep waters — through which holy faith grows. And then when this one rises, the other falls — and all heresies and all false beliefs are nullified, and one is purified from all the impurities that flow from them, as above.

Section 3

And this is the bechinas the sanctity of the firstborn pure animal — that one must give the firstborn pure animal to the Kohen. For one must clarify the holy faith — which is the bechinas a pure animal — from the bechinas chasam besaro, in which it becomes seized at the time of its fall. To clarify it from there and elevate it to the holy seal — as explained in the aforementioned teaching. Therefore one must give the firstborn animal to the Kohen, who is holy to his God. For through this one clarifies the first birth from the bechinas chasam besaro — which seizes hold in all births from the sin of Adam HaRishon, who blemished in this, as is known. Therefore one must sanctify the first birth — namely the firstborn — by giving it to the Kohen — through which it is elevated to the holy seal, the bechinas "engravings of a seal: Holy to Hashem" — which is the Kohen, who is called holy — as it is written: "holy is he to his God." And he offers the firstborn on the altar as a sacrifice — and through this one elevates and clarifies the animal, which is the bechinas faith, from the bechinas chasam besaro to the bechinas "engravings of a seal, Holy to Hashem." And the essential is the firstborn — which is the first birth — for everything follows the beginning. And all this Yisroel merited at the time of the Exodus from Egypt — when they were immediately commanded regarding the sanctity of the firstborns — as it is written there: "Sanctify to Me every firstborn" etc. For the essential Exodus from Egypt was when holy faith was revealed to all eyes through the awesome wonders that Hashem, blessed be He, performed — in order to reveal faith in His Divinity. As it is written: "And you shall know that I am Hashem" [Shemos 6:7]. And as is written there regarding each plague: "So that you shall know that the land belongs to Hashem" [Shemos 9:29] etc., and similarly many others. Therefore then the firstborns were sanctified — which was the bechinas clarification of faith — to elevate it to the holy seal, as above. For the essential of all births is through faith — which is the bechinas woman, as above. For da'as and faith are the bechinas man and woman. And just as in the physical realm it is impossible to produce any offspring without the union of male and female — likewise it is impossible for da'as and intellect to produce any good offspring for the rectification of the world except through faith. That is: when da'as unites with faith — through which they unify the Holy One Blessed be He and His Shechinah. And one who separates, Heaven forbid, da'as from faith is a quarrelsome person [nirgon mafrid aluf] who separates the aluf [Champion/Leader] of the world. And this is literally the bechinas immorality — the bechinas chasam besaro mizovo — the bechinas emitting seed wastefully — that one draws out drops of the mind and intellect without union with one's life-partner, which is the bechinas holy faith. From which are born harmful spirits of the world, Heaven forbid, as is known. Similarly, when one reveals and gives birth to some intellect from one's mind without attachment to faith — this intellect is the bechinas harmful spirits of the world — which greatly harms the world. For through this, heresy and false beliefs are drawn out, which destroy the world, Heaven forbid. Therefore when they left Egypt — when holy faith was revealed in the world — therefore the bechinas birth was sanctified. Which is the bechinas the sanctity of the firstborns — which are the first birth of faith — for all births are through faith, as above. Therefore then the firstborns of Egypt died and the firstborns of Yisroel were sanctified to Hashem. For the firstborns of Egypt are the bechinas the birth drawn from false beliefs — for "God made one corresponding to the other" [Koheles 7:14]. And the firstborns of Yisroel are the bechinas the birth drawn from holy faith. And at the Exodus from Egypt, holy faith was revealed and strengthened — and then the birth drawn from faith was sanctified — which is the bechinas the sanctity of the firstborns who open every womb among Yisroel. For the essential beginning — namely the first birth, when faith was opened and revealed until it gives birth and brings forth holy offspring. Therefore one must sanctify the firstborns — to give them to Hashem — in order to clarify them from the bechinas chasam besaro — which is the bechinas the blemish of faith that seizes hold in all births from the sin of Adam HaRishon — in the bechinas: "Behold, in iniquity I was formed, and in sin my mother conceived me" [Tehillim 51:7] — to clarify them from this and elevate them to the holy seal, the bechinas "engravings of a seal: Holy to Hashem." And then when this one rises, the other falls — and the firstborns of Egypt fall. Therefore one must sanctify the firstborns through the Kohen, for the sanctity of the firstborn is through this bechinas, as above.

Section 4

And therefore one gives the firstborn to the Kohen — for the Kohanim are the sons of Aharon. And Aharon merited the priesthood in the merit of: "and he will see you and be glad in his heart" [Shemos 4:14] — as our Sages of blessed memory expounded. For the entire service of the Kohen in the sacrifices is this aforementioned bechinas — elevating and clarifying from the bechinas chasam besaro to the holy seal. For this is the essential general principle of all sacrifices — that all of them come from animals — and through offering the animal as a sacrifice, one clarifies the holy faith, which is the bechinas an animal, from the bechinas false beliefs, from the bechinas chasam besaro — from which all sins in the world come — and elevates it to the holy seal, as above. For all clarification of the holy sparks from the klippos that is accomplished through the sacrifices — as is known — all of this is the aforementioned bechinas: clarifying from the bechinas chasam besaro to the holy seal. And this is accomplished through the Kohanim — the sons of Aharon. For Aharon merited this through going out to meet Moshe with joy — and not being jealous of his brother's greatness, even though he was older than him. And through this he broke the pride of the false leaders — who puff themselves up against the poor people for no reason, and chase after honor, and seize greatness for themselves, and pursue the true leaders, and are envious of the greatness of the truly righteous. For Aharon was literally the opposite of this — for he was the true leader of Yisroel at that time. As it is written: "to them in the land of Egypt" — and our Sages of blessed memory expounded: that prophecy was spoken through Aharon. And yet he did not lord himself over his younger brother — on the contrary, he humbled himself before him and nullified himself, broke the pride, and truly rejoiced in his heart at the greatness of his brother Moshe. It thus emerges that Aharon broke the pride from which flows the bechinas chasam besaro, as above. Therefore Aharon merited through this the priesthood — that his service forever would be to break and nullify from Yisroel the bechinas chasam besaro, the bechinas the desire for immorality, and to elevate to the bechinas "engravings of a seal: Holy to Hashem" — which is inscribed on the tzitz [golden forehead-plate] on Aharon's forehead. For Aharon merited this by breaking pride — through which he nullified the bechinas chasam besaro that flows from pride, as above — and elevated everything to the holy seal, the bechinas "engravings of a seal", etc., as above. For Aharon converted converts — as it is written: "and many he returned from iniquity" [Malachi 2:6]. And as our Sages of blessed memory said: "Be from the students of Aharon... loving people and bringing them close to Torah." But the converts he brought close could cause harm — for they introduce pride, through which comes the desire for immorality, Heaven forbid. But Aharon broke the pride, as above — and did not lord himself over the true tzaddik, his brother Moshe. And then he handed over all his converts and penitents — all of them he delivered to Moshe. And Aharon had been the leader of Yisroel and nullified himself and delivered all the greatness to his brother. It thus emerges that he elevated the converts and penitents to Moshe — who is holy da'as, the bechinas tefillin, the bechinas holy seal, the bechinas "and Moshe was shepherding" [Shemos 3:1] — as explained in the aforementioned teaching. It thus emerges that through this very act — that Aharon went out to meet Moshe, and nullified the pride, and rejoiced in his heart, and delivered all the greatness to his brother — through this he nullified the bechinas chasam besaro, which is the bechinas pride, and elevated everything to the bechinas Moshe — which is the bechinas tefillin, the holy seal. For he delivered all the greatness and elevation and all his people — those he had returned to repentance and whose leader he had been — he delivered everything to Moshe, since Moshe then became the essential leader. It thus emerges that through this he was elevating from the bechinas chasam besaro to the holy seal. Therefore in reward for this he merited the priesthood — whose service forever is with the sacrifices that are sanctified to Hashem — which is also the aforementioned bechinas: clarifying from the bechinas chasam besaro to the holy seal. As above. Therefore one gives the firstborn to the Kohen — for the sanctity of the firstborn, which is the first birth, is in this bechinas: elevating from chasam besaro to holiness — the bechinas "sanctify to Me every firstborn" etc. — for it ascends to holiness, to the bechinas "engravings of a seal: Holy to Hashem," as above. And therefore Aharon merited greater sanctity of the covenant than all Yisroel — for the Kohanim were commanded more mitzvos regarding the sanctity of the covenant than Yisroel. As it is written: "A harlot, or one who has been violated, or a divorcee, or a chalulah — these he may not marry, for he is holy" [Vayikra 21:7] etc. For this is the nullification of the desire for immorality — through breaking pride, which is the bechinas chasam besaro, etc., as above.

Section 5

And therefore Aharon nullified from Yisroel the desire for immorality — which is the impurity of Amalek. For the clouds were in the merit of Aharon — and the Clouds of Glory nullified the klipah of Amalek. For Amalek could not rule over Yisroel who were within the cloud — only over the stragglers [hanecheishalim] whom the cloud expelled. Therefore after the death of Aharon — when the Clouds of Glory departed — then Amalek came against them. As it is written: "And the Canaanite, the king of Arad, heard" etc. [Bamidbar 21:1] — and our Sages of blessed memory expounded that this was Amalek, who heard that Aharon had died and the Clouds of Glory had departed, etc. For Aharon the Kohen nullifies the desire for immorality — which is the bechinas Amalek, as above — and draws down the seven clouds, which are the bechinas the Seven Shepherds, which is the bechinas tefillin — as stated in the aforementioned teaching. And similarly it is explained in the aforementioned teaching that the clarification and elevation — elevating from the bechinas chasam besaro to the holy seal of tefillin — through breaking pride — this bechinas is the bechinas cloud [anan]. As is explained there on the saying of our Sages of blessed memory: "When the Rabbis rose from the study hall of Rav Huna they would shake out their cloaks" — meaning that they broke the pride — and clouds arose — the bechinas "And the rainbow shall be in the cloud" [Bereishis 9:13] — the bechinas the rectification of the covenant, elevating from the bechinas pride, from the bechinas chasam besaro, to the bechinas tefillin. And this is "v'chasei l'shimsha" [it covered the sun] — meaning tefillin, etc. See there. And this is the bechinas Aharon the Kohen's seven clouds, which subdue the klipah of Amalek — which is the desire for immorality. For Aharon merited this through breaking pride before Moshe, as above.

Section 6

For the essential redemption from Egypt depended on Aharon humbling himself before Moshe. For Moshe Rabbeinu's level was exceedingly elevated — and from the very greatness of the immensity of his level — being utterly elevated and exalted above the people of the world — he could not reveal himself at all to the world. And this is the bechinas: "for I am heavy of mouth and heavy of tongue" [Shemos 4:10] — for Moshe Rabbeinu is the bechinas heavy of mouth and heavy of tongue — that it is difficult and burdensome for him to speak with the people of the world at all, for he was elevated and exalted and very distant from all the world. Therefore it was impossible for his level and holiness to be revealed except through Aharon the Kohen — who was at that time the leader of Yisroel before Moshe Rabbeinu was revealed — as it is written: "you shall be to him as God, and he shall be your mouth" [Shemos 4:16]. For Aharon, by virtue of his great level, merited to comprehend the level of Moshe — and he revealed his level to all Yisroel. For everything depended on him — for everyone relied on him, since he had been their leader before. Therefore had it not been for Aharon's humility — that he broke pride and nullified himself before Moshe — it would not have been possible to leave Egypt through Moshe himself. And the Exodus from Egypt is itself the aforementioned bechinas — drawing out and clarifying all the holy sparks from the bechinas chasam besaro to the bechinas tefillin. Which is the bechinas the Exodus from Egypt — when all the hosts of Hashem, all the holy sparks, went out from the exile of Egypt, from ervat ha'aretz [the nakedness of the land], from the blemish of the covenant. For the essential Exodus from Egypt was the rectification of the covenant — for the Egyptian exile was to rectify the blemish of the seminal emissions of Adam HaRishon — which is the bechinas chasam besaro — as is brought in the words of our Rabbeinu of blessed memory in the aforementioned teaching. Therefore at that time the firstborns were sanctified to the Kohen — who is the bechinas Aharon — for Aharon merited this as above.

Section 7

And therefore the clarification that clarifies faith from the bechinas chasam besaro to the bechinas mochin [mental lights] of tefillin — which are the bechinas the Seven Shepherds — is the bechinas Aharon the Kohen's seven clouds, as above. For they are called clouds [ananin] — for the essential faith is the bechinas darkness and cloud, in the bechinas: "and Your faithfulness in the nights" [Tehillim 92:3]. For the essential faith is to completely darken one's eyes and completely set aside one's mind — which is the bechinas darkness. And specifically through this one merits to recognize Hashem, blessed be He — when one darkens the eyes of one's da'as completely and relies on faith alone — in the bechinas: "He made darkness His hiding place" [Tehillim 18:12]. And this is the bechinas: "as light excels over darkness" [Koheles 2:13] — for it is impossible to merit the light of da'as except from within the darkness — which is the bechinas faith — where one completely darkens one's eyes and relies on faith alone. Then one merits the advantage of light from darkness — "from the darkness" specifically — as is brought in the holy Zohar. And this is the bechinas the blackness of tefillin — for blackness is the bechinas darkness. For the essential revelation of the tefillin's mochin is only through strengthening faith alone — in the bechinas: "I am dark but beautiful" [Shir HaShirim 1:5] — when I darken myself — meaning when I darken the eyes of my mind completely and do not engage in any intellectual investigations whatsoever into Your holy ways, and I rely on faith alone — then "beautiful" — for I merit the beauty and glory of tefillin and mochin. For it is impossible to merit holy mochin except through faith. For through perfect and genuine faith — for days and years — one afterward merits to recognize Hashem, blessed be He, with complete knowledge. In the bechinas: "And I will betroth you to Me in faithfulness, and you shall know Hashem" [Hoshea 2:22] — that through faith one merits da'as, the bechinas tefillin. Therefore the tefillin of the hand [tefillin shel yad] precede the tefillin of the head [tefillin shel rosh] — for the tefillin of the hand are the bechinas malchus, the bechinas faith — called yad kehah [the dim hand], an expression of darkness — the bechinas "Your faithfulness in the nights," as above. For the essential beginning of attaining the tefillin and mochin is through faith, as above.

Section 8

And this is the bechinas the pure firstborn [bechor tam] — for it is forbidden to offer it unless it is tam [unblemished/wholesome]. For "all that has a blemish shall not be offered" [Vayikra 22:20]. For holy faith is the bechinas temimus [wholesomeness/perfection]. For it is stated in the words of our Rabbeinu of blessed memory elsewhere (in Siman 31) that the completeness of all things is faith — and without faith all things are deficient. Even Torah and holy da'as have no completeness without faith. As our Sages of blessed memory said: "Chavakuk came and established them all upon one: 'the righteous one shall live by his faith'" [Makos 24a], etc. See there. For in truth the essential perfection is only the holy faith — for there is no perfection except in the bechinas faith. And without faith, all things are deficient — for in truth it is impossible to truly and perfectly attain anything except through faith. Therefore da'as itself is certainly deficient — as it is written: "I said I would be wise, but it was far from me" [Koheles 7:23]. Therefore even one who merits to attain some insight and knowledge — such as one who merits to attain some proper intention [kavanah] in some mitzva — even if one attained a true intention: if one wishes to perform the mitzva with that intention alone, certainly this is not perfection. For "double is wisdom's gift" [Iyov 11:6] — for even this intention one certainly cannot attain to its ultimate extent with complete perfection. All the more so since there are seventy facets of the Torah — and each facet contains thousands and tens of thousands of interpretations without end. And certainly there is no tzaddik on earth who can attain even one mitzva in complete perfection — for "its measure is longer than the earth and broader than the sea" [Iyov 11:9]. As it is written: "To every limit I have seen an end; Your commandment is exceedingly broad" [Tehillim 119:96]. Therefore if one wishes to fulfill the mitzva with only that intention — certainly one has fallen far short. For the intention of the mitzva extends without end. Therefore one always needs faith — for faith is perfection. For when one performs the mitzva with faith — believing that Hashem, blessed be He, commanded us to perform this mitzva from the side of His will and reason, for He, blessed be He, desires this for whatever reason He desires — then included in this intention are all the intentions of the world with complete perfection. For in His will, blessed be He, who desired that this mitzva be done — in this are all intentions included with complete perfection, for His will encompasses everything. And one who performs the mitzva with this in mind — then the mitzva is complete — for all intentions are included in this with complete perfection without end, as above. Therefore even one who merits to attain a true intention — one always must combine with it faith — and then one's intention and mitzva have perfection. But if one relies on one's intention and wisdom alone, one has no perfection and falls far short.

Section 9

And because of this, it is forbidden to derive any halachic ruling from kavanos [mystical intentions] — that is, to derive any halachic ruling or practice based on the kavanos. For this is a great prohibition. As I heard from our Rabbeinu of blessed memory: that one who wishes to innovate novel interpretations in Torah — is permitted to innovate whatever one wishes, if one is worthy of it. Provided one does not derive any halachic ruling from one's innovations and homiletical teachings that one innovates in Torah. For the halachic rulings of Torah must be clarified only according to the words of our Sages of blessed memory in the Talmud and the halachic authorities. But Heaven forbid to derive any ruling based on speculative arguments that one innovates and expounds in Torah in the way of homiletics, mysteries, and Kabbalah. [Text note: something appears missing here.] The principle is that we cannot derive any halachic ruling or practice from our speculation regarding the intentions and secrets of Kabbalah — even to be stringent. About this it is said: "You shall not turn aside from the matter... right or left" [Devarim 17:11]. For even to the right — namely to be stringent and add a prohibition — we must conduct ourselves only as Hashem, blessed be He, and our Sages of blessed memory commanded us. And these words are upright to one who understands and straight to those who find knowledge. For in truth one can stumble even more if one wishes to follow one's own wisdom. And as our Rabbeinu of blessed memory hinted in many places — that it is forbidden to rely on one's wisdom at all, only on faith alone, as our Sages of blessed memory transmitted to us.

Section 10

Let us return to our subject: that the essential perfection is only faith alone, as above. Therefore faith is called temimus — the bechinas: "You shall be wholesome [tamim] with Hashem your God" [Devarim 18:13]. For faith is whole and perfect with ultimate perfection — for "all things are wearisome; no one can utter it; the eye is not satisfied with seeing, nor the ear with hearing" [Koheles 1:8] etc. And even if the wise person says he will know — "he cannot find it" [Koheles 8:17]. Therefore there is no perfection for da'as and Torah except through faith. For it is impossible to attain anything in da'as with complete perfection except through faith. For since one believes in Hashem, blessed be He, and in His righteous ones and in His mitzvos with perfect faith — one is whole with ultimate perfection. For faith has no limit — for one believes in the Truth which is infinite — even though it is impossible to attain it through da'as in any way. But faith encompasses everything without end and limit. Therefore one needs faith to be whole without any blemish at all — in the bechinas: "You are all beautiful, my beloved, and there is no blemish in you" [Shir HaShirim 4:7]. And then one merits to attain great da'as through this — as above. For through complete faith one merits da'as, as above. And this is: "you are all beautiful... with me from Lebanon, O bride; with me from Lebanon come, look" etc. [Shir HaShirim 4:8] — Lebanon is the Temple, which is the bechinas mochin. As our Sages of blessed memory said: "Whoever has da'as, it is as if the Temple was built in his days." For Lebanon is the bechinas levona d'mocha [the frankincense of the brain], as is brought in the holy Zohar. And this is: "with me from Lebanon, O bride" etc. — as Rashi explained: from the time you depart from the Temple until you return and come back there, you shall always be with Me, etc. See there. Meaning: when one merits complete faith with ultimate perfection — and the faith spreads through all the limbs — so that all 248 of his limbs are filled with complete faith. As our Rabbeinu of blessed memory explains on the verse: "and his hands were faithful until the sun set" [Shemos 17:12] — that faith must be in all the limbs — and then one merits to attain intellect afterward. And this is: "you are all beautiful, my beloved, and there is no blemish in you" — meaning that the faith, which is the bechinas a bride [kalah] that is made up of all perfection as above, is in the bechinas "you are all beautiful, my beloved, and there is no blemish in you" — that faith is whole in all the limbs with no blemish in any limb. For faith is the bechinas complete stature [komah shleimah]. And when there is some deficiency and blemish in faith, then there is some deficiency and blemish in some limb — according to the blemish in the faith. And then it is impossible to attain da'as through this faith that has no completeness in all 248 limbs. But when faith is with ultimate perfection — in the bechinas "you are all beautiful, my beloved, and there is no blemish in you" — then: "with me from Lebanon, O bride; with me from Lebanon come" — that you will always merit complete da'as, which is the bechinas Lebanon, as above. For through complete faith one merits da'as, as above. And this is: "with me from Lebanon come" — meaning that Hashem, blessed be He, says to the Community of Yisroel — who are believers and are therefore called bride, which is the attribute of faith as above — that even in the time when they are distanced from da'as, which is the bechinas Lebanon, the whiteness of the mind [levona d'mocha] as above — with all this, through complete faith they shall always be with Me from the time they depart and are distanced from da'as until they return and come back to da'as, which is the bechinas Lebanon. And this is: "with me from Lebanon come" — as Rashi explained there: from the time you depart until you come back, you shall be with Me. And this is what he concludes: "look from the top of Amanah" [Shir HaShirim 4:8] — meaning: afterward you will sing praises and thanksgivings to Hashem, blessed be He, Who grants you this da'as. And this is the bechinas the firstborn that must be tam — without any blemish at all, even a thread-like blemish of the eye [dokin sheba'ayin]. And then it is fit to ascend on the altar — to ascend to holiness — to be clarified and elevated to the bechinas mochin, the bechinas holiness, as above — which is the bechinas the sacrifices, as above. For it is impossible for the sacrifice to ascend to the bechinas holiness, to the bechinas mochin, except when it is whole without any blemish. For the essential ascent is through complete faith — through which one merits da'as, which is the bechinas tefillin, etc., as above. And it is impossible to merit this except when the sacrifice is whole without any blemish. Which is the bechinas faith with perfection, without any deficiency — the bechinas: "be wholesome [tamim] with Hashem" — the bechinas: "and Yaakov was a wholesome man" [Bereishis 25:27]. And this is the bechinas bechor tam [wholesome firstborn], as above. For the sanctity of the firstborn is the bechinas the clarification of faith — ascending to the bechinas tefillin mochin, etc., as above. And this is the bechinas: all the blemishes that disqualify Kohanim also disqualify women. For the Kohen must be whole without any blemish — which is the bechinas complete faith. And then he can offer sacrifices to clarify faith to the bechinas mochin tefillin, as above. Therefore the blemishes that disqualify Kohanim — for these blemishes hint that faith is not complete — therefore certainly these blemishes also disqualify women. For a woman who fears Hashem is the bechinas faith and must be without any blemish — in the bechinas: "you are all beautiful", etc., as above. And this is itself the bechinas the blemishes of those who offer sacrifices — therefore they share the same ruling, as above.

Section 11

And this is what is written regarding a Kohen with a blemish: "The bread of his God, from the most holy things and from the holy things, he shall eat; but he shall not come to the veil" [Vayikra 21:22–23]. For it is stated there in the aforementioned teaching that the tzaddik — through his eating — in the bechinas: "the righteous one eats to satisfy his soul" [Mishlei 13:25] — through this polishes his soul in the bechinas: "and He shall satisfy your soul in brilliance" etc. And through this he is in the bechinas ish tevunos [man of understanding] — and through this he can reveal the deep waters from which faith grows, etc. See there. Therefore the Kohen with a blemish — which is a sign that faith is not complete — must strive to eat in holiness in order to merit through this to rectify the faith, as above. And this is: "the bread of his God... he shall eat" — for the essential rectification of the blemished one, which is the blemish of faith, is through eating the sacred things — namely holy eating — in the bechinas: "the righteous one eats to satisfy his soul." Through which faith is rectified, as above. And therefore the Kohanim atone through their eating of the sacred things — as our Sages of blessed memory said: "Kohanim eat and owners are atoned." For the essential atonement and rectification of all sins is through the rectification of faith — for the blemish of all sins is in the bechinas faith. As it is written: "and you will turn and serve other gods" [Devarim 11:16] — that immediately when one turns away from Hashem, blessed be He, and transgresses any sin, Heaven forbid — one immediately is serving other gods, Heaven forbid. For all sins flow from the evil inclination which is called el acher [other god], i.e., heresies, as above. Therefore the rectification and atonement is through the Kohanim's eating — the bechinas: "Kohanim eat and owners are atoned." For through eating the sacred things, they polish their souls — as above — through which faith returns and grows — and they raise the fallen faith — which is the rectification of all sins in the world, as above. And this is the bechinas: "from when do they recite the Shema in the evening? From the time the Kohanim enter to eat their terumah" [Berachos 2a]. For the recitation of Shema is the faith of unity — and one merits this through the eating of the tzaddikim — which is the bechinas the eating of the Kohanim's terumah, which is holy eating — through which one merits faith, as above.

Section 12

And this is the bechinas: "you shall not work the firstborn of your ox" [Devarim 15:19]. For labor [avodah] is sadness [atzvus] — the bechinas: "in sorrow shall you eat it" [Bereishis 3:17]. And the eating of the firstborn must be with joy — as it is written: "and you shall eat there... and the firstborns of your herd and your flock, and you shall rejoice before Hashem your God" etc. [Devarim 12:18]. For the essential rectification is through eating with joy — through which one strengthens the power of the angel [mal'ach] and subdues the bechinas chasam besaro — which is the essential sanctity of the firstborn, as above. And this is the essential bechinas the Exodus from Egypt — as is explained there in the aforementioned teaching. Therefore labor is forbidden regarding the firstborn — so that the bechinas sadness, Heaven forbid, should not take hold in it — which is the bechinas labor, as above. And as is explained elsewhere: the essential rectification to subdue the bechinas chasam besaro, etc. — this is accomplished through joy, as above — which is the bechinas the joy of tefillin, as is explained there. See there. And this is the prohibition of shearing [gizah] — as it is written: "and you shall not shear the firstborn of your flock" [Devarim 15:19]. For the essential holiness is in the hairs — which are the bechinas the sparkling of the mochin, the bechinas tefillin — as is explained there in the aforementioned teaching. The bechinas: "and the hair of his head like clean wool" [Daniel 7:9]. See there.

Section 13

And therefore Yaakov Avinu and his sons were greatly occupied with tending sheep. For the essential clarification of faith was through Yaakov. For Avraham and Yitzchak began to reveal faith and dug wells, as above. But then it was still not possible to clarify and reveal faith in complete perfection — to elevate it to the bechinas mochin tefillin, as above. For in their days the drops of Esav and Yishmael had not yet been clarified — which it is forbidden to elevate to the mind, as is explained there in the aforementioned teaching. See there. Therefore the essential tefillin are in the bechinas Yaakov — who is the bechinas tefillin, as is known: "the beauty of Yaakov is like the beauty of Adam" — which is the bechinas tefillin, which are called pe'er [glory]. For in the days of Yaakov the drops of Esav and Yishmael had already been clarified and come out. And then one can elevate and clarify from the bechinas chasam besaro to the holy seal. For as long as the drops of Esav and Yishmael had not come out, the clarification was not complete — lest the drops of Esav and Yishmael ascend to the mind, which is the blemish of tefillin, as is explained there. But in the days of Yaakov — when they had already come out — then the clarification was complete: from the bechinas chasam besaro to the holy seal, which is tefillin — which are the bechinas Yaakov. Therefore Yaakov merited to guard the first drop for his life-partner [l'natrah tipah kadma'a l'vat zugayh] — as is stated in the holy Zohar — as it is written: "my strength and the first of my vigor" [Bereishis 49:3]. For he merited the complete clarification — to subdue and nullify the bechinas chasam besaro and to merit tefillin, as above. And therefore he fathered a firstborn son in holiness — which is the bechinas the clarification and elevation of faith to the bechinas holiness, as above. But in the days of Avraham and Yitzchak it was necessary that the husk [kelipah] precede the fruit — that Esav and Yishmael come out before Yitzchak and Yaakov. And Yaakov had to toil greatly until he took the birthright from Esav. And all this was because the drops of Esav and Yishmael had not yet come out — and therefore the birthright, which is the bechinas tefillin as above, was in exile until Yaakov — when the drops of Esav and Yishmael came out. And then he merited complete tefillin, as above. And then the birthright was drawn into holiness — for the birthright is the bechinas tefillin, for the first paragraph [of tefillin] is "sanctify to Me every firstborn," as above. Therefore Yaakov was occupied with tending flocks — which is the bechinas the clarification of faith, as above. And then during the tending of the flocks he engaged in the service of tefillin — as is brought that Yaakov engaged in the service of tefillin through the branches he peeled in the troughs of water. "Ba'rahatim" — this is the bechinas the running of the mind [rahitay mochin], the bechinas: "the king is held captive in the tresses" [ba'rahatim] [Shir HaShirim 7:6] — which is the bechinas tefillin. For the tefillin are made through the clarification of faith — which he merited through tending the flocks, as above. And this is the bechinas: "And Yaakov set the branches which he had peeled in the troughs of water" [Bereishis 30:38] etc. For Yaakov drew down the tefillin — the clarification of faith — from the troughs of water — meaning from the bechinas the depths of the well, from the bechinas deep water from which faith grows, as above. Therefore when Yaakov saw Rachel — who is the bechinas the perfection of faith — then: "he rolled the stone from the mouth of the well, like one who removes a stopper from a bottle" [Bereishis Rabbah 70:12] — as our Sages of blessed memory said. For before that the stone had been great upon the mouth of the well from which faith grows — for it was not possible to reveal faith easily from the well of living water, as above — because of the drops of Esav and Yishmael who delay and blemish the faith, as above. But in the days of Yaakov and Rachel, the drops of Esav and Yishmael had already been pushed outside — and then Yaakov merited to reveal faith in complete perfection — which is the bechinas Rachel "fair of form and fair of appearance" [Bereishis 29:17] — the bechinas: "you are all beautiful, my beloved" — the bechinas faith with ultimate perfection. And then he rolled the stone from the mouth of the well like one removing a stopper from a bottle — for now faith was revealed in complete perfection, as above. And this is the bechinas the speckled, spotted, and streaked [akudim, nekudim, u'vrudim] — which Yaakov merited to be born among his flocks. For he clarified faith so much through tending his flocks — until he elevated faith to the bechinas "engravings of a seal: Holy to Hashem" — to the bechinas tefillin glory, the totality of all colors — the bechinas speckled, spotted, and streaked, which are the totality of all colors. For all the mochin which are the bechinas tefillin — namely all types of da'as, mochin, attainments, and holy constrictions [tzimtzumim] through which one attains understandings of His Divinity, blessed be He — all of them are included in the bechinas speckled, spotted, and streaked — which are the totality of all Atzilus [World of Emanation] — as is understood from the writings of the Arizal. And this Yaakov drew down specifically through tending his flocks — for he merited all this through complete faith — by clarifying through tending his flocks until he merited through this complete da'as, the bechinas mochin tefillin — which are the totality of all the holy colors — the bechinas speckled, spotted, and streaked, as above. And this he clarified from Lavan's flocks — meaning he clarified holy faith from false beliefs — which are the bechinas Lavan's flocks, for he worshipped idolatry and believed in the terafim [household idols], which are false beliefs. Therefore Yaakov had to toil greatly at this — and performed many acts — and had several heavenly assistances for this — to merit that the flocks should give birth to speckled, spotted, etc. All this was for the aforementioned clarification. For through this he merited to draw down the faith of Yisroel, holy faith, etc., as above. And this is the bechinas: "And I raised my eyes and saw in a dream, and behold... and the angel of God said to me in the dream... raise your eyes now and see — all the he-goats mounting the flock are speckled, spotted, and streaked" etc. [Bereishis 31:10–12]. For Yaakov merited then a dream through an angel — which one merits through the aforementioned clarification from the bechinas chasam to the bechinas the seal of tefillin. Through which one merits a dream through an angel — as is explained there in the aforementioned teaching.

Section 14

And therefore it is also written regarding Aharon the Kohen: "For the lips of the Kohen shall guard da'as... for he is a messenger [mal'ach] of Hashem of hosts" [Malachi 2:7]. For Aharon is in the bechinas the maginay eretz [shields of the earth] who clarify from the bechinas chasam, etc. to the bechinas tefillin — which is the bechinas mal'ach Hashem Tzeva'os [messenger of Hashem of hosts]. As is explained there — that mal'ach [מלאך] is an acronym for "Ki La'Elokim Maginay Eretz" ["for to God are the shields of the earth"] [Tehillim 47:10]. See there.

Section 15

And this is: "the nobles of the peoples are gathered — the people of the God of Avraham" [Tehillim 47:10] — meaning converts — as Rashi explained there — "for to God are the shields of the earth," etc. For the maginay eretz clarify and rectify the converts — for they elevate from the bechinas chasam, etc. that the converts cause — and elevate to the bechinas the seal of tefillin — in the bechinas me'od na'aleh [most exalted]. Me'od is the side of death [sitrah d'mosa] — which is the bechinas chasam besaro — na'aleh — elevated upward through the maginay eretz — who elevate from the bechinas chasam to the bechinas tefillin, to the bechinas "engravings of a seal: Holy to Hashem."

Section 16

And therefore the Kohanim are forbidden to enter the Temple and approach the altar until they sanctify their hands and feet with the holy water sanctified in the kiyor [washbasin]. For the essential drawing down of holiness is through water — from which faith grows. For their essential service was the rectification of faith, as above. And this is the bechinas the washing of hands [netilas yadayim] in water before eating. For eating must be in the bechinas: "the righteous one eats to satisfy his soul." Through which one polishes the soul and merits to draw up the waters through which faith grows, as above. Therefore one must first wash one's hands — in order to strive and draw down these waters from which faith grows — which is the bechinas the hands — the bechinas: "and his hands were faithful" [Shemos 17:12]. And then one merits afterward in one's eating to draw down and reveal these waters — in the bechinas: "and a man of understanding draws it up" [Mishlei 20:5] — who draws up these waters and reveals faith in complete perfection.

Section 17

And this is the bechinas the testing of the sotah [suspected adulteress] through holy water. For the sotah — who is an adulterous woman — this is the bechinas idolatry, the blemish of faith. As it is said regarding idolatry: "the adulterous woman who takes strangers instead of her husband" [Yechezkel 16:32]. And she is the bechinas the blemish of the covenant, the bechinas the seal of the Sitra Achra. Therefore her testing is through the water — for one must strive and reveal the holy waters from which faith grows — and one throws there earth from the floor of the Tabernacle. For earth [afar] is a vessel for everything [manah d'chulhu] — the bechinas faith — as is explained there in the aforementioned teaching. And through this she is tested: if she is pure — which is the bechinas complete faith — then: "she shall be cleared and shall conceive seed" [Bamidbar 5:28]. This is the bechinas holy birth — which is the bechinas elevating and clarifying from the bechinas chasam besaro, from the bechinas the blemish of the covenant, to the holy seal, the bechinas tefillin — the bechinas the Exodus from Egypt, which is the bechinas holy birth — the bechinas: "sanctify to Me every firstborn, the opener of every womb," etc., as above. And if not — if she blemished faith — then: "her belly shall swell and her thigh shall fall" [Bamidbar 5:27] — this is the bechinas the terrible afflictions that come from the blemish of faith — as is explained in the aforementioned teaching. And therefore the essential clarification and rectification here is through holy water — from which faith grows, as above.

Section 18

And since Aharon the Kohen always engaged in clarifying from the bechinas chasam to the bechinas seal, the bechinas Moshe, the bechinas tefillin — which he merited through delivering his greatness to Moshe, etc., as above — because of this he thought he could subdue the evil thought of the Erev Rav [mixed multitude] who wanted to worship idolatry and draw in false beliefs. Therefore he took from their hands and fashioned it with an engraving tool [cheret] — for he thought he could subdue them and clarify them from false beliefs, which are the bechinas chasam besaro. For they worshipped the Calf only in order to permit themselves immorality, etc. — and he thought he could subdue and clarify this as he always did. But he erred in this — for the Erev Rav were the bechinas the drops of Esav and Yishmael that cannot be clarified. Who bring about perverted judgment — the bechinas: "therefore perverted judgment emerged," the bechinas: "therefore this Calf came out" [Shemos 32:24]. Therefore when Moshe came down, he tested them with water like sotos — as it is written: "and he scattered it upon the face of the water" [Shemos 32:20]. For Moshe returned and drew down holy faith through the water from which faith grows, as above. For he cried out mightily to Hashem, blessed be He, from the very depths of his heart — through which the aforementioned deep waters are revealed. And through this he tested them like sotos — and through this the believers in holy faith were clarified from the believers in false beliefs, as above. Therefore specifically after the incident of the Calf, Aharon was consecrated into the priesthood. For specifically then — when the wickedness of the Erev Rav was revealed — as it is written: "for Aharon had let them loose to the mockery of their enemies" [Shemos 32:25] — and then they were pushed away and distanced from holiness. And then the drops of Esav and Yishmael — who are the Erev Rav — were pushed outside. And therefore specifically then Aharon was consecrated into the priesthood — and merited to begin engaging in the service of sacrifices. Through which he clarified from the bechinas chasam to the holy seal, as above. See there very carefully in the aforementioned teaching — particularly at the end, regarding the rectification of justice which is through pushing away the drops of Esav and Yishmael, etc. See all this there carefully — and then our words, with the help of Hashem, blessed be He, will be pleasing to you.

And this is what is juxtaposed in Shmuel — regarding David who fled to Achimelech the Kohen — who gave him the Lechem HaPanim to eat — and the sword of Golyat the Philistine. For Hashem, blessed be He, arranged through His wonders that King David ate the Lechem HaPanim — since he merited to be such an ish chayil — to wage the battles of Hashem — to slay Golyat the Philistine. For one who is an ish chayil, etc., merits the illumination of the ratzon at the time of eating — through having a portion in kingship and dominion. Therefore King David — who merited the essential holy kingship — for he was a wondrous and awesome ish chayil — who slew Golyat and fought all the battles of Hashem — therefore certainly he merited the illumination of the ratzon at the time of eating. Therefore the matter of the sword of Golyat — which was given to him — was juxtaposed to the matter of the Lechem HaPanim with which he was fed. For David needed to eat the Lechem HaPanim — which is the essential holy eating that the Kohanim eat — in order to receive the illumination of the ratzon for all of Yisroel. For since he was such an ish chayil who slew Golyat — and needed to conquer the kingship over all of Yisroel — certainly he deserved to eat the Lechem HaPanim — which is the illumination of the ratzon at the time of eating, as above. Therefore they were juxtaposed to one another, as above.

Section 22

Therefore even the Kohanim were men of valor, as our Sages of blessed memory expounded on the verse: "and the men of valor were distorted" [see Yoma 38a] — for the Kohanim ate all the holy eatings — which are the sacrifices, terumah, first fruits, etc. — all in order to atone for Yisroel through their eating — in the aspect of: "the Kohanim eat and the owners are atoned" [Pesachim 59b]. And all through the illumination of the ratzon they merited through such holy eatings — that they merited to receive within them the illumination of the ratzon — through which is the essential atonement and forgiveness for all sins. For through the illumination of the ratzon, Hashem, blessed be He, becomes appeased with Yisroel and forgives all their sins. Therefore the Kohanim were men of valor — for it is impossible to merit the illumination of the ratzon at the time of eating except for one who is an ish chayil, as above.

Section 23

And this is the aspect of the table of kings — that the kingship and dominion is referred to by the name of the table — as it is written of David, who is the essential holy kingship: "You prepare a table before me against my adversaries" [Tehillim 23:5]. For the holy king merits a table before Hashem — that is, to receive the illumination of the ratzon through eating at the table, as above. Which is the aspect of: "You have anointed my head with oil" [ibid.] — in the aspect of: "to brighten the face with oil and bread to sustain the heart of man" [Tehillim 104:15] — as above. See in the Torah Ki Merachamam Yenahaggem, the aforementioned, and you will understand.

Hilchos Bechor Behemah Tehorah — The Firstborn of a Pure Animal

Section 24

And this too is the bechinas the mitzva of the firstborn of a pure animal — which is given to the Kohen, who then offers it in the Temple — with the fat and the blood [burned on the altar] and the meat eaten by the Kohanim. For Yisroel must sanctify even the birth of their animals — and the essential is the first birth — so that the sanctity of da'as should be drawn through it. For even the birth of an animal must be sanctified — since Yisroel eat it — and the essential vitality of a person, which is the da'as and wisdom — as it is written: "wisdom gives life" [Koheles 7:12] — is drawn through eating. Therefore one must sanctify the eating of Yisroel. And therefore when a pure animal gives birth, one must sanctify the first birth so that da'as should be drawn through it. And this is accomplished by giving the firstborn to the Kohen — and the Kohen, who embodies the bechinas da'as of son and student, offers it in the Temple which is the essential [place of] the da'as of son and student — as is explained in the aforementioned Torah. And therefore there in the Temple, the illumination of the ratzon shines through the sacrifices — which are called by the language of the eating of the altar, as this expression is used by our Sages of blessed memory many times — as for instance: "and it is consumed by the fires" [v'ne'echal l'ishim], etc., and similarly many others. And as it is written: "I have come into my garden, my sister, my bride" [Shir HaShirim 5:1] — and Rashi explained that this was said regarding the erection of the Tabernacle — "I gathered my myrrh", etc., "I ate my forest together with my honey" — which is interpreted as referring to the sacrifices. For the sacrifices brought on the altar in the Temple are in the bechinas eating — through which the illumination of the ratzon shines — as it is written: "You shall offer it for your acceptance" [lirtzonchem tizbachu] [Vayikra 19:5]. And it is written: "They shall ascend upon My altar for acceptance" [ya'alu al mizbichi l'ratzon] [Yeshayah 60:7]. And similarly many others. For the illumination of the aforementioned da'as — whose essential sustaining is through the illumination of the ratzon — illuminates in the Temple to a greater degree, as above. Therefore there one elevates from the animal to the human — which is the general principle of all sacrifices which atone for all sins. For when a person sins, he falls from the da'as which is the defining quality of a human being — and then he is in the bechinas an animal, as above. And then he must bring an animal as a sacrifice in the Temple — and the Kohen offers it there. And through this, one elevates the animal from animal to human. And through this, one rectifies what one ruined — for through one's sin one fell from human to animal — and now through the sacrifice one is elevated from animal to human. And this is the general principle of the service of Yisroel — that one must clarify and elevate all the lower levels upward. For this purpose the human being was created: to make known His Divinity, blessed be He, in all the very lowest levels — which is the bechinas illuminating those who dwell below — which is the essential thing — the bechinas: "and You desire praise from the clods of earth" [Tehillim 113:7 area; cf. Zohar], etc. Therefore one must give the firstborn to the Kohen — so that the Kohen should offer it in the Temple — and eat the meat with the sanctity of a sacrifice — through which the illumination of the ratzon is drawn — which is the essential rectification, as above. For Yisroel must sanctify their eating with many sanctities — and the essential is through the Kohen, who is the bechinas the true Rav and tzaddik — through which da'as is drawn — whose essential sustaining is through the illumination of the ratzon at the time of eating, as above.

Section 25

And therefore at the time of the erection of the Tabernacle, the nesi'im [princes/leaders] specifically brought offerings for the dedication of the altar. For the nesi'im — who possess the quality of elevation [hispanas'us] in the bechinas holy kingship — they merit to a greater degree at the time of eating the illumination of the ratzon, as above. Therefore it was specifically they who brought their offering for its dedication. For through them is the essential rectification — as is explained above — that whoever has a greater portion in holy kingship, merits to a greater degree the illumination of the ratzon at the time of eating. Which is the bechinas the sacrifices — which is the essential rectification, as above. For the entire Tabernacle — which is the bechinas the Temple — was built for this purpose: to rectify the blemish they had blemished through the wealth — by making idolatry from it. To rectify all this through making the Tabernacle from their gold and silver — where in the Tabernacle the da'as was drawn — until they merited the illumination of the ratzon, etc. — through which there is forgiveness for all sins, as above. Therefore the nesi'im, who are in the bechinas kingship, were specifically the ones who dedicated it, as above.

Hilchos Bechor Behemah Tehorah — Halacha 1

Based on the Torah "Tefilah L'Chavakuk" in Siman 19, as previously cited in Hilchos Simanay Behemah V'Chayah Tehorah, Halacha 1.

For all permitted things — such as pure animals and other permitted things — are from the bechinas the Tree of Knowledge of good and evil, which is the bechinas leshon Targum [the Aramaic tongue]. Therefore they require rectification and clarification through the eating of Yisroel — through which they are elevated to holiness, to the bechinas leshon hakodesh [the holy tongue]. And therefore their essential rectification and clarification is through the holy speech of the blessing — which one must recite over every thing before deriving benefit from it. For through the blessing — which is the bechinas leshon hakodesh — which one recites over the permitted thing, which is the bechinas leshon Targum as above — through this the goodness within the thing that is eaten — which is the bechinas goodness within the Targum — rises and ascends in its fullness to leshon hakodesh, and this is its rectification. Therefore Yisroel have the power through their speech to make the permitted into the sacred — such as consecrating an animal as a sacrifice — and then it becomes consecrated with bodily holiness [kedushah haguf]. For the holy speech of a Jew — which is the bechinas leshon hakodesh, since Yisroel merited leshon hakodesh — can elevate the animal from the profane to the sacred. That is: to elevate the leshon Targum — which is the bechinas the permitted thing — to the bechinas leshon hakodesh, through one's speech saying "sacred" [kodesh]. And then the animal or the like becomes consecrated with bodily holiness and is forbidden in benefit to a person — only to be elevated on High. For the animal itself becomes sacred in the bechinas the fullness of leshon hakodesh — which is the bechinas the sanctity of Yisroel. Therefore there is no permission whatsoever for human benefit or eating — for the essential purpose of eating is to rectify and clarify the living creature that is eaten. But without this purpose, it would not have been permitted to kill a living creature for the sake of another living creature. Therefore before the sin of Adam HaRishon, he was not permitted to kill an animal and eat it — for they did not need rectification then. Only afterward — through the sin of the Tree of Knowledge — afterward, when the rectification began in the days of Noach after the Flood, then it was permitted to kill an animal and eat it in order to rectify it. And therefore when an animal becomes sacred in the bechinas the fullness of leshon hakodesh, it is not permitted except to elevate it on High — like the souls of Yisroel which ascend in the bechinas a sacrifice before Hashem, blessed be He. And even the fact that the Kohanim and the owners eat from certain sacrifices is only what they merited from the High Table [shulchan gavoah] — for the sacrifice, being sacred, is fitting only for the High, as above. And the Kohanim — who are holier than Yisroel in the bechinas the fullness of leshon hakodesh, for they are more strictly in the bechinas guarding the covenant — as it is written: "for they observed Your word and kept Your covenant" [Devarim 33:9] — therefore they merit the priestly blessing, which is specifically in leshon hakodesh. As is explained above in Hilchos Nesi'as Kapayim, Halacha 1. Therefore they merit from the High Table to eat the sacred. And therefore the firstborn animal — which is itself in the bechinas leshon hakodesh — for the firstborn is the bechinas malchus [kingship] — as it is written: "I too will make him a firstborn" [Tehillim 89:28] — and malchus is the mouth [peh], which is the bechinas leshon hakodesh — which is the bechinas shnayim mikra [reading the Torah portion twice], as is explained in the words of our Rabbeinu, may his light shine. Therefore the firstborn is sacred with bodily holiness from the womb — for it is itself in the bechinas leshon hakodesh, as above — for it is the first of all those born after it and includes them all — which is the bechinas malchus, the bechinas leshon hakodesh, which encompasses all tongues. For all of them receive from it and draw sustenance from it — for the world was created through leshon hakodesh. As it is written: "And the entire earth was of one language" [Bereishis 11:1] — in leshon hakodesh, as Rashi explained. And afterward: "Hashem confused the language", etc., and from there He scattered them. It thus emerges that leshon hakodesh is the firstborn and first among all languages and encompasses them all. Therefore the firstborn animal is itself sacred in the bechinas leshon hakodesh, as above — and belongs to Hashem, blessed be He, alone, as above — as it is written: "Sanctify unto Me every firstborn" [Shemos 13:2]. And Hashem, blessed be He, awarded it to the Kohen — for the Kohen merits the sacred, as above — and particularly regarding the firstborn, since the Kohanim merited the sanctity of the firstborn in place of the firstborns of Yisroel — as above in Hilchos Pidyon Bechor, Halacha 1.

Hilchos Bechor Behemah Tehorah — Halacha 2

Section 1

In the matter of the sanctity of the firstborn — that one must give it to the Kohen: Based on the teaching beginning \"Vayehi Miketz\" — that one must guard the memory [zikaron], etc. (see there, Siman 54) — and at the end of that teaching it is explained that one must guard the mind [moach] and the memory from the koach hamidameh [power of imagination], which is the power of animality. And through leshon hara — speaking slander — one is a fool [ksil], and falls from da'as and holy love to animal love, which is the love of illusion [ahavas hamidumiyus], etc. And the essential rectification is through the bechinas \"hand\" — the bechinas joy — which clarifies the good spirit from the bad spirit, from the bechinas sadness of spirit, through the bechinas melody [nigun], etc. For the instrument is the gathering of the spirit, etc. And therefore when there is a hole in an instrument one cannot play upon it — for then it is in the bechinas \"a fool expresses all his spirit\" — the bechinas \"his spirit departs, he returns to his earth,\" etc. See there carefully.

Section 2

And this is the bechinas the mitzva of the firstborn animal that must be given to the Kohen. For the firstborn is the beginning [reshis], the bechinas da'as — which is the aforementioned zikaron [memory/mindfulness] — which is the enlargement of da'as, as above — the bechinas tefillin, as above. For the first paragraph of the tefillin is the sanctity of the firstborn [kedushah bechor]. And therefore Yisroel — who attach their thought constantly to the World to Come, for this is the essential service of Yisroel: to constantly remember the World to Come — are therefore called the bechinas firstborn, as it is written: "My son, My firstborn, Yisroel" [Shemos 4:22]. For firstborn is the bechinas da'as, the bechinas tefillin, the bechinas the aforementioned zikaron — which is the cleaving of thought to the World to Come, as above. For the World to Come is in the bechinas firstborn — which is the beginning [reshis] — for the World to Come preceded the world. It thus emerges that the firstborn is in the bechinas the aforementioned da'as and zikaron. Therefore one must guard it from the koach hamidameh, the power of animality — for one must guard the aforementioned zikaron and da'as from the koach hamidameh, as above. Therefore one must give the firstborn to the Kohen — who is the bechinas holy love [ahavas dikedushah], opposite to the koach hamidameh, as is explained in the aforementioned teaching — for the Kohen takes a handful [v'kamatz hakohen], as explained in the aforementioned teaching, which is the opposite of animal love, the love of illusion — as explained there carefully. It thus emerges that through giving the firstborn to the Kohen, one guards the zikaron and da'as from the koach hamidameh, the power of animality — for the Kohen is the bechinas holy love, as above. Therefore the Kohen must offer the firstborn as a sacrifice — for the essential rectification and clarification of the koach hamidameh is through the bechinas sacrifice, through which one elevates and clarifies the human spirit from the animal spirit — in the bechinas: "when a person [adam ki yakriv] from among you brings a sacrifice to Hashem, from the animals" [Vayikra 1:2] — which is the bechinas melody [nigun] that rectifies the koach hamidameh by clarifying the good spirit from the bad spirit, namely the human spirit from the animal spirit. And as is explained in the words of our Rabbeinu, may his memory be a blessing, elsewhere — that the clarification of the human spirit from the animal spirit, in the bechinas: "who knows the spirit of the sons of man that ascends upward... and the spirit of the animal that descends downward" [Koheles 3:21] — is through the bechinas melody. See there. Therefore at the time of the sacrifice offering the Leviyim would sing upon the platform [duchan]. It thus emerges that the sacrifice is in the bechinas "hand," the bechinas joy, the bechinas melody explained in the aforementioned teaching — through which one clarifies the good spirit, etc., and subdues the koach hamidameh. For the verse "and you shall rejoice in all the sending forth of your hand" [usmachtem b'chol mishlach yedchem] [Devarim 12:7], explained in the aforementioned teaching, refers to the sacrifices brought on the festival — which are the essential joy — as our Sages of blessed memory said: "there is no joy except with meat of peace-offerings [shelomim]." For the sacrifices are the bechinas joy, the bechinas "and you shall rejoice in all the sending forth of your hand," the bechinas melody — through which one clarifies the good spirit, the human spirit, the bechinas da'as, from the animal spirit, from the power of animality, the koach hamidameh. Therefore one gives it [the firstborn] to the Kohen — who is holy love — and he rectifies it by offering it as a sacrifice — through which the koach hamidameh is clarified and rectified through the rectification wrought by melody, as above. And therefore all sacrifices are through the Kohen — who is holy love — for all sacrifices come for this purpose: to rectify the koach hamidameh, the power of animality — to clarify and rectify it and elevate it to the bechinas holy love, the bechinas Kohen. And this is the bechinas placing one's hand [semichah] on the sacrifices — "with the hand" specifically — for there the spirits are deposited. And the essential clarification is through the hand, in the bechinas: "and he played with his hand" [v'nigeyn b'yado] [Shmuel I 16:23], etc. See there carefully in the aforementioned teaching, and you will understand all this.

Section 3

And therefore: "all that has a blemish you shall not offer" [Vayikra 22:20] — for a blemish [mum] is a deficiency [chesaron]. And when there is a deficiency and a hole in the instrument, it is impossible to clarify the good spirit from the bad spirit — for then it is in the bechinas "a fool expresses all his spirit," the bechinas "his spirit departs, he returns to his earth" — for the instrument must be whole. See there carefully. And therefore the firstborn or other sacrifice — which are offered in order to clarify the good spirit from the bad spirit — which is the essential bechinas the sacrifice — must therefore be whole, without any blemish or deficiency, so that one can clarify it and so that it not be in the bechinas "a fool expresses all his spirit" — lest the koach hamidameh return and strengthen itself, Heaven forbid, in the bechinas "his spirit departs, he returns to his earth" — as is explained there in the aforementioned teaching. See there carefully. And this is what our Rabbeinu of blessed memory explains there: that one who speaks slander is a fool [ksil] and falls from holy love to animal love — for a slanderer has a blemish. For all who disqualify [others] do so through their own blemish [kol haposeil b'mumov poseil]. And therefore since he has a blemish, he cannot clarify the good spirit, etc. — in the bechinas "a fool expresses all his spirit" — and therefore the slanderer, who has a blemish, is a fool, as above. Understand this. This verse "a fool expresses all his spirit" is also said in its plain sense about one who speaks lashon hara — who speaks much and reveals his fellow's blemish. And through this his own blemish is revealed. Therefore he is a fool — for he is in the bechinas a broken and flawed vessel upon which it is impossible to play, and one cannot clarify the good from the bad through such a vessel, as is explained there. See there.

Section 4

And therefore the firstborn is forbidden in shearing [gizah] and labor [avodah] — for shearing and labor are weekday activities [uvdin d'chol], the bechinas servitude [avdus] — and servitude is the bechinas sadness of spirit [atzvus ruach], as is explained elsewhere. And the essential rectification of the firstborn and the sacrifice is to clarify the good spirit from sadness of spirit — which is a dejected spirit [ruach niche'ah], an evil spirit — as is explained there in the aforementioned teaching and as above. Therefore the firstborn and the sacrifice are forbidden in all types of labor — which are the bechinas sadness of spirit — for one must clarify and elevate it from the bechinas sadness of spirit to the bechinas good spirit, in order to subdue the koach hamidameh and elevate it to holy love, the bechinas Kohen, as above. Also the firstborn is in the bechinas the aforementioned zikaron — which is the cleaving of thought to the World to Come, as above — which is the day that is entirely Shabbos. Therefore it is forbidden in weekday activities.

Section 5

And this also is the bechinas the five shekels of silver with which the human firstborn is redeemed. For regarding the person himself, the essential clarification and rectification of the koach hamidameh is through rectifying one's money — as is explained in the words of our Rabbeinu of blessed memory in the teaching Ashray Ha'am — to draw down Providence [hashgachah] (Siman 13) — that the rectification of money, namely honest business dealings and contentment with one's portion, is the bechinas the melody of the Levite [nigunah d'Levai], the bechinas "take up song and give the drum" [s'u zimrah u'snu sof] [Tehillim 81:3] — which is the bechinas business dealings [masa u'matan]. See there. And this is accomplished through charity [tzedakah]. It thus emerges that the rectification of money is the bechinas melody — and through melody the koach hamidameh is clarified, as above. Therefore the firstborn — which is the bechinas the aforementioned zikaron that must be guarded from the koach hamidameh, as above — and therefore one must give it to the Kohen who is holy love, opposite to the koach hamidameh, as above — therefore its redemption is through money. For through giving one's money to the Kohen — which is the bechinas tzedakah — one rectifies one's money. And the rectification of money is the bechinas melody, as above — and through melody the koach hamidameh is clarified, as above. And through this the firstborn is redeemed and rectified — for the essential redemption and rectification of the firstborn is through the rectification of the koach hamidameh — for the firstborn, which is the bechinas zikaron, must be guarded from the koach hamidameh, as above. And through giving one's money to the Kohen specifically, that money clarifies the good spirit from the bad spirit mixed within the money — for many holy sparks are clothed within money, and there too is the essential grip of atzvus ruach [sadness of spirit] — for its essential grip is in money — in the bechinas: "in sorrow shall you eat it" [Bereishis 3:17] — which is the sadness of money and livelihood. And through giving one's money to the Kohen — who is holy love — through this the money is rectified and clarified. And then the koach hamidameh is rectified, as above. And through this the firstborn is redeemed and rectified.

Therefore one gives five shekels — corresponding to the heh of da'as [five being the numerical value relevant to the five chassadim] — the bechinas the rectification of da'as, opposite to the koach hamidameh, as above. And these are five shekels of silver — for from the right side [sitrah di'yminah], the mind is white like silver [mocha hivrah k'kaspa] — that is, the rectification of da'as through the bechinas the Kohen on the right. And these are shkalim — the bechinas melody, the bechinas the mishkal [weight/measure] of song — for one must play melody in measure, rising and falling in the melody according to the measure — which is the essential clarification. See there and understand. And therefore the firstborn applies only to males [z'charim] — the bechinas the aforementioned zikaron [memory] — for it is the bechinas a male son [ben zachar], as is explained there. See there.

[Addendum relating to the above:] The rectification of money is the bechinas melody, as above — the bechinas the aforementioned hand — the bechinas the toil of one's hands [yegia kapav] — the bechinas "and you shall rejoice in all the sending forth of your hand" — which is interpreted according to the wealth and money with which Hashem has graced one — from which comes joy when one merits to clarify and rectify it through the sacrifices one brings on the festival from the toil of one's hands. Understand this well.

Hilchos Bechor Behemah Tehorah — Halacha 3

Section 1

Verse: "Every firstborn that is born of your herd and your flock, the male, you shall sanctify to Hashem your God; you shall not work the firstborn of your ox, nor shear [the firstborn of your flock]..."

Based on the teaching "Tik'u" in Likutay [Moharan] Tinyana, Siman 5. See the entire teaching there. The general principle is that the essential thing is faith [emunah] — and each person must search himself and always strengthen himself in perfect faith. And to merit faith, one must strive and find the waters from which faith grows — that is, one must cry out from the depths of the heart, in the bechinas "from the depths I called to You, Hashem" [Tehillim 130:1], the bechinas "their heart cried out to Hashem" [Eichah 2:18]. And through this, counsels are revealed — in the bechinas "deep water is counsel in a person's heart" [Mishlei 20:5] — and through this faith grows, etc., etc. And this is the bechinas the creation of the world: first darkness and then light, etc. And to draw up and reveal the aforementioned waters, an ish tevunos [man of understanding] is needed — and an ish tevunos is one who polishes the soul by drawing down Divine spirituality into constrictions [tzimtzumim] — through which he draws down livelihood [parnasah], which is the bechinas "and He shall satisfy your soul in brilliance [tzachtzachos]" [Yeshayahu 58:11], etc. And through raising fallen faith, converts are made. And since these converts are made from the gathering up of fallen faith, they can harm Yisroel, etc. — for they introduce pride into Yisroel. And through this the leaders of falsehood seize the sword of pride, etc. — and through this, Heaven forbid, the desire for sexual immorality strengthens, etc. And to be saved from this are the protectors [meganim] of the generation who shield and save us from the desire for immorality — for they subdue the seal of the Sitra Achra that comes through pride, which is the bechinas chasam besaro [the seal of his flesh] — namely subduing and nullifying the desire for immorality — and elevate it from the bechinas chasam besaro to the holy seal, the bechinas tefillin, the bechinas "place me as a seal upon your heart" [Shir HaShirim 8:6], the bechinas "engravings of a seal: Holy to Hashem" [Shemos 28:36], etc. See all this there carefully.

Section 2

And this is the bechinas the sanctity of the firstborn of a pure animal — which was sanctified at the time of the Exodus from Egypt — through which tefillin are made. As it is written in the Torah portion Bo: "Sanctify to Me every firstborn," etc. And this portion is the first paragraph of the tefillin. For the sanctity of the firstborns is the bechinas elevating and clarifying the holy faith — and elevating from the bechinas chasam besaro to the holy seal, the bechinas tefillin. For the essential emunah is in the bechinas an animal — for the essential fullness of faith is to completely set aside one's mind and wisdom and make oneself like an animal, and to believe in Hashem, blessed be He, and in the true tzaddikim with perfect faith alone. For the essential faith is in what the intellect does not understand — for in what the intellect does understand, faith is not applicable, as is explained elsewhere. Therefore the essential faith is in the bechinas: "But I am brutish and do not know; I was as an animal before You" [Tehillim 73:22] — the bechinas: "Man and animal Hashem saves" [Tehillim 36:7] — and our Sages of blessed memory expounded: those who are wise in knowledge like the first Adam [Adam HaRishon] and yet make themselves like an animal. And as Shlomo HaMelech, peace be upon him, said — he who was wiser than all people — and yet he said: "For I am more brutish than any man, and I have not the understanding of a human being" [Mishlei 30:2]. And as it is written: "I said I would be wise, but it was far from me" [Koheles 7:23]. Therefore one who wishes to merit eternal life — true and everlasting life — must completely set aside his mind, intellect, and wisdom, and rely only on faith alone. And this is the greatest wisdom of all wisdoms — as is explained in our words elsewhere. For when one remains strong in faith alone — for days and years — without any intellectual investigations at all in one's mind, then certainly in the course of many days one will merit to attain and understand true Divine insights and wisdoms that cannot be attained by human intellect at all. Provided one does not make this a test but walks in simplicity and straightforwardness in upright and true faith. Therefore the essential faith is in the bechinas an animal — that one should make oneself like an animal that has no intellect whatsoever. But one must also guard oneself greatly from false beliefs — not to be a fool who believes everything. And this is the bechinas pure animals and impure animals — that Hashem, blessed be He, warned us to distinguish between the impure and the pure. For faith is in the bechinas an animal as above — but the straight holy faith of Yisroel is the bechinas pure animals. And false beliefs are the bechinas impure animals. For this reason the Patriarchs of the world were shepherds. And they are called the Seven Shepherds — "shepherds" specifically — for the first Patriarchs' entire service was to reveal holy faith in the world. Therefore Avraham Avinu, peace be upon him, who was the head of the believers — and was the first to begin to reveal and draw down holy faith in the world — therefore he dug wells of water. For this is the bechinas that he dug and delved and revealed the depths of the well — which is the bechinas holy faith, whose essential growth is from the depths of the well, from the bechinas the aforementioned waters — the bechinas "deep water is counsel" — the bechinas "from the depths I called to You, Hashem," as above. For through Avraham's digging of the water wells, he revealed the waters from which faith grows, as above. Therefore the nations and the Sitra Achra always strove to seal up Avraham's wells — as it is written: "And all the wells that his father's servants had dug in the days of Avraham his father, the Philistines had stopped them up," etc. And Yitzchak returned and dug them again — as it is written: "And Yitzchak dug again the wells of water" [Bereishis 26:18], etc. And regarding Yaakov it is written: "And he rolled the stone from the mouth of the well" [Bereishis 29:10]. And regarding Moshe it is written: "And he sat down by the well" [Shemos 2:15]. For all of them labored and toiled at this — to dig and reveal the well of living waters, which is the bechinas holy faith, whose growth is from there — from the bechinas deep water, etc., as above. And therefore since the Patriarchs merited to draw out and reveal holy faith — which is called a well of living waters — therefore they were all shepherds of animals. For they were engaged in tending animals — and through this they were clarifying and refining the faith, which is in the bechinas an animal in its lack of intellect, as above. In order that the faith should be clarified — to distinguish the holy faith from false beliefs, from foolish and vain beliefs. Therefore their matches were found to them at the well — for a woman who fears Hashem is the bechinas faith, as is known — therefore they found their matches at the well of water, from which faith grows, as above, which is the bechinas their match, the bechinas "a woman who fears Hashem." Therefore it is impossible for a woman to unite with her husband except through immersion [tevilah] in water — for the daughters of Yisroel, whose root is from the bechinas faith which is called "a woman who fears Hashem" as above — must immerse in water so that the holy faith, whose growth is from there from the bechinas deep waters, should grow. And then the daughters of Yisroel are purified from dam nidus [menstrual blood] — which is the contamination of the serpent, the bechinas false beliefs and heresy. For the essential growth of faith is from the bechinas the well of living waters — which is the bechinas the immersion in the mikvah of water by the daughters of Yisroel, who are the bechinas faith, as above. Therefore mikvah water purifies Yisroel from all forms of impurity in the world — for all forms of impurity flow from heresy and false beliefs, which is the essential impurity and contamination — the bechinas the contamination of the serpent who introduced heresy into the world. For all impurities come through the evil inclination which is called el acher [other god], i.e., heresies. Therefore through the mikvah water — from which faith grows — one merits to again draw out and reveal holy faith. And through this all impurities are nullified — which are the bechinas heresies and false beliefs — and one is purified from them. As it is written: "And I will sprinkle upon you pure water and you shall be purified from all your impurities" [Yechezkel 36:25]. For pure water is the bechinas the waters of the Yisroel mikvah — which are drawn from the depths of the well, from the bechinas the well of living waters, from the bechinas the aforementioned deep waters — through which holy faith grows. And then when this one rises, the other falls — and all heresies and all false beliefs are nullified, and one is purified from all the impurities that flow from them, as above.

Section 3

And this is the bechinas the sanctity of the firstborn pure animal — that one must give the firstborn pure animal to the Kohen. For one must clarify the holy faith — which is the bechinas a pure animal — from the bechinas chasam besaro, in which it becomes seized at the time of its fall. To clarify it from there and elevate it to the holy seal — as explained in the aforementioned teaching. Therefore one must give the firstborn animal to the Kohen, who is holy to his God. For through this one clarifies the first birth from the bechinas chasam besaro — which seizes hold in all births from the sin of Adam HaRishon, who blemished in this, as is known. Therefore one must sanctify the first birth — namely the firstborn — by giving it to the Kohen — through which it is elevated to the holy seal, the bechinas "engravings of a seal: Holy to Hashem" — which is the Kohen, who is called holy — as it is written: "holy is he to his God." And he offers the firstborn on the altar as a sacrifice — and through this one elevates and clarifies the animal, which is the bechinas faith, from the bechinas chasam besaro to the bechinas "engravings of a seal, Holy to Hashem." And the essential is the firstborn — which is the first birth — for everything follows the beginning. And all this Yisroel merited at the time of the Exodus from Egypt — when they were immediately commanded regarding the sanctity of the firstborns — as it is written there: "Sanctify to Me every firstborn" etc. For the essential Exodus from Egypt was when holy faith was revealed to all eyes through the awesome wonders that Hashem, blessed be He, performed — in order to reveal faith in His Divinity. As it is written: "And you shall know that I am Hashem" [Shemos 6:7]. And as is written there regarding each plague: "So that you shall know that the land belongs to Hashem" [Shemos 9:29] etc., and similarly many others. Therefore then the firstborns were sanctified — which was the bechinas clarification of faith — to elevate it to the holy seal, as above. For the essential of all births is through faith — which is the bechinas woman, as above. For da'as and faith are the bechinas man and woman. And just as in the physical realm it is impossible to produce any offspring without the union of male and female — likewise it is impossible for da'as and intellect to produce any good offspring for the rectification of the world except through faith. That is: when da'as unites with faith — through which they unify the Holy One Blessed be He and His Shechinah. And one who separates, Heaven forbid, da'as from faith is a quarrelsome person [nirgon mafrid aluf] who separates the aluf [Champion/Leader] of the world. And this is literally the bechinas immorality — the bechinas chasam besaro mizovo — the bechinas emitting seed wastefully — that one draws out drops of the mind and intellect without union with one's life-partner, which is the bechinas holy faith. From which are born harmful spirits of the world, Heaven forbid, as is known. Similarly, when one reveals and gives birth to some intellect from one's mind without attachment to faith — this intellect is the bechinas harmful spirits of the world — which greatly harms the world. For through this, heresy and false beliefs are drawn out, which destroy the world, Heaven forbid. Therefore when they left Egypt — when holy faith was revealed in the world — therefore the bechinas birth was sanctified. Which is the bechinas the sanctity of the firstborns — which are the first birth of faith — for all births are through faith, as above. Therefore then the firstborns of Egypt died and the firstborns of Yisroel were sanctified to Hashem. For the firstborns of Egypt are the bechinas the birth drawn from false beliefs — for "God made one corresponding to the other" [Koheles 7:14]. And the firstborns of Yisroel are the bechinas the birth drawn from holy faith. And at the Exodus from Egypt, holy faith was revealed and strengthened — and then the birth drawn from faith was sanctified — which is the bechinas the sanctity of the firstborns who open every womb among Yisroel. For the essential beginning — namely the first birth, when faith was opened and revealed until it gives birth and brings forth holy offspring. Therefore one must sanctify the firstborns — to give them to Hashem — in order to clarify them from the bechinas chasam besaro — which is the bechinas the blemish of faith that seizes hold in all births from the sin of Adam HaRishon — in the bechinas: "Behold, in iniquity I was formed, and in sin my mother conceived me" [Tehillim 51:7] — to clarify them from this and elevate them to the holy seal, the bechinas "engravings of a seal: Holy to Hashem." And then when this one rises, the other falls — and the firstborns of Egypt fall. Therefore one must sanctify the firstborns through the Kohen, for the sanctity of the firstborn is through this bechinas, as above.

Section 4

And therefore one gives the firstborn to the Kohen — for the Kohanim are the sons of Aharon. And Aharon merited the priesthood in the merit of: "and he will see you and be glad in his heart" [Shemos 4:14] — as our Sages of blessed memory expounded. For the entire service of the Kohen in the sacrifices is this aforementioned bechinas — elevating and clarifying from the bechinas chasam besaro to the holy seal. For this is the essential general principle of all sacrifices — that all of them come from animals — and through offering the animal as a sacrifice, one clarifies the holy faith, which is the bechinas an animal, from the bechinas false beliefs, from the bechinas chasam besaro — from which all sins in the world come — and elevates it to the holy seal, as above. For all clarification of the holy sparks from the klippos that is accomplished through the sacrifices — as is known — all of this is the aforementioned bechinas: clarifying from the bechinas chasam besaro to the holy seal. And this is accomplished through the Kohanim — the sons of Aharon. For Aharon merited this through going out to meet Moshe with joy — and not being jealous of his brother's greatness, even though he was older than him. And through this he broke the pride of the false leaders — who puff themselves up against the poor people for no reason, and chase after honor, and seize greatness for themselves, and pursue the true leaders, and are envious of the greatness of the truly righteous. For Aharon was literally the opposite of this — for he was the true leader of Yisroel at that time. As it is written: "to them in the land of Egypt" — and our Sages of blessed memory expounded: that prophecy was spoken through Aharon. And yet he did not lord himself over his younger brother — on the contrary, he humbled himself before him and nullified himself, broke the pride, and truly rejoiced in his heart at the greatness of his brother Moshe. It thus emerges that Aharon broke the pride from which flows the bechinas chasam besaro, as above. Therefore Aharon merited through this the priesthood — that his service forever would be to break and nullify from Yisroel the bechinas chasam besaro, the bechinas the desire for immorality, and to elevate to the bechinas "engravings of a seal: Holy to Hashem" — which is inscribed on the tzitz [golden forehead-plate] on Aharon's forehead. For Aharon merited this by breaking pride — through which he nullified the bechinas chasam besaro that flows from pride, as above — and elevated everything to the holy seal, the bechinas "engravings of a seal", etc., as above. For Aharon converted converts — as it is written: "and many he returned from iniquity" [Malachi 2:6]. And as our Sages of blessed memory said: "Be from the students of Aharon... loving people and bringing them close to Torah." But the converts he brought close could cause harm — for they introduce pride, through which comes the desire for immorality, Heaven forbid. But Aharon broke the pride, as above — and did not lord himself over the true tzaddik, his brother Moshe. And then he handed over all his converts and penitents — all of them he delivered to Moshe. And Aharon had been the leader of Yisroel and nullified himself and delivered all the greatness to his brother. It thus emerges that he elevated the converts and penitents to Moshe — who is holy da'as, the bechinas tefillin, the bechinas holy seal, the bechinas "and Moshe was shepherding" [Shemos 3:1] — as explained in the aforementioned teaching. It thus emerges that through this very act — that Aharon went out to meet Moshe, and nullified the pride, and rejoiced in his heart, and delivered all the greatness to his brother — through this he nullified the bechinas chasam besaro, which is the bechinas pride, and elevated everything to the bechinas Moshe — which is the bechinas tefillin, the holy seal. For he delivered all the greatness and elevation and all his people — those he had returned to repentance and whose leader he had been — he delivered everything to Moshe, since Moshe then became the essential leader. It thus emerges that through this he was elevating from the bechinas chasam besaro to the holy seal. Therefore in reward for this he merited the priesthood — whose service forever is with the sacrifices that are sanctified to Hashem — which is also the aforementioned bechinas: clarifying from the bechinas chasam besaro to the holy seal. As above. Therefore one gives the firstborn to the Kohen — for the sanctity of the firstborn, which is the first birth, is in this bechinas: elevating from chasam besaro to holiness — the bechinas "sanctify to Me every firstborn" etc. — for it ascends to holiness, to the bechinas "engravings of a seal: Holy to Hashem," as above. And therefore Aharon merited greater sanctity of the covenant than all Yisroel — for the Kohanim were commanded more mitzvos regarding the sanctity of the covenant than Yisroel. As it is written: "A harlot, or one who has been violated, or a divorcee, or a chalulah — these he may not marry, for he is holy" [Vayikra 21:7] etc. For this is the nullification of the desire for immorality — through breaking pride, which is the bechinas chasam besaro, etc., as above.

Section 5

And therefore Aharon nullified from Yisroel the desire for immorality — which is the impurity of Amalek. For the clouds were in the merit of Aharon — and the Clouds of Glory nullified the klipah of Amalek. For Amalek could not rule over Yisroel who were within the cloud — only over the stragglers [hanecheishalim] whom the cloud expelled. Therefore after the death of Aharon — when the Clouds of Glory departed — then Amalek came against them. As it is written: "And the Canaanite, the king of Arad, heard" etc. [Bamidbar 21:1] — and our Sages of blessed memory expounded that this was Amalek, who heard that Aharon had died and the Clouds of Glory had departed, etc. For Aharon the Kohen nullifies the desire for immorality — which is the bechinas Amalek, as above — and draws down the seven clouds, which are the bechinas the Seven Shepherds, which is the bechinas tefillin — as stated in the aforementioned teaching. And similarly it is explained in the aforementioned teaching that the clarification and elevation — elevating from the bechinas chasam besaro to the holy seal of tefillin — through breaking pride — this bechinas is the bechinas cloud [anan]. As is explained there on the saying of our Sages of blessed memory: "When the Rabbis rose from the study hall of Rav Huna they would shake out their cloaks" — meaning that they broke the pride — and clouds arose — the bechinas "And the rainbow shall be in the cloud" [Bereishis 9:13] — the bechinas the rectification of the covenant, elevating from the bechinas pride, from the bechinas chasam besaro, to the bechinas tefillin. And this is "v'chasei l'shimsha" [it covered the sun] — meaning tefillin, etc. See there. And this is the bechinas Aharon the Kohen's seven clouds, which subdue the klipah of Amalek — which is the desire for immorality. For Aharon merited this through breaking pride before Moshe, as above.

Section 6

For the essential redemption from Egypt depended on Aharon humbling himself before Moshe. For Moshe Rabbeinu's level was exceedingly elevated — and from the very greatness of the immensity of his level — being utterly elevated and exalted above the people of the world — he could not reveal himself at all to the world. And this is the bechinas: "for I am heavy of mouth and heavy of tongue" [Shemos 4:10] — for Moshe Rabbeinu is the bechinas heavy of mouth and heavy of tongue — that it is difficult and burdensome for him to speak with the people of the world at all, for he was elevated and exalted and very distant from all the world. Therefore it was impossible for his level and holiness to be revealed except through Aharon the Kohen — who was at that time the leader of Yisroel before Moshe Rabbeinu was revealed — as it is written: "you shall be to him as God, and he shall be your mouth" [Shemos 4:16]. For Aharon, by virtue of his great level, merited to comprehend the level of Moshe — and he revealed his level to all Yisroel. For everything depended on him — for everyone relied on him, since he had been their leader before. Therefore had it not been for Aharon's humility — that he broke pride and nullified himself before Moshe — it would not have been possible to leave Egypt through Moshe himself. And the Exodus from Egypt is itself the aforementioned bechinas — drawing out and clarifying all the holy sparks from the bechinas chasam besaro to the bechinas tefillin. Which is the bechinas the Exodus from Egypt — when all the hosts of Hashem, all the holy sparks, went out from the exile of Egypt, from ervat ha'aretz [the nakedness of the land], from the blemish of the covenant. For the essential Exodus from Egypt was the rectification of the covenant — for the Egyptian exile was to rectify the blemish of the seminal emissions of Adam HaRishon — which is the bechinas chasam besaro — as is brought in the words of our Rabbeinu of blessed memory in the aforementioned teaching. Therefore at that time the firstborns were sanctified to the Kohen — who is the bechinas Aharon — for Aharon merited this as above.

Section 7

And therefore the clarification that clarifies faith from the bechinas chasam besaro to the bechinas mochin [mental lights] of tefillin — which are the bechinas the Seven Shepherds — is the bechinas Aharon the Kohen's seven clouds, as above. For they are called clouds [ananin] — for the essential faith is the bechinas darkness and cloud, in the bechinas: "and Your faithfulness in the nights" [Tehillim 92:3]. For the essential faith is to completely darken one's eyes and completely set aside one's mind — which is the bechinas darkness. And specifically through this one merits to recognize Hashem, blessed be He — when one darkens the eyes of one's da'as completely and relies on faith alone — in the bechinas: "He made darkness His hiding place" [Tehillim 18:12]. And this is the bechinas: "as light excels over darkness" [Koheles 2:13] — for it is impossible to merit the light of da'as except from within the darkness — which is the bechinas faith — where one completely darkens one's eyes and relies on faith alone. Then one merits the advantage of light from darkness — "from the darkness" specifically — as is brought in the holy Zohar. And this is the bechinas the blackness of tefillin — for blackness is the bechinas darkness. For the essential revelation of the tefillin's mochin is only through strengthening faith alone — in the bechinas: "I am dark but beautiful" [Shir HaShirim 1:5] — when I darken myself — meaning when I darken the eyes of my mind completely and do not engage in any intellectual investigations whatsoever into Your holy ways, and I rely on faith alone — then "beautiful" — for I merit the beauty and glory of tefillin and mochin. For it is impossible to merit holy mochin except through faith. For through perfect and genuine faith — for days and years — one afterward merits to recognize Hashem, blessed be He, with complete knowledge. In the bechinas: "And I will betroth you to Me in faithfulness, and you shall know Hashem" [Hoshea 2:22] — that through faith one merits da'as, the bechinas tefillin. Therefore the tefillin of the hand [tefillin shel yad] precede the tefillin of the head [tefillin shel rosh] — for the tefillin of the hand are the bechinas malchus, the bechinas faith — called yad kehah [the dim hand], an expression of darkness — the bechinas "Your faithfulness in the nights," as above. For the essential beginning of attaining the tefillin and mochin is through faith, as above.

Section 8

And this is the bechinas the pure firstborn [bechor tam] — for it is forbidden to offer it unless it is tam [unblemished/wholesome]. For "all that has a blemish shall not be offered" [Vayikra 22:20]. For holy faith is the bechinas temimus [wholesomeness/perfection]. For it is stated in the words of our Rabbeinu of blessed memory elsewhere (in Siman 31) that the completeness of all things is faith — and without faith all things are deficient. Even Torah and holy da'as have no completeness without faith. As our Sages of blessed memory said: "Chavakuk came and established them all upon one: 'the righteous one shall live by his faith'" [Makos 24a], etc. See there. For in truth the essential perfection is only the holy faith — for there is no perfection except in the bechinas faith. And without faith, all things are deficient — for in truth it is impossible to truly and perfectly attain anything except through faith. Therefore da'as itself is certainly deficient — as it is written: "I said I would be wise, but it was far from me" [Koheles 7:23]. Therefore even one who merits to attain some insight and knowledge — such as one who merits to attain some proper intention [kavanah] in some mitzva — even if one attained a true intention: if one wishes to perform the mitzva with that intention alone, certainly this is not perfection. For "double is wisdom's gift" [Iyov 11:6] — for even this intention one certainly cannot attain to its ultimate extent with complete perfection. All the more so since there are seventy facets of the Torah — and each facet contains thousands and tens of thousands of interpretations without end. And certainly there is no tzaddik on earth who can attain even one mitzva in complete perfection — for "its measure is longer than the earth and broader than the sea" [Iyov 11:9]. As it is written: "To every limit I have seen an end; Your commandment is exceedingly broad" [Tehillim 119:96]. Therefore if one wishes to fulfill the mitzva with only that intention — certainly one has fallen far short. For the intention of the mitzva extends without end. Therefore one always needs faith — for faith is perfection. For when one performs the mitzva with faith — believing that Hashem, blessed be He, commanded us to perform this mitzva from the side of His will and reason, for He, blessed be He, desires this for whatever reason He desires — then included in this intention are all the intentions of the world with complete perfection. For in His will, blessed be He, who desired that this mitzva be done — in this are all intentions included with complete perfection, for His will encompasses everything. And one who performs the mitzva with this in mind — then the mitzva is complete — for all intentions are included in this with complete perfection without end, as above. Therefore even one who merits to attain a true intention — one always must combine with it faith — and then one's intention and mitzva have perfection. But if one relies on one's intention and wisdom alone, one has no perfection and falls far short.

Section 9

And because of this, it is forbidden to derive any halachic ruling from kavanos [mystical intentions] — that is, to derive any halachic ruling or practice based on the kavanos. For this is a great prohibition. As I heard from our Rabbeinu of blessed memory: that one who wishes to innovate novel interpretations in Torah — is permitted to innovate whatever one wishes, if one is worthy of it. Provided one does not derive any halachic ruling from one's innovations and homiletical teachings that one innovates in Torah. For the halachic rulings of Torah must be clarified only according to the words of our Sages of blessed memory in the Talmud and the halachic authorities. But Heaven forbid to derive any ruling based on speculative arguments that one innovates and expounds in Torah in the way of homiletics, mysteries, and Kabbalah. [Text note: something appears missing here.] The principle is that we cannot derive any halachic ruling or practice from our speculation regarding the intentions and secrets of Kabbalah — even to be stringent. About this it is said: "You shall not turn aside from the matter... right or left" [Devarim 17:11]. For even to the right — namely to be stringent and add a prohibition — we must conduct ourselves only as Hashem, blessed be He, and our Sages of blessed memory commanded us. And these words are upright to one who understands and straight to those who find knowledge. For in truth one can stumble even more if one wishes to follow one's own wisdom. And as our Rabbeinu of blessed memory hinted in many places — that it is forbidden to rely on one's wisdom at all, only on faith alone, as our Sages of blessed memory transmitted to us.

Section 10

Let us return to our subject: that the essential perfection is only faith alone, as above. Therefore faith is called temimus — the bechinas: "You shall be wholesome [tamim] with Hashem your God" [Devarim 18:13]. For faith is whole and perfect with ultimate perfection — for "all things are wearisome; no one can utter it; the eye is not satisfied with seeing, nor the ear with hearing" [Koheles 1:8] etc. And even if the wise person says he will know — "he cannot find it" [Koheles 8:17]. Therefore there is no perfection for da'as and Torah except through faith. For it is impossible to attain anything in da'as with complete perfection except through faith. For since one believes in Hashem, blessed be He, and in His righteous ones and in His mitzvos with perfect faith — one is whole with ultimate perfection. For faith has no limit — for one believes in the Truth which is infinite — even though it is impossible to attain it through da'as in any way. But faith encompasses everything without end and limit. Therefore one needs faith to be whole without any blemish at all — in the bechinas: "You are all beautiful, my beloved, and there is no blemish in you" [Shir HaShirim 4:7]. And then one merits to attain great da'as through this — as above. For through complete faith one merits da'as, as above. And this is: "you are all beautiful... with me from Lebanon, O bride; with me from Lebanon come, look" etc. [Shir HaShirim 4:8] — Lebanon is the Temple, which is the bechinas mochin. As our Sages of blessed memory said: "Whoever has da'as, it is as if the Temple was built in his days." For Lebanon is the bechinas levona d'mocha [the frankincense of the brain], as is brought in the holy Zohar. And this is: "with me from Lebanon, O bride" etc. — as Rashi explained: from the time you depart from the Temple until you return and come back there, you shall always be with Me, etc. See there. Meaning: when one merits complete faith with ultimate perfection — and the faith spreads through all the limbs — so that all 248 of his limbs are filled with complete faith. As our Rabbeinu of blessed memory explains on the verse: "and his hands were faithful until the sun set" [Shemos 17:12] — that faith must be in all the limbs — and then one merits to attain intellect afterward. And this is: "you are all beautiful, my beloved, and there is no blemish in you" — meaning that the faith, which is the bechinas a bride [kalah] that is made up of all perfection as above, is in the bechinas "you are all beautiful, my beloved, and there is no blemish in you" — that faith is whole in all the limbs with no blemish in any limb. For faith is the bechinas complete stature [komah shleimah]. And when there is some deficiency and blemish in faith, then there is some deficiency and blemish in some limb — according to the blemish in the faith. And then it is impossible to attain da'as through this faith that has no completeness in all 248 limbs. But when faith is with ultimate perfection — in the bechinas "you are all beautiful, my beloved, and there is no blemish in you" — then: "with me from Lebanon, O bride; with me from Lebanon come" — that you will always merit complete da'as, which is the bechinas Lebanon, as above. For through complete faith one merits da'as, as above. And this is: "with me from Lebanon come" — meaning that Hashem, blessed be He, says to the Community of Yisroel — who are believers and are therefore called bride, which is the attribute of faith as above — that even in the time when they are distanced from da'as, which is the bechinas Lebanon, the whiteness of the mind [levona d'mocha] as above — with all this, through complete faith they shall always be with Me from the time they depart and are distanced from da'as until they return and come back to da'as, which is the bechinas Lebanon. And this is: "with me from Lebanon come" — as Rashi explained there: from the time you depart until you come back, you shall be with Me. And this is what he concludes: "look from the top of Amanah" [Shir HaShirim 4:8] — meaning: afterward you will sing praises and thanksgivings to Hashem, blessed be He, Who grants you this da'as. And this is the bechinas the firstborn that must be tam — without any blemish at all, even a thread-like blemish of the eye [dokin sheba'ayin]. And then it is fit to ascend on the altar — to ascend to holiness — to be clarified and elevated to the bechinas mochin, the bechinas holiness, as above — which is the bechinas the sacrifices, as above. For it is impossible for the sacrifice to ascend to the bechinas holiness, to the bechinas mochin, except when it is whole without any blemish. For the essential ascent is through complete faith — through which one merits da'as, which is the bechinas tefillin, etc., as above. And it is impossible to merit this except when the sacrifice is whole without any blemish. Which is the bechinas faith with perfection, without any deficiency — the bechinas: "be wholesome [tamim] with Hashem" — the bechinas: "and Yaakov was a wholesome man" [Bereishis 25:27]. And this is the bechinas bechor tam [wholesome firstborn], as above. For the sanctity of the firstborn is the bechinas the clarification of faith — ascending to the bechinas tefillin mochin, etc., as above. And this is the bechinas: all the blemishes that disqualify Kohanim also disqualify women. For the Kohen must be whole without any blemish — which is the bechinas complete faith. And then he can offer sacrifices to clarify faith to the bechinas mochin tefillin, as above. Therefore the blemishes that disqualify Kohanim — for these blemishes hint that faith is not complete — therefore certainly these blemishes also disqualify women. For a woman who fears Hashem is the bechinas faith and must be without any blemish — in the bechinas: "you are all beautiful", etc., as above. And this is itself the bechinas the blemishes of those who offer sacrifices — therefore they share the same ruling, as above.

Section 11

And this is what is written regarding a Kohen with a blemish: "The bread of his God, from the most holy things and from the holy things, he shall eat; but he shall not come to the veil" [Vayikra 21:22–23]. For it is stated there in the aforementioned teaching that the tzaddik — through his eating — in the bechinas: "the righteous one eats to satisfy his soul" [Mishlei 13:25] — through this polishes his soul in the bechinas: "and He shall satisfy your soul in brilliance" etc. And through this he is in the bechinas ish tevunos [man of understanding] — and through this he can reveal the deep waters from which faith grows, etc. See there. Therefore the Kohen with a blemish — which is a sign that faith is not complete — must strive to eat in holiness in order to merit through this to rectify the faith, as above. And this is: "the bread of his God... he shall eat" — for the essential rectification of the blemished one, which is the blemish of faith, is through eating the sacred things — namely holy eating — in the bechinas: "the righteous one eats to satisfy his soul." Through which faith is rectified, as above. And therefore the Kohanim atone through their eating of the sacred things — as our Sages of blessed memory said: "Kohanim eat and owners are atoned." For the essential atonement and rectification of all sins is through the rectification of faith — for the blemish of all sins is in the bechinas faith. As it is written: "and you will turn and serve other gods" [Devarim 11:16] — that immediately when one turns away from Hashem, blessed be He, and transgresses any sin, Heaven forbid — one immediately is serving other gods, Heaven forbid. For all sins flow from the evil inclination which is called el acher [other god], i.e., heresies, as above. Therefore the rectification and atonement is through the Kohanim's eating — the bechinas: "Kohanim eat and owners are atoned." For through eating the sacred things, they polish their souls — as above — through which faith returns and grows — and they raise the fallen faith — which is the rectification of all sins in the world, as above. And this is the bechinas: "from when do they recite the Shema in the evening? From the time the Kohanim enter to eat their terumah" [Berachos 2a]. For the recitation of Shema is the faith of unity — and one merits this through the eating of the tzaddikim — which is the bechinas the eating of the Kohanim's terumah, which is holy eating — through which one merits faith, as above.

Section 12

And this is the bechinas: "you shall not work the firstborn of your ox" [Devarim 15:19]. For labor [avodah] is sadness [atzvus] — the bechinas: "in sorrow shall you eat it" [Bereishis 3:17]. And the eating of the firstborn must be with joy — as it is written: "and you shall eat there... and the firstborns of your herd and your flock, and you shall rejoice before Hashem your God" etc. [Devarim 12:18]. For the essential rectification is through eating with joy — through which one strengthens the power of the angel [mal'ach] and subdues the bechinas chasam besaro — which is the essential sanctity of the firstborn, as above. And this is the essential bechinas the Exodus from Egypt — as is explained there in the aforementioned teaching. Therefore labor is forbidden regarding the firstborn — so that the bechinas sadness, Heaven forbid, should not take hold in it — which is the bechinas labor, as above. And as is explained elsewhere: the essential rectification to subdue the bechinas chasam besaro, etc. — this is accomplished through joy, as above — which is the bechinas the joy of tefillin, as is explained there. See there. And this is the prohibition of shearing [gizah] — as it is written: "and you shall not shear the firstborn of your flock" [Devarim 15:19]. For the essential holiness is in the hairs — which are the bechinas the sparkling of the mochin, the bechinas tefillin — as is explained there in the aforementioned teaching. The bechinas: "and the hair of his head like clean wool" [Daniel 7:9]. See there.

Section 13

And therefore Yaakov Avinu and his sons were greatly occupied with tending sheep. For the essential clarification of faith was through Yaakov. For Avraham and Yitzchak began to reveal faith and dug wells, as above. But then it was still not possible to clarify and reveal faith in complete perfection — to elevate it to the bechinas mochin tefillin, as above. For in their days the drops of Esav and Yishmael had not yet been clarified — which it is forbidden to elevate to the mind, as is explained there in the aforementioned teaching. See there. Therefore the essential tefillin are in the bechinas Yaakov — who is the bechinas tefillin, as is known: "the beauty of Yaakov is like the beauty of Adam" — which is the bechinas tefillin, which are called pe'er [glory]. For in the days of Yaakov the drops of Esav and Yishmael had already been clarified and come out. And then one can elevate and clarify from the bechinas chasam besaro to the holy seal. For as long as the drops of Esav and Yishmael had not come out, the clarification was not complete — lest the drops of Esav and Yishmael ascend to the mind, which is the blemish of tefillin, as is explained there. But in the days of Yaakov — when they had already come out — then the clarification was complete: from the bechinas chasam besaro to the holy seal, which is tefillin — which are the bechinas Yaakov. Therefore Yaakov merited to guard the first drop for his life-partner [l'natrah tipah kadma'a l'vat zugayh] — as is stated in the holy Zohar — as it is written: "my strength and the first of my vigor" [Bereishis 49:3]. For he merited the complete clarification — to subdue and nullify the bechinas chasam besaro and to merit tefillin, as above. And therefore he fathered a firstborn son in holiness — which is the bechinas the clarification and elevation of faith to the bechinas holiness, as above. But in the days of Avraham and Yitzchak it was necessary that the husk [kelipah] precede the fruit — that Esav and Yishmael come out before Yitzchak and Yaakov. And Yaakov had to toil greatly until he took the birthright from Esav. And all this was because the drops of Esav and Yishmael had not yet come out — and therefore the birthright, which is the bechinas tefillin as above, was in exile until Yaakov — when the drops of Esav and Yishmael came out. And then he merited complete tefillin, as above. And then the birthright was drawn into holiness — for the birthright is the bechinas tefillin, for the first paragraph [of tefillin] is "sanctify to Me every firstborn," as above. Therefore Yaakov was occupied with tending flocks — which is the bechinas the clarification of faith, as above. And then during the tending of the flocks he engaged in the service of tefillin — as is brought that Yaakov engaged in the service of tefillin through the branches he peeled in the troughs of water. "Ba'rahatim" — this is the bechinas the running of the mind [rahitay mochin], the bechinas: "the king is held captive in the tresses" [ba'rahatim] [Shir HaShirim 7:6] — which is the bechinas tefillin. For the tefillin are made through the clarification of faith — which he merited through tending the flocks, as above. And this is the bechinas: "And Yaakov set the branches which he had peeled in the troughs of water" [Bereishis 30:38] etc. For Yaakov drew down the tefillin — the clarification of faith — from the troughs of water — meaning from the bechinas the depths of the well, from the bechinas deep water from which faith grows, as above. Therefore when Yaakov saw Rachel — who is the bechinas the perfection of faith — then: "he rolled the stone from the mouth of the well, like one who removes a stopper from a bottle" [Bereishis Rabbah 70:12] — as our Sages of blessed memory said. For before that the stone had been great upon the mouth of the well from which faith grows — for it was not possible to reveal faith easily from the well of living water, as above — because of the drops of Esav and Yishmael who delay and blemish the faith, as above. But in the days of Yaakov and Rachel, the drops of Esav and Yishmael had already been pushed outside — and then Yaakov merited to reveal faith in complete perfection — which is the bechinas Rachel "fair of form and fair of appearance" [Bereishis 29:17] — the bechinas: "you are all beautiful, my beloved" — the bechinas faith with ultimate perfection. And then he rolled the stone from the mouth of the well like one removing a stopper from a bottle — for now faith was revealed in complete perfection, as above. And this is the bechinas the speckled, spotted, and streaked [akudim, nekudim, u'vrudim] — which Yaakov merited to be born among his flocks. For he clarified faith so much through tending his flocks — until he elevated faith to the bechinas "engravings of a seal: Holy to Hashem" — to the bechinas tefillin glory, the totality of all colors — the bechinas speckled, spotted, and streaked, which are the totality of all colors. For all the mochin which are the bechinas tefillin — namely all types of da'as, mochin, attainments, and holy constrictions [tzimtzumim] through which one attains understandings of His Divinity, blessed be He — all of them are included in the bechinas speckled, spotted, and streaked — which are the totality of all Atzilus [World of Emanation] — as is understood from the writings of the Arizal. And this Yaakov drew down specifically through tending his flocks — for he merited all this through complete faith — by clarifying through tending his flocks until he merited through this complete da'as, the bechinas mochin tefillin — which are the totality of all the holy colors — the bechinas speckled, spotted, and streaked, as above. And this he clarified from Lavan's flocks — meaning he clarified holy faith from false beliefs — which are the bechinas Lavan's flocks, for he worshipped idolatry and believed in the terafim [household idols], which are false beliefs. Therefore Yaakov had to toil greatly at this — and performed many acts — and had several heavenly assistances for this — to merit that the flocks should give birth to speckled, spotted, etc. All this was for the aforementioned clarification. For through this he merited to draw down the faith of Yisroel, holy faith, etc., as above. And this is the bechinas: "And I raised my eyes and saw in a dream, and behold... and the angel of God said to me in the dream... raise your eyes now and see — all the he-goats mounting the flock are speckled, spotted, and streaked" etc. [Bereishis 31:10–12]. For Yaakov merited then a dream through an angel — which one merits through the aforementioned clarification from the bechinas chasam to the bechinas the seal of tefillin. Through which one merits a dream through an angel — as is explained there in the aforementioned teaching.

Section 14

And therefore it is also written regarding Aharon the Kohen: "For the lips of the Kohen shall guard da'as... for he is a messenger [mal'ach] of Hashem of hosts" [Malachi 2:7]. For Aharon is in the bechinas the maginay eretz [shields of the earth] who clarify from the bechinas chasam, etc. to the bechinas tefillin — which is the bechinas mal'ach Hashem Tzeva'os [messenger of Hashem of hosts]. As is explained there — that mal'ach [מלאך] is an acronym for "Ki La'Elokim Maginay Eretz" ["for to God are the shields of the earth"] [Tehillim 47:10]. See there.

Section 15

And this is: "the nobles of the peoples are gathered — the people of the God of Avraham" [Tehillim 47:10] — meaning converts — as Rashi explained there — "for to God are the shields of the earth," etc. For the maginay eretz clarify and rectify the converts — for they elevate from the bechinas chasam, etc. that the converts cause — and elevate to the bechinas the seal of tefillin — in the bechinas me'od na'aleh [most exalted]. Me'od is the side of death [sitrah d'mosa] — which is the bechinas chasam besaro — na'aleh — elevated upward through the maginay eretz — who elevate from the bechinas chasam to the bechinas tefillin, to the bechinas "engravings of a seal: Holy to Hashem."

Section 16

And therefore the Kohanim are forbidden to enter the Temple and approach the altar until they sanctify their hands and feet with the holy water sanctified in the kiyor [washbasin]. For the essential drawing down of holiness is through water — from which faith grows. For their essential service was the rectification of faith, as above. And this is the bechinas the washing of hands [netilas yadayim] in water before eating. For eating must be in the bechinas: "the righteous one eats to satisfy his soul." Through which one polishes the soul and merits to draw up the waters through which faith grows, as above. Therefore one must first wash one's hands — in order to strive and draw down these waters from which faith grows — which is the bechinas the hands — the bechinas: "and his hands were faithful" [Shemos 17:12]. And then one merits afterward in one's eating to draw down and reveal these waters — in the bechinas: "and a man of understanding draws it up" [Mishlei 20:5] — who draws up these waters and reveals faith in complete perfection.

Section 17

And this is the bechinas the testing of the sotah [suspected adulteress] through holy water. For the sotah — who is an adulterous woman — this is the bechinas idolatry, the blemish of faith. As it is said regarding idolatry: "the adulterous woman who takes strangers instead of her husband" [Yechezkel 16:32]. And she is the bechinas the blemish of the covenant, the bechinas the seal of the Sitra Achra. Therefore her testing is through the water — for one must strive and reveal the holy waters from which faith grows — and one throws there earth from the floor of the Tabernacle. For earth [afar] is a vessel for everything [manah d'chulhu] — the bechinas faith — as is explained there in the aforementioned teaching. And through this she is tested: if she is pure — which is the bechinas complete faith — then: "she shall be cleared and shall conceive seed" [Bamidbar 5:28]. This is the bechinas holy birth — which is the bechinas elevating and clarifying from the bechinas chasam besaro, from the bechinas the blemish of the covenant, to the holy seal, the bechinas tefillin — the bechinas the Exodus from Egypt, which is the bechinas holy birth — the bechinas: "sanctify to Me every firstborn, the opener of every womb," etc., as above. And if not — if she blemished faith — then: "her belly shall swell and her thigh shall fall" [Bamidbar 5:27] — this is the bechinas the terrible afflictions that come from the blemish of faith — as is explained in the aforementioned teaching. And therefore the essential clarification and rectification here is through holy water — from which faith grows, as above.

Section 18

And since Aharon the Kohen always engaged in clarifying from the bechinas chasam to the bechinas seal, the bechinas Moshe, the bechinas tefillin — which he merited through delivering his greatness to Moshe, etc., as above — because of this he thought he could subdue the evil thought of the Erev Rav [mixed multitude] who wanted to worship idolatry and draw in false beliefs. Therefore he took from their hands and fashioned it with an engraving tool [cheret] — for he thought he could subdue them and clarify them from false beliefs, which are the bechinas chasam besaro. For they worshipped the Calf only in order to permit themselves immorality, etc. — and he thought he could subdue and clarify this as he always did. But he erred in this — for the Erev Rav were the bechinas the drops of Esav and Yishmael that cannot be clarified. Who bring about perverted judgment — the bechinas: "therefore perverted judgment emerged," the bechinas: "therefore this Calf came out" [Shemos 32:24]. Therefore when Moshe came down, he tested them with water like sotos — as it is written: "and he scattered it upon the face of the water" [Shemos 32:20]. For Moshe returned and drew down holy faith through the water from which faith grows, as above. For he cried out mightily to Hashem, blessed be He, from the very depths of his heart — through which the aforementioned deep waters are revealed. And through this he tested them like sotos — and through this the believers in holy faith were clarified from the believers in false beliefs, as above. Therefore specifically after the incident of the Calf, Aharon was consecrated into the priesthood. For specifically then — when the wickedness of the Erev Rav was revealed — as it is written: "for Aharon had let them loose to the mockery of their enemies" [Shemos 32:25] — and then they were pushed away and distanced from holiness. And then the drops of Esav and Yishmael — who are the Erev Rav — were pushed outside. And therefore specifically then Aharon was consecrated into the priesthood — and merited to begin engaging in the service of sacrifices. Through which he clarified from the bechinas chasam to the holy seal, as above. See there very carefully in the aforementioned teaching — particularly at the end, regarding the rectification of justice which is through pushing away the drops of Esav and Yishmael, etc. See all this there carefully — and then our words, with the help of Hashem, blessed be He, will be pleasing to you.

And this is what is juxtaposed in Shmuel — regarding David who fled to Achimelech the Kohen — who gave him the Lechem HaPanim to eat — and the sword of Golyat the Philistine. For Hashem, blessed be He, arranged through His wonders that King David ate the Lechem HaPanim — since he merited to be such an ish chayil — to wage the battles of Hashem — to slay Golyat the Philistine. For one who is an ish chayil, etc., merits the illumination of the ratzon at the time of eating — through having a portion in kingship and dominion. Therefore King David — who merited the essential holy kingship — for he was a wondrous and awesome ish chayil — who slew Golyat and fought all the battles of Hashem — therefore certainly he merited the illumination of the ratzon at the time of eating. Therefore the matter of the sword of Golyat — which was given to him — was juxtaposed to the matter of the Lechem HaPanim with which he was fed. For David needed to eat the Lechem HaPanim — which is the essential holy eating that the Kohanim eat — in order to receive the illumination of the ratzon for all of Yisroel. For since he was such an ish chayil who slew Golyat — and needed to conquer the kingship over all of Yisroel — certainly he deserved to eat the Lechem HaPanim — which is the illumination of the ratzon at the time of eating, as above. Therefore they were juxtaposed to one another, as above.

Section 22

Therefore even the Kohanim were men of valor, as our Sages of blessed memory expounded on the verse: "and the men of valor were distorted" [see Yoma 38a] — for the Kohanim ate all the holy eatings — which are the sacrifices, terumah, first fruits, etc. — all in order to atone for Yisroel through their eating — in the aspect of: "the Kohanim eat and the owners are atoned" [Pesachim 59b]. And all through the illumination of the ratzon they merited through such holy eatings — that they merited to receive within them the illumination of the ratzon — through which is the essential atonement and forgiveness for all sins. For through the illumination of the ratzon, Hashem, blessed be He, becomes appeased with Yisroel and forgives all their sins. Therefore the Kohanim were men of valor — for it is impossible to merit the illumination of the ratzon at the time of eating except for one who is an ish chayil, as above.

Section 23

And this is the aspect of the table of kings — that the kingship and dominion is referred to by the name of the table — as it is written of David, who is the essential holy kingship: "You prepare a table before me against my adversaries" [Tehillim 23:5]. For the holy king merits a table before Hashem — that is, to receive the illumination of the ratzon through eating at the table, as above. Which is the aspect of: "You have anointed my head with oil" [ibid.] — in the aspect of: "to brighten the face with oil and bread to sustain the heart of man" [Tehillim 104:15] — as above. See in the Torah Ki Merachamam Yenahaggem, the aforementioned, and you will understand.

Hilchos Bechor Behemah Tehorah — The Firstborn of a Pure Animal

Section 24

And this too is the bechinas the mitzva of the firstborn of a pure animal — which is given to the Kohen, who then offers it in the Temple — with the fat and the blood [burned on the altar] and the meat eaten by the Kohanim. For Yisroel must sanctify even the birth of their animals — and the essential is the first birth — so that the sanctity of da'as should be drawn through it. For even the birth of an animal must be sanctified — since Yisroel eat it — and the essential vitality of a person, which is the da'as and wisdom — as it is written: "wisdom gives life" [Koheles 7:12] — is drawn through eating. Therefore one must sanctify the eating of Yisroel. And therefore when a pure animal gives birth, one must sanctify the first birth so that da'as should be drawn through it. And this is accomplished by giving the firstborn to the Kohen — and the Kohen, who embodies the bechinas da'as of son and student, offers it in the Temple which is the essential [place of] the da'as of son and student — as is explained in the aforementioned Torah. And therefore there in the Temple, the illumination of the ratzon shines through the sacrifices — which are called by the language of the eating of the altar, as this expression is used by our Sages of blessed memory many times — as for instance: "and it is consumed by the fires" [v'ne'echal l'ishim], etc., and similarly many others. And as it is written: "I have come into my garden, my sister, my bride" [Shir HaShirim 5:1] — and Rashi explained that this was said regarding the erection of the Tabernacle — "I gathered my myrrh", etc., "I ate my forest together with my honey" — which is interpreted as referring to the sacrifices. For the sacrifices brought on the altar in the Temple are in the bechinas eating — through which the illumination of the ratzon shines — as it is written: "You shall offer it for your acceptance" [lirtzonchem tizbachu] [Vayikra 19:5]. And it is written: "They shall ascend upon My altar for acceptance" [ya'alu al mizbichi l'ratzon] [Yeshayah 60:7]. And similarly many others. For the illumination of the aforementioned da'as — whose essential sustaining is through the illumination of the ratzon — illuminates in the Temple to a greater degree, as above. Therefore there one elevates from the animal to the human — which is the general principle of all sacrifices which atone for all sins. For when a person sins, he falls from the da'as which is the defining quality of a human being — and then he is in the bechinas an animal, as above. And then he must bring an animal as a sacrifice in the Temple — and the Kohen offers it there. And through this, one elevates the animal from animal to human. And through this, one rectifies what one ruined — for through one's sin one fell from human to animal — and now through the sacrifice one is elevated from animal to human. And this is the general principle of the service of Yisroel — that one must clarify and elevate all the lower levels upward. For this purpose the human being was created: to make known His Divinity, blessed be He, in all the very lowest levels — which is the bechinas illuminating those who dwell below — which is the essential thing — the bechinas: "and You desire praise from the clods of earth" [Tehillim 113:7 area; cf. Zohar], etc. Therefore one must give the firstborn to the Kohen — so that the Kohen should offer it in the Temple — and eat the meat with the sanctity of a sacrifice — through which the illumination of the ratzon is drawn — which is the essential rectification, as above. For Yisroel must sanctify their eating with many sanctities — and the essential is through the Kohen, who is the bechinas the true Rav and tzaddik — through which da'as is drawn — whose essential sustaining is through the illumination of the ratzon at the time of eating, as above.

Section 25

And therefore at the time of the erection of the Tabernacle, the nesi'im [princes/leaders] specifically brought offerings for the dedication of the altar. For the nesi'im — who possess the quality of elevation [hispanas'us] in the bechinas holy kingship — they merit to a greater degree at the time of eating the illumination of the ratzon, as above. Therefore it was specifically they who brought their offering for its dedication. For through them is the essential rectification — as is explained above — that whoever has a greater portion in holy kingship, merits to a greater degree the illumination of the ratzon at the time of eating. Which is the bechinas the sacrifices — which is the essential rectification, as above. For the entire Tabernacle — which is the bechinas the Temple — was built for this purpose: to rectify the blemish they had blemished through the wealth — by making idolatry from it. To rectify all this through making the Tabernacle from their gold and silver — where in the Tabernacle the da'as was drawn — until they merited the illumination of the ratzon, etc. — through which there is forgiveness for all sins, as above. Therefore the nesi'im, who are in the bechinas kingship, were specifically the ones who dedicated it, as above.

Hilchos Bechor Behemah Tehorah — Halacha 1

Based on the Torah "Tefilah L'Chavakuk" in Siman 19, as previously cited in Hilchos Simanay Behemah V'Chayah Tehorah, Halacha 1.

For all permitted things — such as pure animals and other permitted things — are from the bechinas the Tree of Knowledge of good and evil, which is the bechinas leshon Targum [the Aramaic tongue]. Therefore they require rectification and clarification through the eating of Yisroel — through which they are elevated to holiness, to the bechinas leshon hakodesh [the holy tongue]. And therefore their essential rectification and clarification is through the holy speech of the blessing — which one must recite over every thing before deriving benefit from it. For through the blessing — which is the bechinas leshon hakodesh — which one recites over the permitted thing, which is the bechinas leshon Targum as above — through this the goodness within the thing that is eaten — which is the bechinas goodness within the Targum — rises and ascends in its fullness to leshon hakodesh, and this is its rectification. Therefore Yisroel have the power through their speech to make the permitted into the sacred — such as consecrating an animal as a sacrifice — and then it becomes consecrated with bodily holiness [kedushah haguf]. For the holy speech of a Jew — which is the bechinas leshon hakodesh, since Yisroel merited leshon hakodesh — can elevate the animal from the profane to the sacred. That is: to elevate the leshon Targum — which is the bechinas the permitted thing — to the bechinas leshon hakodesh, through one's speech saying "sacred" [kodesh]. And then the animal or the like becomes consecrated with bodily holiness and is forbidden in benefit to a person — only to be elevated on High. For the animal itself becomes sacred in the bechinas the fullness of leshon hakodesh — which is the bechinas the sanctity of Yisroel. Therefore there is no permission whatsoever for human benefit or eating — for the essential purpose of eating is to rectify and clarify the living creature that is eaten. But without this purpose, it would not have been permitted to kill a living creature for the sake of another living creature. Therefore before the sin of Adam HaRishon, he was not permitted to kill an animal and eat it — for they did not need rectification then. Only afterward — through the sin of the Tree of Knowledge — afterward, when the rectification began in the days of Noach after the Flood, then it was permitted to kill an animal and eat it in order to rectify it. And therefore when an animal becomes sacred in the bechinas the fullness of leshon hakodesh, it is not permitted except to elevate it on High — like the souls of Yisroel which ascend in the bechinas a sacrifice before Hashem, blessed be He. And even the fact that the Kohanim and the owners eat from certain sacrifices is only what they merited from the High Table [shulchan gavoah] — for the sacrifice, being sacred, is fitting only for the High, as above. And the Kohanim — who are holier than Yisroel in the bechinas the fullness of leshon hakodesh, for they are more strictly in the bechinas guarding the covenant — as it is written: "for they observed Your word and kept Your covenant" [Devarim 33:9] — therefore they merit the priestly blessing, which is specifically in leshon hakodesh. As is explained above in Hilchos Nesi'as Kapayim, Halacha 1. Therefore they merit from the High Table to eat the sacred. And therefore the firstborn animal — which is itself in the bechinas leshon hakodesh — for the firstborn is the bechinas malchus [kingship] — as it is written: "I too will make him a firstborn" [Tehillim 89:28] — and malchus is the mouth [peh], which is the bechinas leshon hakodesh — which is the bechinas shnayim mikra [reading the Torah portion twice], as is explained in the words of our Rabbeinu, may his light shine. Therefore the firstborn is sacred with bodily holiness from the womb — for it is itself in the bechinas leshon hakodesh, as above — for it is the first of all those born after it and includes them all — which is the bechinas malchus, the bechinas leshon hakodesh, which encompasses all tongues. For all of them receive from it and draw sustenance from it — for the world was created through leshon hakodesh. As it is written: "And the entire earth was of one language" [Bereishis 11:1] — in leshon hakodesh, as Rashi explained. And afterward: "Hashem confused the language", etc., and from there He scattered them. It thus emerges that leshon hakodesh is the firstborn and first among all languages and encompasses them all. Therefore the firstborn animal is itself sacred in the bechinas leshon hakodesh, as above — and belongs to Hashem, blessed be He, alone, as above — as it is written: "Sanctify unto Me every firstborn" [Shemos 13:2]. And Hashem, blessed be He, awarded it to the Kohen — for the Kohen merits the sacred, as above — and particularly regarding the firstborn, since the Kohanim merited the sanctity of the firstborn in place of the firstborns of Yisroel — as above in Hilchos Pidyon Bechor, Halacha 1.

Hilchos Bechor Behemah Tehorah — Halacha 2

Section 1

In the matter of the sanctity of the firstborn — that one must give it to the Kohen: Based on the teaching beginning \"Vayehi Miketz\" — that one must guard the memory [zikaron], etc. (see there, Siman 54) — and at the end of that teaching it is explained that one must guard the mind [moach] and the memory from the koach hamidameh [power of imagination], which is the power of animality. And through leshon hara — speaking slander — one is a fool [ksil], and falls from da'as and holy love to animal love, which is the love of illusion [ahavas hamidumiyus], etc. And the essential rectification is through the bechinas \"hand\" — the bechinas joy — which clarifies the good spirit from the bad spirit, from the bechinas sadness of spirit, through the bechinas melody [nigun], etc. For the instrument is the gathering of the spirit, etc. And therefore when there is a hole in an instrument one cannot play upon it — for then it is in the bechinas \"a fool expresses all his spirit\" — the bechinas \"his spirit departs, he returns to his earth,\" etc. See there carefully.

Section 2

And this is the bechinas the mitzva of the firstborn animal that must be given to the Kohen. For the firstborn is the beginning [reshis], the bechinas da'as — which is the aforementioned zikaron [memory/mindfulness] — which is the enlargement of da'as, as above — the bechinas tefillin, as above. For the first paragraph of the tefillin is the sanctity of the firstborn [kedushah bechor]. And therefore Yisroel — who attach their thought constantly to the World to Come, for this is the essential service of Yisroel: to constantly remember the World to Come — are therefore called the bechinas firstborn, as it is written: "My son, My firstborn, Yisroel" [Shemos 4:22]. For firstborn is the bechinas da'as, the bechinas tefillin, the bechinas the aforementioned zikaron — which is the cleaving of thought to the World to Come, as above. For the World to Come is in the bechinas firstborn — which is the beginning [reshis] — for the World to Come preceded the world. It thus emerges that the firstborn is in the bechinas the aforementioned da'as and zikaron. Therefore one must guard it from the koach hamidameh, the power of animality — for one must guard the aforementioned zikaron and da'as from the koach hamidameh, as above. Therefore one must give the firstborn to the Kohen — who is the bechinas holy love [ahavas dikedushah], opposite to the koach hamidameh, as is explained in the aforementioned teaching — for the Kohen takes a handful [v'kamatz hakohen], as explained in the aforementioned teaching, which is the opposite of animal love, the love of illusion — as explained there carefully. It thus emerges that through giving the firstborn to the Kohen, one guards the zikaron and da'as from the koach hamidameh, the power of animality — for the Kohen is the bechinas holy love, as above. Therefore the Kohen must offer the firstborn as a sacrifice — for the essential rectification and clarification of the koach hamidameh is through the bechinas sacrifice, through which one elevates and clarifies the human spirit from the animal spirit — in the bechinas: "when a person [adam ki yakriv] from among you brings a sacrifice to Hashem, from the animals" [Vayikra 1:2] — which is the bechinas melody [nigun] that rectifies the koach hamidameh by clarifying the good spirit from the bad spirit, namely the human spirit from the animal spirit. And as is explained in the words of our Rabbeinu, may his memory be a blessing, elsewhere — that the clarification of the human spirit from the animal spirit, in the bechinas: "who knows the spirit of the sons of man that ascends upward... and the spirit of the animal that descends downward" [Koheles 3:21] — is through the bechinas melody. See there. Therefore at the time of the sacrifice offering the Leviyim would sing upon the platform [duchan]. It thus emerges that the sacrifice is in the bechinas "hand," the bechinas joy, the bechinas melody explained in the aforementioned teaching — through which one clarifies the good spirit, etc., and subdues the koach hamidameh. For the verse "and you shall rejoice in all the sending forth of your hand" [usmachtem b'chol mishlach yedchem] [Devarim 12:7], explained in the aforementioned teaching, refers to the sacrifices brought on the festival — which are the essential joy — as our Sages of blessed memory said: "there is no joy except with meat of peace-offerings [shelomim]." For the sacrifices are the bechinas joy, the bechinas "and you shall rejoice in all the sending forth of your hand," the bechinas melody — through which one clarifies the good spirit, the human spirit, the bechinas da'as, from the animal spirit, from the power of animality, the koach hamidameh. Therefore one gives it [the firstborn] to the Kohen — who is holy love — and he rectifies it by offering it as a sacrifice — through which the koach hamidameh is clarified and rectified through the rectification wrought by melody, as above. And therefore all sacrifices are through the Kohen — who is holy love — for all sacrifices come for this purpose: to rectify the koach hamidameh, the power of animality — to clarify and rectify it and elevate it to the bechinas holy love, the bechinas Kohen. And this is the bechinas placing one's hand [semichah] on the sacrifices — "with the hand" specifically — for there the spirits are deposited. And the essential clarification is through the hand, in the bechinas: "and he played with his hand" [v'nigeyn b'yado] [Shmuel I 16:23], etc. See there carefully in the aforementioned teaching, and you will understand all this.

Section 3

And therefore: "all that has a blemish you shall not offer" [Vayikra 22:20] — for a blemish [mum] is a deficiency [chesaron]. And when there is a deficiency and a hole in the instrument, it is impossible to clarify the good spirit from the bad spirit — for then it is in the bechinas "a fool expresses all his spirit," the bechinas "his spirit departs, he returns to his earth" — for the instrument must be whole. See there carefully. And therefore the firstborn or other sacrifice — which are offered in order to clarify the good spirit from the bad spirit — which is the essential bechinas the sacrifice — must therefore be whole, without any blemish or deficiency, so that one can clarify it and so that it not be in the bechinas "a fool expresses all his spirit" — lest the koach hamidameh return and strengthen itself, Heaven forbid, in the bechinas "his spirit departs, he returns to his earth" — as is explained there in the aforementioned teaching. See there carefully. And this is what our Rabbeinu of blessed memory explains there: that one who speaks slander is a fool [ksil] and falls from holy love to animal love — for a slanderer has a blemish. For all who disqualify [others] do so through their own blemish [kol haposeil b'mumov poseil]. And therefore since he has a blemish, he cannot clarify the good spirit, etc. — in the bechinas "a fool expresses all his spirit" — and therefore the slanderer, who has a blemish, is a fool, as above. Understand this. This verse "a fool expresses all his spirit" is also said in its plain sense about one who speaks lashon hara — who speaks much and reveals his fellow's blemish. And through this his own blemish is revealed. Therefore he is a fool — for he is in the bechinas a broken and flawed vessel upon which it is impossible to play, and one cannot clarify the good from the bad through such a vessel, as is explained there. See there.

Section 4

And therefore the firstborn is forbidden in shearing [gizah] and labor [avodah] — for shearing and labor are weekday activities [uvdin d'chol], the bechinas servitude [avdus] — and servitude is the bechinas sadness of spirit [atzvus ruach], as is explained elsewhere. And the essential rectification of the firstborn and the sacrifice is to clarify the good spirit from sadness of spirit — which is a dejected spirit [ruach niche'ah], an evil spirit — as is explained there in the aforementioned teaching and as above. Therefore the firstborn and the sacrifice are forbidden in all types of labor — which are the bechinas sadness of spirit — for one must clarify and elevate it from the bechinas sadness of spirit to the bechinas good spirit, in order to subdue the koach hamidameh and elevate it to holy love, the bechinas Kohen, as above. Also the firstborn is in the bechinas the aforementioned zikaron — which is the cleaving of thought to the World to Come, as above — which is the day that is entirely Shabbos. Therefore it is forbidden in weekday activities.

Section 5

And this also is the bechinas the five shekels of silver with which the human firstborn is redeemed. For regarding the person himself, the essential clarification and rectification of the koach hamidameh is through rectifying one's money — as is explained in the words of our Rabbeinu of blessed memory in the teaching Ashray Ha'am — to draw down Providence [hashgachah] (Siman 13) — that the rectification of money, namely honest business dealings and contentment with one's portion, is the bechinas the melody of the Levite [nigunah d'Levai], the bechinas "take up song and give the drum" [s'u zimrah u'snu sof] [Tehillim 81:3] — which is the bechinas business dealings [masa u'matan]. See there. And this is accomplished through charity [tzedakah]. It thus emerges that the rectification of money is the bechinas melody — and through melody the koach hamidameh is clarified, as above. Therefore the firstborn — which is the bechinas the aforementioned zikaron that must be guarded from the koach hamidameh, as above — and therefore one must give it to the Kohen who is holy love, opposite to the koach hamidameh, as above — therefore its redemption is through money. For through giving one's money to the Kohen — which is the bechinas tzedakah — one rectifies one's money. And the rectification of money is the bechinas melody, as above — and through melody the koach hamidameh is clarified, as above. And through this the firstborn is redeemed and rectified — for the essential redemption and rectification of the firstborn is through the rectification of the koach hamidameh — for the firstborn, which is the bechinas zikaron, must be guarded from the koach hamidameh, as above. And through giving one's money to the Kohen specifically, that money clarifies the good spirit from the bad spirit mixed within the money — for many holy sparks are clothed within money, and there too is the essential grip of atzvus ruach [sadness of spirit] — for its essential grip is in money — in the bechinas: "in sorrow shall you eat it" [Bereishis 3:17] — which is the sadness of money and livelihood. And through giving one's money to the Kohen — who is holy love — through this the money is rectified and clarified. And then the koach hamidameh is rectified, as above. And through this the firstborn is redeemed and rectified.

Therefore one gives five shekels — corresponding to the heh of da'as [five being the numerical value relevant to the five chassadim] — the bechinas the rectification of da'as, opposite to the koach hamidameh, as above. And these are five shekels of silver — for from the right side [sitrah di'yminah], the mind is white like silver [mocha hivrah k'kaspa] — that is, the rectification of da'as through the bechinas the Kohen on the right. And these are shkalim — the bechinas melody, the bechinas the mishkal [weight/measure] of song — for one must play melody in measure, rising and falling in the melody according to the measure — which is the essential clarification. See there and understand. And therefore the firstborn applies only to males [z'charim] — the bechinas the aforementioned zikaron [memory] — for it is the bechinas a male son [ben zachar], as is explained there. See there.

[Addendum relating to the above:] The rectification of money is the bechinas melody, as above — the bechinas the aforementioned hand — the bechinas the toil of one's hands [yegia kapav] — the bechinas "and you shall rejoice in all the sending forth of your hand" — which is interpreted according to the wealth and money with which Hashem has graced one — from which comes joy when one merits to clarify and rectify it through the sacrifices one brings on the festival from the toil of one's hands. Understand this well.

Hilchos Bechor Behemah Tehorah — Halacha 3

Section 1

Verse: "Every firstborn that is born of your herd and your flock, the male, you shall sanctify to Hashem your God; you shall not work the firstborn of your ox, nor shear [the firstborn of your flock]..."

Based on the teaching "Tik'u" in Likutay [Moharan] Tinyana, Siman 5. See the entire teaching there. The general principle is that the essential thing is faith [emunah] — and each person must search himself and always strengthen himself in perfect faith. And to merit faith, one must strive and find the waters from which faith grows — that is, one must cry out from the depths of the heart, in the bechinas "from the depths I called to You, Hashem" [Tehillim 130:1], the bechinas "their heart cried out to Hashem" [Eichah 2:18]. And through this, counsels are revealed — in the bechinas "deep water is counsel in a person's heart" [Mishlei 20:5] — and through this faith grows, etc., etc. And this is the bechinas the creation of the world: first darkness and then light, etc. And to draw up and reveal the aforementioned waters, an ish tevunos [man of understanding] is needed — and an ish tevunos is one who polishes the soul by drawing down Divine spirituality into constrictions [tzimtzumim] — through which he draws down livelihood [parnasah], which is the bechinas "and He shall satisfy your soul in brilliance [tzachtzachos]" [Yeshayahu 58:11], etc. And through raising fallen faith, converts are made. And since these converts are made from the gathering up of fallen faith, they can harm Yisroel, etc. — for they introduce pride into Yisroel. And through this the leaders of falsehood seize the sword of pride, etc. — and through this, Heaven forbid, the desire for sexual immorality strengthens, etc. And to be saved from this are the protectors [meganim] of the generation who shield and save us from the desire for immorality — for they subdue the seal of the Sitra Achra that comes through pride, which is the bechinas chasam besaro [the seal of his flesh] — namely subduing and nullifying the desire for immorality — and elevate it from the bechinas chasam besaro to the holy seal, the bechinas tefillin, the bechinas "place me as a seal upon your heart" [Shir HaShirim 8:6], the bechinas "engravings of a seal: Holy to Hashem" [Shemos 28:36], etc. See all this there carefully.

Section 2

And this is the bechinas the sanctity of the firstborn of a pure animal — which was sanctified at the time of the Exodus from Egypt — through which tefillin are made. As it is written in the Torah portion Bo: "Sanctify to Me every firstborn," etc. And this portion is the first paragraph of the tefillin. For the sanctity of the firstborns is the bechinas elevating and clarifying the holy faith — and elevating from the bechinas chasam besaro to the holy seal, the bechinas tefillin. For the essential emunah is in the bechinas an animal — for the essential fullness of faith is to completely set aside one's mind and wisdom and make oneself like an animal, and to believe in Hashem, blessed be He, and in the true tzaddikim with perfect faith alone. For the essential faith is in what the intellect does not understand — for in what the intellect does understand, faith is not applicable, as is explained elsewhere. Therefore the essential faith is in the bechinas: "But I am brutish and do not know; I was as an animal before You" [Tehillim 73:22] — the bechinas: "Man and animal Hashem saves" [Tehillim 36:7] — and our Sages of blessed memory expounded: those who are wise in knowledge like the first Adam [Adam HaRishon] and yet make themselves like an animal. And as Shlomo HaMelech, peace be upon him, said — he who was wiser than all people — and yet he said: "For I am more brutish than any man, and I have not the understanding of a human being" [Mishlei 30:2]. And as it is written: "I said I would be wise, but it was far from me" [Koheles 7:23]. Therefore one who wishes to merit eternal life — true and everlasting life — must completely set aside his mind, intellect, and wisdom, and rely only on faith alone. And this is the greatest wisdom of all wisdoms — as is explained in our words elsewhere. For when one remains strong in faith alone — for days and years — without any intellectual investigations at all in one's mind, then certainly in the course of many days one will merit to attain and understand true Divine insights and wisdoms that cannot be attained by human intellect at all. Provided one does not make this a test but walks in simplicity and straightforwardness in upright and true faith. Therefore the essential faith is in the bechinas an animal — that one should make oneself like an animal that has no intellect whatsoever. But one must also guard oneself greatly from false beliefs — not to be a fool who believes everything. And this is the bechinas pure animals and impure animals — that Hashem, blessed be He, warned us to distinguish between the impure and the pure. For faith is in the bechinas an animal as above — but the straight holy faith of Yisroel is the bechinas pure animals. And false beliefs are the bechinas impure animals. For this reason the Patriarchs of the world were shepherds. And they are called the Seven Shepherds — "shepherds" specifically — for the first Patriarchs' entire service was to reveal holy faith in the world. Therefore Avraham Avinu, peace be upon him, who was the head of the believers — and was the first to begin to reveal and draw down holy faith in the world — therefore he dug wells of water. For this is the bechinas that he dug and delved and revealed the depths of the well — which is the bechinas holy faith, whose essential growth is from the depths of the well, from the bechinas the aforementioned waters — the bechinas "deep water is counsel" — the bechinas "from the depths I called to You, Hashem," as above. For through Avraham's digging of the water wells, he revealed the waters from which faith grows, as above. Therefore the nations and the Sitra Achra always strove to seal up Avraham's wells — as it is written: "And all the wells that his father's servants had dug in the days of Avraham his father, the Philistines had stopped them up," etc. And Yitzchak returned and dug them again — as it is written: "And Yitzchak dug again the wells of water" [Bereishis 26:18], etc. And regarding Yaakov it is written: "And he rolled the stone from the mouth of the well" [Bereishis 29:10]. And regarding Moshe it is written: "And he sat down by the well" [Shemos 2:15]. For all of them labored and toiled at this — to dig and reveal the well of living waters, which is the bechinas holy faith, whose growth is from there — from the bechinas deep water, etc., as above. And therefore since the Patriarchs merited to draw out and reveal holy faith — which is called a well of living waters — therefore they were all shepherds of animals. For they were engaged in tending animals — and through this they were clarifying and refining the faith, which is in the bechinas an animal in its lack of intellect, as above. In order that the faith should be clarified — to distinguish the holy faith from false beliefs, from foolish and vain beliefs. Therefore their matches were found to them at the well — for a woman who fears Hashem is the bechinas faith, as is known — therefore they found their matches at the well of water, from which faith grows, as above, which is the bechinas their match, the bechinas "a woman who fears Hashem." Therefore it is impossible for a woman to unite with her husband except through immersion [tevilah] in water — for the daughters of Yisroel, whose root is from the bechinas faith which is called "a woman who fears Hashem" as above — must immerse in water so that the holy faith, whose growth is from there from the bechinas deep waters, should grow. And then the daughters of Yisroel are purified from dam nidus [menstrual blood] — which is the contamination of the serpent, the bechinas false beliefs and heresy. For the essential growth of faith is from the bechinas the well of living waters — which is the bechinas the immersion in the mikvah of water by the daughters of Yisroel, who are the bechinas faith, as above. Therefore mikvah water purifies Yisroel from all forms of impurity in the world — for all forms of impurity flow from heresy and false beliefs, which is the essential impurity and contamination — the bechinas the contamination of the serpent who introduced heresy into the world. For all impurities come through the evil inclination which is called el acher [other god], i.e., heresies. Therefore through the mikvah water — from which faith grows — one merits to again draw out and reveal holy faith. And through this all impurities are nullified — which are the bechinas heresies and false beliefs — and one is purified from them. As it is written: "And I will sprinkle upon you pure water and you shall be purified from all your impurities" [Yechezkel 36:25]. For pure water is the bechinas the waters of the Yisroel mikvah — which are drawn from the depths of the well, from the bechinas the well of living waters, from the bechinas the aforementioned deep waters — through which holy faith grows. And then when this one rises, the other falls — and all heresies and all false beliefs are nullified, and one is purified from all the impurities that flow from them, as above.

Section 3

And this is the bechinas the sanctity of the firstborn pure animal — that one must give the firstborn pure animal to the Kohen. For one must clarify the holy faith — which is the bechinas a pure animal — from the bechinas chasam besaro, in which it becomes seized at the time of its fall. To clarify it from there and elevate it to the holy seal — as explained in the aforementioned teaching. Therefore one must give the firstborn animal to the Kohen, who is holy to his God. For through this one clarifies the first birth from the bechinas chasam besaro — which seizes hold in all births from the sin of Adam HaRishon, who blemished in this, as is known. Therefore one must sanctify the first birth — namely the firstborn — by giving it to the Kohen — through which it is elevated to the holy seal, the bechinas "engravings of a seal: Holy to Hashem" — which is the Kohen, who is called holy — as it is written: "holy is he to his God." And he offers the firstborn on the altar as a sacrifice — and through this one elevates and clarifies the animal, which is the bechinas faith, from the bechinas chasam besaro to the bechinas "engravings of a seal, Holy to Hashem." And the essential is the firstborn — which is the first birth — for everything follows the beginning. And all this Yisroel merited at the time of the Exodus from Egypt — when they were immediately commanded regarding the sanctity of the firstborns — as it is written there: "Sanctify to Me every firstborn" etc. For the essential Exodus from Egypt was when holy faith was revealed to all eyes through the awesome wonders that Hashem, blessed be He, performed — in order to reveal faith in His Divinity. As it is written: "And you shall know that I am Hashem" [Shemos 6:7]. And as is written there regarding each plague: "So that you shall know that the land belongs to Hashem" [Shemos 9:29] etc., and similarly many others. Therefore then the firstborns were sanctified — which was the bechinas clarification of faith — to elevate it to the holy seal, as above. For the essential of all births is through faith — which is the bechinas woman, as above. For da'as and faith are the bechinas man and woman. And just as in the physical realm it is impossible to produce any offspring without the union of male and female — likewise it is impossible for da'as and intellect to produce any good offspring for the rectification of the world except through faith. That is: when da'as unites with faith — through which they unify the Holy One Blessed be He and His Shechinah. And one who separates, Heaven forbid, da'as from faith is a quarrelsome person [nirgon mafrid aluf] who separates the aluf [Champion/Leader] of the world. And this is literally the bechinas immorality — the bechinas chasam besaro mizovo — the bechinas emitting seed wastefully — that one draws out drops of the mind and intellect without union with one's life-partner, which is the bechinas holy faith. From which are born harmful spirits of the world, Heaven forbid, as is known. Similarly, when one reveals and gives birth to some intellect from one's mind without attachment to faith — this intellect is the bechinas harmful spirits of the world — which greatly harms the world. For through this, heresy and false beliefs are drawn out, which destroy the world, Heaven forbid. Therefore when they left Egypt — when holy faith was revealed in the world — therefore the bechinas birth was sanctified. Which is the bechinas the sanctity of the firstborns — which are the first birth of faith — for all births are through faith, as above. Therefore then the firstborns of Egypt died and the firstborns of Yisroel were sanctified to Hashem. For the firstborns of Egypt are the bechinas the birth drawn from false beliefs — for "God made one corresponding to the other" [Koheles 7:14]. And the firstborns of Yisroel are the bechinas the birth drawn from holy faith. And at the Exodus from Egypt, holy faith was revealed and strengthened — and then the birth drawn from faith was sanctified — which is the bechinas the sanctity of the firstborns who open every womb among Yisroel. For the essential beginning — namely the first birth, when faith was opened and revealed until it gives birth and brings forth holy offspring. Therefore one must sanctify the firstborns — to give them to Hashem — in order to clarify them from the bechinas chasam besaro — which is the bechinas the blemish of faith that seizes hold in all births from the sin of Adam HaRishon — in the bechinas: "Behold, in iniquity I was formed, and in sin my mother conceived me" [Tehillim 51:7] — to clarify them from this and elevate them to the holy seal, the bechinas "engravings of a seal: Holy to Hashem." And then when this one rises, the other falls — and the firstborns of Egypt fall. Therefore one must sanctify the firstborns through the Kohen, for the sanctity of the firstborn is through this bechinas, as above.

Section 4

And therefore one gives the firstborn to the Kohen — for the Kohanim are the sons of Aharon. And Aharon merited the priesthood in the merit of: "and he will see you and be glad in his heart" [Shemos 4:14] — as our Sages of blessed memory expounded. For the entire service of the Kohen in the sacrifices is this aforementioned bechinas — elevating and clarifying from the bechinas chasam besaro to the holy seal. For this is the essential general principle of all sacrifices — that all of them come from animals — and through offering the animal as a sacrifice, one clarifies the holy faith, which is the bechinas an animal, from the bechinas false beliefs, from the bechinas chasam besaro — from which all sins in the world come — and elevates it to the holy seal, as above. For all clarification of the holy sparks from the klippos that is accomplished through the sacrifices — as is known — all of this is the aforementioned bechinas: clarifying from the bechinas chasam besaro to the holy seal. And this is accomplished through the Kohanim — the sons of Aharon. For Aharon merited this through going out to meet Moshe with joy — and not being jealous of his brother's greatness, even though he was older than him. And through this he broke the pride of the false leaders — who puff themselves up against the poor people for no reason, and chase after honor, and seize greatness for themselves, and pursue the true leaders, and are envious of the greatness of the truly righteous. For Aharon was literally the opposite of this — for he was the true leader of Yisroel at that time. As it is written: "to them in the land of Egypt" — and our Sages of blessed memory expounded: that prophecy was spoken through Aharon. And yet he did not lord himself over his younger brother — on the contrary, he humbled himself before him and nullified himself, broke the pride, and truly rejoiced in his heart at the greatness of his brother Moshe. It thus emerges that Aharon broke the pride from which flows the bechinas chasam besaro, as above. Therefore Aharon merited through this the priesthood — that his service forever would be to break and nullify from Yisroel the bechinas chasam besaro, the bechinas the desire for immorality, and to elevate to the bechinas "engravings of a seal: Holy to Hashem" — which is inscribed on the tzitz [golden forehead-plate] on Aharon's forehead. For Aharon merited this by breaking pride — through which he nullified the bechinas chasam besaro that flows from pride, as above — and elevated everything to the holy seal, the bechinas "engravings of a seal", etc., as above. For Aharon converted converts — as it is written: "and many he returned from iniquity" [Malachi 2:6]. And as our Sages of blessed memory said: "Be from the students of Aharon... loving people and bringing them close to Torah." But the converts he brought close could cause harm — for they introduce pride, through which comes the desire for immorality, Heaven forbid. But Aharon broke the pride, as above — and did not lord himself over the true tzaddik, his brother Moshe. And then he handed over all his converts and penitents — all of them he delivered to Moshe. And Aharon had been the leader of Yisroel and nullified himself and delivered all the greatness to his brother. It thus emerges that he elevated the converts and penitents to Moshe — who is holy da'as, the bechinas tefillin, the bechinas holy seal, the bechinas "and Moshe was shepherding" [Shemos 3:1] — as explained in the aforementioned teaching. It thus emerges that through this very act — that Aharon went out to meet Moshe, and nullified the pride, and rejoiced in his heart, and delivered all the greatness to his brother — through this he nullified the bechinas chasam besaro, which is the bechinas pride, and elevated everything to the bechinas Moshe — which is the bechinas tefillin, the holy seal. For he delivered all the greatness and elevation and all his people — those he had returned to repentance and whose leader he had been — he delivered everything to Moshe, since Moshe then became the essential leader. It thus emerges that through this he was elevating from the bechinas chasam besaro to the holy seal. Therefore in reward for this he merited the priesthood — whose service forever is with the sacrifices that are sanctified to Hashem — which is also the aforementioned bechinas: clarifying from the bechinas chasam besaro to the holy seal. As above. Therefore one gives the firstborn to the Kohen — for the sanctity of the firstborn, which is the first birth, is in this bechinas: elevating from chasam besaro to holiness — the bechinas "sanctify to Me every firstborn" etc. — for it ascends to holiness, to the bechinas "engravings of a seal: Holy to Hashem," as above. And therefore Aharon merited greater sanctity of the covenant than all Yisroel — for the Kohanim were commanded more mitzvos regarding the sanctity of the covenant than Yisroel. As it is written: "A harlot, or one who has been violated, or a divorcee, or a chalulah — these he may not marry, for he is holy" [Vayikra 21:7] etc. For this is the nullification of the desire for immorality — through breaking pride, which is the bechinas chasam besaro, etc., as above.

Section 5

And therefore Aharon nullified from Yisroel the desire for immorality — which is the impurity of Amalek. For the clouds were in the merit of Aharon — and the Clouds of Glory nullified the klipah of Amalek. For Amalek could not rule over Yisroel who were within the cloud — only over the stragglers [hanecheishalim] whom the cloud expelled. Therefore after the death of Aharon — when the Clouds of Glory departed — then Amalek came against them. As it is written: "And the Canaanite, the king of Arad, heard" etc. [Bamidbar 21:1] — and our Sages of blessed memory expounded that this was Amalek, who heard that Aharon had died and the Clouds of Glory had departed, etc. For Aharon the Kohen nullifies the desire for immorality — which is the bechinas Amalek, as above — and draws down the seven clouds, which are the bechinas the Seven Shepherds, which is the bechinas tefillin — as stated in the aforementioned teaching. And similarly it is explained in the aforementioned teaching that the clarification and elevation — elevating from the bechinas chasam besaro to the holy seal of tefillin — through breaking pride — this bechinas is the bechinas cloud [anan]. As is explained there on the saying of our Sages of blessed memory: "When the Rabbis rose from the study hall of Rav Huna they would shake out their cloaks" — meaning that they broke the pride — and clouds arose — the bechinas "And the rainbow shall be in the cloud" [Bereishis 9:13] — the bechinas the rectification of the covenant, elevating from the bechinas pride, from the bechinas chasam besaro, to the bechinas tefillin. And this is "v'chasei l'shimsha" [it covered the sun] — meaning tefillin, etc. See there. And this is the bechinas Aharon the Kohen's seven clouds, which subdue the klipah of Amalek — which is the desire for immorality. For Aharon merited this through breaking pride before Moshe, as above.

Section 6

For the essential redemption from Egypt depended on Aharon humbling himself before Moshe. For Moshe Rabbeinu's level was exceedingly elevated — and from the very greatness of the immensity of his level — being utterly elevated and exalted above the people of the world — he could not reveal himself at all to the world. And this is the bechinas: "for I am heavy of mouth and heavy of tongue" [Shemos 4:10] — for Moshe Rabbeinu is the bechinas heavy of mouth and heavy of tongue — that it is difficult and burdensome for him to speak with the people of the world at all, for he was elevated and exalted and very distant from all the world. Therefore it was impossible for his level and holiness to be revealed except through Aharon the Kohen — who was at that time the leader of Yisroel before Moshe Rabbeinu was revealed — as it is written: "you shall be to him as God, and he shall be your mouth" [Shemos 4:16]. For Aharon, by virtue of his great level, merited to comprehend the level of Moshe — and he revealed his level to all Yisroel. For everything depended on him — for everyone relied on him, since he had been their leader before. Therefore had it not been for Aharon's humility — that he broke pride and nullified himself before Moshe — it would not have been possible to leave Egypt through Moshe himself. And the Exodus from Egypt is itself the aforementioned bechinas — drawing out and clarifying all the holy sparks from the bechinas chasam besaro to the bechinas tefillin. Which is the bechinas the Exodus from Egypt — when all the hosts of Hashem, all the holy sparks, went out from the exile of Egypt, from ervat ha'aretz [the nakedness of the land], from the blemish of the covenant. For the essential Exodus from Egypt was the rectification of the covenant — for the Egyptian exile was to rectify the blemish of the seminal emissions of Adam HaRishon — which is the bechinas chasam besaro — as is brought in the words of our Rabbeinu of blessed memory in the aforementioned teaching. Therefore at that time the firstborns were sanctified to the Kohen — who is the bechinas Aharon — for Aharon merited this as above.

Section 7

And therefore the clarification that clarifies faith from the bechinas chasam besaro to the bechinas mochin [mental lights] of tefillin — which are the bechinas the Seven Shepherds — is the bechinas Aharon the Kohen's seven clouds, as above. For they are called clouds [ananin] — for the essential faith is the bechinas darkness and cloud, in the bechinas: "and Your faithfulness in the nights" [Tehillim 92:3]. For the essential faith is to completely darken one's eyes and completely set aside one's mind — which is the bechinas darkness. And specifically through this one merits to recognize Hashem, blessed be He — when one darkens the eyes of one's da'as completely and relies on faith alone — in the bechinas: "He made darkness His hiding place" [Tehillim 18:12]. And this is the bechinas: "as light excels over darkness" [Koheles 2:13] — for it is impossible to merit the light of da'as except from within the darkness — which is the bechinas faith — where one completely darkens one's eyes and relies on faith alone. Then one merits the advantage of light from darkness — "from the darkness" specifically — as is brought in the holy Zohar. And this is the bechinas the blackness of tefillin — for blackness is the bechinas darkness. For the essential revelation of the tefillin's mochin is only through strengthening faith alone — in the bechinas: "I am dark but beautiful" [Shir HaShirim 1:5] — when I darken myself — meaning when I darken the eyes of my mind completely and do not engage in any intellectual investigations whatsoever into Your holy ways, and I rely on faith alone — then "beautiful" — for I merit the beauty and glory of tefillin and mochin. For it is impossible to merit holy mochin except through faith. For through perfect and genuine faith — for days and years — one afterward merits to recognize Hashem, blessed be He, with complete knowledge. In the bechinas: "And I will betroth you to Me in faithfulness, and you shall know Hashem" [Hoshea 2:22] — that through faith one merits da'as, the bechinas tefillin. Therefore the tefillin of the hand [tefillin shel yad] precede the tefillin of the head [tefillin shel rosh] — for the tefillin of the hand are the bechinas malchus, the bechinas faith — called yad kehah [the dim hand], an expression of darkness — the bechinas "Your faithfulness in the nights," as above. For the essential beginning of attaining the tefillin and mochin is through faith, as above.

Section 8

And this is the bechinas the pure firstborn [bechor tam] — for it is forbidden to offer it unless it is tam [unblemished/wholesome]. For "all that has a blemish shall not be offered" [Vayikra 22:20]. For holy faith is the bechinas temimus [wholesomeness/perfection]. For it is stated in the words of our Rabbeinu of blessed memory elsewhere (in Siman 31) that the completeness of all things is faith — and without faith all things are deficient. Even Torah and holy da'as have no completeness without faith. As our Sages of blessed memory said: "Chavakuk came and established them all upon one: 'the righteous one shall live by his faith'" [Makos 24a], etc. See there. For in truth the essential perfection is only the holy faith — for there is no perfection except in the bechinas faith. And without faith, all things are deficient — for in truth it is impossible to truly and perfectly attain anything except through faith. Therefore da'as itself is certainly deficient — as it is written: "I said I would be wise, but it was far from me" [Koheles 7:23]. Therefore even one who merits to attain some insight and knowledge — such as one who merits to attain some proper intention [kavanah] in some mitzva — even if one attained a true intention: if one wishes to perform the mitzva with that intention alone, certainly this is not perfection. For "double is wisdom's gift" [Iyov 11:6] — for even this intention one certainly cannot attain to its ultimate extent with complete perfection. All the more so since there are seventy facets of the Torah — and each facet contains thousands and tens of thousands of interpretations without end. And certainly there is no tzaddik on earth who can attain even one mitzva in complete perfection — for "its measure is longer than the earth and broader than the sea" [Iyov 11:9]. As it is written: "To every limit I have seen an end; Your commandment is exceedingly broad" [Tehillim 119:96]. Therefore if one wishes to fulfill the mitzva with only that intention — certainly one has fallen far short. For the intention of the mitzva extends without end. Therefore one always needs faith — for faith is perfection. For when one performs the mitzva with faith — believing that Hashem, blessed be He, commanded us to perform this mitzva from the side of His will and reason, for He, blessed be He, desires this for whatever reason He desires — then included in this intention are all the intentions of the world with complete perfection. For in His will, blessed be He, who desired that this mitzva be done — in this are all intentions included with complete perfection, for His will encompasses everything. And one who performs the mitzva with this in mind — then the mitzva is complete — for all intentions are included in this with complete perfection without end, as above. Therefore even one who merits to attain a true intention — one always must combine with it faith — and then one's intention and mitzva have perfection. But if one relies on one's intention and wisdom alone, one has no perfection and falls far short.

Section 9

And because of this, it is forbidden to derive any halachic ruling from kavanos [mystical intentions] — that is, to derive any halachic ruling or practice based on the kavanos. For this is a great prohibition. As I heard from our Rabbeinu of blessed memory: that one who wishes to innovate novel interpretations in Torah — is permitted to innovate whatever one wishes, if one is worthy of it. Provided one does not derive any halachic ruling from one's innovations and homiletical teachings that one innovates in Torah. For the halachic rulings of Torah must be clarified only according to the words of our Sages of blessed memory in the Talmud and the halachic authorities. But Heaven forbid to derive any ruling based on speculative arguments that one innovates and expounds in Torah in the way of homiletics, mysteries, and Kabbalah. [Text note: something appears missing here.] The principle is that we cannot derive any halachic ruling or practice from our speculation regarding the intentions and secrets of Kabbalah — even to be stringent. About this it is said: "You shall not turn aside from the matter... right or left" [Devarim 17:11]. For even to the right — namely to be stringent and add a prohibition — we must conduct ourselves only as Hashem, blessed be He, and our Sages of blessed memory commanded us. And these words are upright to one who understands and straight to those who find knowledge. For in truth one can stumble even more if one wishes to follow one's own wisdom. And as our Rabbeinu of blessed memory hinted in many places — that it is forbidden to rely on one's wisdom at all, only on faith alone, as our Sages of blessed memory transmitted to us.

Section 10

Let us return to our subject: that the essential perfection is only faith alone, as above. Therefore faith is called temimus — the bechinas: "You shall be wholesome [tamim] with Hashem your God" [Devarim 18:13]. For faith is whole and perfect with ultimate perfection — for "all things are wearisome; no one can utter it; the eye is not satisfied with seeing, nor the ear with hearing" [Koheles 1:8] etc. And even if the wise person says he will know — "he cannot find it" [Koheles 8:17]. Therefore there is no perfection for da'as and Torah except through faith. For it is impossible to attain anything in da'as with complete perfection except through faith. For since one believes in Hashem, blessed be He, and in His righteous ones and in His mitzvos with perfect faith — one is whole with ultimate perfection. For faith has no limit — for one believes in the Truth which is infinite — even though it is impossible to attain it through da'as in any way. But faith encompasses everything without end and limit. Therefore one needs faith to be whole without any blemish at all — in the bechinas: "You are all beautiful, my beloved, and there is no blemish in you" [Shir HaShirim 4:7]. And then one merits to attain great da'as through this — as above. For through complete faith one merits da'as, as above. And this is: "you are all beautiful... with me from Lebanon, O bride; with me from Lebanon come, look" etc. [Shir HaShirim 4:8] — Lebanon is the Temple, which is the bechinas mochin. As our Sages of blessed memory said: "Whoever has da'as, it is as if the Temple was built in his days." For Lebanon is the bechinas levona d'mocha [the frankincense of the brain], as is brought in the holy Zohar. And this is: "with me from Lebanon, O bride" etc. — as Rashi explained: from the time you depart from the Temple until you return and come back there, you shall always be with Me, etc. See there. Meaning: when one merits complete faith with ultimate perfection — and the faith spreads through all the limbs — so that all 248 of his limbs are filled with complete faith. As our Rabbeinu of blessed memory explains on the verse: "and his hands were faithful until the sun set" [Shemos 17:12] — that faith must be in all the limbs — and then one merits to attain intellect afterward. And this is: "you are all beautiful, my beloved, and there is no blemish in you" — meaning that the faith, which is the bechinas a bride [kalah] that is made up of all perfection as above, is in the bechinas "you are all beautiful, my beloved, and there is no blemish in you" — that faith is whole in all the limbs with no blemish in any limb. For faith is the bechinas complete stature [komah shleimah]. And when there is some deficiency and blemish in faith, then there is some deficiency and blemish in some limb — according to the blemish in the faith. And then it is impossible to attain da'as through this faith that has no completeness in all 248 limbs. But when faith is with ultimate perfection — in the bechinas "you are all beautiful, my beloved, and there is no blemish in you" — then: "with me from Lebanon, O bride; with me from Lebanon come" — that you will always merit complete da'as, which is the bechinas Lebanon, as above. For through complete faith one merits da'as, as above. And this is: "with me from Lebanon come" — meaning that Hashem, blessed be He, says to the Community of Yisroel — who are believers and are therefore called bride, which is the attribute of faith as above — that even in the time when they are distanced from da'as, which is the bechinas Lebanon, the whiteness of the mind [levona d'mocha] as above — with all this, through complete faith they shall always be with Me from the time they depart and are distanced from da'as until they return and come back to da'as, which is the bechinas Lebanon. And this is: "with me from Lebanon come" — as Rashi explained there: from the time you depart until you come back, you shall be with Me. And this is what he concludes: "look from the top of Amanah" [Shir HaShirim 4:8] — meaning: afterward you will sing praises and thanksgivings to Hashem, blessed be He, Who grants you this da'as. And this is the bechinas the firstborn that must be tam — without any blemish at all, even a thread-like blemish of the eye [dokin sheba'ayin]. And then it is fit to ascend on the altar — to ascend to holiness — to be clarified and elevated to the bechinas mochin, the bechinas holiness, as above — which is the bechinas the sacrifices, as above. For it is impossible for the sacrifice to ascend to the bechinas holiness, to the bechinas mochin, except when it is whole without any blemish. For the essential ascent is through complete faith — through which one merits da'as, which is the bechinas tefillin, etc., as above. And it is impossible to merit this except when the sacrifice is whole without any blemish. Which is the bechinas faith with perfection, without any deficiency — the bechinas: "be wholesome [tamim] with Hashem" — the bechinas: "and Yaakov was a wholesome man" [Bereishis 25:27]. And this is the bechinas bechor tam [wholesome firstborn], as above. For the sanctity of the firstborn is the bechinas the clarification of faith — ascending to the bechinas tefillin mochin, etc., as above. And this is the bechinas: all the blemishes that disqualify Kohanim also disqualify women. For the Kohen must be whole without any blemish — which is the bechinas complete faith. And then he can offer sacrifices to clarify faith to the bechinas mochin tefillin, as above. Therefore the blemishes that disqualify Kohanim — for these blemishes hint that faith is not complete — therefore certainly these blemishes also disqualify women. For a woman who fears Hashem is the bechinas faith and must be without any blemish — in the bechinas: "you are all beautiful", etc., as above. And this is itself the bechinas the blemishes of those who offer sacrifices — therefore they share the same ruling, as above.

Section 11

And this is what is written regarding a Kohen with a blemish: "The bread of his God, from the most holy things and from the holy things, he shall eat; but he shall not come to the veil" [Vayikra 21:22–23]. For it is stated there in the aforementioned teaching that the tzaddik — through his eating — in the bechinas: "the righteous one eats to satisfy his soul" [Mishlei 13:25] — through this polishes his soul in the bechinas: "and He shall satisfy your soul in brilliance" etc. And through this he is in the bechinas ish tevunos [man of understanding] — and through this he can reveal the deep waters from which faith grows, etc. See there. Therefore the Kohen with a blemish — which is a sign that faith is not complete — must strive to eat in holiness in order to merit through this to rectify the faith, as above. And this is: "the bread of his God... he shall eat" — for the essential rectification of the blemished one, which is the blemish of faith, is through eating the sacred things — namely holy eating — in the bechinas: "the righteous one eats to satisfy his soul." Through which faith is rectified, as above. And therefore the Kohanim atone through their eating of the sacred things — as our Sages of blessed memory said: "Kohanim eat and owners are atoned." For the essential atonement and rectification of all sins is through the rectification of faith — for the blemish of all sins is in the bechinas faith. As it is written: "and you will turn and serve other gods" [Devarim 11:16] — that immediately when one turns away from Hashem, blessed be He, and transgresses any sin, Heaven forbid — one immediately is serving other gods, Heaven forbid. For all sins flow from the evil inclination which is called el acher [other god], i.e., heresies, as above. Therefore the rectification and atonement is through the Kohanim's eating — the bechinas: "Kohanim eat and owners are atoned." For through eating the sacred things, they polish their souls — as above — through which faith returns and grows — and they raise the fallen faith — which is the rectification of all sins in the world, as above. And this is the bechinas: "from when do they recite the Shema in the evening? From the time the Kohanim enter to eat their terumah" [Berachos 2a]. For the recitation of Shema is the faith of unity — and one merits this through the eating of the tzaddikim — which is the bechinas the eating of the Kohanim's terumah, which is holy eating — through which one merits faith, as above.

Section 12

And this is the bechinas: "you shall not work the firstborn of your ox" [Devarim 15:19]. For labor [avodah] is sadness [atzvus] — the bechinas: "in sorrow shall you eat it" [Bereishis 3:17]. And the eating of the firstborn must be with joy — as it is written: "and you shall eat there... and the firstborns of your herd and your flock, and you shall rejoice before Hashem your God" etc. [Devarim 12:18]. For the essential rectification is through eating with joy — through which one strengthens the power of the angel [mal'ach] and subdues the bechinas chasam besaro — which is the essential sanctity of the firstborn, as above. And this is the essential bechinas the Exodus from Egypt — as is explained there in the aforementioned teaching. Therefore labor is forbidden regarding the firstborn — so that the bechinas sadness, Heaven forbid, should not take hold in it — which is the bechinas labor, as above. And as is explained elsewhere: the essential rectification to subdue the bechinas chasam besaro, etc. — this is accomplished through joy, as above — which is the bechinas the joy of tefillin, as is explained there. See there. And this is the prohibition of shearing [gizah] — as it is written: "and you shall not shear the firstborn of your flock" [Devarim 15:19]. For the essential holiness is in the hairs — which are the bechinas the sparkling of the mochin, the bechinas tefillin — as is explained there in the aforementioned teaching. The bechinas: "and the hair of his head like clean wool" [Daniel 7:9]. See there.

Section 13

And therefore Yaakov Avinu and his sons were greatly occupied with tending sheep. For the essential clarification of faith was through Yaakov. For Avraham and Yitzchak began to reveal faith and dug wells, as above. But then it was still not possible to clarify and reveal faith in complete perfection — to elevate it to the bechinas mochin tefillin, as above. For in their days the drops of Esav and Yishmael had not yet been clarified — which it is forbidden to elevate to the mind, as is explained there in the aforementioned teaching. See there. Therefore the essential tefillin are in the bechinas Yaakov — who is the bechinas tefillin, as is known: "the beauty of Yaakov is like the beauty of Adam" — which is the bechinas tefillin, which are called pe'er [glory]. For in the days of Yaakov the drops of Esav and Yishmael had already been clarified and come out. And then one can elevate and clarify from the bechinas chasam besaro to the holy seal. For as long as the drops of Esav and Yishmael had not come out, the clarification was not complete — lest the drops of Esav and Yishmael ascend to the mind, which is the blemish of tefillin, as is explained there. But in the days of Yaakov — when they had already come out — then the clarification was complete: from the bechinas chasam besaro to the holy seal, which is tefillin — which are the bechinas Yaakov. Therefore Yaakov merited to guard the first drop for his life-partner [l'natrah tipah kadma'a l'vat zugayh] — as is stated in the holy Zohar — as it is written: "my strength and the first of my vigor" [Bereishis 49:3]. For he merited the complete clarification — to subdue and nullify the bechinas chasam besaro and to merit tefillin, as above. And therefore he fathered a firstborn son in holiness — which is the bechinas the clarification and elevation of faith to the bechinas holiness, as above. But in the days of Avraham and Yitzchak it was necessary that the husk [kelipah] precede the fruit — that Esav and Yishmael come out before Yitzchak and Yaakov. And Yaakov had to toil greatly until he took the birthright from Esav. And all this was because the drops of Esav and Yishmael had not yet come out — and therefore the birthright, which is the bechinas tefillin as above, was in exile until Yaakov — when the drops of Esav and Yishmael came out. And then he merited complete tefillin, as above. And then the birthright was drawn into holiness — for the birthright is the bechinas tefillin, for the first paragraph [of tefillin] is "sanctify to Me every firstborn," as above. Therefore Yaakov was occupied with tending flocks — which is the bechinas the clarification of faith, as above. And then during the tending of the flocks he engaged in the service of tefillin — as is brought that Yaakov engaged in the service of tefillin through the branches he peeled in the troughs of water. "Ba'rahatim" — this is the bechinas the running of the mind [rahitay mochin], the bechinas: "the king is held captive in the tresses" [ba'rahatim] [Shir HaShirim 7:6] — which is the bechinas tefillin. For the tefillin are made through the clarification of faith — which he merited through tending the flocks, as above. And this is the bechinas: "And Yaakov set the branches which he had peeled in the troughs of water" [Bereishis 30:38] etc. For Yaakov drew down the tefillin — the clarification of faith — from the troughs of water — meaning from the bechinas the depths of the well, from the bechinas deep water from which faith grows, as above. Therefore when Yaakov saw Rachel — who is the bechinas the perfection of faith — then: "he rolled the stone from the mouth of the well, like one who removes a stopper from a bottle" [Bereishis Rabbah 70:12] — as our Sages of blessed memory said. For before that the stone had been great upon the mouth of the well from which faith grows — for it was not possible to reveal faith easily from the well of living water, as above — because of the drops of Esav and Yishmael who delay and blemish the faith, as above. But in the days of Yaakov and Rachel, the drops of Esav and Yishmael had already been pushed outside — and then Yaakov merited to reveal faith in complete perfection — which is the bechinas Rachel "fair of form and fair of appearance" [Bereishis 29:17] — the bechinas: "you are all beautiful, my beloved" — the bechinas faith with ultimate perfection. And then he rolled the stone from the mouth of the well like one removing a stopper from a bottle — for now faith was revealed in complete perfection, as above. And this is the bechinas the speckled, spotted, and streaked [akudim, nekudim, u'vrudim] — which Yaakov merited to be born among his flocks. For he clarified faith so much through tending his flocks — until he elevated faith to the bechinas "engravings of a seal: Holy to Hashem" — to the bechinas tefillin glory, the totality of all colors — the bechinas speckled, spotted, and streaked, which are the totality of all colors. For all the mochin which are the bechinas tefillin — namely all types of da'as, mochin, attainments, and holy constrictions [tzimtzumim] through which one attains understandings of His Divinity, blessed be He — all of them are included in the bechinas speckled, spotted, and streaked — which are the totality of all Atzilus [World of Emanation] — as is understood from the writings of the Arizal. And this Yaakov drew down specifically through tending his flocks — for he merited all this through complete faith — by clarifying through tending his flocks until he merited through this complete da'as, the bechinas mochin tefillin — which are the totality of all the holy colors — the bechinas speckled, spotted, and streaked, as above. And this he clarified from Lavan's flocks — meaning he clarified holy faith from false beliefs — which are the bechinas Lavan's flocks, for he worshipped idolatry and believed in the terafim [household idols], which are false beliefs. Therefore Yaakov had to toil greatly at this — and performed many acts — and had several heavenly assistances for this — to merit that the flocks should give birth to speckled, spotted, etc. All this was for the aforementioned clarification. For through this he merited to draw down the faith of Yisroel, holy faith, etc., as above. And this is the bechinas: "And I raised my eyes and saw in a dream, and behold... and the angel of God said to me in the dream... raise your eyes now and see — all the he-goats mounting the flock are speckled, spotted, and streaked" etc. [Bereishis 31:10–12]. For Yaakov merited then a dream through an angel — which one merits through the aforementioned clarification from the bechinas chasam to the bechinas the seal of tefillin. Through which one merits a dream through an angel — as is explained there in the aforementioned teaching.

Section 14

And therefore it is also written regarding Aharon the Kohen: "For the lips of the Kohen shall guard da'as... for he is a messenger [mal'ach] of Hashem of hosts" [Malachi 2:7]. For Aharon is in the bechinas the maginay eretz [shields of the earth] who clarify from the bechinas chasam, etc. to the bechinas tefillin — which is the bechinas mal'ach Hashem Tzeva'os [messenger of Hashem of hosts]. As is explained there — that mal'ach [מלאך] is an acronym for "Ki La'Elokim Maginay Eretz" ["for to God are the shields of the earth"] [Tehillim 47:10]. See there.

Section 15

And this is: "the nobles of the peoples are gathered — the people of the God of Avraham" [Tehillim 47:10] — meaning converts — as Rashi explained there — "for to God are the shields of the earth," etc. For the maginay eretz clarify and rectify the converts — for they elevate from the bechinas chasam, etc. that the converts cause — and elevate to the bechinas the seal of tefillin — in the bechinas me'od na'aleh [most exalted]. Me'od is the side of death [sitrah d'mosa] — which is the bechinas chasam besaro — na'aleh — elevated upward through the maginay eretz — who elevate from the bechinas chasam to the bechinas tefillin, to the bechinas "engravings of a seal: Holy to Hashem."

Section 16

And therefore the Kohanim are forbidden to enter the Temple and approach the altar until they sanctify their hands and feet with the holy water sanctified in the kiyor [washbasin]. For the essential drawing down of holiness is through water — from which faith grows. For their essential service was the rectification of faith, as above. And this is the bechinas the washing of hands [netilas yadayim] in water before eating. For eating must be in the bechinas: "the righteous one eats to satisfy his soul." Through which one polishes the soul and merits to draw up the waters through which faith grows, as above. Therefore one must first wash one's hands — in order to strive and draw down these waters from which faith grows — which is the bechinas the hands — the bechinas: "and his hands were faithful" [Shemos 17:12]. And then one merits afterward in one's eating to draw down and reveal these waters — in the bechinas: "and a man of understanding draws it up" [Mishlei 20:5] — who draws up these waters and reveals faith in complete perfection.

Section 17

And this is the bechinas the testing of the sotah [suspected adulteress] through holy water. For the sotah — who is an adulterous woman — this is the bechinas idolatry, the blemish of faith. As it is said regarding idolatry: "the adulterous woman who takes strangers instead of her husband" [Yechezkel 16:32]. And she is the bechinas the blemish of the covenant, the bechinas the seal of the Sitra Achra. Therefore her testing is through the water — for one must strive and reveal the holy waters from which faith grows — and one throws there earth from the floor of the Tabernacle. For earth [afar] is a vessel for everything [manah d'chulhu] — the bechinas faith — as is explained there in the aforementioned teaching. And through this she is tested: if she is pure — which is the bechinas complete faith — then: "she shall be cleared and shall conceive seed" [Bamidbar 5:28]. This is the bechinas holy birth — which is the bechinas elevating and clarifying from the bechinas chasam besaro, from the bechinas the blemish of the covenant, to the holy seal, the bechinas tefillin — the bechinas the Exodus from Egypt, which is the bechinas holy birth — the bechinas: "sanctify to Me every firstborn, the opener of every womb," etc., as above. And if not — if she blemished faith — then: "her belly shall swell and her thigh shall fall" [Bamidbar 5:27] — this is the bechinas the terrible afflictions that come from the blemish of faith — as is explained in the aforementioned teaching. And therefore the essential clarification and rectification here is through holy water — from which faith grows, as above.

Section 18

And since Aharon the Kohen always engaged in clarifying from the bechinas chasam to the bechinas seal, the bechinas Moshe, the bechinas tefillin — which he merited through delivering his greatness to Moshe, etc., as above — because of this he thought he could subdue the evil thought of the Erev Rav [mixed multitude] who wanted to worship idolatry and draw in false beliefs. Therefore he took from their hands and fashioned it with an engraving tool [cheret] — for he thought he could subdue them and clarify them from false beliefs, which are the bechinas chasam besaro. For they worshipped the Calf only in order to permit themselves immorality, etc. — and he thought he could subdue and clarify this as he always did. But he erred in this — for the Erev Rav were the bechinas the drops of Esav and Yishmael that cannot be clarified. Who bring about perverted judgment — the bechinas: "therefore perverted judgment emerged," the bechinas: "therefore this Calf came out" [Shemos 32:24]. Therefore when Moshe came down, he tested them with water like sotos — as it is written: "and he scattered it upon the face of the water" [Shemos 32:20]. For Moshe returned and drew down holy faith through the water from which faith grows, as above. For he cried out mightily to Hashem, blessed be He, from the very depths of his heart — through which the aforementioned deep waters are revealed. And through this he tested them like sotos — and through this the believers in holy faith were clarified from the believers in false beliefs, as above. Therefore specifically after the incident of the Calf, Aharon was consecrated into the priesthood. For specifically then — when the wickedness of the Erev Rav was revealed — as it is written: "for Aharon had let them loose to the mockery of their enemies" [Shemos 32:25] — and then they were pushed away and distanced from holiness. And then the drops of Esav and Yishmael — who are the Erev Rav — were pushed outside. And therefore specifically then Aharon was consecrated into the priesthood — and merited to begin engaging in the service of sacrifices. Through which he clarified from the bechinas chasam to the holy seal, as above. See there very carefully in the aforementioned teaching — particularly at the end, regarding the rectification of justice which is through pushing away the drops of Esav and Yishmael, etc. See all this there carefully — and then our words, with the help of Hashem, blessed be He, will be pleasing to you.

And this is what is juxtaposed in Shmuel — regarding David who fled to Achimelech the Kohen — who gave him the Lechem HaPanim to eat — and the sword of Golyat the Philistine. For Hashem, blessed be He, arranged through His wonders that King David ate the Lechem HaPanim — since he merited to be such an ish chayil — to wage the battles of Hashem — to slay Golyat the Philistine. For one who is an ish chayil, etc., merits the illumination of the ratzon at the time of eating — through having a portion in kingship and dominion. Therefore King David — who merited the essential holy kingship — for he was a wondrous and awesome ish chayil — who slew Golyat and fought all the battles of Hashem — therefore certainly he merited the illumination of the ratzon at the time of eating. Therefore the matter of the sword of Golyat — which was given to him — was juxtaposed to the matter of the Lechem HaPanim with which he was fed. For David needed to eat the Lechem HaPanim — which is the essential holy eating that the Kohanim eat — in order to receive the illumination of the ratzon for all of Yisroel. For since he was such an ish chayil who slew Golyat — and needed to conquer the kingship over all of Yisroel — certainly he deserved to eat the Lechem HaPanim — which is the illumination of the ratzon at the time of eating, as above. Therefore they were juxtaposed to one another, as above.

Section 22

Therefore even the Kohanim were men of valor, as our Sages of blessed memory expounded on the verse: "and the men of valor were distorted" [see Yoma 38a] — for the Kohanim ate all the holy eatings — which are the sacrifices, terumah, first fruits, etc. — all in order to atone for Yisroel through their eating — in the aspect of: "the Kohanim eat and the owners are atoned" [Pesachim 59b]. And all through the illumination of the ratzon they merited through such holy eatings — that they merited to receive within them the illumination of the ratzon — through which is the essential atonement and forgiveness for all sins. For through the illumination of the ratzon, Hashem, blessed be He, becomes appeased with Yisroel and forgives all their sins. Therefore the Kohanim were men of valor — for it is impossible to merit the illumination of the ratzon at the time of eating except for one who is an ish chayil, as above.

Section 23

And this is the aspect of the table of kings — that the kingship and dominion is referred to by the name of the table — as it is written of David, who is the essential holy kingship: "You prepare a table before me against my adversaries" [Tehillim 23:5]. For the holy king merits a table before Hashem — that is, to receive the illumination of the ratzon through eating at the table, as above. Which is the aspect of: "You have anointed my head with oil" [ibid.] — in the aspect of: "to brighten the face with oil and bread to sustain the heart of man" [Tehillim 104:15] — as above. See in the Torah Ki Merachamam Yenahaggem, the aforementioned, and you will understand.

Hilchos Bechor Behemah Tehorah — The Firstborn of a Pure Animal

Section 24

And this too is the bechinas the mitzva of the firstborn of a pure animal — which is given to the Kohen, who then offers it in the Temple — with the fat and the blood [burned on the altar] and the meat eaten by the Kohanim. For Yisroel must sanctify even the birth of their animals — and the essential is the first birth — so that the sanctity of da'as should be drawn through it. For even the birth of an animal must be sanctified — since Yisroel eat it — and the essential vitality of a person, which is the da'as and wisdom — as it is written: "wisdom gives life" [Koheles 7:12] — is drawn through eating. Therefore one must sanctify the eating of Yisroel. And therefore when a pure animal gives birth, one must sanctify the first birth so that da'as should be drawn through it. And this is accomplished by giving the firstborn to the Kohen — and the Kohen, who embodies the bechinas da'as of son and student, offers it in the Temple which is the essential [place of] the da'as of son and student — as is explained in the aforementioned Torah. And therefore there in the Temple, the illumination of the ratzon shines through the sacrifices — which are called by the language of the eating of the altar, as this expression is used by our Sages of blessed memory many times — as for instance: "and it is consumed by the fires" [v'ne'echal l'ishim], etc., and similarly many others. And as it is written: "I have come into my garden, my sister, my bride" [Shir HaShirim 5:1] — and Rashi explained that this was said regarding the erection of the Tabernacle — "I gathered my myrrh", etc., "I ate my forest together with my honey" — which is interpreted as referring to the sacrifices. For the sacrifices brought on the altar in the Temple are in the bechinas eating — through which the illumination of the ratzon shines — as it is written: "You shall offer it for your acceptance" [lirtzonchem tizbachu] [Vayikra 19:5]. And it is written: "They shall ascend upon My altar for acceptance" [ya'alu al mizbichi l'ratzon] [Yeshayah 60:7]. And similarly many others. For the illumination of the aforementioned da'as — whose essential sustaining is through the illumination of the ratzon — illuminates in the Temple to a greater degree, as above. Therefore there one elevates from the animal to the human — which is the general principle of all sacrifices which atone for all sins. For when a person sins, he falls from the da'as which is the defining quality of a human being — and then he is in the bechinas an animal, as above. And then he must bring an animal as a sacrifice in the Temple — and the Kohen offers it there. And through this, one elevates the animal from animal to human. And through this, one rectifies what one ruined — for through one's sin one fell from human to animal — and now through the sacrifice one is elevated from animal to human. And this is the general principle of the service of Yisroel — that one must clarify and elevate all the lower levels upward. For this purpose the human being was created: to make known His Divinity, blessed be He, in all the very lowest levels — which is the bechinas illuminating those who dwell below — which is the essential thing — the bechinas: "and You desire praise from the clods of earth" [Tehillim 113:7 area; cf. Zohar], etc. Therefore one must give the firstborn to the Kohen — so that the Kohen should offer it in the Temple — and eat the meat with the sanctity of a sacrifice — through which the illumination of the ratzon is drawn — which is the essential rectification, as above. For Yisroel must sanctify their eating with many sanctities — and the essential is through the Kohen, who is the bechinas the true Rav and tzaddik — through which da'as is drawn — whose essential sustaining is through the illumination of the ratzon at the time of eating, as above.

Section 25

And therefore at the time of the erection of the Tabernacle, the nesi'im [princes/leaders] specifically brought offerings for the dedication of the altar. For the nesi'im — who possess the quality of elevation [hispanas'us] in the bechinas holy kingship — they merit to a greater degree at the time of eating the illumination of the ratzon, as above. Therefore it was specifically they who brought their offering for its dedication. For through them is the essential rectification — as is explained above — that whoever has a greater portion in holy kingship, merits to a greater degree the illumination of the ratzon at the time of eating. Which is the bechinas the sacrifices — which is the essential rectification, as above. For the entire Tabernacle — which is the bechinas the Temple — was built for this purpose: to rectify the blemish they had blemished through the wealth — by making idolatry from it. To rectify all this through making the Tabernacle from their gold and silver — where in the Tabernacle the da'as was drawn — until they merited the illumination of the ratzon, etc. — through which there is forgiveness for all sins, as above. Therefore the nesi'im, who are in the bechinas kingship, were specifically the ones who dedicated it, as above.

Hilchos Bechor Behemah Tehorah — Halacha 1

Based on the Torah "Tefilah L'Chavakuk" in Siman 19, as previously cited in Hilchos Simanay Behemah V'Chayah Tehorah, Halacha 1.

For all permitted things — such as pure animals and other permitted things — are from the bechinas the Tree of Knowledge of good and evil, which is the bechinas leshon Targum [the Aramaic tongue]. Therefore they require rectification and clarification through the eating of Yisroel — through which they are elevated to holiness, to the bechinas leshon hakodesh [the holy tongue]. And therefore their essential rectification and clarification is through the holy speech of the blessing — which one must recite over every thing before deriving benefit from it. For through the blessing — which is the bechinas leshon hakodesh — which one recites over the permitted thing, which is the bechinas leshon Targum as above — through this the goodness within the thing that is eaten — which is the bechinas goodness within the Targum — rises and ascends in its fullness to leshon hakodesh, and this is its rectification. Therefore Yisroel have the power through their speech to make the permitted into the sacred — such as consecrating an animal as a sacrifice — and then it becomes consecrated with bodily holiness [kedushah haguf]. For the holy speech of a Jew — which is the bechinas leshon hakodesh, since Yisroel merited leshon hakodesh — can elevate the animal from the profane to the sacred. That is: to elevate the leshon Targum — which is the bechinas the permitted thing — to the bechinas leshon hakodesh, through one's speech saying "sacred" [kodesh]. And then the animal or the like becomes consecrated with bodily holiness and is forbidden in benefit to a person — only to be elevated on High. For the animal itself becomes sacred in the bechinas the fullness of leshon hakodesh — which is the bechinas the sanctity of Yisroel. Therefore there is no permission whatsoever for human benefit or eating — for the essential purpose of eating is to rectify and clarify the living creature that is eaten. But without this purpose, it would not have been permitted to kill a living creature for the sake of another living creature. Therefore before the sin of Adam HaRishon, he was not permitted to kill an animal and eat it — for they did not need rectification then. Only afterward — through the sin of the Tree of Knowledge — afterward, when the rectification began in the days of Noach after the Flood, then it was permitted to kill an animal and eat it in order to rectify it. And therefore when an animal becomes sacred in the bechinas the fullness of leshon hakodesh, it is not permitted except to elevate it on High — like the souls of Yisroel which ascend in the bechinas a sacrifice before Hashem, blessed be He. And even the fact that the Kohanim and the owners eat from certain sacrifices is only what they merited from the High Table [shulchan gavoah] — for the sacrifice, being sacred, is fitting only for the High, as above. And the Kohanim — who are holier than Yisroel in the bechinas the fullness of leshon hakodesh, for they are more strictly in the bechinas guarding the covenant — as it is written: "for they observed Your word and kept Your covenant" [Devarim 33:9] — therefore they merit the priestly blessing, which is specifically in leshon hakodesh. As is explained above in Hilchos Nesi'as Kapayim, Halacha 1. Therefore they merit from the High Table to eat the sacred. And therefore the firstborn animal — which is itself in the bechinas leshon hakodesh — for the firstborn is the bechinas malchus [kingship] — as it is written: "I too will make him a firstborn" [Tehillim 89:28] — and malchus is the mouth [peh], which is the bechinas leshon hakodesh — which is the bechinas shnayim mikra [reading the Torah portion twice], as is explained in the words of our Rabbeinu, may his light shine. Therefore the firstborn is sacred with bodily holiness from the womb — for it is itself in the bechinas leshon hakodesh, as above — for it is the first of all those born after it and includes them all — which is the bechinas malchus, the bechinas leshon hakodesh, which encompasses all tongues. For all of them receive from it and draw sustenance from it — for the world was created through leshon hakodesh. As it is written: "And the entire earth was of one language" [Bereishis 11:1] — in leshon hakodesh, as Rashi explained. And afterward: "Hashem confused the language", etc., and from there He scattered them. It thus emerges that leshon hakodesh is the firstborn and first among all languages and encompasses them all. Therefore the firstborn animal is itself sacred in the bechinas leshon hakodesh, as above — and belongs to Hashem, blessed be He, alone, as above — as it is written: "Sanctify unto Me every firstborn" [Shemos 13:2]. And Hashem, blessed be He, awarded it to the Kohen — for the Kohen merits the sacred, as above — and particularly regarding the firstborn, since the Kohanim merited the sanctity of the firstborn in place of the firstborns of Yisroel — as above in Hilchos Pidyon Bechor, Halacha 1.

Hilchos Bechor Behemah Tehorah — Halacha 2

Section 1

In the matter of the sanctity of the firstborn — that one must give it to the Kohen: Based on the teaching beginning \"Vayehi Miketz\" — that one must guard the memory [zikaron], etc. (see there, Siman 54) — and at the end of that teaching it is explained that one must guard the mind [moach] and the memory from the koach hamidameh [power of imagination], which is the power of animality. And through leshon hara — speaking slander — one is a fool [ksil], and falls from da'as and holy love to animal love, which is the love of illusion [ahavas hamidumiyus], etc. And the essential rectification is through the bechinas \"hand\" — the bechinas joy — which clarifies the good spirit from the bad spirit, from the bechinas sadness of spirit, through the bechinas melody [nigun], etc. For the instrument is the gathering of the spirit, etc. And therefore when there is a hole in an instrument one cannot play upon it — for then it is in the bechinas \"a fool expresses all his spirit\" — the bechinas \"his spirit departs, he returns to his earth,\" etc. See there carefully.

Section 2

And this is the bechinas the mitzva of the firstborn animal that must be given to the Kohen. For the firstborn is the beginning [reshis], the bechinas da'as — which is the aforementioned zikaron [memory/mindfulness] — which is the enlargement of da'as, as above — the bechinas tefillin, as above. For the first paragraph of the tefillin is the sanctity of the firstborn [kedushah bechor]. And therefore Yisroel — who attach their thought constantly to the World to Come, for this is the essential service of Yisroel: to constantly remember the World to Come — are therefore called the bechinas firstborn, as it is written: "My son, My firstborn, Yisroel" [Shemos 4:22]. For firstborn is the bechinas da'as, the bechinas tefillin, the bechinas the aforementioned zikaron — which is the cleaving of thought to the World to Come, as above. For the World to Come is in the bechinas firstborn — which is the beginning [reshis] — for the World to Come preceded the world. It thus emerges that the firstborn is in the bechinas the aforementioned da'as and zikaron. Therefore one must guard it from the koach hamidameh, the power of animality — for one must guard the aforementioned zikaron and da'as from the koach hamidameh, as above. Therefore one must give the firstborn to the Kohen — who is the bechinas holy love [ahavas dikedushah], opposite to the koach hamidameh, as is explained in the aforementioned teaching — for the Kohen takes a handful [v'kamatz hakohen], as explained in the aforementioned teaching, which is the opposite of animal love, the love of illusion — as explained there carefully. It thus emerges that through giving the firstborn to the Kohen, one guards the zikaron and da'as from the koach hamidameh, the power of animality — for the Kohen is the bechinas holy love, as above. Therefore the Kohen must offer the firstborn as a sacrifice — for the essential rectification and clarification of the koach hamidameh is through the bechinas sacrifice, through which one elevates and clarifies the human spirit from the animal spirit — in the bechinas: "when a person [adam ki yakriv] from among you brings a sacrifice to Hashem, from the animals" [Vayikra 1:2] — which is the bechinas melody [nigun] that rectifies the koach hamidameh by clarifying the good spirit from the bad spirit, namely the human spirit from the animal spirit. And as is explained in the words of our Rabbeinu, may his memory be a blessing, elsewhere — that the clarification of the human spirit from the animal spirit, in the bechinas: "who knows the spirit of the sons of man that ascends upward... and the spirit of the animal that descends downward" [Koheles 3:21] — is through the bechinas melody. See there. Therefore at the time of the sacrifice offering the Leviyim would sing upon the platform [duchan]. It thus emerges that the sacrifice is in the bechinas "hand," the bechinas joy, the bechinas melody explained in the aforementioned teaching — through which one clarifies the good spirit, etc., and subdues the koach hamidameh. For the verse "and you shall rejoice in all the sending forth of your hand" [usmachtem b'chol mishlach yedchem] [Devarim 12:7], explained in the aforementioned teaching, refers to the sacrifices brought on the festival — which are the essential joy — as our Sages of blessed memory said: "there is no joy except with meat of peace-offerings [shelomim]." For the sacrifices are the bechinas joy, the bechinas "and you shall rejoice in all the sending forth of your hand," the bechinas melody — through which one clarifies the good spirit, the human spirit, the bechinas da'as, from the animal spirit, from the power of animality, the koach hamidameh. Therefore one gives it [the firstborn] to the Kohen — who is holy love — and he rectifies it by offering it as a sacrifice — through which the koach hamidameh is clarified and rectified through the rectification wrought by melody, as above. And therefore all sacrifices are through the Kohen — who is holy love — for all sacrifices come for this purpose: to rectify the koach hamidameh, the power of animality — to clarify and rectify it and elevate it to the bechinas holy love, the bechinas Kohen. And this is the bechinas placing one's hand [semichah] on the sacrifices — "with the hand" specifically — for there the spirits are deposited. And the essential clarification is through the hand, in the bechinas: "and he played with his hand" [v'nigeyn b'yado] [Shmuel I 16:23], etc. See there carefully in the aforementioned teaching, and you will understand all this.

Section 3

And therefore: "all that has a blemish you shall not offer" [Vayikra 22:20] — for a blemish [mum] is a deficiency [chesaron]. And when there is a deficiency and a hole in the instrument, it is impossible to clarify the good spirit from the bad spirit — for then it is in the bechinas "a fool expresses all his spirit," the bechinas "his spirit departs, he returns to his earth" — for the instrument must be whole. See there carefully. And therefore the firstborn or other sacrifice — which are offered in order to clarify the good spirit from the bad spirit — which is the essential bechinas the sacrifice — must therefore be whole, without any blemish or deficiency, so that one can clarify it and so that it not be in the bechinas "a fool expresses all his spirit" — lest the koach hamidameh return and strengthen itself, Heaven forbid, in the bechinas "his spirit departs, he returns to his earth" — as is explained there in the aforementioned teaching. See there carefully. And this is what our Rabbeinu of blessed memory explains there: that one who speaks slander is a fool [ksil] and falls from holy love to animal love — for a slanderer has a blemish. For all who disqualify [others] do so through their own blemish [kol haposeil b'mumov poseil]. And therefore since he has a blemish, he cannot clarify the good spirit, etc. — in the bechinas "a fool expresses all his spirit" — and therefore the slanderer, who has a blemish, is a fool, as above. Understand this. This verse "a fool expresses all his spirit" is also said in its plain sense about one who speaks lashon hara — who speaks much and reveals his fellow's blemish. And through this his own blemish is revealed. Therefore he is a fool — for he is in the bechinas a broken and flawed vessel upon which it is impossible to play, and one cannot clarify the good from the bad through such a vessel, as is explained there. See there.

Section 4

And therefore the firstborn is forbidden in shearing [gizah] and labor [avodah] — for shearing and labor are weekday activities [uvdin d'chol], the bechinas servitude [avdus] — and servitude is the bechinas sadness of spirit [atzvus ruach], as is explained elsewhere. And the essential rectification of the firstborn and the sacrifice is to clarify the good spirit from sadness of spirit — which is a dejected spirit [ruach niche'ah], an evil spirit — as is explained there in the aforementioned teaching and as above. Therefore the firstborn and the sacrifice are forbidden in all types of labor — which are the bechinas sadness of spirit — for one must clarify and elevate it from the bechinas sadness of spirit to the bechinas good spirit, in order to subdue the koach hamidameh and elevate it to holy love, the bechinas Kohen, as above. Also the firstborn is in the bechinas the aforementioned zikaron — which is the cleaving of thought to the World to Come, as above — which is the day that is entirely Shabbos. Therefore it is forbidden in weekday activities.

Section 5

And this also is the bechinas the five shekels of silver with which the human firstborn is redeemed. For regarding the person himself, the essential clarification and rectification of the koach hamidameh is through rectifying one's money — as is explained in the words of our Rabbeinu of blessed memory in the teaching Ashray Ha'am — to draw down Providence [hashgachah] (Siman 13) — that the rectification of money, namely honest business dealings and contentment with one's portion, is the bechinas the melody of the Levite [nigunah d'Levai], the bechinas "take up song and give the drum" [s'u zimrah u'snu sof] [Tehillim 81:3] — which is the bechinas business dealings [masa u'matan]. See there. And this is accomplished through charity [tzedakah]. It thus emerges that the rectification of money is the bechinas melody — and through melody the koach hamidameh is clarified, as above. Therefore the firstborn — which is the bechinas the aforementioned zikaron that must be guarded from the koach hamidameh, as above — and therefore one must give it to the Kohen who is holy love, opposite to the koach hamidameh, as above — therefore its redemption is through money. For through giving one's money to the Kohen — which is the bechinas tzedakah — one rectifies one's money. And the rectification of money is the bechinas melody, as above — and through melody the koach hamidameh is clarified, as above. And through this the firstborn is redeemed and rectified — for the essential redemption and rectification of the firstborn is through the rectification of the koach hamidameh — for the firstborn, which is the bechinas zikaron, must be guarded from the koach hamidameh, as above. And through giving one's money to the Kohen specifically, that money clarifies the good spirit from the bad spirit mixed within the money — for many holy sparks are clothed within money, and there too is the essential grip of atzvus ruach [sadness of spirit] — for its essential grip is in money — in the bechinas: "in sorrow shall you eat it" [Bereishis 3:17] — which is the sadness of money and livelihood. And through giving one's money to the Kohen — who is holy love — through this the money is rectified and clarified. And then the koach hamidameh is rectified, as above. And through this the firstborn is redeemed and rectified.

Therefore one gives five shekels — corresponding to the heh of da'as [five being the numerical value relevant to the five chassadim] — the bechinas the rectification of da'as, opposite to the koach hamidameh, as above. And these are five shekels of silver — for from the right side [sitrah di'yminah], the mind is white like silver [mocha hivrah k'kaspa] — that is, the rectification of da'as through the bechinas the Kohen on the right. And these are shkalim — the bechinas melody, the bechinas the mishkal [weight/measure] of song — for one must play melody in measure, rising and falling in the melody according to the measure — which is the essential clarification. See there and understand. And therefore the firstborn applies only to males [z'charim] — the bechinas the aforementioned zikaron [memory] — for it is the bechinas a male son [ben zachar], as is explained there. See there.

[Addendum relating to the above:] The rectification of money is the bechinas melody, as above — the bechinas the aforementioned hand — the bechinas the toil of one's hands [yegia kapav] — the bechinas "and you shall rejoice in all the sending forth of your hand" — which is interpreted according to the wealth and money with which Hashem has graced one — from which comes joy when one merits to clarify and rectify it through the sacrifices one brings on the festival from the toil of one's hands. Understand this well.

Hilchos Bechor Behemah Tehorah — Halacha 3

Section 1

Verse: "Every firstborn that is born of your herd and your flock, the male, you shall sanctify to Hashem your God; you shall not work the firstborn of your ox, nor shear [the firstborn of your flock]..."

Based on the teaching "Tik'u" in Likutay [Moharan] Tinyana, Siman 5. See the entire teaching there. The general principle is that the essential thing is faith [emunah] — and each person must search himself and always strengthen himself in perfect faith. And to merit faith, one must strive and find the waters from which faith grows — that is, one must cry out from the depths of the heart, in the bechinas "from the depths I called to You, Hashem" [Tehillim 130:1], the bechinas "their heart cried out to Hashem" [Eichah 2:18]. And through this, counsels are revealed — in the bechinas "deep water is counsel in a person's heart" [Mishlei 20:5] — and through this faith grows, etc., etc. And this is the bechinas the creation of the world: first darkness and then light, etc. And to draw up and reveal the aforementioned waters, an ish tevunos [man of understanding] is needed — and an ish tevunos is one who polishes the soul by drawing down Divine spirituality into constrictions [tzimtzumim] — through which he draws down livelihood [parnasah], which is the bechinas "and He shall satisfy your soul in brilliance [tzachtzachos]" [Yeshayahu 58:11], etc. And through raising fallen faith, converts are made. And since these converts are made from the gathering up of fallen faith, they can harm Yisroel, etc. — for they introduce pride into Yisroel. And through this the leaders of falsehood seize the sword of pride, etc. — and through this, Heaven forbid, the desire for sexual immorality strengthens, etc. And to be saved from this are the protectors [meganim] of the generation who shield and save us from the desire for immorality — for they subdue the seal of the Sitra Achra that comes through pride, which is the bechinas chasam besaro [the seal of his flesh] — namely subduing and nullifying the desire for immorality — and elevate it from the bechinas chasam besaro to the holy seal, the bechinas tefillin, the bechinas "place me as a seal upon your heart" [Shir HaShirim 8:6], the bechinas "engravings of a seal: Holy to Hashem" [Shemos 28:36], etc. See all this there carefully.

Section 2

And this is the bechinas the sanctity of the firstborn of a pure animal — which was sanctified at the time of the Exodus from Egypt — through which tefillin are made. As it is written in the Torah portion Bo: "Sanctify to Me every firstborn," etc. And this portion is the first paragraph of the tefillin. For the sanctity of the firstborns is the bechinas elevating and clarifying the holy faith — and elevating from the bechinas chasam besaro to the holy seal, the bechinas tefillin. For the essential emunah is in the bechinas an animal — for the essential fullness of faith is to completely set aside one's mind and wisdom and make oneself like an animal, and to believe in Hashem, blessed be He, and in the true tzaddikim with perfect faith alone. For the essential faith is in what the intellect does not understand — for in what the intellect does understand, faith is not applicable, as is explained elsewhere. Therefore the essential faith is in the bechinas: "But I am brutish and do not know; I was as an animal before You" [Tehillim 73:22] — the bechinas: "Man and animal Hashem saves" [Tehillim 36:7] — and our Sages of blessed memory expounded: those who are wise in knowledge like the first Adam [Adam HaRishon] and yet make themselves like an animal. And as Shlomo HaMelech, peace be upon him, said — he who was wiser than all people — and yet he said: "For I am more brutish than any man, and I have not the understanding of a human being" [Mishlei 30:2]. And as it is written: "I said I would be wise, but it was far from me" [Koheles 7:23]. Therefore one who wishes to merit eternal life — true and everlasting life — must completely set aside his mind, intellect, and wisdom, and rely only on faith alone. And this is the greatest wisdom of all wisdoms — as is explained in our words elsewhere. For when one remains strong in faith alone — for days and years — without any intellectual investigations at all in one's mind, then certainly in the course of many days one will merit to attain and understand true Divine insights and wisdoms that cannot be attained by human intellect at all. Provided one does not make this a test but walks in simplicity and straightforwardness in upright and true faith. Therefore the essential faith is in the bechinas an animal — that one should make oneself like an animal that has no intellect whatsoever. But one must also guard oneself greatly from false beliefs — not to be a fool who believes everything. And this is the bechinas pure animals and impure animals — that Hashem, blessed be He, warned us to distinguish between the impure and the pure. For faith is in the bechinas an animal as above — but the straight holy faith of Yisroel is the bechinas pure animals. And false beliefs are the bechinas impure animals. For this reason the Patriarchs of the world were shepherds. And they are called the Seven Shepherds — "shepherds" specifically — for the first Patriarchs' entire service was to reveal holy faith in the world. Therefore Avraham Avinu, peace be upon him, who was the head of the believers — and was the first to begin to reveal and draw down holy faith in the world — therefore he dug wells of water. For this is the bechinas that he dug and delved and revealed the depths of the well — which is the bechinas holy faith, whose essential growth is from the depths of the well, from the bechinas the aforementioned waters — the bechinas "deep water is counsel" — the bechinas "from the depths I called to You, Hashem," as above. For through Avraham's digging of the water wells, he revealed the waters from which faith grows, as above. Therefore the nations and the Sitra Achra always strove to seal up Avraham's wells — as it is written: "And all the wells that his father's servants had dug in the days of Avraham his father, the Philistines had stopped them up," etc. And Yitzchak returned and dug them again — as it is written: "And Yitzchak dug again the wells of water" [Bereishis 26:18], etc. And regarding Yaakov it is written: "And he rolled the stone from the mouth of the well" [Bereishis 29:10]. And regarding Moshe it is written: "And he sat down by the well" [Shemos 2:15]. For all of them labored and toiled at this — to dig and reveal the well of living waters, which is the bechinas holy faith, whose growth is from there — from the bechinas deep water, etc., as above. And therefore since the Patriarchs merited to draw out and reveal holy faith — which is called a well of living waters — therefore they were all shepherds of animals. For they were engaged in tending animals — and through this they were clarifying and refining the faith, which is in the bechinas an animal in its lack of intellect, as above. In order that the faith should be clarified — to distinguish the holy faith from false beliefs, from foolish and vain beliefs. Therefore their matches were found to them at the well — for a woman who fears Hashem is the bechinas faith, as is known — therefore they found their matches at the well of water, from which faith grows, as above, which is the bechinas their match, the bechinas "a woman who fears Hashem." Therefore it is impossible for a woman to unite with her husband except through immersion [tevilah] in water — for the daughters of Yisroel, whose root is from the bechinas faith which is called "a woman who fears Hashem" as above — must immerse in water so that the holy faith, whose growth is from there from the bechinas deep waters, should grow. And then the daughters of Yisroel are purified from dam nidus [menstrual blood] — which is the contamination of the serpent, the bechinas false beliefs and heresy. For the essential growth of faith is from the bechinas the well of living waters — which is the bechinas the immersion in the mikvah of water by the daughters of Yisroel, who are the bechinas faith, as above. Therefore mikvah water purifies Yisroel from all forms of impurity in the world — for all forms of impurity flow from heresy and false beliefs, which is the essential impurity and contamination — the bechinas the contamination of the serpent who introduced heresy into the world. For all impurities come through the evil inclination which is called el acher [other god], i.e., heresies. Therefore through the mikvah water — from which faith grows — one merits to again draw out and reveal holy faith. And through this all impurities are nullified — which are the bechinas heresies and false beliefs — and one is purified from them. As it is written: "And I will sprinkle upon you pure water and you shall be purified from all your impurities" [Yechezkel 36:25]. For pure water is the bechinas the waters of the Yisroel mikvah — which are drawn from the depths of the well, from the bechinas the well of living waters, from the bechinas the aforementioned deep waters — through which holy faith grows. And then when this one rises, the other falls — and all heresies and all false beliefs are nullified, and one is purified from all the impurities that flow from them, as above.

Section 3

And this is the bechinas the sanctity of the firstborn pure animal — that one must give the firstborn pure animal to the Kohen. For one must clarify the holy faith — which is the bechinas a pure animal — from the bechinas chasam besaro, in which it becomes seized at the time of its fall. To clarify it from there and elevate it to the holy seal — as explained in the aforementioned teaching. Therefore one must give the firstborn animal to the Kohen, who is holy to his God. For through this one clarifies the first birth from the bechinas chasam besaro — which seizes hold in all births from the sin of Adam HaRishon, who blemished in this, as is known. Therefore one must sanctify the first birth — namely the firstborn — by giving it to the Kohen — through which it is elevated to the holy seal, the bechinas "engravings of a seal: Holy to Hashem" — which is the Kohen, who is called holy — as it is written: "holy is he to his God." And he offers the firstborn on the altar as a sacrifice — and through this one elevates and clarifies the animal, which is the bechinas faith, from the bechinas chasam besaro to the bechinas "engravings of a seal, Holy to Hashem." And the essential is the firstborn — which is the first birth — for everything follows the beginning. And all this Yisroel merited at the time of the Exodus from Egypt — when they were immediately commanded regarding the sanctity of the firstborns — as it is written there: "Sanctify to Me every firstborn" etc. For the essential Exodus from Egypt was when holy faith was revealed to all eyes through the awesome wonders that Hashem, blessed be He, performed — in order to reveal faith in His Divinity. As it is written: "And you shall know that I am Hashem" [Shemos 6:7]. And as is written there regarding each plague: "So that you shall know that the land belongs to Hashem" [Shemos 9:29] etc., and similarly many others. Therefore then the firstborns were sanctified — which was the bechinas clarification of faith — to elevate it to the holy seal, as above. For the essential of all births is through faith — which is the bechinas woman, as above. For da'as and faith are the bechinas man and woman. And just as in the physical realm it is impossible to produce any offspring without the union of male and female — likewise it is impossible for da'as and intellect to produce any good offspring for the rectification of the world except through faith. That is: when da'as unites with faith — through which they unify the Holy One Blessed be He and His Shechinah. And one who separates, Heaven forbid, da'as from faith is a quarrelsome person [nirgon mafrid aluf] who separates the aluf [Champion/Leader] of the world. And this is literally the bechinas immorality — the bechinas chasam besaro mizovo — the bechinas emitting seed wastefully — that one draws out drops of the mind and intellect without union with one's life-partner, which is the bechinas holy faith. From which are born harmful spirits of the world, Heaven forbid, as is known. Similarly, when one reveals and gives birth to some intellect from one's mind without attachment to faith — this intellect is the bechinas harmful spirits of the world — which greatly harms the world. For through this, heresy and false beliefs are drawn out, which destroy the world, Heaven forbid. Therefore when they left Egypt — when holy faith was revealed in the world — therefore the bechinas birth was sanctified. Which is the bechinas the sanctity of the firstborns — which are the first birth of faith — for all births are through faith, as above. Therefore then the firstborns of Egypt died and the firstborns of Yisroel were sanctified to Hashem. For the firstborns of Egypt are the bechinas the birth drawn from false beliefs — for "God made one corresponding to the other" [Koheles 7:14]. And the firstborns of Yisroel are the bechinas the birth drawn from holy faith. And at the Exodus from Egypt, holy faith was revealed and strengthened — and then the birth drawn from faith was sanctified — which is the bechinas the sanctity of the firstborns who open every womb among Yisroel. For the essential beginning — namely the first birth, when faith was opened and revealed until it gives birth and brings forth holy offspring. Therefore one must sanctify the firstborns — to give them to Hashem — in order to clarify them from the bechinas chasam besaro — which is the bechinas the blemish of faith that seizes hold in all births from the sin of Adam HaRishon — in the bechinas: "Behold, in iniquity I was formed, and in sin my mother conceived me" [Tehillim 51:7] — to clarify them from this and elevate them to the holy seal, the bechinas "engravings of a seal: Holy to Hashem." And then when this one rises, the other falls — and the firstborns of Egypt fall. Therefore one must sanctify the firstborns through the Kohen, for the sanctity of the firstborn is through this bechinas, as above.

Section 4

And therefore one gives the firstborn to the Kohen — for the Kohanim are the sons of Aharon. And Aharon merited the priesthood in the merit of: "and he will see you and be glad in his heart" [Shemos 4:14] — as our Sages of blessed memory expounded. For the entire service of the Kohen in the sacrifices is this aforementioned bechinas — elevating and clarifying from the bechinas chasam besaro to the holy seal. For this is the essential general principle of all sacrifices — that all of them come from animals — and through offering the animal as a sacrifice, one clarifies the holy faith, which is the bechinas an animal, from the bechinas false beliefs, from the bechinas chasam besaro — from which all sins in the world come — and elevates it to the holy seal, as above. For all clarification of the holy sparks from the klippos that is accomplished through the sacrifices — as is known — all of this is the aforementioned bechinas: clarifying from the bechinas chasam besaro to the holy seal. And this is accomplished through the Kohanim — the sons of Aharon. For Aharon merited this through going out to meet Moshe with joy — and not being jealous of his brother's greatness, even though he was older than him. And through this he broke the pride of the false leaders — who puff themselves up against the poor people for no reason, and chase after honor, and seize greatness for themselves, and pursue the true leaders, and are envious of the greatness of the truly righteous. For Aharon was literally the opposite of this — for he was the true leader of Yisroel at that time. As it is written: "to them in the land of Egypt" — and our Sages of blessed memory expounded: that prophecy was spoken through Aharon. And yet he did not lord himself over his younger brother — on the contrary, he humbled himself before him and nullified himself, broke the pride, and truly rejoiced in his heart at the greatness of his brother Moshe. It thus emerges that Aharon broke the pride from which flows the bechinas chasam besaro, as above. Therefore Aharon merited through this the priesthood — that his service forever would be to break and nullify from Yisroel the bechinas chasam besaro, the bechinas the desire for immorality, and to elevate to the bechinas "engravings of a seal: Holy to Hashem" — which is inscribed on the tzitz [golden forehead-plate] on Aharon's forehead. For Aharon merited this by breaking pride — through which he nullified the bechinas chasam besaro that flows from pride, as above — and elevated everything to the holy seal, the bechinas "engravings of a seal", etc., as above. For Aharon converted converts — as it is written: "and many he returned from iniquity" [Malachi 2:6]. And as our Sages of blessed memory said: "Be from the students of Aharon... loving people and bringing them close to Torah." But the converts he brought close could cause harm — for they introduce pride, through which comes the desire for immorality, Heaven forbid. But Aharon broke the pride, as above — and did not lord himself over the true tzaddik, his brother Moshe. And then he handed over all his converts and penitents — all of them he delivered to Moshe. And Aharon had been the leader of Yisroel and nullified himself and delivered all the greatness to his brother. It thus emerges that he elevated the converts and penitents to Moshe — who is holy da'as, the bechinas tefillin, the bechinas holy seal, the bechinas "and Moshe was shepherding" [Shemos 3:1] — as explained in the aforementioned teaching. It thus emerges that through this very act — that Aharon went out to meet Moshe, and nullified the pride, and rejoiced in his heart, and delivered all the greatness to his brother — through this he nullified the bechinas chasam besaro, which is the bechinas pride, and elevated everything to the bechinas Moshe — which is the bechinas tefillin, the holy seal. For he delivered all the greatness and elevation and all his people — those he had returned to repentance and whose leader he had been — he delivered everything to Moshe, since Moshe then became the essential leader. It thus emerges that through this he was elevating from the bechinas chasam besaro to the holy seal. Therefore in reward for this he merited the priesthood — whose service forever is with the sacrifices that are sanctified to Hashem — which is also the aforementioned bechinas: clarifying from the bechinas chasam besaro to the holy seal. As above. Therefore one gives the firstborn to the Kohen — for the sanctity of the firstborn, which is the first birth, is in this bechinas: elevating from chasam besaro to holiness — the bechinas "sanctify to Me every firstborn" etc. — for it ascends to holiness, to the bechinas "engravings of a seal: Holy to Hashem," as above. And therefore Aharon merited greater sanctity of the covenant than all Yisroel — for the Kohanim were commanded more mitzvos regarding the sanctity of the covenant than Yisroel. As it is written: "A harlot, or one who has been violated, or a divorcee, or a chalulah — these he may not marry, for he is holy" [Vayikra 21:7] etc. For this is the nullification of the desire for immorality — through breaking pride, which is the bechinas chasam besaro, etc., as above.

Section 5

And therefore Aharon nullified from Yisroel the desire for immorality — which is the impurity of Amalek. For the clouds were in the merit of Aharon — and the Clouds of Glory nullified the klipah of Amalek. For Amalek could not rule over Yisroel who were within the cloud — only over the stragglers [hanecheishalim] whom the cloud expelled. Therefore after the death of Aharon — when the Clouds of Glory departed — then Amalek came against them. As it is written: "And the Canaanite, the king of Arad, heard" etc. [Bamidbar 21:1] — and our Sages of blessed memory expounded that this was Amalek, who heard that Aharon had died and the Clouds of Glory had departed, etc. For Aharon the Kohen nullifies the desire for immorality — which is the bechinas Amalek, as above — and draws down the seven clouds, which are the bechinas the Seven Shepherds, which is the bechinas tefillin — as stated in the aforementioned teaching. And similarly it is explained in the aforementioned teaching that the clarification and elevation — elevating from the bechinas chasam besaro to the holy seal of tefillin — through breaking pride — this bechinas is the bechinas cloud [anan]. As is explained there on the saying of our Sages of blessed memory: "When the Rabbis rose from the study hall of Rav Huna they would shake out their cloaks" — meaning that they broke the pride — and clouds arose — the bechinas "And the rainbow shall be in the cloud" [Bereishis 9:13] — the bechinas the rectification of the covenant, elevating from the bechinas pride, from the bechinas chasam besaro, to the bechinas tefillin. And this is "v'chasei l'shimsha" [it covered the sun] — meaning tefillin, etc. See there. And this is the bechinas Aharon the Kohen's seven clouds, which subdue the klipah of Amalek — which is the desire for immorality. For Aharon merited this through breaking pride before Moshe, as above.

Section 6

For the essential redemption from Egypt depended on Aharon humbling himself before Moshe. For Moshe Rabbeinu's level was exceedingly elevated — and from the very greatness of the immensity of his level — being utterly elevated and exalted above the people of the world — he could not reveal himself at all to the world. And this is the bechinas: "for I am heavy of mouth and heavy of tongue" [Shemos 4:10] — for Moshe Rabbeinu is the bechinas heavy of mouth and heavy of tongue — that it is difficult and burdensome for him to speak with the people of the world at all, for he was elevated and exalted and very distant from all the world. Therefore it was impossible for his level and holiness to be revealed except through Aharon the Kohen — who was at that time the leader of Yisroel before Moshe Rabbeinu was revealed — as it is written: "you shall be to him as God, and he shall be your mouth" [Shemos 4:16]. For Aharon, by virtue of his great level, merited to comprehend the level of Moshe — and he revealed his level to all Yisroel. For everything depended on him — for everyone relied on him, since he had been their leader before. Therefore had it not been for Aharon's humility — that he broke pride and nullified himself before Moshe — it would not have been possible to leave Egypt through Moshe himself. And the Exodus from Egypt is itself the aforementioned bechinas — drawing out and clarifying all the holy sparks from the bechinas chasam besaro to the bechinas tefillin. Which is the bechinas the Exodus from Egypt — when all the hosts of Hashem, all the holy sparks, went out from the exile of Egypt, from ervat ha'aretz [the nakedness of the land], from the blemish of the covenant. For the essential Exodus from Egypt was the rectification of the covenant — for the Egyptian exile was to rectify the blemish of the seminal emissions of Adam HaRishon — which is the bechinas chasam besaro — as is brought in the words of our Rabbeinu of blessed memory in the aforementioned teaching. Therefore at that time the firstborns were sanctified to the Kohen — who is the bechinas Aharon — for Aharon merited this as above.

Section 7

And therefore the clarification that clarifies faith from the bechinas chasam besaro to the bechinas mochin [mental lights] of tefillin — which are the bechinas the Seven Shepherds — is the bechinas Aharon the Kohen's seven clouds, as above. For they are called clouds [ananin] — for the essential faith is the bechinas darkness and cloud, in the bechinas: "and Your faithfulness in the nights" [Tehillim 92:3]. For the essential faith is to completely darken one's eyes and completely set aside one's mind — which is the bechinas darkness. And specifically through this one merits to recognize Hashem, blessed be He — when one darkens the eyes of one's da'as completely and relies on faith alone — in the bechinas: "He made darkness His hiding place" [Tehillim 18:12]. And this is the bechinas: "as light excels over darkness" [Koheles 2:13] — for it is impossible to merit the light of da'as except from within the darkness — which is the bechinas faith — where one completely darkens one's eyes and relies on faith alone. Then one merits the advantage of light from darkness — "from the darkness" specifically — as is brought in the holy Zohar. And this is the bechinas the blackness of tefillin — for blackness is the bechinas darkness. For the essential revelation of the tefillin's mochin is only through strengthening faith alone — in the bechinas: "I am dark but beautiful" [Shir HaShirim 1:5] — when I darken myself — meaning when I darken the eyes of my mind completely and do not engage in any intellectual investigations whatsoever into Your holy ways, and I rely on faith alone — then "beautiful" — for I merit the beauty and glory of tefillin and mochin. For it is impossible to merit holy mochin except through faith. For through perfect and genuine faith — for days and years — one afterward merits to recognize Hashem, blessed be He, with complete knowledge. In the bechinas: "And I will betroth you to Me in faithfulness, and you shall know Hashem" [Hoshea 2:22] — that through faith one merits da'as, the bechinas tefillin. Therefore the tefillin of the hand [tefillin shel yad] precede the tefillin of the head [tefillin shel rosh] — for the tefillin of the hand are the bechinas malchus, the bechinas faith — called yad kehah [the dim hand], an expression of darkness — the bechinas "Your faithfulness in the nights," as above. For the essential beginning of attaining the tefillin and mochin is through faith, as above.

Section 8

And this is the bechinas the pure firstborn [bechor tam] — for it is forbidden to offer it unless it is tam [unblemished/wholesome]. For "all that has a blemish shall not be offered" [Vayikra 22:20]. For holy faith is the bechinas temimus [wholesomeness/perfection]. For it is stated in the words of our Rabbeinu of blessed memory elsewhere (in Siman 31) that the completeness of all things is faith — and without faith all things are deficient. Even Torah and holy da'as have no completeness without faith. As our Sages of blessed memory said: "Chavakuk came and established them all upon one: 'the righteous one shall live by his faith'" [Makos 24a], etc. See there. For in truth the essential perfection is only the holy faith — for there is no perfection except in the bechinas faith. And without faith, all things are deficient — for in truth it is impossible to truly and perfectly attain anything except through faith. Therefore da'as itself is certainly deficient — as it is written: "I said I would be wise, but it was far from me" [Koheles 7:23]. Therefore even one who merits to attain some insight and knowledge — such as one who merits to attain some proper intention [kavanah] in some mitzva — even if one attained a true intention: if one wishes to perform the mitzva with that intention alone, certainly this is not perfection. For "double is wisdom's gift" [Iyov 11:6] — for even this intention one certainly cannot attain to its ultimate extent with complete perfection. All the more so since there are seventy facets of the Torah — and each facet contains thousands and tens of thousands of interpretations without end. And certainly there is no tzaddik on earth who can attain even one mitzva in complete perfection — for "its measure is longer than the earth and broader than the sea" [Iyov 11:9]. As it is written: "To every limit I have seen an end; Your commandment is exceedingly broad" [Tehillim 119:96]. Therefore if one wishes to fulfill the mitzva with only that intention — certainly one has fallen far short. For the intention of the mitzva extends without end. Therefore one always needs faith — for faith is perfection. For when one performs the mitzva with faith — believing that Hashem, blessed be He, commanded us to perform this mitzva from the side of His will and reason, for He, blessed be He, desires this for whatever reason He desires — then included in this intention are all the intentions of the world with complete perfection. For in His will, blessed be He, who desired that this mitzva be done — in this are all intentions included with complete perfection, for His will encompasses everything. And one who performs the mitzva with this in mind — then the mitzva is complete — for all intentions are included in this with complete perfection without end, as above. Therefore even one who merits to attain a true intention — one always must combine with it faith — and then one's intention and mitzva have perfection. But if one relies on one's intention and wisdom alone, one has no perfection and falls far short.

Section 9

And because of this, it is forbidden to derive any halachic ruling from kavanos [mystical intentions] — that is, to derive any halachic ruling or practice based on the kavanos. For this is a great prohibition. As I heard from our Rabbeinu of blessed memory: that one who wishes to innovate novel interpretations in Torah — is permitted to innovate whatever one wishes, if one is worthy of it. Provided one does not derive any halachic ruling from one's innovations and homiletical teachings that one innovates in Torah. For the halachic rulings of Torah must be clarified only according to the words of our Sages of blessed memory in the Talmud and the halachic authorities. But Heaven forbid to derive any ruling based on speculative arguments that one innovates and expounds in Torah in the way of homiletics, mysteries, and Kabbalah. [Text note: something appears missing here.] The principle is that we cannot derive any halachic ruling or practice from our speculation regarding the intentions and secrets of Kabbalah — even to be stringent. About this it is said: "You shall not turn aside from the matter... right or left" [Devarim 17:11]. For even to the right — namely to be stringent and add a prohibition — we must conduct ourselves only as Hashem, blessed be He, and our Sages of blessed memory commanded us. And these words are upright to one who understands and straight to those who find knowledge. For in truth one can stumble even more if one wishes to follow one's own wisdom. And as our Rabbeinu of blessed memory hinted in many places — that it is forbidden to rely on one's wisdom at all, only on faith alone, as our Sages of blessed memory transmitted to us.

Section 10

Let us return to our subject: that the essential perfection is only faith alone, as above. Therefore faith is called temimus — the bechinas: "You shall be wholesome [tamim] with Hashem your God" [Devarim 18:13]. For faith is whole and perfect with ultimate perfection — for "all things are wearisome; no one can utter it; the eye is not satisfied with seeing, nor the ear with hearing" [Koheles 1:8] etc. And even if the wise person says he will know — "he cannot find it" [Koheles 8:17]. Therefore there is no perfection for da'as and Torah except through faith. For it is impossible to attain anything in da'as with complete perfection except through faith. For since one believes in Hashem, blessed be He, and in His righteous ones and in His mitzvos with perfect faith — one is whole with ultimate perfection. For faith has no limit — for one believes in the Truth which is infinite — even though it is impossible to attain it through da'as in any way. But faith encompasses everything without end and limit. Therefore one needs faith to be whole without any blemish at all — in the bechinas: "You are all beautiful, my beloved, and there is no blemish in you" [Shir HaShirim 4:7]. And then one merits to attain great da'as through this — as above. For through complete faith one merits da'as, as above. And this is: "you are all beautiful... with me from Lebanon, O bride; with me from Lebanon come, look" etc. [Shir HaShirim 4:8] — Lebanon is the Temple, which is the bechinas mochin. As our Sages of blessed memory said: "Whoever has da'as, it is as if the Temple was built in his days." For Lebanon is the bechinas levona d'mocha [the frankincense of the brain], as is brought in the holy Zohar. And this is: "with me from Lebanon, O bride" etc. — as Rashi explained: from the time you depart from the Temple until you return and come back there, you shall always be with Me, etc. See there. Meaning: when one merits complete faith with ultimate perfection — and the faith spreads through all the limbs — so that all 248 of his limbs are filled with complete faith. As our Rabbeinu of blessed memory explains on the verse: "and his hands were faithful until the sun set" [Shemos 17:12] — that faith must be in all the limbs — and then one merits to attain intellect afterward. And this is: "you are all beautiful, my beloved, and there is no blemish in you" — meaning that the faith, which is the bechinas a bride [kalah] that is made up of all perfection as above, is in the bechinas "you are all beautiful, my beloved, and there is no blemish in you" — that faith is whole in all the limbs with no blemish in any limb. For faith is the bechinas complete stature [komah shleimah]. And when there is some deficiency and blemish in faith, then there is some deficiency and blemish in some limb — according to the blemish in the faith. And then it is impossible to attain da'as through this faith that has no completeness in all 248 limbs. But when faith is with ultimate perfection — in the bechinas "you are all beautiful, my beloved, and there is no blemish in you" — then: "with me from Lebanon, O bride; with me from Lebanon come" — that you will always merit complete da'as, which is the bechinas Lebanon, as above. For through complete faith one merits da'as, as above. And this is: "with me from Lebanon come" — meaning that Hashem, blessed be He, says to the Community of Yisroel — who are believers and are therefore called bride, which is the attribute of faith as above — that even in the time when they are distanced from da'as, which is the bechinas Lebanon, the whiteness of the mind [levona d'mocha] as above — with all this, through complete faith they shall always be with Me from the time they depart and are distanced from da'as until they return and come back to da'as, which is the bechinas Lebanon. And this is: "with me from Lebanon come" — as Rashi explained there: from the time you depart until you come back, you shall be with Me. And this is what he concludes: "look from the top of Amanah" [Shir HaShirim 4:8] — meaning: afterward you will sing praises and thanksgivings to Hashem, blessed be He, Who grants you this da'as. And this is the bechinas the firstborn that must be tam — without any blemish at all, even a thread-like blemish of the eye [dokin sheba'ayin]. And then it is fit to ascend on the altar — to ascend to holiness — to be clarified and elevated to the bechinas mochin, the bechinas holiness, as above — which is the bechinas the sacrifices, as above. For it is impossible for the sacrifice to ascend to the bechinas holiness, to the bechinas mochin, except when it is whole without any blemish. For the essential ascent is through complete faith — through which one merits da'as, which is the bechinas tefillin, etc., as above. And it is impossible to merit this except when the sacrifice is whole without any blemish. Which is the bechinas faith with perfection, without any deficiency — the bechinas: "be wholesome [tamim] with Hashem" — the bechinas: "and Yaakov was a wholesome man" [Bereishis 25:27]. And this is the bechinas bechor tam [wholesome firstborn], as above. For the sanctity of the firstborn is the bechinas the clarification of faith — ascending to the bechinas tefillin mochin, etc., as above. And this is the bechinas: all the blemishes that disqualify Kohanim also disqualify women. For the Kohen must be whole without any blemish — which is the bechinas complete faith. And then he can offer sacrifices to clarify faith to the bechinas mochin tefillin, as above. Therefore the blemishes that disqualify Kohanim — for these blemishes hint that faith is not complete — therefore certainly these blemishes also disqualify women. For a woman who fears Hashem is the bechinas faith and must be without any blemish — in the bechinas: "you are all beautiful", etc., as above. And this is itself the bechinas the blemishes of those who offer sacrifices — therefore they share the same ruling, as above.

Section 11

And this is what is written regarding a Kohen with a blemish: "The bread of his God, from the most holy things and from the holy things, he shall eat; but he shall not come to the veil" [Vayikra 21:22–23]. For it is stated there in the aforementioned teaching that the tzaddik — through his eating — in the bechinas: "the righteous one eats to satisfy his soul" [Mishlei 13:25] — through this polishes his soul in the bechinas: "and He shall satisfy your soul in brilliance" etc. And through this he is in the bechinas ish tevunos [man of understanding] — and through this he can reveal the deep waters from which faith grows, etc. See there. Therefore the Kohen with a blemish — which is a sign that faith is not complete — must strive to eat in holiness in order to merit through this to rectify the faith, as above. And this is: "the bread of his God... he shall eat" — for the essential rectification of the blemished one, which is the blemish of faith, is through eating the sacred things — namely holy eating — in the bechinas: "the righteous one eats to satisfy his soul." Through which faith is rectified, as above. And therefore the Kohanim atone through their eating of the sacred things — as our Sages of blessed memory said: "Kohanim eat and owners are atoned." For the essential atonement and rectification of all sins is through the rectification of faith — for the blemish of all sins is in the bechinas faith. As it is written: "and you will turn and serve other gods" [Devarim 11:16] — that immediately when one turns away from Hashem, blessed be He, and transgresses any sin, Heaven forbid — one immediately is serving other gods, Heaven forbid. For all sins flow from the evil inclination which is called el acher [other god], i.e., heresies, as above. Therefore the rectification and atonement is through the Kohanim's eating — the bechinas: "Kohanim eat and owners are atoned." For through eating the sacred things, they polish their souls — as above — through which faith returns and grows — and they raise the fallen faith — which is the rectification of all sins in the world, as above. And this is the bechinas: "from when do they recite the Shema in the evening? From the time the Kohanim enter to eat their terumah" [Berachos 2a]. For the recitation of Shema is the faith of unity — and one merits this through the eating of the tzaddikim — which is the bechinas the eating of the Kohanim's terumah, which is holy eating — through which one merits faith, as above.

Section 12

And this is the bechinas: "you shall not work the firstborn of your ox" [Devarim 15:19]. For labor [avodah] is sadness [atzvus] — the bechinas: "in sorrow shall you eat it" [Bereishis 3:17]. And the eating of the firstborn must be with joy — as it is written: "and you shall eat there... and the firstborns of your herd and your flock, and you shall rejoice before Hashem your God" etc. [Devarim 12:18]. For the essential rectification is through eating with joy — through which one strengthens the power of the angel [mal'ach] and subdues the bechinas chasam besaro — which is the essential sanctity of the firstborn, as above. And this is the essential bechinas the Exodus from Egypt — as is explained there in the aforementioned teaching. Therefore labor is forbidden regarding the firstborn — so that the bechinas sadness, Heaven forbid, should not take hold in it — which is the bechinas labor, as above. And as is explained elsewhere: the essential rectification to subdue the bechinas chasam besaro, etc. — this is accomplished through joy, as above — which is the bechinas the joy of tefillin, as is explained there. See there. And this is the prohibition of shearing [gizah] — as it is written: "and you shall not shear the firstborn of your flock" [Devarim 15:19]. For the essential holiness is in the hairs — which are the bechinas the sparkling of the mochin, the bechinas tefillin — as is explained there in the aforementioned teaching. The bechinas: "and the hair of his head like clean wool" [Daniel 7:9]. See there.

Section 13

And therefore Yaakov Avinu and his sons were greatly occupied with tending sheep. For the essential clarification of faith was through Yaakov. For Avraham and Yitzchak began to reveal faith and dug wells, as above. But then it was still not possible to clarify and reveal faith in complete perfection — to elevate it to the bechinas mochin tefillin, as above. For in their days the drops of Esav and Yishmael had not yet been clarified — which it is forbidden to elevate to the mind, as is explained there in the aforementioned teaching. See there. Therefore the essential tefillin are in the bechinas Yaakov — who is the bechinas tefillin, as is known: "the beauty of Yaakov is like the beauty of Adam" — which is the bechinas tefillin, which are called pe'er [glory]. For in the days of Yaakov the drops of Esav and Yishmael had already been clarified and come out. And then one can elevate and clarify from the bechinas chasam besaro to the holy seal. For as long as the drops of Esav and Yishmael had not come out, the clarification was not complete — lest the drops of Esav and Yishmael ascend to the mind, which is the blemish of tefillin, as is explained there. But in the days of Yaakov — when they had already come out — then the clarification was complete: from the bechinas chasam besaro to the holy seal, which is tefillin — which are the bechinas Yaakov. Therefore Yaakov merited to guard the first drop for his life-partner [l'natrah tipah kadma'a l'vat zugayh] — as is stated in the holy Zohar — as it is written: "my strength and the first of my vigor" [Bereishis 49:3]. For he merited the complete clarification — to subdue and nullify the bechinas chasam besaro and to merit tefillin, as above. And therefore he fathered a firstborn son in holiness — which is the bechinas the clarification and elevation of faith to the bechinas holiness, as above. But in the days of Avraham and Yitzchak it was necessary that the husk [kelipah] precede the fruit — that Esav and Yishmael come out before Yitzchak and Yaakov. And Yaakov had to toil greatly until he took the birthright from Esav. And all this was because the drops of Esav and Yishmael had not yet come out — and therefore the birthright, which is the bechinas tefillin as above, was in exile until Yaakov — when the drops of Esav and Yishmael came out. And then he merited complete tefillin, as above. And then the birthright was drawn into holiness — for the birthright is the bechinas tefillin, for the first paragraph [of tefillin] is "sanctify to Me every firstborn," as above. Therefore Yaakov was occupied with tending flocks — which is the bechinas the clarification of faith, as above. And then during the tending of the flocks he engaged in the service of tefillin — as is brought that Yaakov engaged in the service of tefillin through the branches he peeled in the troughs of water. "Ba'rahatim" — this is the bechinas the running of the mind [rahitay mochin], the bechinas: "the king is held captive in the tresses" [ba'rahatim] [Shir HaShirim 7:6] — which is the bechinas tefillin. For the tefillin are made through the clarification of faith — which he merited through tending the flocks, as above. And this is the bechinas: "And Yaakov set the branches which he had peeled in the troughs of water" [Bereishis 30:38] etc. For Yaakov drew down the tefillin — the clarification of faith — from the troughs of water — meaning from the bechinas the depths of the well, from the bechinas deep water from which faith grows, as above. Therefore when Yaakov saw Rachel — who is the bechinas the perfection of faith — then: "he rolled the stone from the mouth of the well, like one who removes a stopper from a bottle" [Bereishis Rabbah 70:12] — as our Sages of blessed memory said. For before that the stone had been great upon the mouth of the well from which faith grows — for it was not possible to reveal faith easily from the well of living water, as above — because of the drops of Esav and Yishmael who delay and blemish the faith, as above. But in the days of Yaakov and Rachel, the drops of Esav and Yishmael had already been pushed outside — and then Yaakov merited to reveal faith in complete perfection — which is the bechinas Rachel "fair of form and fair of appearance" [Bereishis 29:17] — the bechinas: "you are all beautiful, my beloved" — the bechinas faith with ultimate perfection. And then he rolled the stone from the mouth of the well like one removing a stopper from a bottle — for now faith was revealed in complete perfection, as above. And this is the bechinas the speckled, spotted, and streaked [akudim, nekudim, u'vrudim] — which Yaakov merited to be born among his flocks. For he clarified faith so much through tending his flocks — until he elevated faith to the bechinas "engravings of a seal: Holy to Hashem" — to the bechinas tefillin glory, the totality of all colors — the bechinas speckled, spotted, and streaked, which are the totality of all colors. For all the mochin which are the bechinas tefillin — namely all types of da'as, mochin, attainments, and holy constrictions [tzimtzumim] through which one attains understandings of His Divinity, blessed be He — all of them are included in the bechinas speckled, spotted, and streaked — which are the totality of all Atzilus [World of Emanation] — as is understood from the writings of the Arizal. And this Yaakov drew down specifically through tending his flocks — for he merited all this through complete faith — by clarifying through tending his flocks until he merited through this complete da'as, the bechinas mochin tefillin — which are the totality of all the holy colors — the bechinas speckled, spotted, and streaked, as above. And this he clarified from Lavan's flocks — meaning he clarified holy faith from false beliefs — which are the bechinas Lavan's flocks, for he worshipped idolatry and believed in the terafim [household idols], which are false beliefs. Therefore Yaakov had to toil greatly at this — and performed many acts — and had several heavenly assistances for this — to merit that the flocks should give birth to speckled, spotted, etc. All this was for the aforementioned clarification. For through this he merited to draw down the faith of Yisroel, holy faith, etc., as above. And this is the bechinas: "And I raised my eyes and saw in a dream, and behold... and the angel of God said to me in the dream... raise your eyes now and see — all the he-goats mounting the flock are speckled, spotted, and streaked" etc. [Bereishis 31:10–12]. For Yaakov merited then a dream through an angel — which one merits through the aforementioned clarification from the bechinas chasam to the bechinas the seal of tefillin. Through which one merits a dream through an angel — as is explained there in the aforementioned teaching.

Section 14

And therefore it is also written regarding Aharon the Kohen: "For the lips of the Kohen shall guard da'as... for he is a messenger [mal'ach] of Hashem of hosts" [Malachi 2:7]. For Aharon is in the bechinas the maginay eretz [shields of the earth] who clarify from the bechinas chasam, etc. to the bechinas tefillin — which is the bechinas mal'ach Hashem Tzeva'os [messenger of Hashem of hosts]. As is explained there — that mal'ach [מלאך] is an acronym for "Ki La'Elokim Maginay Eretz" ["for to God are the shields of the earth"] [Tehillim 47:10]. See there.

Section 15

And this is: "the nobles of the peoples are gathered — the people of the God of Avraham" [Tehillim 47:10] — meaning converts — as Rashi explained there — "for to God are the shields of the earth," etc. For the maginay eretz clarify and rectify the converts — for they elevate from the bechinas chasam, etc. that the converts cause — and elevate to the bechinas the seal of tefillin — in the bechinas me'od na'aleh [most exalted]. Me'od is the side of death [sitrah d'mosa] — which is the bechinas chasam besaro — na'aleh — elevated upward through the maginay eretz — who elevate from the bechinas chasam to the bechinas tefillin, to the bechinas "engravings of a seal: Holy to Hashem."

Section 16

And therefore the Kohanim are forbidden to enter the Temple and approach the altar until they sanctify their hands and feet with the holy water sanctified in the kiyor [washbasin]. For the essential drawing down of holiness is through water — from which faith grows. For their essential service was the rectification of faith, as above. And this is the bechinas the washing of hands [netilas yadayim] in water before eating. For eating must be in the bechinas: "the righteous one eats to satisfy his soul." Through which one polishes the soul and merits to draw up the waters through which faith grows, as above. Therefore one must first wash one's hands — in order to strive and draw down these waters from which faith grows — which is the bechinas the hands — the bechinas: "and his hands were faithful" [Shemos 17:12]. And then one merits afterward in one's eating to draw down and reveal these waters — in the bechinas: "and a man of understanding draws it up" [Mishlei 20:5] — who draws up these waters and reveals faith in complete perfection.

Section 17

And this is the bechinas the testing of the sotah [suspected adulteress] through holy water. For the sotah — who is an adulterous woman — this is the bechinas idolatry, the blemish of faith. As it is said regarding idolatry: "the adulterous woman who takes strangers instead of her husband" [Yechezkel 16:32]. And she is the bechinas the blemish of the covenant, the bechinas the seal of the Sitra Achra. Therefore her testing is through the water — for one must strive and reveal the holy waters from which faith grows — and one throws there earth from the floor of the Tabernacle. For earth [afar] is a vessel for everything [manah d'chulhu] — the bechinas faith — as is explained there in the aforementioned teaching. And through this she is tested: if she is pure — which is the bechinas complete faith — then: "she shall be cleared and shall conceive seed" [Bamidbar 5:28]. This is the bechinas holy birth — which is the bechinas elevating and clarifying from the bechinas chasam besaro, from the bechinas the blemish of the covenant, to the holy seal, the bechinas tefillin — the bechinas the Exodus from Egypt, which is the bechinas holy birth — the bechinas: "sanctify to Me every firstborn, the opener of every womb," etc., as above. And if not — if she blemished faith — then: "her belly shall swell and her thigh shall fall" [Bamidbar 5:27] — this is the bechinas the terrible afflictions that come from the blemish of faith — as is explained in the aforementioned teaching. And therefore the essential clarification and rectification here is through holy water — from which faith grows, as above.

Section 18

And since Aharon the Kohen always engaged in clarifying from the bechinas chasam to the bechinas seal, the bechinas Moshe, the bechinas tefillin — which he merited through delivering his greatness to Moshe, etc., as above — because of this he thought he could subdue the evil thought of the Erev Rav [mixed multitude] who wanted to worship idolatry and draw in false beliefs. Therefore he took from their hands and fashioned it with an engraving tool [cheret] — for he thought he could subdue them and clarify them from false beliefs, which are the bechinas chasam besaro. For they worshipped the Calf only in order to permit themselves immorality, etc. — and he thought he could subdue and clarify this as he always did. But he erred in this — for the Erev Rav were the bechinas the drops of Esav and Yishmael that cannot be clarified. Who bring about perverted judgment — the bechinas: "therefore perverted judgment emerged," the bechinas: "therefore this Calf came out" [Shemos 32:24]. Therefore when Moshe came down, he tested them with water like sotos — as it is written: "and he scattered it upon the face of the water" [Shemos 32:20]. For Moshe returned and drew down holy faith through the water from which faith grows, as above. For he cried out mightily to Hashem, blessed be He, from the very depths of his heart — through which the aforementioned deep waters are revealed. And through this he tested them like sotos — and through this the believers in holy faith were clarified from the believers in false beliefs, as above. Therefore specifically after the incident of the Calf, Aharon was consecrated into the priesthood. For specifically then — when the wickedness of the Erev Rav was revealed — as it is written: "for Aharon had let them loose to the mockery of their enemies" [Shemos 32:25] — and then they were pushed away and distanced from holiness. And then the drops of Esav and Yishmael — who are the Erev Rav — were pushed outside. And therefore specifically then Aharon was consecrated into the priesthood — and merited to begin engaging in the service of sacrifices. Through which he clarified from the bechinas chasam to the holy seal, as above. See there very carefully in the aforementioned teaching — particularly at the end, regarding the rectification of justice which is through pushing away the drops of Esav and Yishmael, etc. See all this there carefully — and then our words, with the help of Hashem, blessed be He, will be pleasing to you.

And this is what is juxtaposed in Shmuel — regarding David who fled to Achimelech the Kohen — who gave him the Lechem HaPanim to eat — and the sword of Golyat the Philistine. For Hashem, blessed be He, arranged through His wonders that King David ate the Lechem HaPanim — since he merited to be such an ish chayil — to wage the battles of Hashem — to slay Golyat the Philistine. For one who is an ish chayil, etc., merits the illumination of the ratzon at the time of eating — through having a portion in kingship and dominion. Therefore King David — who merited the essential holy kingship — for he was a wondrous and awesome ish chayil — who slew Golyat and fought all the battles of Hashem — therefore certainly he merited the illumination of the ratzon at the time of eating. Therefore the matter of the sword of Golyat — which was given to him — was juxtaposed to the matter of the Lechem HaPanim with which he was fed. For David needed to eat the Lechem HaPanim — which is the essential holy eating that the Kohanim eat — in order to receive the illumination of the ratzon for all of Yisroel. For since he was such an ish chayil who slew Golyat — and needed to conquer the kingship over all of Yisroel — certainly he deserved to eat the Lechem HaPanim — which is the illumination of the ratzon at the time of eating, as above. Therefore they were juxtaposed to one another, as above.

Section 22

Therefore even the Kohanim were men of valor, as our Sages of blessed memory expounded on the verse: "and the men of valor were distorted" [see Yoma 38a] — for the Kohanim ate all the holy eatings — which are the sacrifices, terumah, first fruits, etc. — all in order to atone for Yisroel through their eating — in the aspect of: "the Kohanim eat and the owners are atoned" [Pesachim 59b]. And all through the illumination of the ratzon they merited through such holy eatings — that they merited to receive within them the illumination of the ratzon — through which is the essential atonement and forgiveness for all sins. For through the illumination of the ratzon, Hashem, blessed be He, becomes appeased with Yisroel and forgives all their sins. Therefore the Kohanim were men of valor — for it is impossible to merit the illumination of the ratzon at the time of eating except for one who is an ish chayil, as above.

Section 23

And this is the aspect of the table of kings — that the kingship and dominion is referred to by the name of the table — as it is written of David, who is the essential holy kingship: "You prepare a table before me against my adversaries" [Tehillim 23:5]. For the holy king merits a table before Hashem — that is, to receive the illumination of the ratzon through eating at the table, as above. Which is the aspect of: "You have anointed my head with oil" [ibid.] — in the aspect of: "to brighten the face with oil and bread to sustain the heart of man" [Tehillim 104:15] — as above. See in the Torah Ki Merachamam Yenahaggem, the aforementioned, and you will understand.

Hilchos Bechor Behemah Tehorah — The Firstborn of a Pure Animal

Section 24

And this too is the bechinas the mitzva of the firstborn of a pure animal — which is given to the Kohen, who then offers it in the Temple — with the fat and the blood [burned on the altar] and the meat eaten by the Kohanim. For Yisroel must sanctify even the birth of their animals — and the essential is the first birth — so that the sanctity of da'as should be drawn through it. For even the birth of an animal must be sanctified — since Yisroel eat it — and the essential vitality of a person, which is the da'as and wisdom — as it is written: "wisdom gives life" [Koheles 7:12] — is drawn through eating. Therefore one must sanctify the eating of Yisroel. And therefore when a pure animal gives birth, one must sanctify the first birth so that da'as should be drawn through it. And this is accomplished by giving the firstborn to the Kohen — and the Kohen, who embodies the bechinas da'as of son and student, offers it in the Temple which is the essential [place of] the da'as of son and student — as is explained in the aforementioned Torah. And therefore there in the Temple, the illumination of the ratzon shines through the sacrifices — which are called by the language of the eating of the altar, as this expression is used by our Sages of blessed memory many times — as for instance: "and it is consumed by the fires" [v'ne'echal l'ishim], etc., and similarly many others. And as it is written: "I have come into my garden, my sister, my bride" [Shir HaShirim 5:1] — and Rashi explained that this was said regarding the erection of the Tabernacle — "I gathered my myrrh", etc., "I ate my forest together with my honey" — which is interpreted as referring to the sacrifices. For the sacrifices brought on the altar in the Temple are in the bechinas eating — through which the illumination of the ratzon shines — as it is written: "You shall offer it for your acceptance" [lirtzonchem tizbachu] [Vayikra 19:5]. And it is written: "They shall ascend upon My altar for acceptance" [ya'alu al mizbichi l'ratzon] [Yeshayah 60:7]. And similarly many others. For the illumination of the aforementioned da'as — whose essential sustaining is through the illumination of the ratzon — illuminates in the Temple to a greater degree, as above. Therefore there one elevates from the animal to the human — which is the general principle of all sacrifices which atone for all sins. For when a person sins, he falls from the da'as which is the defining quality of a human being — and then he is in the bechinas an animal, as above. And then he must bring an animal as a sacrifice in the Temple — and the Kohen offers it there. And through this, one elevates the animal from animal to human. And through this, one rectifies what one ruined — for through one's sin one fell from human to animal — and now through the sacrifice one is elevated from animal to human. And this is the general principle of the service of Yisroel — that one must clarify and elevate all the lower levels upward. For this purpose the human being was created: to make known His Divinity, blessed be He, in all the very lowest levels — which is the bechinas illuminating those who dwell below — which is the essential thing — the bechinas: "and You desire praise from the clods of earth" [Tehillim 113:7 area; cf. Zohar], etc. Therefore one must give the firstborn to the Kohen — so that the Kohen should offer it in the Temple — and eat the meat with the sanctity of a sacrifice — through which the illumination of the ratzon is drawn — which is the essential rectification, as above. For Yisroel must sanctify their eating with many sanctities — and the essential is through the Kohen, who is the bechinas the true Rav and tzaddik — through which da'as is drawn — whose essential sustaining is through the illumination of the ratzon at the time of eating, as above.

Section 25

And therefore at the time of the erection of the Tabernacle, the nesi'im [princes/leaders] specifically brought offerings for the dedication of the altar. For the nesi'im — who possess the quality of elevation [hispanas'us] in the bechinas holy kingship — they merit to a greater degree at the time of eating the illumination of the ratzon, as above. Therefore it was specifically they who brought their offering for its dedication. For through them is the essential rectification — as is explained above — that whoever has a greater portion in holy kingship, merits to a greater degree the illumination of the ratzon at the time of eating. Which is the bechinas the sacrifices — which is the essential rectification, as above. For the entire Tabernacle — which is the bechinas the Temple — was built for this purpose: to rectify the blemish they had blemished through the wealth — by making idolatry from it. To rectify all this through making the Tabernacle from their gold and silver — where in the Tabernacle the da'as was drawn — until they merited the illumination of the ratzon, etc. — through which there is forgiveness for all sins, as above. Therefore the nesi'im, who are in the bechinas kingship, were specifically the ones who dedicated it, as above.

Hilchos Bechor Behemah Tehorah — Halacha 1

Based on the Torah "Tefilah L'Chavakuk" in Siman 19, as previously cited in Hilchos Simanay Behemah V'Chayah Tehorah, Halacha 1.

For all permitted things — such as pure animals and other permitted things — are from the bechinas the Tree of Knowledge of good and evil, which is the bechinas leshon Targum [the Aramaic tongue]. Therefore they require rectification and clarification through the eating of Yisroel — through which they are elevated to holiness, to the bechinas leshon hakodesh [the holy tongue]. And therefore their essential rectification and clarification is through the holy speech of the blessing — which one must recite over every thing before deriving benefit from it. For through the blessing — which is the bechinas leshon hakodesh — which one recites over the permitted thing, which is the bechinas leshon Targum as above — through this the goodness within the thing that is eaten — which is the bechinas goodness within the Targum — rises and ascends in its fullness to leshon hakodesh, and this is its rectification. Therefore Yisroel have the power through their speech to make the permitted into the sacred — such as consecrating an animal as a sacrifice — and then it becomes consecrated with bodily holiness [kedushah haguf]. For the holy speech of a Jew — which is the bechinas leshon hakodesh, since Yisroel merited leshon hakodesh — can elevate the animal from the profane to the sacred. That is: to elevate the leshon Targum — which is the bechinas the permitted thing — to the bechinas leshon hakodesh, through one's speech saying "sacred" [kodesh]. And then the animal or the like becomes consecrated with bodily holiness and is forbidden in benefit to a person — only to be elevated on High. For the animal itself becomes sacred in the bechinas the fullness of leshon hakodesh — which is the bechinas the sanctity of Yisroel. Therefore there is no permission whatsoever for human benefit or eating — for the essential purpose of eating is to rectify and clarify the living creature that is eaten. But without this purpose, it would not have been permitted to kill a living creature for the sake of another living creature. Therefore before the sin of Adam HaRishon, he was not permitted to kill an animal and eat it — for they did not need rectification then. Only afterward — through the sin of the Tree of Knowledge — afterward, when the rectification began in the days of Noach after the Flood, then it was permitted to kill an animal and eat it in order to rectify it. And therefore when an animal becomes sacred in the bechinas the fullness of leshon hakodesh, it is not permitted except to elevate it on High — like the souls of Yisroel which ascend in the bechinas a sacrifice before Hashem, blessed be He. And even the fact that the Kohanim and the owners eat from certain sacrifices is only what they merited from the High Table [shulchan gavoah] — for the sacrifice, being sacred, is fitting only for the High, as above. And the Kohanim — who are holier than Yisroel in the bechinas the fullness of leshon hakodesh, for they are more strictly in the bechinas guarding the covenant — as it is written: "for they observed Your word and kept Your covenant" [Devarim 33:9] — therefore they merit the priestly blessing, which is specifically in leshon hakodesh. As is explained above in Hilchos Nesi'as Kapayim, Halacha 1. Therefore they merit from the High Table to eat the sacred. And therefore the firstborn animal — which is itself in the bechinas leshon hakodesh — for the firstborn is the bechinas malchus [kingship] — as it is written: "I too will make him a firstborn" [Tehillim 89:28] — and malchus is the mouth [peh], which is the bechinas leshon hakodesh — which is the bechinas shnayim mikra [reading the Torah portion twice], as is explained in the words of our Rabbeinu, may his light shine. Therefore the firstborn is sacred with bodily holiness from the womb — for it is itself in the bechinas leshon hakodesh, as above — for it is the first of all those born after it and includes them all — which is the bechinas malchus, the bechinas leshon hakodesh, which encompasses all tongues. For all of them receive from it and draw sustenance from it — for the world was created through leshon hakodesh. As it is written: "And the entire earth was of one language" [Bereishis 11:1] — in leshon hakodesh, as Rashi explained. And afterward: "Hashem confused the language", etc., and from there He scattered them. It thus emerges that leshon hakodesh is the firstborn and first among all languages and encompasses them all. Therefore the firstborn animal is itself sacred in the bechinas leshon hakodesh, as above — and belongs to Hashem, blessed be He, alone, as above — as it is written: "Sanctify unto Me every firstborn" [Shemos 13:2]. And Hashem, blessed be He, awarded it to the Kohen — for the Kohen merits the sacred, as above — and particularly regarding the firstborn, since the Kohanim merited the sanctity of the firstborn in place of the firstborns of Yisroel — as above in Hilchos Pidyon Bechor, Halacha 1.

Hilchos Bechor Behemah Tehorah — Halacha 2

Section 1

In the matter of the sanctity of the firstborn — that one must give it to the Kohen: Based on the teaching beginning \"Vayehi Miketz\" — that one must guard the memory [zikaron], etc. (see there, Siman 54) — and at the end of that teaching it is explained that one must guard the mind [moach] and the memory from the koach hamidameh [power of imagination], which is the power of animality. And through leshon hara — speaking slander — one is a fool [ksil], and falls from da'as and holy love to animal love, which is the love of illusion [ahavas hamidumiyus], etc. And the essential rectification is through the bechinas \"hand\" — the bechinas joy — which clarifies the good spirit from the bad spirit, from the bechinas sadness of spirit, through the bechinas melody [nigun], etc. For the instrument is the gathering of the spirit, etc. And therefore when there is a hole in an instrument one cannot play upon it — for then it is in the bechinas \"a fool expresses all his spirit\" — the bechinas \"his spirit departs, he returns to his earth,\" etc. See there carefully.

Section 2

And this is the bechinas the mitzva of the firstborn animal that must be given to the Kohen. For the firstborn is the beginning [reshis], the bechinas da'as — which is the aforementioned zikaron [memory/mindfulness] — which is the enlargement of da'as, as above — the bechinas tefillin, as above. For the first paragraph of the tefillin is the sanctity of the firstborn [kedushah bechor]. And therefore Yisroel — who attach their thought constantly to the World to Come, for this is the essential service of Yisroel: to constantly remember the World to Come — are therefore called the bechinas firstborn, as it is written: "My son, My firstborn, Yisroel" [Shemos 4:22]. For firstborn is the bechinas da'as, the bechinas tefillin, the bechinas the aforementioned zikaron — which is the cleaving of thought to the World to Come, as above. For the World to Come is in the bechinas firstborn — which is the beginning [reshis] — for the World to Come preceded the world. It thus emerges that the firstborn is in the bechinas the aforementioned da'as and zikaron. Therefore one must guard it from the koach hamidameh, the power of animality — for one must guard the aforementioned zikaron and da'as from the koach hamidameh, as above. Therefore one must give the firstborn to the Kohen — who is the bechinas holy love [ahavas dikedushah], opposite to the koach hamidameh, as is explained in the aforementioned teaching — for the Kohen takes a handful [v'kamatz hakohen], as explained in the aforementioned teaching, which is the opposite of animal love, the love of illusion — as explained there carefully. It thus emerges that through giving the firstborn to the Kohen, one guards the zikaron and da'as from the koach hamidameh, the power of animality — for the Kohen is the bechinas holy love, as above. Therefore the Kohen must offer the firstborn as a sacrifice — for the essential rectification and clarification of the koach hamidameh is through the bechinas sacrifice, through which one elevates and clarifies the human spirit from the animal spirit — in the bechinas: "when a person [adam ki yakriv] from among you brings a sacrifice to Hashem, from the animals" [Vayikra 1:2] — which is the bechinas melody [nigun] that rectifies the koach hamidameh by clarifying the good spirit from the bad spirit, namely the human spirit from the animal spirit. And as is explained in the words of our Rabbeinu, may his memory be a blessing, elsewhere — that the clarification of the human spirit from the animal spirit, in the bechinas: "who knows the spirit of the sons of man that ascends upward... and the spirit of the animal that descends downward" [Koheles 3:21] — is through the bechinas melody. See there. Therefore at the time of the sacrifice offering the Leviyim would sing upon the platform [duchan]. It thus emerges that the sacrifice is in the bechinas "hand," the bechinas joy, the bechinas melody explained in the aforementioned teaching — through which one clarifies the good spirit, etc., and subdues the koach hamidameh. For the verse "and you shall rejoice in all the sending forth of your hand" [usmachtem b'chol mishlach yedchem] [Devarim 12:7], explained in the aforementioned teaching, refers to the sacrifices brought on the festival — which are the essential joy — as our Sages of blessed memory said: "there is no joy except with meat of peace-offerings [shelomim]." For the sacrifices are the bechinas joy, the bechinas "and you shall rejoice in all the sending forth of your hand," the bechinas melody — through which one clarifies the good spirit, the human spirit, the bechinas da'as, from the animal spirit, from the power of animality, the koach hamidameh. Therefore one gives it [the firstborn] to the Kohen — who is holy love — and he rectifies it by offering it as a sacrifice — through which the koach hamidameh is clarified and rectified through the rectification wrought by melody, as above. And therefore all sacrifices are through the Kohen — who is holy love — for all sacrifices come for this purpose: to rectify the koach hamidameh, the power of animality — to clarify and rectify it and elevate it to the bechinas holy love, the bechinas Kohen. And this is the bechinas placing one's hand [semichah] on the sacrifices — "with the hand" specifically — for there the spirits are deposited. And the essential clarification is through the hand, in the bechinas: "and he played with his hand" [v'nigeyn b'yado] [Shmuel I 16:23], etc. See there carefully in the aforementioned teaching, and you will understand all this.

Section 3

And therefore: "all that has a blemish you shall not offer" [Vayikra 22:20] — for a blemish [mum] is a deficiency [chesaron]. And when there is a deficiency and a hole in the instrument, it is impossible to clarify the good spirit from the bad spirit — for then it is in the bechinas "a fool expresses all his spirit," the bechinas "his spirit departs, he returns to his earth" — for the instrument must be whole. See there carefully. And therefore the firstborn or other sacrifice — which are offered in order to clarify the good spirit from the bad spirit — which is the essential bechinas the sacrifice — must therefore be whole, without any blemish or deficiency, so that one can clarify it and so that it not be in the bechinas "a fool expresses all his spirit" — lest the koach hamidameh return and strengthen itself, Heaven forbid, in the bechinas "his spirit departs, he returns to his earth" — as is explained there in the aforementioned teaching. See there carefully. And this is what our Rabbeinu of blessed memory explains there: that one who speaks slander is a fool [ksil] and falls from holy love to animal love — for a slanderer has a blemish. For all who disqualify [others] do so through their own blemish [kol haposeil b'mumov poseil]. And therefore since he has a blemish, he cannot clarify the good spirit, etc. — in the bechinas "a fool expresses all his spirit" — and therefore the slanderer, who has a blemish, is a fool, as above. Understand this. This verse "a fool expresses all his spirit" is also said in its plain sense about one who speaks lashon hara — who speaks much and reveals his fellow's blemish. And through this his own blemish is revealed. Therefore he is a fool — for he is in the bechinas a broken and flawed vessel upon which it is impossible to play, and one cannot clarify the good from the bad through such a vessel, as is explained there. See there.

Section 4

And therefore the firstborn is forbidden in shearing [gizah] and labor [avodah] — for shearing and labor are weekday activities [uvdin d'chol], the bechinas servitude [avdus] — and servitude is the bechinas sadness of spirit [atzvus ruach], as is explained elsewhere. And the essential rectification of the firstborn and the sacrifice is to clarify the good spirit from sadness of spirit — which is a dejected spirit [ruach niche'ah], an evil spirit — as is explained there in the aforementioned teaching and as above. Therefore the firstborn and the sacrifice are forbidden in all types of labor — which are the bechinas sadness of spirit — for one must clarify and elevate it from the bechinas sadness of spirit to the bechinas good spirit, in order to subdue the koach hamidameh and elevate it to holy love, the bechinas Kohen, as above. Also the firstborn is in the bechinas the aforementioned zikaron — which is the cleaving of thought to the World to Come, as above — which is the day that is entirely Shabbos. Therefore it is forbidden in weekday activities.

Section 5

And this also is the bechinas the five shekels of silver with which the human firstborn is redeemed. For regarding the person himself, the essential clarification and rectification of the koach hamidameh is through rectifying one's money — as is explained in the words of our Rabbeinu of blessed memory in the teaching Ashray Ha'am — to draw down Providence [hashgachah] (Siman 13) — that the rectification of money, namely honest business dealings and contentment with one's portion, is the bechinas the melody of the Levite [nigunah d'Levai], the bechinas "take up song and give the drum" [s'u zimrah u'snu sof] [Tehillim 81:3] — which is the bechinas business dealings [masa u'matan]. See there. And this is accomplished through charity [tzedakah]. It thus emerges that the rectification of money is the bechinas melody — and through melody the koach hamidameh is clarified, as above. Therefore the firstborn — which is the bechinas the aforementioned zikaron that must be guarded from the koach hamidameh, as above — and therefore one must give it to the Kohen who is holy love, opposite to the koach hamidameh, as above — therefore its redemption is through money. For through giving one's money to the Kohen — which is the bechinas tzedakah — one rectifies one's money. And the rectification of money is the bechinas melody, as above — and through melody the koach hamidameh is clarified, as above. And through this the firstborn is redeemed and rectified — for the essential redemption and rectification of the firstborn is through the rectification of the koach hamidameh — for the firstborn, which is the bechinas zikaron, must be guarded from the koach hamidameh, as above. And through giving one's money to the Kohen specifically, that money clarifies the good spirit from the bad spirit mixed within the money — for many holy sparks are clothed within money, and there too is the essential grip of atzvus ruach [sadness of spirit] — for its essential grip is in money — in the bechinas: "in sorrow shall you eat it" [Bereishis 3:17] — which is the sadness of money and livelihood. And through giving one's money to the Kohen — who is holy love — through this the money is rectified and clarified. And then the koach hamidameh is rectified, as above. And through this the firstborn is redeemed and rectified.

Therefore one gives five shekels — corresponding to the heh of da'as [five being the numerical value relevant to the five chassadim] — the bechinas the rectification of da'as, opposite to the koach hamidameh, as above. And these are five shekels of silver — for from the right side [sitrah di'yminah], the mind is white like silver [mocha hivrah k'kaspa] — that is, the rectification of da'as through the bechinas the Kohen on the right. And these are shkalim — the bechinas melody, the bechinas the mishkal [weight/measure] of song — for one must play melody in measure, rising and falling in the melody according to the measure — which is the essential clarification. See there and understand. And therefore the firstborn applies only to males [z'charim] — the bechinas the aforementioned zikaron [memory] — for it is the bechinas a male son [ben zachar], as is explained there. See there.

[Addendum relating to the above:] The rectification of money is the bechinas melody, as above — the bechinas the aforementioned hand — the bechinas the toil of one's hands [yegia kapav] — the bechinas "and you shall rejoice in all the sending forth of your hand" — which is interpreted according to the wealth and money with which Hashem has graced one — from which comes joy when one merits to clarify and rectify it through the sacrifices one brings on the festival from the toil of one's hands. Understand this well.

Hilchos Bechor Behemah Tehorah — Halacha 3

Section 1

Verse: "Every firstborn that is born of your herd and your flock, the male, you shall sanctify to Hashem your God; you shall not work the firstborn of your ox, nor shear [the firstborn of your flock]..."

Based on the teaching "Tik'u" in Likutay [Moharan] Tinyana, Siman 5. See the entire teaching there. The general principle is that the essential thing is faith [emunah] — and each person must search himself and always strengthen himself in perfect faith. And to merit faith, one must strive and find the waters from which faith grows — that is, one must cry out from the depths of the heart, in the bechinas "from the depths I called to You, Hashem" [Tehillim 130:1], the bechinas "their heart cried out to Hashem" [Eichah 2:18]. And through this, counsels are revealed — in the bechinas "deep water is counsel in a person's heart" [Mishlei 20:5] — and through this faith grows, etc., etc. And this is the bechinas the creation of the world: first darkness and then light, etc. And to draw up and reveal the aforementioned waters, an ish tevunos [man of understanding] is needed — and an ish tevunos is one who polishes the soul by drawing down Divine spirituality into constrictions [tzimtzumim] — through which he draws down livelihood [parnasah], which is the bechinas "and He shall satisfy your soul in brilliance [tzachtzachos]" [Yeshayahu 58:11], etc. And through raising fallen faith, converts are made. And since these converts are made from the gathering up of fallen faith, they can harm Yisroel, etc. — for they introduce pride into Yisroel. And through this the leaders of falsehood seize the sword of pride, etc. — and through this, Heaven forbid, the desire for sexual immorality strengthens, etc. And to be saved from this are the protectors [meganim] of the generation who shield and save us from the desire for immorality — for they subdue the seal of the Sitra Achra that comes through pride, which is the bechinas chasam besaro [the seal of his flesh] — namely subduing and nullifying the desire for immorality — and elevate it from the bechinas chasam besaro to the holy seal, the bechinas tefillin, the bechinas "place me as a seal upon your heart" [Shir HaShirim 8:6], the bechinas "engravings of a seal: Holy to Hashem" [Shemos 28:36], etc. See all this there carefully.

Section 2

And this is the bechinas the sanctity of the firstborn of a pure animal — which was sanctified at the time of the Exodus from Egypt — through which tefillin are made. As it is written in the Torah portion Bo: "Sanctify to Me every firstborn," etc. And this portion is the first paragraph of the tefillin. For the sanctity of the firstborns is the bechinas elevating and clarifying the holy faith — and elevating from the bechinas chasam besaro to the holy seal, the bechinas tefillin. For the essential emunah is in the bechinas an animal — for the essential fullness of faith is to completely set aside one's mind and wisdom and make oneself like an animal, and to believe in Hashem, blessed be He, and in the true tzaddikim with perfect faith alone. For the essential faith is in what the intellect does not understand — for in what the intellect does understand, faith is not applicable, as is explained elsewhere. Therefore the essential faith is in the bechinas: "But I am brutish and do not know; I was as an animal before You" [Tehillim 73:22] — the bechinas: "Man and animal Hashem saves" [Tehillim 36:7] — and our Sages of blessed memory expounded: those who are wise in knowledge like the first Adam [Adam HaRishon] and yet make themselves like an animal. And as Shlomo HaMelech, peace be upon him, said — he who was wiser than all people — and yet he said: "For I am more brutish than any man, and I have not the understanding of a human being" [Mishlei 30:2]. And as it is written: "I said I would be wise, but it was far from me" [Koheles 7:23]. Therefore one who wishes to merit eternal life — true and everlasting life — must completely set aside his mind, intellect, and wisdom, and rely only on faith alone. And this is the greatest wisdom of all wisdoms — as is explained in our words elsewhere. For when one remains strong in faith alone — for days and years — without any intellectual investigations at all in one's mind, then certainly in the course of many days one will merit to attain and understand true Divine insights and wisdoms that cannot be attained by human intellect at all. Provided one does not make this a test but walks in simplicity and straightforwardness in upright and true faith. Therefore the essential faith is in the bechinas an animal — that one should make oneself like an animal that has no intellect whatsoever. But one must also guard oneself greatly from false beliefs — not to be a fool who believes everything. And this is the bechinas pure animals and impure animals — that Hashem, blessed be He, warned us to distinguish between the impure and the pure. For faith is in the bechinas an animal as above — but the straight holy faith of Yisroel is the bechinas pure animals. And false beliefs are the bechinas impure animals. For this reason the Patriarchs of the world were shepherds. And they are called the Seven Shepherds — "shepherds" specifically — for the first Patriarchs' entire service was to reveal holy faith in the world. Therefore Avraham Avinu, peace be upon him, who was the head of the believers — and was the first to begin to reveal and draw down holy faith in the world — therefore he dug wells of water. For this is the bechinas that he dug and delved and revealed the depths of the well — which is the bechinas holy faith, whose essential growth is from the depths of the well, from the bechinas the aforementioned waters — the bechinas "deep water is counsel" — the bechinas "from the depths I called to You, Hashem," as above. For through Avraham's digging of the water wells, he revealed the waters from which faith grows, as above. Therefore the nations and the Sitra Achra always strove to seal up Avraham's wells — as it is written: "And all the wells that his father's servants had dug in the days of Avraham his father, the Philistines had stopped them up," etc. And Yitzchak returned and dug them again — as it is written: "And Yitzchak dug again the wells of water" [Bereishis 26:18], etc. And regarding Yaakov it is written: "And he rolled the stone from the mouth of the well" [Bereishis 29:10]. And regarding Moshe it is written: "And he sat down by the well" [Shemos 2:15]. For all of them labored and toiled at this — to dig and reveal the well of living waters, which is the bechinas holy faith, whose growth is from there — from the bechinas deep water, etc., as above. And therefore since the Patriarchs merited to draw out and reveal holy faith — which is called a well of living waters — therefore they were all shepherds of animals. For they were engaged in tending animals — and through this they were clarifying and refining the faith, which is in the bechinas an animal in its lack of intellect, as above. In order that the faith should be clarified — to distinguish the holy faith from false beliefs, from foolish and vain beliefs. Therefore their matches were found to them at the well — for a woman who fears Hashem is the bechinas faith, as is known — therefore they found their matches at the well of water, from which faith grows, as above, which is the bechinas their match, the bechinas "a woman who fears Hashem." Therefore it is impossible for a woman to unite with her husband except through immersion [tevilah] in water — for the daughters of Yisroel, whose root is from the bechinas faith which is called "a woman who fears Hashem" as above — must immerse in water so that the holy faith, whose growth is from there from the bechinas deep waters, should grow. And then the daughters of Yisroel are purified from dam nidus [menstrual blood] — which is the contamination of the serpent, the bechinas false beliefs and heresy. For the essential growth of faith is from the bechinas the well of living waters — which is the bechinas the immersion in the mikvah of water by the daughters of Yisroel, who are the bechinas faith, as above. Therefore mikvah water purifies Yisroel from all forms of impurity in the world — for all forms of impurity flow from heresy and false beliefs, which is the essential impurity and contamination — the bechinas the contamination of the serpent who introduced heresy into the world. For all impurities come through the evil inclination which is called el acher [other god], i.e., heresies. Therefore through the mikvah water — from which faith grows — one merits to again draw out and reveal holy faith. And through this all impurities are nullified — which are the bechinas heresies and false beliefs — and one is purified from them. As it is written: "And I will sprinkle upon you pure water and you shall be purified from all your impurities" [Yechezkel 36:25]. For pure water is the bechinas the waters of the Yisroel mikvah — which are drawn from the depths of the well, from the bechinas the well of living waters, from the bechinas the aforementioned deep waters — through which holy faith grows. And then when this one rises, the other falls — and all heresies and all false beliefs are nullified, and one is purified from all the impurities that flow from them, as above.

Section 3

And this is the bechinas the sanctity of the firstborn pure animal — that one must give the firstborn pure animal to the Kohen. For one must clarify the holy faith — which is the bechinas a pure animal — from the bechinas chasam besaro, in which it becomes seized at the time of its fall. To clarify it from there and elevate it to the holy seal — as explained in the aforementioned teaching. Therefore one must give the firstborn animal to the Kohen, who is holy to his God. For through this one clarifies the first birth from the bechinas chasam besaro — which seizes hold in all births from the sin of Adam HaRishon, who blemished in this, as is known. Therefore one must sanctify the first birth — namely the firstborn — by giving it to the Kohen — through which it is elevated to the holy seal, the bechinas "engravings of a seal: Holy to Hashem" — which is the Kohen, who is called holy — as it is written: "holy is he to his God." And he offers the firstborn on the altar as a sacrifice — and through this one elevates and clarifies the animal, which is the bechinas faith, from the bechinas chasam besaro to the bechinas "engravings of a seal, Holy to Hashem." And the essential is the firstborn — which is the first birth — for everything follows the beginning. And all this Yisroel merited at the time of the Exodus from Egypt — when they were immediately commanded regarding the sanctity of the firstborns — as it is written there: "Sanctify to Me every firstborn" etc. For the essential Exodus from Egypt was when holy faith was revealed to all eyes through the awesome wonders that Hashem, blessed be He, performed — in order to reveal faith in His Divinity. As it is written: "And you shall know that I am Hashem" [Shemos 6:7]. And as is written there regarding each plague: "So that you shall know that the land belongs to Hashem" [Shemos 9:29] etc., and similarly many others. Therefore then the firstborns were sanctified — which was the bechinas clarification of faith — to elevate it to the holy seal, as above. For the essential of all births is through faith — which is the bechinas woman, as above. For da'as and faith are the bechinas man and woman. And just as in the physical realm it is impossible to produce any offspring without the union of male and female — likewise it is impossible for da'as and intellect to produce any good offspring for the rectification of the world except through faith. That is: when da'as unites with faith — through which they unify the Holy One Blessed be He and His Shechinah. And one who separates, Heaven forbid, da'as from faith is a quarrelsome person [nirgon mafrid aluf] who separates the aluf [Champion/Leader] of the world. And this is literally the bechinas immorality — the bechinas chasam besaro mizovo — the bechinas emitting seed wastefully — that one draws out drops of the mind and intellect without union with one's life-partner, which is the bechinas holy faith. From which are born harmful spirits of the world, Heaven forbid, as is known. Similarly, when one reveals and gives birth to some intellect from one's mind without attachment to faith — this intellect is the bechinas harmful spirits of the world — which greatly harms the world. For through this, heresy and false beliefs are drawn out, which destroy the world, Heaven forbid. Therefore when they left Egypt — when holy faith was revealed in the world — therefore the bechinas birth was sanctified. Which is the bechinas the sanctity of the firstborns — which are the first birth of faith — for all births are through faith, as above. Therefore then the firstborns of Egypt died and the firstborns of Yisroel were sanctified to Hashem. For the firstborns of Egypt are the bechinas the birth drawn from false beliefs — for "God made one corresponding to the other" [Koheles 7:14]. And the firstborns of Yisroel are the bechinas the birth drawn from holy faith. And at the Exodus from Egypt, holy faith was revealed and strengthened — and then the birth drawn from faith was sanctified — which is the bechinas the sanctity of the firstborns who open every womb among Yisroel. For the essential beginning — namely the first birth, when faith was opened and revealed until it gives birth and brings forth holy offspring. Therefore one must sanctify the firstborns — to give them to Hashem — in order to clarify them from the bechinas chasam besaro — which is the bechinas the blemish of faith that seizes hold in all births from the sin of Adam HaRishon — in the bechinas: "Behold, in iniquity I was formed, and in sin my mother conceived me" [Tehillim 51:7] — to clarify them from this and elevate them to the holy seal, the bechinas "engravings of a seal: Holy to Hashem." And then when this one rises, the other falls — and the firstborns of Egypt fall. Therefore one must sanctify the firstborns through the Kohen, for the sanctity of the firstborn is through this bechinas, as above.

Section 4

And therefore one gives the firstborn to the Kohen — for the Kohanim are the sons of Aharon. And Aharon merited the priesthood in the merit of: "and he will see you and be glad in his heart" [Shemos 4:14] — as our Sages of blessed memory expounded. For the entire service of the Kohen in the sacrifices is this aforementioned bechinas — elevating and clarifying from the bechinas chasam besaro to the holy seal. For this is the essential general principle of all sacrifices — that all of them come from animals — and through offering the animal as a sacrifice, one clarifies the holy faith, which is the bechinas an animal, from the bechinas false beliefs, from the bechinas chasam besaro — from which all sins in the world come — and elevates it to the holy seal, as above. For all clarification of the holy sparks from the klippos that is accomplished through the sacrifices — as is known — all of this is the aforementioned bechinas: clarifying from the bechinas chasam besaro to the holy seal. And this is accomplished through the Kohanim — the sons of Aharon. For Aharon merited this through going out to meet Moshe with joy — and not being jealous of his brother's greatness, even though he was older than him. And through this he broke the pride of the false leaders — who puff themselves up against the poor people for no reason, and chase after honor, and seize greatness for themselves, and pursue the true leaders, and are envious of the greatness of the truly righteous. For Aharon was literally the opposite of this — for he was the true leader of Yisroel at that time. As it is written: "to them in the land of Egypt" — and our Sages of blessed memory expounded: that prophecy was spoken through Aharon. And yet he did not lord himself over his younger brother — on the contrary, he humbled himself before him and nullified himself, broke the pride, and truly rejoiced in his heart at the greatness of his brother Moshe. It thus emerges that Aharon broke the pride from which flows the bechinas chasam besaro, as above. Therefore Aharon merited through this the priesthood — that his service forever would be to break and nullify from Yisroel the bechinas chasam besaro, the bechinas the desire for immorality, and to elevate to the bechinas "engravings of a seal: Holy to Hashem" — which is inscribed on the tzitz [golden forehead-plate] on Aharon's forehead. For Aharon merited this by breaking pride — through which he nullified the bechinas chasam besaro that flows from pride, as above — and elevated everything to the holy seal, the bechinas "engravings of a seal", etc., as above. For Aharon converted converts — as it is written: "and many he returned from iniquity" [Malachi 2:6]. And as our Sages of blessed memory said: "Be from the students of Aharon... loving people and bringing them close to Torah." But the converts he brought close could cause harm — for they introduce pride, through which comes the desire for immorality, Heaven forbid. But Aharon broke the pride, as above — and did not lord himself over the true tzaddik, his brother Moshe. And then he handed over all his converts and penitents — all of them he delivered to Moshe. And Aharon had been the leader of Yisroel and nullified himself and delivered all the greatness to his brother. It thus emerges that he elevated the converts and penitents to Moshe — who is holy da'as, the bechinas tefillin, the bechinas holy seal, the bechinas "and Moshe was shepherding" [Shemos 3:1] — as explained in the aforementioned teaching. It thus emerges that through this very act — that Aharon went out to meet Moshe, and nullified the pride, and rejoiced in his heart, and delivered all the greatness to his brother — through this he nullified the bechinas chasam besaro, which is the bechinas pride, and elevated everything to the bechinas Moshe — which is the bechinas tefillin, the holy seal. For he delivered all the greatness and elevation and all his people — those he had returned to repentance and whose leader he had been — he delivered everything to Moshe, since Moshe then became the essential leader. It thus emerges that through this he was elevating from the bechinas chasam besaro to the holy seal. Therefore in reward for this he merited the priesthood — whose service forever is with the sacrifices that are sanctified to Hashem — which is also the aforementioned bechinas: clarifying from the bechinas chasam besaro to the holy seal. As above. Therefore one gives the firstborn to the Kohen — for the sanctity of the firstborn, which is the first birth, is in this bechinas: elevating from chasam besaro to holiness — the bechinas "sanctify to Me every firstborn" etc. — for it ascends to holiness, to the bechinas "engravings of a seal: Holy to Hashem," as above. And therefore Aharon merited greater sanctity of the covenant than all Yisroel — for the Kohanim were commanded more mitzvos regarding the sanctity of the covenant than Yisroel. As it is written: "A harlot, or one who has been violated, or a divorcee, or a chalulah — these he may not marry, for he is holy" [Vayikra 21:7] etc. For this is the nullification of the desire for immorality — through breaking pride, which is the bechinas chasam besaro, etc., as above.

Section 5

And therefore Aharon nullified from Yisroel the desire for immorality — which is the impurity of Amalek. For the clouds were in the merit of Aharon — and the Clouds of Glory nullified the klipah of Amalek. For Amalek could not rule over Yisroel who were within the cloud — only over the stragglers [hanecheishalim] whom the cloud expelled. Therefore after the death of Aharon — when the Clouds of Glory departed — then Amalek came against them. As it is written: "And the Canaanite, the king of Arad, heard" etc. [Bamidbar 21:1] — and our Sages of blessed memory expounded that this was Amalek, who heard that Aharon had died and the Clouds of Glory had departed, etc. For Aharon the Kohen nullifies the desire for immorality — which is the bechinas Amalek, as above — and draws down the seven clouds, which are the bechinas the Seven Shepherds, which is the bechinas tefillin — as stated in the aforementioned teaching. And similarly it is explained in the aforementioned teaching that the clarification and elevation — elevating from the bechinas chasam besaro to the holy seal of tefillin — through breaking pride — this bechinas is the bechinas cloud [anan]. As is explained there on the saying of our Sages of blessed memory: "When the Rabbis rose from the study hall of Rav Huna they would shake out their cloaks" — meaning that they broke the pride — and clouds arose — the bechinas "And the rainbow shall be in the cloud" [Bereishis 9:13] — the bechinas the rectification of the covenant, elevating from the bechinas pride, from the bechinas chasam besaro, to the bechinas tefillin. And this is "v'chasei l'shimsha" [it covered the sun] — meaning tefillin, etc. See there. And this is the bechinas Aharon the Kohen's seven clouds, which subdue the klipah of Amalek — which is the desire for immorality. For Aharon merited this through breaking pride before Moshe, as above.

Section 6

For the essential redemption from Egypt depended on Aharon humbling himself before Moshe. For Moshe Rabbeinu's level was exceedingly elevated — and from the very greatness of the immensity of his level — being utterly elevated and exalted above the people of the world — he could not reveal himself at all to the world. And this is the bechinas: "for I am heavy of mouth and heavy of tongue" [Shemos 4:10] — for Moshe Rabbeinu is the bechinas heavy of mouth and heavy of tongue — that it is difficult and burdensome for him to speak with the people of the world at all, for he was elevated and exalted and very distant from all the world. Therefore it was impossible for his level and holiness to be revealed except through Aharon the Kohen — who was at that time the leader of Yisroel before Moshe Rabbeinu was revealed — as it is written: "you shall be to him as God, and he shall be your mouth" [Shemos 4:16]. For Aharon, by virtue of his great level, merited to comprehend the level of Moshe — and he revealed his level to all Yisroel. For everything depended on him — for everyone relied on him, since he had been their leader before. Therefore had it not been for Aharon's humility — that he broke pride and nullified himself before Moshe — it would not have been possible to leave Egypt through Moshe himself. And the Exodus from Egypt is itself the aforementioned bechinas — drawing out and clarifying all the holy sparks from the bechinas chasam besaro to the bechinas tefillin. Which is the bechinas the Exodus from Egypt — when all the hosts of Hashem, all the holy sparks, went out from the exile of Egypt, from ervat ha'aretz [the nakedness of the land], from the blemish of the covenant. For the essential Exodus from Egypt was the rectification of the covenant — for the Egyptian exile was to rectify the blemish of the seminal emissions of Adam HaRishon — which is the bechinas chasam besaro — as is brought in the words of our Rabbeinu of blessed memory in the aforementioned teaching. Therefore at that time the firstborns were sanctified to the Kohen — who is the bechinas Aharon — for Aharon merited this as above.

Section 7

And therefore the clarification that clarifies faith from the bechinas chasam besaro to the bechinas mochin [mental lights] of tefillin — which are the bechinas the Seven Shepherds — is the bechinas Aharon the Kohen's seven clouds, as above. For they are called clouds [ananin] — for the essential faith is the bechinas darkness and cloud, in the bechinas: "and Your faithfulness in the nights" [Tehillim 92:3]. For the essential faith is to completely darken one's eyes and completely set aside one's mind — which is the bechinas darkness. And specifically through this one merits to recognize Hashem, blessed be He — when one darkens the eyes of one's da'as completely and relies on faith alone — in the bechinas: "He made darkness His hiding place" [Tehillim 18:12]. And this is the bechinas: "as light excels over darkness" [Koheles 2:13] — for it is impossible to merit the light of da'as except from within the darkness — which is the bechinas faith — where one completely darkens one's eyes and relies on faith alone. Then one merits the advantage of light from darkness — "from the darkness" specifically — as is brought in the holy Zohar. And this is the bechinas the blackness of tefillin — for blackness is the bechinas darkness. For the essential revelation of the tefillin's mochin is only through strengthening faith alone — in the bechinas: "I am dark but beautiful" [Shir HaShirim 1:5] — when I darken myself — meaning when I darken the eyes of my mind completely and do not engage in any intellectual investigations whatsoever into Your holy ways, and I rely on faith alone — then "beautiful" — for I merit the beauty and glory of tefillin and mochin. For it is impossible to merit holy mochin except through faith. For through perfect and genuine faith — for days and years — one afterward merits to recognize Hashem, blessed be He, with complete knowledge. In the bechinas: "And I will betroth you to Me in faithfulness, and you shall know Hashem" [Hoshea 2:22] — that through faith one merits da'as, the bechinas tefillin. Therefore the tefillin of the hand [tefillin shel yad] precede the tefillin of the head [tefillin shel rosh] — for the tefillin of the hand are the bechinas malchus, the bechinas faith — called yad kehah [the dim hand], an expression of darkness — the bechinas "Your faithfulness in the nights," as above. For the essential beginning of attaining the tefillin and mochin is through faith, as above.

Section 8

And this is the bechinas the pure firstborn [bechor tam] — for it is forbidden to offer it unless it is tam [unblemished/wholesome]. For "all that has a blemish shall not be offered" [Vayikra 22:20]. For holy faith is the bechinas temimus [wholesomeness/perfection]. For it is stated in the words of our Rabbeinu of blessed memory elsewhere (in Siman 31) that the completeness of all things is faith — and without faith all things are deficient. Even Torah and holy da'as have no completeness without faith. As our Sages of blessed memory said: "Chavakuk came and established them all upon one: 'the righteous one shall live by his faith'" [Makos 24a], etc. See there. For in truth the essential perfection is only the holy faith — for there is no perfection except in the bechinas faith. And without faith, all things are deficient — for in truth it is impossible to truly and perfectly attain anything except through faith. Therefore da'as itself is certainly deficient — as it is written: "I said I would be wise, but it was far from me" [Koheles 7:23]. Therefore even one who merits to attain some insight and knowledge — such as one who merits to attain some proper intention [kavanah] in some mitzva — even if one attained a true intention: if one wishes to perform the mitzva with that intention alone, certainly this is not perfection. For "double is wisdom's gift" [Iyov 11:6] — for even this intention one certainly cannot attain to its ultimate extent with complete perfection. All the more so since there are seventy facets of the Torah — and each facet contains thousands and tens of thousands of interpretations without end. And certainly there is no tzaddik on earth who can attain even one mitzva in complete perfection — for "its measure is longer than the earth and broader than the sea" [Iyov 11:9]. As it is written: "To every limit I have seen an end; Your commandment is exceedingly broad" [Tehillim 119:96]. Therefore if one wishes to fulfill the mitzva with only that intention — certainly one has fallen far short. For the intention of the mitzva extends without end. Therefore one always needs faith — for faith is perfection. For when one performs the mitzva with faith — believing that Hashem, blessed be He, commanded us to perform this mitzva from the side of His will and reason, for He, blessed be He, desires this for whatever reason He desires — then included in this intention are all the intentions of the world with complete perfection. For in His will, blessed be He, who desired that this mitzva be done — in this are all intentions included with complete perfection, for His will encompasses everything. And one who performs the mitzva with this in mind — then the mitzva is complete — for all intentions are included in this with complete perfection without end, as above. Therefore even one who merits to attain a true intention — one always must combine with it faith — and then one's intention and mitzva have perfection. But if one relies on one's intention and wisdom alone, one has no perfection and falls far short.

Section 9

And because of this, it is forbidden to derive any halachic ruling from kavanos [mystical intentions] — that is, to derive any halachic ruling or practice based on the kavanos. For this is a great prohibition. As I heard from our Rabbeinu of blessed memory: that one who wishes to innovate novel interpretations in Torah — is permitted to innovate whatever one wishes, if one is worthy of it. Provided one does not derive any halachic ruling from one's innovations and homiletical teachings that one innovates in Torah. For the halachic rulings of Torah must be clarified only according to the words of our Sages of blessed memory in the Talmud and the halachic authorities. But Heaven forbid to derive any ruling based on speculative arguments that one innovates and expounds in Torah in the way of homiletics, mysteries, and Kabbalah. [Text note: something appears missing here.] The principle is that we cannot derive any halachic ruling or practice from our speculation regarding the intentions and secrets of Kabbalah — even to be stringent. About this it is said: "You shall not turn aside from the matter... right or left" [Devarim 17:11]. For even to the right — namely to be stringent and add a prohibition — we must conduct ourselves only as Hashem, blessed be He, and our Sages of blessed memory commanded us. And these words are upright to one who understands and straight to those who find knowledge. For in truth one can stumble even more if one wishes to follow one's own wisdom. And as our Rabbeinu of blessed memory hinted in many places — that it is forbidden to rely on one's wisdom at all, only on faith alone, as our Sages of blessed memory transmitted to us.

Section 10

Let us return to our subject: that the essential perfection is only faith alone, as above. Therefore faith is called temimus — the bechinas: "You shall be wholesome [tamim] with Hashem your God" [Devarim 18:13]. For faith is whole and perfect with ultimate perfection — for "all things are wearisome; no one can utter it; the eye is not satisfied with seeing, nor the ear with hearing" [Koheles 1:8] etc. And even if the wise person says he will know — "he cannot find it" [Koheles 8:17]. Therefore there is no perfection for da'as and Torah except through faith. For it is impossible to attain anything in da'as with complete perfection except through faith. For since one believes in Hashem, blessed be He, and in His righteous ones and in His mitzvos with perfect faith — one is whole with ultimate perfection. For faith has no limit — for one believes in the Truth which is infinite — even though it is impossible to attain it through da'as in any way. But faith encompasses everything without end and limit. Therefore one needs faith to be whole without any blemish at all — in the bechinas: "You are all beautiful, my beloved, and there is no blemish in you" [Shir HaShirim 4:7]. And then one merits to attain great da'as through this — as above. For through complete faith one merits da'as, as above. And this is: "you are all beautiful... with me from Lebanon, O bride; with me from Lebanon come, look" etc. [Shir HaShirim 4:8] — Lebanon is the Temple, which is the bechinas mochin. As our Sages of blessed memory said: "Whoever has da'as, it is as if the Temple was built in his days." For Lebanon is the bechinas levona d'mocha [the frankincense of the brain], as is brought in the holy Zohar. And this is: "with me from Lebanon, O bride" etc. — as Rashi explained: from the time you depart from the Temple until you return and come back there, you shall always be with Me, etc. See there. Meaning: when one merits complete faith with ultimate perfection — and the faith spreads through all the limbs — so that all 248 of his limbs are filled with complete faith. As our Rabbeinu of blessed memory explains on the verse: "and his hands were faithful until the sun set" [Shemos 17:12] — that faith must be in all the limbs — and then one merits to attain intellect afterward. And this is: "you are all beautiful, my beloved, and there is no blemish in you" — meaning that the faith, which is the bechinas a bride [kalah] that is made up of all perfection as above, is in the bechinas "you are all beautiful, my beloved, and there is no blemish in you" — that faith is whole in all the limbs with no blemish in any limb. For faith is the bechinas complete stature [komah shleimah]. And when there is some deficiency and blemish in faith, then there is some deficiency and blemish in some limb — according to the blemish in the faith. And then it is impossible to attain da'as through this faith that has no completeness in all 248 limbs. But when faith is with ultimate perfection — in the bechinas "you are all beautiful, my beloved, and there is no blemish in you" — then: "with me from Lebanon, O bride; with me from Lebanon come" — that you will always merit complete da'as, which is the bechinas Lebanon, as above. For through complete faith one merits da'as, as above. And this is: "with me from Lebanon come" — meaning that Hashem, blessed be He, says to the Community of Yisroel — who are believers and are therefore called bride, which is the attribute of faith as above — that even in the time when they are distanced from da'as, which is the bechinas Lebanon, the whiteness of the mind [levona d'mocha] as above — with all this, through complete faith they shall always be with Me from the time they depart and are distanced from da'as until they return and come back to da'as, which is the bechinas Lebanon. And this is: "with me from Lebanon come" — as Rashi explained there: from the time you depart until you come back, you shall be with Me. And this is what he concludes: "look from the top of Amanah" [Shir HaShirim 4:8] — meaning: afterward you will sing praises and thanksgivings to Hashem, blessed be He, Who grants you this da'as. And this is the bechinas the firstborn that must be tam — without any blemish at all, even a thread-like blemish of the eye [dokin sheba'ayin]. And then it is fit to ascend on the altar — to ascend to holiness — to be clarified and elevated to the bechinas mochin, the bechinas holiness, as above — which is the bechinas the sacrifices, as above. For it is impossible for the sacrifice to ascend to the bechinas holiness, to the bechinas mochin, except when it is whole without any blemish. For the essential ascent is through complete faith — through which one merits da'as, which is the bechinas tefillin, etc., as above. And it is impossible to merit this except when the sacrifice is whole without any blemish. Which is the bechinas faith with perfection, without any deficiency — the bechinas: "be wholesome [tamim] with Hashem" — the bechinas: "and Yaakov was a wholesome man" [Bereishis 25:27]. And this is the bechinas bechor tam [wholesome firstborn], as above. For the sanctity of the firstborn is the bechinas the clarification of faith — ascending to the bechinas tefillin mochin, etc., as above. And this is the bechinas: all the blemishes that disqualify Kohanim also disqualify women. For the Kohen must be whole without any blemish — which is the bechinas complete faith. And then he can offer sacrifices to clarify faith to the bechinas mochin tefillin, as above. Therefore the blemishes that disqualify Kohanim — for these blemishes hint that faith is not complete — therefore certainly these blemishes also disqualify women. For a woman who fears Hashem is the bechinas faith and must be without any blemish — in the bechinas: "you are all beautiful", etc., as above. And this is itself the bechinas the blemishes of those who offer sacrifices — therefore they share the same ruling, as above.

Section 11

And this is what is written regarding a Kohen with a blemish: "The bread of his God, from the most holy things and from the holy things, he shall eat; but he shall not come to the veil" [Vayikra 21:22–23]. For it is stated there in the aforementioned teaching that the tzaddik — through his eating — in the bechinas: "the righteous one eats to satisfy his soul" [Mishlei 13:25] — through this polishes his soul in the bechinas: "and He shall satisfy your soul in brilliance" etc. And through this he is in the bechinas ish tevunos [man of understanding] — and through this he can reveal the deep waters from which faith grows, etc. See there. Therefore the Kohen with a blemish — which is a sign that faith is not complete — must strive to eat in holiness in order to merit through this to rectify the faith, as above. And this is: "the bread of his God... he shall eat" — for the essential rectification of the blemished one, which is the blemish of faith, is through eating the sacred things — namely holy eating — in the bechinas: "the righteous one eats to satisfy his soul." Through which faith is rectified, as above. And therefore the Kohanim atone through their eating of the sacred things — as our Sages of blessed memory said: "Kohanim eat and owners are atoned." For the essential atonement and rectification of all sins is through the rectification of faith — for the blemish of all sins is in the bechinas faith. As it is written: "and you will turn and serve other gods" [Devarim 11:16] — that immediately when one turns away from Hashem, blessed be He, and transgresses any sin, Heaven forbid — one immediately is serving other gods, Heaven forbid. For all sins flow from the evil inclination which is called el acher [other god], i.e., heresies, as above. Therefore the rectification and atonement is through the Kohanim's eating — the bechinas: "Kohanim eat and owners are atoned." For through eating the sacred things, they polish their souls — as above — through which faith returns and grows — and they raise the fallen faith — which is the rectification of all sins in the world, as above. And this is the bechinas: "from when do they recite the Shema in the evening? From the time the Kohanim enter to eat their terumah" [Berachos 2a]. For the recitation of Shema is the faith of unity — and one merits this through the eating of the tzaddikim — which is the bechinas the eating of the Kohanim's terumah, which is holy eating — through which one merits faith, as above.

Section 12

And this is the bechinas: "you shall not work the firstborn of your ox" [Devarim 15:19]. For labor [avodah] is sadness [atzvus] — the bechinas: "in sorrow shall you eat it" [Bereishis 3:17]. And the eating of the firstborn must be with joy — as it is written: "and you shall eat there... and the firstborns of your herd and your flock, and you shall rejoice before Hashem your God" etc. [Devarim 12:18]. For the essential rectification is through eating with joy — through which one strengthens the power of the angel [mal'ach] and subdues the bechinas chasam besaro — which is the essential sanctity of the firstborn, as above. And this is the essential bechinas the Exodus from Egypt — as is explained there in the aforementioned teaching. Therefore labor is forbidden regarding the firstborn — so that the bechinas sadness, Heaven forbid, should not take hold in it — which is the bechinas labor, as above. And as is explained elsewhere: the essential rectification to subdue the bechinas chasam besaro, etc. — this is accomplished through joy, as above — which is the bechinas the joy of tefillin, as is explained there. See there. And this is the prohibition of shearing [gizah] — as it is written: "and you shall not shear the firstborn of your flock" [Devarim 15:19]. For the essential holiness is in the hairs — which are the bechinas the sparkling of the mochin, the bechinas tefillin — as is explained there in the aforementioned teaching. The bechinas: "and the hair of his head like clean wool" [Daniel 7:9]. See there.

Section 13

And therefore Yaakov Avinu and his sons were greatly occupied with tending sheep. For the essential clarification of faith was through Yaakov. For Avraham and Yitzchak began to reveal faith and dug wells, as above. But then it was still not possible to clarify and reveal faith in complete perfection — to elevate it to the bechinas mochin tefillin, as above. For in their days the drops of Esav and Yishmael had not yet been clarified — which it is forbidden to elevate to the mind, as is explained there in the aforementioned teaching. See there. Therefore the essential tefillin are in the bechinas Yaakov — who is the bechinas tefillin, as is known: "the beauty of Yaakov is like the beauty of Adam" — which is the bechinas tefillin, which are called pe'er [glory]. For in the days of Yaakov the drops of Esav and Yishmael had already been clarified and come out. And then one can elevate and clarify from the bechinas chasam besaro to the holy seal. For as long as the drops of Esav and Yishmael had not come out, the clarification was not complete — lest the drops of Esav and Yishmael ascend to the mind, which is the blemish of tefillin, as is explained there. But in the days of Yaakov — when they had already come out — then the clarification was complete: from the bechinas chasam besaro to the holy seal, which is tefillin — which are the bechinas Yaakov. Therefore Yaakov merited to guard the first drop for his life-partner [l'natrah tipah kadma'a l'vat zugayh] — as is stated in the holy Zohar — as it is written: "my strength and the first of my vigor" [Bereishis 49:3]. For he merited the complete clarification — to subdue and nullify the bechinas chasam besaro and to merit tefillin, as above. And therefore he fathered a firstborn son in holiness — which is the bechinas the clarification and elevation of faith to the bechinas holiness, as above. But in the days of Avraham and Yitzchak it was necessary that the husk [kelipah] precede the fruit — that Esav and Yishmael come out before Yitzchak and Yaakov. And Yaakov had to toil greatly until he took the birthright from Esav. And all this was because the drops of Esav and Yishmael had not yet come out — and therefore the birthright, which is the bechinas tefillin as above, was in exile until Yaakov — when the drops of Esav and Yishmael came out. And then he merited complete tefillin, as above. And then the birthright was drawn into holiness — for the birthright is the bechinas tefillin, for the first paragraph [of tefillin] is "sanctify to Me every firstborn," as above. Therefore Yaakov was occupied with tending flocks — which is the bechinas the clarification of faith, as above. And then during the tending of the flocks he engaged in the service of tefillin — as is brought that Yaakov engaged in the service of tefillin through the branches he peeled in the troughs of water. "Ba'rahatim" — this is the bechinas the running of the mind [rahitay mochin], the bechinas: "the king is held captive in the tresses" [ba'rahatim] [Shir HaShirim 7:6] — which is the bechinas tefillin. For the tefillin are made through the clarification of faith — which he merited through tending the flocks, as above. And this is the bechinas: "And Yaakov set the branches which he had peeled in the troughs of water" [Bereishis 30:38] etc. For Yaakov drew down the tefillin — the clarification of faith — from the troughs of water — meaning from the bechinas the depths of the well, from the bechinas deep water from which faith grows, as above. Therefore when Yaakov saw Rachel — who is the bechinas the perfection of faith — then: "he rolled the stone from the mouth of the well, like one who removes a stopper from a bottle" [Bereishis Rabbah 70:12] — as our Sages of blessed memory said. For before that the stone had been great upon the mouth of the well from which faith grows — for it was not possible to reveal faith easily from the well of living water, as above — because of the drops of Esav and Yishmael who delay and blemish the faith, as above. But in the days of Yaakov and Rachel, the drops of Esav and Yishmael had already been pushed outside — and then Yaakov merited to reveal faith in complete perfection — which is the bechinas Rachel "fair of form and fair of appearance" [Bereishis 29:17] — the bechinas: "you are all beautiful, my beloved" — the bechinas faith with ultimate perfection. And then he rolled the stone from the mouth of the well like one removing a stopper from a bottle — for now faith was revealed in complete perfection, as above. And this is the bechinas the speckled, spotted, and streaked [akudim, nekudim, u'vrudim] — which Yaakov merited to be born among his flocks. For he clarified faith so much through tending his flocks — until he elevated faith to the bechinas "engravings of a seal: Holy to Hashem" — to the bechinas tefillin glory, the totality of all colors — the bechinas speckled, spotted, and streaked, which are the totality of all colors. For all the mochin which are the bechinas tefillin — namely all types of da'as, mochin, attainments, and holy constrictions [tzimtzumim] through which one attains understandings of His Divinity, blessed be He — all of them are included in the bechinas speckled, spotted, and streaked — which are the totality of all Atzilus [World of Emanation] — as is understood from the writings of the Arizal. And this Yaakov drew down specifically through tending his flocks — for he merited all this through complete faith — by clarifying through tending his flocks until he merited through this complete da'as, the bechinas mochin tefillin — which are the totality of all the holy colors — the bechinas speckled, spotted, and streaked, as above. And this he clarified from Lavan's flocks — meaning he clarified holy faith from false beliefs — which are the bechinas Lavan's flocks, for he worshipped idolatry and believed in the terafim [household idols], which are false beliefs. Therefore Yaakov had to toil greatly at this — and performed many acts — and had several heavenly assistances for this — to merit that the flocks should give birth to speckled, spotted, etc. All this was for the aforementioned clarification. For through this he merited to draw down the faith of Yisroel, holy faith, etc., as above. And this is the bechinas: "And I raised my eyes and saw in a dream, and behold... and the angel of God said to me in the dream... raise your eyes now and see — all the he-goats mounting the flock are speckled, spotted, and streaked" etc. [Bereishis 31:10–12]. For Yaakov merited then a dream through an angel — which one merits through the aforementioned clarification from the bechinas chasam to the bechinas the seal of tefillin. Through which one merits a dream through an angel — as is explained there in the aforementioned teaching.

Section 14

And therefore it is also written regarding Aharon the Kohen: "For the lips of the Kohen shall guard da'as... for he is a messenger [mal'ach] of Hashem of hosts" [Malachi 2:7]. For Aharon is in the bechinas the maginay eretz [shields of the earth] who clarify from the bechinas chasam, etc. to the bechinas tefillin — which is the bechinas mal'ach Hashem Tzeva'os [messenger of Hashem of hosts]. As is explained there — that mal'ach [מלאך] is an acronym for "Ki La'Elokim Maginay Eretz" ["for to God are the shields of the earth"] [Tehillim 47:10]. See there.

Section 15

And this is: "the nobles of the peoples are gathered — the people of the God of Avraham" [Tehillim 47:10] — meaning converts — as Rashi explained there — "for to God are the shields of the earth," etc. For the maginay eretz clarify and rectify the converts — for they elevate from the bechinas chasam, etc. that the converts cause — and elevate to the bechinas the seal of tefillin — in the bechinas me'od na'aleh [most exalted]. Me'od is the side of death [sitrah d'mosa] — which is the bechinas chasam besaro — na'aleh — elevated upward through the maginay eretz — who elevate from the bechinas chasam to the bechinas tefillin, to the bechinas "engravings of a seal: Holy to Hashem."

Section 16

And therefore the Kohanim are forbidden to enter the Temple and approach the altar until they sanctify their hands and feet with the holy water sanctified in the kiyor [washbasin]. For the essential drawing down of holiness is through water — from which faith grows. For their essential service was the rectification of faith, as above. And this is the bechinas the washing of hands [netilas yadayim] in water before eating. For eating must be in the bechinas: "the righteous one eats to satisfy his soul." Through which one polishes the soul and merits to draw up the waters through which faith grows, as above. Therefore one must first wash one's hands — in order to strive and draw down these waters from which faith grows — which is the bechinas the hands — the bechinas: "and his hands were faithful" [Shemos 17:12]. And then one merits afterward in one's eating to draw down and reveal these waters — in the bechinas: "and a man of understanding draws it up" [Mishlei 20:5] — who draws up these waters and reveals faith in complete perfection.

Section 17

And this is the bechinas the testing of the sotah [suspected adulteress] through holy water. For the sotah — who is an adulterous woman — this is the bechinas idolatry, the blemish of faith. As it is said regarding idolatry: "the adulterous woman who takes strangers instead of her husband" [Yechezkel 16:32]. And she is the bechinas the blemish of the covenant, the bechinas the seal of the Sitra Achra. Therefore her testing is through the water — for one must strive and reveal the holy waters from which faith grows — and one throws there earth from the floor of the Tabernacle. For earth [afar] is a vessel for everything [manah d'chulhu] — the bechinas faith — as is explained there in the aforementioned teaching. And through this she is tested: if she is pure — which is the bechinas complete faith — then: "she shall be cleared and shall conceive seed" [Bamidbar 5:28]. This is the bechinas holy birth — which is the bechinas elevating and clarifying from the bechinas chasam besaro, from the bechinas the blemish of the covenant, to the holy seal, the bechinas tefillin — the bechinas the Exodus from Egypt, which is the bechinas holy birth — the bechinas: "sanctify to Me every firstborn, the opener of every womb," etc., as above. And if not — if she blemished faith — then: "her belly shall swell and her thigh shall fall" [Bamidbar 5:27] — this is the bechinas the terrible afflictions that come from the blemish of faith — as is explained in the aforementioned teaching. And therefore the essential clarification and rectification here is through holy water — from which faith grows, as above.

Section 18

And since Aharon the Kohen always engaged in clarifying from the bechinas chasam to the bechinas seal, the bechinas Moshe, the bechinas tefillin — which he merited through delivering his greatness to Moshe, etc., as above — because of this he thought he could subdue the evil thought of the Erev Rav [mixed multitude] who wanted to worship idolatry and draw in false beliefs. Therefore he took from their hands and fashioned it with an engraving tool [cheret] — for he thought he could subdue them and clarify them from false beliefs, which are the bechinas chasam besaro. For they worshipped the Calf only in order to permit themselves immorality, etc. — and he thought he could subdue and clarify this as he always did. But he erred in this — for the Erev Rav were the bechinas the drops of Esav and Yishmael that cannot be clarified. Who bring about perverted judgment — the bechinas: "therefore perverted judgment emerged," the bechinas: "therefore this Calf came out" [Shemos 32:24]. Therefore when Moshe came down, he tested them with water like sotos — as it is written: "and he scattered it upon the face of the water" [Shemos 32:20]. For Moshe returned and drew down holy faith through the water from which faith grows, as above. For he cried out mightily to Hashem, blessed be He, from the very depths of his heart — through which the aforementioned deep waters are revealed. And through this he tested them like sotos — and through this the believers in holy faith were clarified from the believers in false beliefs, as above. Therefore specifically after the incident of the Calf, Aharon was consecrated into the priesthood. For specifically then — when the wickedness of the Erev Rav was revealed — as it is written: "for Aharon had let them loose to the mockery of their enemies" [Shemos 32:25] — and then they were pushed away and distanced from holiness. And then the drops of Esav and Yishmael — who are the Erev Rav — were pushed outside. And therefore specifically then Aharon was consecrated into the priesthood — and merited to begin engaging in the service of sacrifices. Through which he clarified from the bechinas chasam to the holy seal, as above. See there very carefully in the aforementioned teaching — particularly at the end, regarding the rectification of justice which is through pushing away the drops of Esav and Yishmael, etc. See all this there carefully — and then our words, with the help of Hashem, blessed be He, will be pleasing to you.

And therefore on Yom Kippur [the Day of Atonement] one says "Blessed is the name of His glorious kingdom forever and ever" aloud — for on Yom Kippur there is the forgiveness of iniquities. And then what is cited in the aforementioned Torah [Likutay Moharan I, §22] is fulfilled: "In that day, the iniquity of Israel shall be sought and there will be none" [Yirmiya 50:20] — as is explained there. See there. For this is the aspect of all the descents being converted to ascents — therefore then one does not fear the Satan and the sitra achra. Therefore then one says "Blessed is the name of His glorious kingdom forever and ever" aloud. For then — on Yom Kippur — is the rectification of the sin of the calf, through which the two crowns were taken from Israel — and then the crowns are returned to Israel. For then one ascends to the very crown [keser], as is known. And then one merits na'aseh v'nishma in perfection — which is azus d'kedusha in perfection — and therefore then one merits all the holy voices [kolos d'kedusha] — as is cited in the kavvanos [mystical intentions]: that Malchus [Kingship] is nourished then from voices [kolos] — that is, as stated above: for the essential holy kingship comes through azus d'kedusha, which is the aspect of voices. Therefore then one says "Blessed is the name of His glorious kingdom forever and ever" aloud — for all the descents have already been converted to ascents — and then we have nothing to fear at all — and then we call out aloud: "Blessed is the name of His glorious kingdom forever and ever" — that He, Blessed be He, has completed and will complete everything as He wills it — and His kingdom is blessed forever and ever.

And therefore one wraps oneself in tzitzis on Yom Kippur even in the evening — more so than all the rest of the year. For all the drawing-down of lights that must be drawn on Yom Kippur — which are the aspects of na'aseh v'nishma, which are the aspect of the rectification of the sin of the calf, the aspect of filling the blemish of the moon — all of it cannot be drawn except through the rectification of tzitzis, which are holy garments through which to draw the light — in the aspect of: "wrapped in light as in a garment" [Tehillim 104:2] — as stated above.

Section 12

Translator's Summary

Shechitah 2 is built upon Likutay Moharan, Siman 37 (and Siman 19), which deals with the completeness of Lashon HaKodesh (the Holy Tongue), the cherev la'Hashem (sword of G-d), and the rectification of the bris. The twelve sections unfold a tightly interconnected chain of ideas:

(1) The blemish of the knife = the Side of Death = pegam ha'bris. The knife as "a sword unto Hashem" = the Holy Tongue = Chavah/ishah, which consumes all evil. Lashon HaKodesh and shemiras ha'bris are interdependent. (2) The twelve inspections of the knife correspond to the twelve tribes. The knife must be inspected on flesh and fingernail (bisra v'tufra), representing the Holy Tongue perfected through Targum. The acronym of "Avanim Shlaimos Tivneh" = Eishes (wife) = Chavah = Lashon HaKodesh. (3) The measure of a blemish is a hair's breadth — corresponding to the tzadik, whose holiness extends to the hairs (surplus of the brain). (4) Only a Jew may slaughter, for all Jews are guardians of the bris. (5) The knife must be received from the sage of the generation. (6) The five laws of shechitah = the hei of da'as. The shochet must be bold like Boaz. (7) One must wait eight days — corresponding to milah on the eighth day. (8) Covering the blood with earth = earth is the sword/prayer/Malchus. The one who begins the mitzvah completes it. Without valid shechitah, there is no covering. (9) Earth above and below = burial = covering the disgrace of pegam ha'bris, as exemplified by Shem and Yefes covering their father. (10) Only wild animals and birds require covering — oppressed souls are trapped in them more. (11) Wild animals have more vitality (closer to Man), domesticated animals have more behaimiyus — hence korbanos come from domesticated animals. Chatas (female) vs. Olah (male). (12) The earth of the Sotah — the same earth/sword tests her: destroying impurity or granting life.

Bris guarded → Lashon HaKodesh complete → Knife unblemished

Valid Shechitah → Animality subdued → Soul elevated to Medaber

Kissui Dam with earth (= sword/prayer) → Remaining sparks rectified

Bris blemished → Lashon HaKodesh blemished → Knife blemished → Nevailah

— Summary and diagram by the translator —

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

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

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

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

Therefore "Bitzdakah tikonaini" is adjacent to "V'chol banayich limudai Hashem, v'rav shalom banayich" — "All your children shall be students of Hashem, and great shall be the peace of your children" — for all of this is merited through tzedakah. See Yeshayahu Chapter 54, where all these verses appear — "B'shetzef ketzef histarti fanai rega mimaich, u'v'chesed olam richamtich..." — "In a brief moment of anger I hid My face from you, and with eternal lovingkindness I have had mercy on you..." — leading to "Bitzdakah tikonaini..." and there too appears the verse "V'samti kadchod shimsho'sayich" — hinting at the wondrous tikkun drawn through the pidyon that sweetens all the twenty-four courts, as brought in the name of the writings of the Arizal. Understand well to connect the matter.

Except that there, at its supernal Root, in the aspect of "before the Creation," the shefa is fine and pure and luminous — to the point that it is not applicable to call it "shefa" or "wealth" there. Only when "after the Creation" — the aspect of s'mol — receives this light through the hashgachah — through which "after the Creation" is included in "before the Creation" — then the shefa takes form and is called "wealth." And therefore the main wealth is from s'mol.

Therefore "Bitzdakah tikonaini" is adjacent to "V'chol banayich limudai Hashem, v'rav shalom banayich" — "All your children shall be students of Hashem, and great shall be the peace of your children" — for all of this is merited through tzedakah. See Yeshayahu Chapter 54, where all these verses appear — "B'shetzef ketzef histarti fanai rega mimaich, u'v'chesed olam richamtich..." — "In a brief moment of anger I hid My face from you, and with eternal lovingkindness I have had mercy on you..." — leading to "Bitzdakah tikonaini..." and there too appears the verse "V'samti kadchod shimsho'sayich" — hinting at the wondrous tikkun drawn through the pidyon that sweetens all the twenty-four courts, as brought in the name of the writings of the Arizal. Understand well to connect the matter.

"HaNosein laSechvi Vinah" — Binah specifically:

from there the dinim arise, and through her they are sweetened.

The Midnight Transformation

Night

Hastara intensifies. Malchus in exile. Sleep = 1/60 of death.

Chatzos — Midnight

Da'as begins to illuminate within Malchus. Binah enters the Gevuros.

The Transformation

Gevuros (= concealments) themselves become Da'as. The concealment within the concealment is revealed.

The Rooster's Call

The Torah cries out: "Ad masai pesayim!" — Awaken, sleepers! This comes from the Gevuros themselves.

The Blessing

"HaNosein laSechvi Vinah" — through Binah, one distinguishes day from night, light from darkness, good from evil.

— Translator's summary and diagram. Not part of the original text of Likutay Halachos. —

End of Hilchos Bircas HaShachar, Halacha 1.

Halachos 1–2

Halachos 1–2

Halachos 1–2

Halachos 1–2

Halachos 1–2

Halachos 1–2

§ 22 — Hashem Prepares the Remedy Before the Blow: Esther Before Haman

This is how Hashem prepares the remedy before the blow: "after these things, King Achashvairosh promoted..." — after He had already created the remedy for the blow. In the depth of exile, He draws illumination from the end of the geulah. Yet danger remains great — as in the days of Achashvairosh: even though Esther was already in place, Israel was still in great danger, hanging by a thread, until Mordechai went through the city crying a great and bitter cry. The remedy Hashem prepared in advance was only the initial illumination — drawn when one begins approaching holiness, giving strength for the trial. Without it, one could not withstand. But even so, one remains in great danger during the trial itself. So too with the Purim miracle: the essential danger was spiritual — the soul's exile, far from Hashem through evil deeds. The Sitra Achra (zuhamas Amalek) overpowered until Israel sinned. Hashem devised plans, prepared the remedy, and Esther was taken to Achashvairosh = tefillah b'din of the ba'al koach. Through this they had strength to awaken in teshuvah and merit geulah.

So it is for every person at all times. When Hashem has mercy and sends a hidden illumination from a very high place so one awakens in teshuvah from one's deep fall — one must strengthen like a lion to awaken in teshuvah. Then Hashem will assist further, until one merits returning from wherever one is. For there is no despair in the world.

§ 23 — Am Segulah: The Unfathomable Mystery of Israel's Choosing

"G-d comes from Taiman"; "Hashem came from Sinai, shining from Sai'ir, appearing from Har Paran." Our Sages: Hashem offered the Torah to all nations, but they refused — He illuminated upon them glimmers of teshuvah from Torah's holiness, but they didn't wish to awaken and return. Therefore He rejected them and came to Israel, who immediately upon receiving that hidden illumination awakened to return. Through this He chose them from all peoples.

Since this matter — how Hashem maneuvers with each person to draw him close, the secret of bechirah — cannot be understood by human intellect, Israel is called am segulah [treasured people]: it is impossible to understand why He chose Israel from all nations, as Rabbainu writes in LM I:21. So too in every generation: one cannot understand why these particular people merited drawing close to the true tzadik more than others. All is segulah — unfathomable. But in truth, "Hashem is righteous in all His ways." He certainly maneuvered with each one in a hidden way. According to each person's awakening, He led him nearer or farther: "on the path a person wishes to go, he is led." But one cannot understand this now with any intellect — hence Israel is called am segulah.

§ 24 — Parshas Bamidbar and the Nefesh Yisrael: Intermediary Between Creator and Creation

Therefore we read Parshas Bamidbar before Shavuos — it discusses counting the children of Israel. Our Sages give the sign: "count and then celebrate Atzeres." The counting of Israel = sorting the midameh = the essential Matan Torah on Shavuos. The essential sorting of the midameh is specifically through the souls of Israel — for Israel who stood at Sinai had their contamination (zuhamas hanachash = confused midameh) removed. The sorting of the midameh depends on Jewish souls, for whose sake all worlds were created — they are the root and life-force of all worlds, and all depends on them.

As stated in the Writings: there is an intermediary between each level of creation (between inanimate and vegetative, vegetative and living, living and speaking). There is also an intermediary between all the worlds and the Creator — this is the Jewish nefesh, exceedingly lofty in its root, a literal portion of the Divine. It is the intermediary connecting all worlds to the Creator, through which sustenance, life-force, and existence flow to all worlds. Therefore all depends on Israel. All these intermediaries are aspects of the koach hamidameh — the connection between soul and body. The midameh compares one thing to another, connecting two opposites. The root of the midameh in the highest holiness derives from the Jewish nefesh, which connects upper and lower — the intermediary between the Creator and all worlds. In truth, the Jewish nefesh in its root is exceedingly lofty, a literal portion of G-d, included in Him in ultimate unity: the Holy One, Israel, and the Torah are all one. But there is a power within the Jewish nefesh — its final, lowest aspect — the koach hamidameh, connecting physical and spiritual, through which life-force flows to all worlds.

Therefore we are commanded to count the children of Israel. Counting is in the aspect of the midameh; by counting Jewish souls, the midameh is sorted — for the sorting depends on Jewish souls. Therefore this parshah is read before Shavuos (Matan Torah) — the essential sorting of the midameh, emunas chidush ha'olam, upon which the entire world hung until the sixth of Sivan. But since the Sitra Achra and klipos grip through the midameh (= zuhamas hanachash = confused midameh = Tree of Knowledge, Nogah), it is forbidden to count Israel directly — only through the shekalim collected from them, lest the sitra d'mosa [aspect of death] grip through the counting (= midameh, source of the zuhamas hanachash that brought death to the world): "when you take the count of the Children of Israel... each shall give a ransom for his soul... that there be no plague."

The shekalim go to the Mishkan's donations and communal korbanos — all sorting the midameh. Korbanos from animals (= midameh) sort the midameh and atone for sins — for all sins come from the confused midameh (= animalistic force): all desires are animal behavior = zuhamas hanachash = confused midameh. The Mishkan's construction — with all its colors, gold, silver, copper, techailes, argaman, woven and embroidered work — was to sort the midameh where all forms and images reside, atoning for the Golden Calf (idolatry and heresy from the confused midameh). The shekalim are called shekalim because there, in the midameh, is the essential mishkal [weighing/balance] — the essential bechirah and trial.

· · ✦ · ·

Halacha Four — Bikur Cholim (Visiting the Sick)

(And there is no need to elaborate here on the great shame of those who engage in books whose foundation is built upon the reasoning of the famous heretics and deniers who deny all this — may their names be blotted out, such as Aristotle the Greek denier and his companions. How could it enter one's mind to study books that bring their wicked and alien ideas, when they are outright heretics denying the Torah of Moshe and Hashem entirely? Therefore, all who engage in these books truly leave the faith entirely. Blessed is the Merciful One Who saved us.)

Israel as the Soul of the World, Emunah, and the Three Cardinal Sins

Halacha 2 · Sections 1 – 8

Israel as the Soul of the World, Emunah, and the Three Cardinal Sins

Halacha 2 · Sections 1 – 8

Israel as the Soul of the World, Emunah, and the Three Cardinal Sins

Halacha 2 · Sections 1 – 8

Israel as the Soul of the World, Emunah, and the Three Cardinal Sins

Halacha 2 · Sections 1 – 8

§ 3 — The After-Berachah = HaTov v'HaMaitiv: Drawing the Bitul's Radiance

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

And therefore our Sages of blessed memory said that the angels see whether his table is set and his candle is lit etc. — then they bless him, etc. That is, they see whether one properly fulfills Oneg Shabbos. And certainly one is worthy of the blessing from the mouths of the angels, for all their vitality and power is through the rectification of the "hands" etc. — which is the aspect of Oneg Shabbos, as mentioned above.

— 2 —

And this is the aspect of the Kiddush of Shabbos, through which is the essential drawing of the sanctity of Shabbos upon oneself. For kodesh [holiness] is Chochmah [Wisdom], as is brought — the aspect of "the beginning of wisdom" (Psalms 111:10) — and every reishis [beginning] is kodesh. That is, through the Kiddush one ascends to the aspect of reishis Chochmah — the root of Wisdom where the Sages are rooted — which is the aspect of Pli'os Chochmah [Wonders of Wisdom], the aspect of the neder. Through this one merits Emunas Chachamim, through which the lights of the Avos sparkle in him, through which one merits the sanctity of Shabbos, which is Oneg Shabbos, as mentioned above.

It emerges that specifically the distant ones — when they strengthen themselves in perfect emunah — will certainly merit teshuva. And through them specifically, all the worlds will be rectified — by virtue of the acharis and end literally being included in the raishis hamachshavah.

And therefore, the primary [achievement of] the acharis — of the final redemption, in the end of these days — depends on teshuva specifically, as our Sages, of blessed memory, said: "The matter depends only on teshuva" (Sanhedrin 97b). And as it is written: "And a redeemer shall come to Zion, and to those who return from transgression in Yaakov" (Isaiah 59:20), etc. For through the teshuva that the distant ones specifically merit, through perfect emunah, as mentioned above — through this specifically, the acharis is included in the raishis forever and ever. And this is the primary aspect of the completeness of the final redemption, as mentioned above. Speedily in our days, Amen.

Related to the above:

And therefore we say all of this throughout the entire month of Elul until the completion of the sealing for good, which is Sh'mini Atzeres.

Summary of chapter headings from the source: Rosh HaShanah falls on Rosh Chodesh; sun and moon = ka'seder and shelo ka'seder; "the sun knows its setting" but "the moon does not know"; Kiddush HaChodesh through two witnesses; all the laws of Kiddush HaChodesh on witnesses arranged in Maseches Rosh HaShanah. "Blow the shofar at the month's renewal" — adjacent to "a testimony upon Yehosef." "The testimony of Hashem is trustworthy" — through this "it makes the simple wise." "And I shall take for Myself trustworthy witnesses — Uriyah and Zecharyah." Uriyah is a sign for Zecharyah: just as one can ruin and destroy the Beis HaMikdash through one's sins, so one can rectify and rebuild it. "Your testimonies are exceedingly trustworthy regarding Your House" — "Hashem, for length of days" = Rosh HaShanah. Two witnesses each day: t'fillin and milah; on Shabbos, Shabbos and milah. "Whoever recites the Sh'ma without t'fillin, it is as if he testifies" etc. "You are My witnesses, says Hashem, and I am G-d." "You are witnesses today" — the matter of Bo'az and Rus, from whom emerged the righteous redeemer, Dovid.

And one needs to explain a little, to connect the Toros that were printed in Likutay Tinyana adjacent to one another, from siman 10 to siman 17, for it is explained there that by him, of blessed memory, it was one Torah, and we did not merit to receive it except in fragments.

And the main principle is: certainly, one who does not desire at all to return and is not at all awakened to think about his end and eternal purpose — certainly no counsel or strategy will help him. But one who has some brains in his head and takes somewhat to heart what he has done in this world, and how he passes and goes in sorrow and sighing, pain and ache and afflictions, and in the end he will return to the dust — and what will he do for the day of reckoning? Only that it seems to him that it is impossible for him to return any longer, for his inclination has overpowered him, and the obstacles from livelihood and from opponents and scoffers and from his wife and children are very, very many — until there are those for whom it is truly very difficult to give them good counsel and a straight path how to return. To them my words drip, and with them we engage to speak in truth and sincerity — that the main counsel is that one should believe that the seeking and searching itself is very, very precious before Hashem. Namely, what he sees in himself — that he has become so far from holiness, to the distant places called the filthy places, where, as it were, it is impossible to find His kavod, in the aspect of “And My kavod I will not give to another” (as is explained there) — but even so, he asks and seeks and searches “Ayeh — Where is the place of His kavod?” Through this he ascends in the ultimate ascent.

For the essential falling is through gadlus [arrogance] — that because of his haughtiness, it seems to him that he has already labored in the service of Hashem, and when he sees afterward the extent of his distance still from Hashem, blessed be He, he falls in his spirits greatly, for it seems to him that he is laboring in vain, G-d forbid. And through this he falls completely, G-d forbid. But whoever desires the truth knows his lowliness in truth and the greatness of the Creator, blessed be He, to the extent that all the labors and efforts in the world are worthwhile in his eyes for one single point of a flash of G-dliness. And he rejoices in every single good point that he finds within himself of the holiness of Yisrael — in particular, the fact that he merited that He did not make him a gentile, etc. (as explained in our words; see there).

And on the contrary, the more he sees his distance, the more he comes to joy, because he comes to greater lowliness and humility. And this is the aspect of “the descent is the ultimate purpose of the ascent” — for through the descent, he comes to true lowliness. For he did not allow himself to fall through the descent, G-d forbid — which comes from haughtiness, that he cannot bear to still wait for Hashem, blessed be He, in such lowliness and descents. For he would have been willing to serve G-d if he had merited being a great and righteous tzaddik and chassid of the highest level, etc. But when he sees that he does not merit this and he is so far away and placed in such lowliness, he no longer wants [to serve] at all, G-d forbid, and seeks a pretext to separate himself, G-d forbid, entirely from behind the Omnipresent.

Part 3 (§§ 17–27 / Oaseyos טז–כו)

COMPLETE · Based on LM II:8 (Tik'u Tochachah)

§ 17 — The Road to Eretz Yisrael: Every Step Sorts the Midameh

This is the aspect of the road to Eretz Yisrael: one must endure great sufferings before arriving, as our Sages say — Eretz Yisrael is one of the things acquired through suffering. One must undergo many upheavals and traverse many circuitous routes before arriving. Our forefathers too, when they left Egypt to conquer Eretz Yisrael, were led by Hashem on various detours: "G-d did not lead them by way of the land of the Pelishtim, though it was near" (as Rashi explains); "G-d led the people around by way of the wilderness, the Sea of Reeds." This is the aspect of the fifty days of Sefiras Ha'Omer — to merit Matan Torah, through which the midameh is sorted, and one merits emunas chidush ha'olam of the future = Eretz Yisrael. One cannot arrive at Eretz Yisrael except through sorting the midameh.

One must travel circuitous routes and endure upheavals in many different places — all according to how much one needs to sort the midameh, depending on one's soul-root and deeds in this incarnation and previous ones. The essential grip of the midameh is in this physical earth — the ultimate physicality. This is the greatness of Eretz Yisrael: a physical land sanctified with such holiness that through its holy physical earth one merits complete emunah in the ultimate perfection. At each place one passes on the journey to Eretz Yisrael — since the inner purpose of traveling through all these places is to reach Eretz Yisrael — one sorts in each place the sparks of emunah that fell through the confusion of the midameh attached there. At every step on the journey to Eretz Yisrael or to any holy matter — especially drawing close to a true tzadik — one sorts the midameh in every place one treads, since one's intention is toward Eretz Yisrael, source of the midameh's sorting.

For this reason the land is called adamah — from the language of dimyon [imagination/likeness], the midameh: "by the hand of the prophets I was likened [adameh]." The essential grip of the midameh is in the earth, the ultimate physicality. For this reason the human is called adam — after the midameh, which is the language of dimyon/midameh. The essential human was created for bechirah [free will], which depends on the koach hamidameh.

§ 18 — Sefiras Ha'Omer: Counting = Midameh; the Tzimtzum and the Reshima

This is Sefiras Ha'Omer — to purify the souls of Israel from their contamination, the contamination of Egypt = the zuhamas hanachash = the confusion of the midameh. The essential holiness and purity of a Jew is when he merits purifying and sorting the midameh — purification from the zuhamas hanachash. This is the essential human task. Therefore one must count Sefiras Ha'Omer before Matan Torah — to purify from the zuhamas hanachash, the confused midameh. One must count the days, for counting and numbering are in the aspect of the midameh where all likenesses and forms reside. Counting exists only where there are differences and likenesses. Above, at the ultimate source, all is one — no likeness, no counting whatsoever. Counting belongs where the varied forms, likenesses, and images of all creatures differ from each other. All this variety is the koach hamidameh — hence its name: midameh, from dimyon [image/likeness].

The midameh at its root is exceedingly lofty — it derives from the root of the beginning-point of creation, the first tzimtzum [contraction]. Immediately upon the tzimtzum, the root of the midameh began. The midameh is the contraction of intellect — as when a person's intellect withdraws (as in sleep), only the midameh remains, which is the reshima [residual impression] of the intellect. So too Above: the first tzimtzum — the withdrawal of the supernal intellectual light, root of all creation — without which no creation could exist. This tzimtzum is the root of the midameh, whence comes the root of bechirah, as explained in the sefarim and especially in Rabbainu's words: the root of bechirah derives from the first tzimtzum = root of the midameh.

This bechirah is the aspect of the koach hayuli [primal matter] mentioned in philosophical works — there, many stumble into strange and confused opinions, and through such investigations many become heretical. In truth, this matter cannot be understood by human intellect at all: "do not investigate what is too wondrous for you." It is the secret of the mysteries of Ma'asai Beraishis. One must rely solely on emunah = sorting the midameh, the true root of creation: "all His works are in faithfulness."

This is the essential emunas chidush ha'olam: chidush ha'olam cannot be grasped by intellect because one cannot understand the root of the beginning of creation — whence come all their questions. One certainly cannot understand it, for the root of creation derives from the withdrawal of intellect, from the Chalal HaPanui [vacated space] = the first tzimtzum = root of the midameh = withdrawal of intellect. Only the reshima remains — the root of the koach hamidameh. Through this reshima, one has the power to strengthen in complete emunah if one wishes. But if one wishes to investigate and understand, one will certainly fall with nothing to hold onto — for the intellect has withdrawn from there. Only through the remaining reshima — root of the midameh — does one have the power to believe in truth. This power Hashem left in the reshima after the tzimtzum: that through it, whoever wishes can strengthen in emunah. There is the essential root of bechirah — whose root is emunah, foundation of all mitzvos: "all Your commandments are faithfulness"; "Chavakuk established them on one: the righteous lives by his faith."

And it is already explained in his [the Rebbe's] words z"l that the essential obstacles are the obstacles of the mind (mochin), as is explained in Siman 49 of Likutay Tinyana — that is, through the fact that one's mind (da'as) has become mixed up and inclines away from truth, and one does not wish to take truth genuinely to heart. For through every transgression and deficiency, one damages the letters of the Torah that are the root of one's soul. For through transgression and deficiency one becomes distanced and severed, G-d forbid, from the letter one has damaged. And then the letters of the Torah arrange themselves for that person in different combinations — the reverse of truth — in the bechina of: "if one does not merit, the Torah becomes for him a potion of death," as our Rabbis z"l said on the verse "וְשַׂמְתֶּם" etc. And from there flow all the evil thoughts and inverted reasoning that lead many astray from the true path, as it is written: "הַמְהַפְּכִים אֹרְחוֹת יֹשֶׁר" ["those who pervert the straight paths"] etc. And it is written: "הוֹי הָאֹמְרִים לָרַע טוֹב וְלַטּוֹב רַע" ["woe to those who call evil good and good evil"] etc. And all this comes through pride, which flows from the soiled garments — from which come all the obstacles, as above. For through pride one's wisdom departs from him, as our Rabbis z"l said — meaning, the true wisdom of Torah departs from him and he inclines toward reasoning that is the reverse of truth. For it is already explained in the above-mentioned Torah that no person merits the Torah except through true lowliness in all four above-mentioned aspects — and then specifically does one merit to engage in Torah to the ultimate perfection, until one can illuminate the roots of the souls of Israel etc. and make penitents and converts etc. And to merit this fully, none merits it except the true tzaddik who is genuinely humble in the bechina of mah, the bechina of Moshe Rabbeinu, peace be upon him. But also all those who are aroused to draw close to this tzaddik must at least truly feel their lowliness — for without this it is impossible for them to draw close at all, since the soiled garments will prevent them, as above.

It follows that the essential source of all obstacles flows from the fact that the letter-combinations of the Torah he has damaged have become mixed up — through which his mind becomes confused with inverted reasoning and foreign ideas, from which come all the obstacles, whose essence is the obstruction of the mind, as above. And this is the bechina of all the prohibitions of kilayyim — for all types of kilayyim are forbidden to us: not to mix the letters of the Torah that are their root. For every thing in the world — inanimate, vegetable, animal, and human — every single thing has its root in the letters of the Torah. And through kilayyim, G-d forbid, one causes the letters of the Torah — which are their root — to become mixed up, G-d forbid. And from there come all the obstacles in the world, as above.

Therefore they are called by the name kilayyim, which is the language of obstacles (meni'os), as it is written: "וַיִּכָּלֵא הָעָם מֵהָבִיא" ["and the people were held back from bringing"], "אַתָּה ה' לֹא תִכְלָא רַחֲמֶיךָ" ["You, Hashem, do not hold back Your mercies"] etc. — and similarly many [times]. And it is written: "וּבְבָתֵּי כְּלָאִים הָחְבָּאוּ" ["and in the houses of imprisonment they hid"] — which is the prison-house that prevents one from going out. For all the obstacles in the world come through the bechina of kilayyim — which is the bechina of mixture and confusion — through the fact that the letters of the Torah have become mixed up, G-d forbid, through one's deficiencies. And from there come all the confusions of the mind and inverted reasoning, from which come all the obstacles, as above.

And this is: "אֶת חֻקֹּתַי תִּשְׁמֹרוּ" ["you shall keep My statutes"] — which precedes the prohibitions of kilayyim, for this is the opposite of kilayyim: that is, the Torah warns es chukkosai tishmoru — to observe well the statutes of the Torah and not to exchange the Torah's statutes, G-d forbid — that is, not to cause the Torah's combinations and statutes to become confused, G-d forbid, through the prohibition of kilayyim, as above. And therefore the essential rectification is through the true tzaddikim, who are able to engage in Torah with the proper holiness until they illuminate all the letters of the Torah in completeness — as is required to arouse and awaken those souls, until they are aroused to complete repentance. For the tzaddik must combine the letters of the Torah into wondrous novel teachings at every occasion, according to what is needed for the rectification of those souls who have become distanced from their root — guiding and directing them on the straight path, with the good counsel appropriate to the time and the season and the root of their soul and the rectification needed for the deficiencies they have caused. And for this reason one truly must search and seek very greatly for such a true tzaddik.

Section 9

And this is the bechina of Purim. For Haman became exceedingly proud, as our Rabbis z"l said, and persecuted the true tzaddik — the bechina of Mordechai — until he wanted to destroy etc., G-d forbid, all the Jews. For he was from the seed of Amalek, who has always been a rod of chastisement for Israel — and he is the essential filth of the serpent (zuhamas hanachash), from which all the obstacles come, flowing from the deficiency of the garments — the bechina of soiled garments — that derived from the sin of the first man whose essential deficiency was in the garments, as it is written: "מִי הִגִּיד לְךָ כִּי עֵירֹם אָתָּה הֲמִן הָעֵץ" ["who told you that you are naked — have you eaten from the tree?"] From there Haman derived, as our Rabbis z"l said: "Where is Haman [alluded to] in the Torah?" — "הֲמִן הָעֵץ" ["from the tree?"]. And this is the bechina of: "Haman from the Torah" — specifically "from the Torah" — for all of Haman's intensification is "from the Torah" — that is, from the letters of the Torah that became mixed up through the sin of the first man who ate from the Tree of Knowledge of Good and Evil, and through the sins of each and every individual. And this is: "כִּי יָד עַל כֵּס יָהּ מִלְחָמָה לַה' בַּעֲמָלֵק מִדֹּר דֹּר" ["for a hand is upon the throne of G-d: war for Hashem against Amalek from generation to generation"] — for the Holy One blessed be He swore that His Name is not whole etc. For the souls who draw close are called palga [half], because they still need to shatter the many obstacles that flow from the soiled garments, which are the filth of Haman-Amalek, may his name be blotted out. Therefore the Holy One blessed be He swore that His Name is not whole and His throne is not whole — and He is, as it were, in the bechina of palga [half] and partition, until the memory of Amalek is blotted out and the obstacles are nullified and the souls are rectified — these souls who are in the bechina of palga. For all the souls of Israel are included in His blessed Name, and as long as the filth of Amalek remains — from which come all the obstacles through which those souls are in the bechina of palga — His blessed Name too is divided in the bechina of palga, as it is written: "כִּי עִמּוֹ אָנֹכִי בְצָרָה" ["for I am with him in distress"] — for His Name is associated with ours.

Section 10

Therefore the essential rectification was through Mordechai, who tore his garments and put on sackcloth and ashes — for he knew that the essential deficiency was in the matter of garments, as above. And he went out into the city and cried out with a great and bitter cry. For there is no remedy against the multitude of obstacles that come from soiled garments except to humble oneself to the dust, to strip off the garments of one's pride, and to cry out greatly and bitterly to Hashem Yisborach — a great and bitter cry like that of Mordechai — until Hashem looks down and sees from the heavens. As Mordechai merited afterward, through the great power of the miracle of Purim, when everything was overturned for good — as it is written: "וּמָרְדְּכַי יָצָא מִלִּפְנֵי הַמֶּלֶךְ בִּלְבוּשׁ מַלְכוּת תְּכֵלֶת" ["and Mordechai went out from before the king in royal garments of techeiles"] — the bechina of the rectification of garments (tikun halevushim), the bechina of the techeiles of the tzitzis, which are the essential rectification of garments. For tzitzis are the bechina of the sum total of all the Torah novellas (chiddushei Torah) that the tzaddikim combine for the good, for the rectification of the souls, as above — for they are the bechina of chalukas d'rabbanan [the scholarly garment]. And this is the bechina of "גְּדִלִים תַּעֲשֶׂה לָךְ" ["tassels you shall make for yourself"], written adjacent to the passage of kilayyim — for tzitzis are the rectification of the bechina of kilayyim, being the bechina of the sum of all obstacles that flow from the deficiency of the garments, as above.

Section 11

And this is the bechina of what our Rabbis z"l said of Mordechai — that he was called "Pesachyah" (Pesachyah) because he would "open (pose'ach) with words and expound them" (pose'ach b'dvarim v'dorshonom). For this is the essential rectification — and through this came the great power of the miracle of Purim. And likewise it occurs every year and every generation: to subdue the filth of Amalek through the true tzaddik who is in the bechina of Mordechai-Pesachyah, who "opens with words and expounds them" — for at every occasion he opens with the words of the letters of the Torah and expounds them and combines them into wondrous Torah novellas according to the generation, and according to the person, and according to the place and the time — in a manner that illuminates each person with a spark from the root of his soul in the letters of the Torah, so that they will return to Hashem in truth. This is the bechina of the tzaddikim who "bless the Torah first" (mevarkhim baTorah techilah), as is explained there; see there. For it is explained there in the above-mentioned Torah that the essential arousal to teshuvah [repentance] that the tzaddik arouses in the souls of Israel is through engaging in Torah with such holiness until he stirs the roots of the souls of Israel that are rooted in the letters of the Torah — and through this he introduces into them an arousal to repentance etc. And this is the bechina of Mordechai who was called Pesachyah — who "opens with words and expounds them." "Opens" (pose'ach) specifically — for he opens and initiates and arouses the sparkling of the letters of the Torah in which all the souls of Israel are rooted, and expounds them and combines them into wondrous new combinations according to the generation and the time and the season, until he introduces the arousal of repentance into the souls of Israel, teaching them knowledge and deep, wondrous counsel through his holy homilies until he rectifies them. This is the bechina of the miracle of Purim — which came through Mordechai, through whose efforts they returned and accepted the Torah anew to fulfill it in truth, as it is written: "קִיְּמוּ וְקִבְּלוּ" ["they confirmed and accepted"] — and as our Rabbis z"l said. And all of this was through his "opening with words and expounding them," as above.

Section 12

Therefore Haman made a tree fifty cubits tall on which to hang Mordechai. For the sum total of all the letters of the Torah — which are all of Israel, the roots of souls, as above — are all contained within the fifty gates of binah [understanding]. And therefore the Torah was given on the fiftieth day, which is Shavuos. And the essential point is the fiftieth gate, which is the root of all the letters of the Torah, as is understood from the words of our Rabbis z"l who expounded the verse "וַתְּחַסְּרֵהוּ מְעַט מֵאלֹקִים" ["and You diminished him slightly from G-d"] — that Moshe attained forty-nine gates, all except the fiftieth gate. For it is the root of everything. And although it was not given over to Moshe, nonetheless he drew and received from there all the Torah novellas he attained. And the essential rectification of all those who have damaged their letters of Torah through their sins — those letters being their root — and who become distanced from them: their essential rectification and repentance is through the fiftieth gate, which is the root of repentance (teshuvah), being in the bechina of binah, the bechina of Yom Kippur which is the bechina of yovel [Jubilee], the bechina of the fiftieth year, the bechina of the fiftieth gate of binah.

Therefore the essential rectification of all who are in need of rectification is through the true tzaddik who, through his service, merits to ascend there and draw from there novellas of Torah — which is the essential bechina of "blessing the Torah first," the bechina of Mordechai who "opens with words and expounds them": that they can ascend to the fiftieth gate, which is the root of Torah and the opening and beginning of Torah, and from there they draw again the illumination of the letters of Torah until the stirrings of repentance reach all the sinners and converts. For they know through this how to illuminate the letters of Torah in their root and draw from there novellas of Torah in wondrous combinations — in a manner that enables them to guide and direct all those who are very far distant on the true path, as is appropriate for them, as above. And Haman, may his name be blotted out, was deeply grasped in the kelipah and Sitra Achra — and was comprised of all fifty gates of impurity, which correspond to the above-mentioned fiftieth gate [of holiness]. And it is impossible to subdue him except through the tzaddikim who can ascend to the fiftieth gate of holiness. Therefore when his lot fell on the day on which Moshe died, he rejoiced — for he assumed that now there would be none who would have the power like Moshe to ascend to the fiftieth gate and draw from there Torah novellas according to the generation and the time. Therefore he made a tree fifty cubits tall to hang Mordechai upon it — to cast him down from there. For he did not believe that Mordechai had the power to stand against such a kelipah as this, which is in impurity corresponding to the fiftieth gate of holiness. But in truth, Mordechai's level was exceedingly, exceedingly high — as is cited in the writings of the Ari z"l regarding the great greatness of Mordechai — for Mordechai "opened with words and expounded them": he was able to ascend to the beginning and opening of the Torah, which is the root of Torah, the bechina of the fiftieth gate above. And he was able to rectify all of Israel through this — by introducing stirrings of repentance into them from there, until all of them cried out to Hashem Yisborach. And through this he merited to overturn the matter upon Haman's head — and they hanged him and his sons specifically on that same fifty-cubit-high tree. For specifically from there he caused his downfall — through the strength of his power of knowing how to draw the illumination of the letters of Torah from there, as above.

Section 13

And therefore the beginning of their [Israel's] mistake was through wearing the priestly garments at [Achashverosh's] banquet. For the essential deficiency touches upon garments, as above. Therefore the Kohen, whose task was to atone for the sins of Israel through his service, needed to wear the priestly garments to atone and rectify the deficiency of the above-mentioned soiled garments. And the essential deficiency of the soiled garments is through pride and honor, as above. Therefore the essential deficiency and honor bears upon garments — for the essential pride is in garments, which in their root are exceedingly elevated, the bechina of "ה' מָלַךְ גֵּאוּת לָבֵשׁ" ["Hashem reigns, He is garbed in pride"]. And when one causes damage in this, G-d forbid, through one's sins and falls into the pride and honor of the Sitra Achra — the lusts and vanities of this world — the essential deficiency of pride is in the garments, as is plainly observed: how many lose their world through running after garments and jewelry etc. And as Admo"r z"l said on the verse "וַתִּתְפְּשֵׂהוּ בְּבִגְדוֹ" ["and she seized him by his garment"] etc.

Therefore the Kohen Gadol was dressed in very precious garments containing all the colors — gold, techeiles, purple (argaman) etc. — and above all of them the choshen [breastplate] and ephod [apron], containing very precious gems, upon which were engraved the names of the children of Israel — which contain fifty letters, being the bechina of the sum of the letters of the Torah contained in the fifty gates of binah, as above. For the Holy One blessed be He, the Torah, and Israel are all one. And the Kohen Gadol bore all of this upon his heart in order to elevate and rectify all the lust for dominion and wealth — in which the essential grasping of pride is, as above. And in our many sins, when the wicked kingdom prevailed and exiled Israel, they also captured in the exile the priestly garments and dressed in them — thinking they had the power to annihilate Israel entirely. And especially through introducing into them the lust for wealth — to covet garments of honor and precious gems and stones — since we no longer had a Kohen Gadol to rectify all this. On the contrary, the Sitra Achra clothed itself in them. And in truth it was a time of great distress. But "חַסְדֵי ה' כִּי לֹא תָמְנוּ" ["the kindnesses of Hashem — for they did not end"] etc. — and "מֶמְשַׁלְתְּךָ בְּכָל דּוֹר וָדוֹר" ["Your dominion is in every generation"]. And He sent then Mordechai, who instilled in Israel the spirit not to despair of mercy in any manner whatsoever — and they all cried out to Hashem Yisborach with all their heart, and dressed in sackcloth and ashes, and despised all precious garments of worldly desire — which are literally the bechina of soiled garments. And through this the matter was overturned — and they hanged Haman on the fifty-cubit-high tree, and Mordechai extracted from him all the wealth into holiness, as it is written: "וַתָּשֶׂם אֶת מָרְדְּכַי עַל בֵּית הָמָן" ["and she appointed Mordechai over the house of Haman"]. And then: "וּמָרְדְּכַי יָצָא מִלִּפְנֵי הַמֶּלֶךְ בִּלְבוּשׁ מַלְכוּת תְּכֵלֶת" ["and Mordechai went out from before the king in royal garments of techeiles"] etc. — the bechina of the techeiles of tzitzis, which are the bechina of the rectification of garments, as above. And similarly regarding Esther it is written: "וַתִּלְבַּשׁ אֶסְתֵּר מַלְכוּת" ["and Esther wore royalty"]. For this is the essential rectification, as above. Until through this they merited afterward to build the Beis HaMikdash and return the priestly garments to their place and holiness. And therefore the matter of the soiled garments is mentioned in the verse regarding Yehoshua the Kohen Gadol — for he was the first who needed to serve in the Second Temple. And because of the severity of the exile, his sons stumbled until the deficiency of soiled garments touched even him. Therefore the entire rectification of the redemption came through the prayers of the tzaddikim — the men of the Great Assembly — who prayed then and worked to rectify this, until Zechariah the prophet effected the removal of the soiled garments from him and the clothing of him in festive garments (machalatzos).

Section 14

And therefore the Kohen Gadol would not enter the Holy of Holies in the eight garments containing gold and precious gems — only in the four white garments. This teaches that even though the Kohen Gadol wore those precious garments with great holiness in order to rectify the deficiency of the lust and desire for wealth bound up in precious garments — which is the bechina of the choshen hamishpat [breastplate of judgment] containing precious gems, which he bore upon his heart to rectify the perversion of justice. For all those who commit deficiency in the bechina of "יְכַלְכֵּל דְּבָרָיו בְּמִשְׁפָּט" ["he weighs his words with judgment"] — who pervert and damage the bechina of weighing one's words with judgment, which requires every person according to his level and station to be very careful to conduct his household properly — as Rashi explains there — and not to covet and desire what is not fitting for him, and to look in all things only at the ultimate purpose: whether this will bring honor to Hashem Yisborach, and to nullify his own pride and honor. All of this is the bechina of yechalkel devarav bemishpat. And one who causes damage in this is in the bechina of perversion of justice. And the Kohen Gadol engaged in his garments — and especially in the choshen — to rectify all this.

But nonetheless, on Yom Kippur it was forbidden to enter [the Holy of Holies] in these garments — for "a prosecutor cannot become a defender," as our Rabbis z"l derived — to teach that even the Kohen Gadol who wore these garments containing gold and precious gems with great holiness, as above — nonetheless, in the innermost sanctum, where the ultimate supernal holiness is, it was forbidden to enter in them. For there the wealth and desire for gold and precious gems are utterly nullified — for it is impossible to enter there except in white garments only, which is the essential ultimate perfection of the supernal rectification, in the bechina of "בְּכָל עֵת יִהְיֶה בְגָדֶיךָ לְבָנִים" ["at all times let your garments be white"]. And this alludes to the fact that even the great tzaddikim who can serve Hashem Yisborach through gold and precious gems etc. — even so, there is a height above height where it is forbidden to enter in this, but only in the bechina of literally white garments. And there is the essential atonement and forgiveness for all the sins of Israel, in the bechina of "אִם יַאְדִּימוּ כַתּוֹלָע כַּצֶּמֶר יִהְיוּ" ["if they be red like crimson they shall become like wool"] etc. For the essential atonement (selichah) of Yom Kippur came through the [Kohen Gadol's] entering the Holy of Holies in white garments alone, as above. And understand this well — for it is impossible to explain everything — and one who truly desires life will understand from this a great deal, in order to nullify his pride and to weigh his words with judgment etc., as above.

Section 15

And this is the bechina of the great joy of Purim. For when the glory of Hashem Yisborach is elevated through the multitude of converts and penitents who are made through the bechina of Mordechai who "opens with words and expounds them" etc., as above — which is the bechina of "וְרַבִּים מֵעַמֵּי הָאָרֶץ מִתְיַהֲדִים" ["and many of the peoples of the land converted to Judaism"] — through this the joy greatly increases, in the bechina of "יְהִי כְבוֹד ה' לְעוֹלָם יִשְׂמַח ה' בְּמַעֲשָׂיו" ["Let the glory of Hashem be forever; let Hashem rejoice in His works"]. For the essential increase of holy glory is through humility, through which Torah is merited etc., as above. Therefore through this they merit joy, in the bechina of "וְיָסְפוּ עֲנָוִים בַּה' שִׂמְחָה" ["and the humble will add joy in Hashem"]. And it is written: "יִשְׁמְעוּ עֲנָוִים וְיִשְׂמָחוּ" ["the humble will hear and rejoice"].

Section 16

And this is the bechina of "וַיְהִי בִּימֵי אֲחַשְׁוֵרוֹשׁ הוּא אֲחַשְׁוֵרוֹשׁ" ["and it was in the days of Achashverosh — this is the Achashverosh..."]. For the entire narrative of the holy Megillah revolves around this matter — narrating the power of the miracle: how the wicked kingdom, which is the bechina of pride — the bechina of idolatry — prevailed and sought to destroy Israel, G-d forbid. For the essential cause of all troubles and all exiles is pride, which is the opposite of Torah — for one only merits Torah through humility, as above. And this is: "and it was in the days of Achashverosh" — that is, the wicked kingdom, the bechina of pride. And this is what our Rabbis z"l said: "the brother of the head (rosh) and the like of the head" — meaning, all those who are ensnared by the wicked kingdom and caught up in pride are in the bechina of "the brother of the head and the like of the head." "Rosh" [head] is the bechina of pride and self-elevation — the bechina of "עַל-כֵּן יָרִים רֹאשׁ" ["therefore he will lift his head"] — which is the bechina of "רֵאשִׁית גּוֹיִם עֲמָלֵק" ["Amalek is the first of nations"], being the filth of the serpent that inserts pride into a person — which is the bechina of head and self-elevation. And each person, to the degree he is ensnared in pride, is in the bechina of "the brother of the head and the like of the head" — which is the head of the Sitra Achra, the bechina of the root of the attribute of pride of the Sitra Achra, from which he receives his arrogance.

And this is: "הוּא אֲחַשְׁוֵרוֹשׁ הַמֹּלֵךְ מֵהֹדּוּ וְעַד כּוּשׁ" ["this is Achashverosh who ruled from Hodu to Cush"]. For the bad attribute of pride clothes itself in every person — from great to small — as is plainly observed: even the lowly and despised have pride. And this is: "who ruled from Hodu to Cush." "Hodu" is the bechina of the great and distinguished — the bechina of glory, splendor, and beauty. "Cush" is the bechina of the lowly and ugly in their deeds, like Cush who is black with the blackest blackness, as it is written: "הֲיַהֲפֹךְ כּוּשִׁי עֹרוֹ" ["can the Cushite change his skin?"]. That is: the kingdom of Achashverosh — the bechina of primacy and pride — rules and clothes itself in the grand and in the lowly. And from there come all their troubles, sorrows, and pains. And this is: "וַיְהִי בִּימֵי אֲחַשְׁוֵרוֹשׁ" — wherever it says "and it was in the days of" (vayehi bimei) it is nothing but trouble — for all troubles and sorrows come through pride, with each one wanting to elevate himself and conduct his household above his own level in the way of wealth and honor etc., as though all the world is his and as though he will live forever. And this is: "wherever it says 'and it was in the days of' — it is trouble"; and "and it will be in the day" (v'hayah bayom) — it is joy. As is explained at length in the Midrash. For pride is in the bechina of multiplicity — arrogantly bloated about the world as though his days are many, as it is written in Koheles, when it stresses the vanity of a person's greatness in this world: "if a man begets a hundred children and has many years of life" etc. For in truth and reality the days of our life are vanity. And as it is written: "יָמֵינוּ כְּצֵל עוֹבֵר" ["our days are like a passing shadow"]. For in truth there is no time at all, and time flows only from the bechina of that which is beyond time — for the sake of bechirah. And a person must know that he has in his world only that day and that hour alone, which come to him from whence they come — so that he can acquire eternal life in that day and hour. For in a moment the day and hour will fly away — and what profit does he have in all his toil worked for the wind? Therefore the essential holiness is in the bechina of: "today, if you heed His voice" (hayom im b'kolo tishma'u), as Admo"r z"l explains (in Siman 272 of Likutay, Part I). And through those who merit to serve Hashem and fulfill this, Moshiach will come — as they [the Rabbis] said: when will the Master come? "Today — if you heed His voice," as he cited there regarding Rabba bar bar Chana's saying "orzila bar yoma" [a young lion of the day]. But pride is the opposite of all this — for one becomes haughty in one's own mind and wants to conduct oneself with grandeur as though one's days were many and as though one's vanishing days have permanence. And from there come all the troubles, may the Merciful protect us, as above. Therefore "and it was in the days of" is trouble — for this is the bechina of pride, the bechina of multiplicity, as though one's days are many and as though the foolish and vain deeds one is occupied with will have permanence. One engages in building and buying silver vessels and gold vessels and jewelry etc. — all of which is the bechina of vayehi bimei, as one would relate about some king or minister etc., about which "and it was in the days of" is said. And in truth, all the deeds that every person engaged in — those who follow pride and honor of this world — are all vanity and chasing after wind, toil and anger and pains: the bechina of "wherever it says 'and it was in the days of' — it is nothing but trouble." For all the deeds done under the sun, in exchange for Torah, with each person who runs after idols of silver and gold — all of this is because of pride and honor. All of these deeds: "and it was in the days of — nothing but trouble," as it is written: "כִּי כָּל יָמָיו כַּעַס וּמַכְאוֹבוֹת" ["for all his days are anger and pains"] etc. But the essential joy is in the bechina of "and it will be in the day" — that all one's hope, joy, and vitality is only in the one day in which one engages in the service of Hashem, and one works to connect the day to the bechina of "וְהָיָה יוֹם אֶחָד הוּא יִוָּדַע לַה'" ["and it will be one day, it will be known to Hashem"] — that this day endures forever. And there is where the essential vitality and joy are.

Section 17

And this is the bechina of "one hundred and twenty-seven provinces" — for our Rabbis z"l expounded that they correspond to the hundred years, twenty years, and seven years of the life of Sarah. For Sarah is the bechina of malchus d'kedushah, the bechina of she who reigned over the entire world — whose essence is humility, the bechina of "in the place of His greatness there you find His humility." And this is the bechina of "hundred years and twenty years and seven years" — the bechina of the great, the small, and the middling. And as the holy Zohar expounds this verse on the matter of pride: "מָאן דְּהוּא רַב הוּא זְעֵיר וּמָאן דְּהוּא זְעֵיר הוּא רַב" ["whoever is great is small, and whoever is small is great"], as is written in Parashas Shelach lecha: "a son of a hundred years" is the bechina of the great, "seven years" is the bechina of the small, and "twenty years" is the bechina of the middling. And Sarah, who merited true humility — which is the essential vitality, the bechina of chayei Sarah [the life of Sarah] — was, when a hundred years old, as though twenty; and when twenty, as though seven. For she made herself small in every bechina — so that even when she was a hundred years old she was small in her own eyes as though twenty and as though seven. And not only that, but she was even smaller in her own eyes still further. This is the bechina of "the years of Sarah's life — all of them equally good" (shanei chayei Sarah kulam shavim l'tovah). For the essential good life is humility, as above. (And as is explained in the Torah "Be'er Chaparuha Sarim," Siman 72 of Likutay Tinyana.) That is: the four times "years" mentioned regarding Sarah alludes to the four aspects of lowliness stated in the above-mentioned Torah — that one be small in one's own eyes compared to the great, the small, the middling, and compared to one's own level etc. — for this is the essential vitality of one's days and years. And this is: "the years of Sarah's life — all of them equally good," for she merited truly good life through holding herself below her own level, as above. And Achashverosh, who is the bechina of the wicked kingdom, the bechina of pride, is the opposite of this — ruling of his own accord, as our Rabbis z"l derived. And on the "one hundred and twenty-seven provinces" — he has pride and self-elevation in all bechinot: great, middling, and small, which are the bechina of hundred, twenty, and seven, as above. And this is: "בִּשְׁנַת שָׁלֹשׁ לְמָלְכוֹ" ["in the third year of his reign"] — corresponding to the three aspects in which one becomes arrogant, which are wisdom, might, and wealth etc. And this is: "בְּהַרְאֹתוֹ אֶת עֹשֶׁר כְּבוֹד מַלְכוּתוֹ וְאֶת יְקָר תִּפְאֶרֶת גְּדֻלָּתוֹ יָמִים רַבִּים" ["in his showing the wealth of his royal glory and the honor of his magnificent greatness, for many days"] etc. For the essential pride and self-elevation is in wealth, as above. The wicked kingdom — the bechina of pride — shows every person during his vain days of life the wealth of his royal glory etc.: how much wealth and honor he has — silver vessels and gold vessels and jewelry and vessels of all kinds. As it is written there: "חוּר כַּרְפַּס וּתְכֵלֶת אָחוּז" ["white, fine linen, and techeiles fastened"] etc., "מִטּוֹת זָהָב וָכָסֶף עַל רִצְפַת בַּהַט" ["couches of gold and silver on a pavement of marble"] etc. — all of this being the bechina of all kinds of wealth, wondrous vessels, precious gems and jewelry, gold and silver and types of precious garments that a person sees during his vain days of life — all of which the Sitra Achra, the bechina of the wicked kingdom, shows him at every moment in the bechina of "in his showing the wealth" etc. — so that he will be drawn after it and lose his world through this, G-d forbid. And so too the entire Megillah speaks of this — for this is the essential power of the miracle of Purim that occurs in every generation, every year. For when those who are arrogant in the wealth of the Sitra Achra prevail and seek to destroy Israel through the counsel of the wicked Haman, may his name be blotted out — Hashem Yisborach hastens the healing before the blow and takes vengeance upon them through themselves, for "מִנֵּהּ וּבֵהּ אַבָּא לֵיזִיל בֵּהּ נַרְגָּא" ["from it and through it — the father goes with the axe in it"] — as it is written: "וְכִתְּתוּ גּוֹי בְּגוֹי" ["and nation will strike nation"] etc. And as it is written: "וְסִכְסַכְתִּי מִצְרַיִם בְּמִצְרַיִם" ["and I will set Egypt against Egypt"]. As we saw in the great miracle of Purim — through the great arrogance of Achashverosh, Vashti, and Haman, they quarreled with one another until Vashti was killed — she who had caused many troubles to Israel — and was killed specifically through the counsel of Haman, through his immense arrogance, with the hedyot [lowborn] leaping up first etc. And through this very thing came his own tremendous downfall afterward — for such is the way of Hashem Yisborach, as it is written: "תְּמוֹתֵת רָשָׁע רָעָה" ["evil slays the wicked"] — for their own arrogance uprooted them. And Esther the righteous received the greatness and the kingship — for Esther is the bechina of humility, the bechina of "אִם יִסָּתֵר אִישׁ בְּמִסְתָּרִים" ["if a man hides himself in secret places"], which Admo"r z"l explained in relation to humility; see there. And this is the bechina of Mordechai — the bechina of mar deror [pure myrrh]: "mar" meaning bitterness, "deror" meaning freedom and kingship. The bechina of: "for tzaddikim — the beginning is suffering and the end is tranquility": first he endures bitterness and makes himself utterly lowly in truth — and through this he afterwards merits freedom and greatness, as it is written: "וּמָרְדְּכַי יָצָא מִלִּפְנֵי הַמֶּלֶךְ" etc. For "טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁיתוֹ" ["the end of a matter is better than its beginning"]. And as it is written: "אַל תִּתְהַדַּר לִפְנֵי מֶלֶךְ כִּי טוֹב אֲמָר לְךָ עֲלֵה הֵנָּה" ["do not glorify yourself before a king — for it is better that he should say to you: come up here"] etc.

Section 18

And this is: "לַיְּהוּדִים הָיְתָה אוֹרָה וְשִׂמְחָה וְשָׂשׂוֹן וִיקָר" ["to the Jews there was light and joy and gladness and honor"]. "Orah" [light] — this is Torah: the bechina of engagement in Torah to illuminate the roots of souls — through which one creates penitents and converts, as above. And this is merited through true humility. And this is "vesimchah" [and joy] — this is a Festival (Yom Tov). For then one merits true humility, as is explained in Siman 135 of Likutay Part I, on the verse "כִּי אֶקַּח מוֹעֵד" ["for I will take a set time"] etc. And therefore in all the Festivals the prayer begins with the giving of the Torah, as one says "אַתָּה בְחַרְתָּנוּ" ["You chose us"]. For every Festival is a commemoration of the Exodus from Egypt, during which the Torah was given. And on every Festival one draws upon oneself the acceptance of the Torah through the lowliness and humility one merits then — which is the essential bechina of Festival joy: the bechina of "יִשְׁמְעוּ עֲנָוִים וְיִשְׂמָחוּ" ["the humble will hear and rejoice"], as above. And through this one creates penitents and converts. And this is "vesasson" [and gladness] — this is circumcision (milah). For this is the bechina of converts and penitents — since a convert can only enter the holiness of Israel through circumcision. And similarly penitents must circumcise the orla of their hearts, as it is written in the portion of repentance: "וּמַלְתֶּם אֶת עָרְלַת לְבַבְכֶם" ["and you shall circumcise the orla of your hearts"] etc. And through this the glory of Hashem Yisborach is elevated. And this is the bechina of "vikar" [and honor] — the bechina of preciousness and honor, the bechina of "אִם תּוֹצִיא יָקָר מִזּוֹלֵל" ["if you bring forth the precious from the worthless"] — which is stated regarding the honor elevated from the disgrace of exile through making penitents and converts etc., as is explained in the above-mentioned Torah. For when they humbled and brought down Haman — who is the pride — they merited all of this, as above.

And this is how the Megillah concludes: "דֹּרֵשׁ טוֹב לְעַמּוֹ וְדֹבֵר שָׁלוֹם לְכָל זַרְעוֹ" ["seeking good for his people and speaking peace to all his offspring"]. "דֹּרֵשׁ טוֹב לְעַמּוֹ" — this is the bechina of the Torah homilies that Mordechai merited through his "opening with words and expounding them," through which he was able to draw souls close to Hashem Yisborach. And this is: "seeking good for his people" — they are the people of Israel, all of whom are rooted in the letters of the Torah. And Mordechai would illuminate them each time with a spark from the roots of the letters of the Torah that he expounded — through which he aroused them to repentance at every occasion, as above. And through this the holy glory was elevated to its root. And through this peace was drawn, as is explained in the above-mentioned Torah that begins "to draw down peace in the world." And this is: "וְדֹבֵר שָׁלוֹם לְכָל זַרְעוֹ" ["and speaking peace to all his offspring"]. For through this, peace is drawn, as above. And this is: "l'chol zar'o" — for he merits that peace should flow to all his offspring — for he drew luminous and pure souls to his offspring through his illuminating the roots of the letters of the Torah. And the peace drawn through this certainly flows even more to his offspring who came into this world through this. And this is: "and speaking peace to all his offspring" — the bechina of "וְכָל בָּנַיִךְ לִמּוּדֵי ה' וְרַב שְׁלוֹם בָּנָיִךְ" ["and all your children shall be taught of Hashem and great shall be the peace of your children"]. For when Torah scholars merit children who are Torah scholars — through their "blessing the Torah first," the bechina of Mordechai who "opened with words and expounded them" — through this: "great shall be the peace of your children," for through this peace is drawn, as above.

Section 19

And this is the bechina of what Admo"r z"l said: that Purim is hinted at in the secret of the verse "וְאִם מִפְּאַת פָּנָיו יִמָּרֵט רֹאשׁוֹ" ["and if from the side of his face his head becomes bald"] etc., which is an acrostic for Purim. For this verse speaks of the bechina of afflictions (nega'im), and afflictions come from coarseness of spirit (gasas ha'ruach), as Rashi explains in Parashas Metzora on the verse "וְעֵץ אֶרֶז וְאֵזוֹב וּשְׁנִי תוֹלַעַת" ["and cedar wood and hyssop and crimson thread"]. This is the bechina of Purim — for all the bechinot of Purim involve subduing the kelipah of Haman-Amalek, which is the bechina of pride and arrogance, as above. And this is the bechina of the four appearances of afflictions — corresponding to the four bechinot of lowliness mentioned above, which subdue and rectify the four appearances of afflictions that come from arrogance, as above.

And this is what Rashi explains at the beginning of Parashas Tazria: "Rabbi Simlai said: just as the creation of a human being came after all the animals, birds, and fowl, so too his Torah [i.e., the laws pertaining to humans] was taught after all the animals and fowl." For the creation of the human being after all the animals etc. is for the above-mentioned reason: so that he should subdue the arrogance and merit Torah and the service of Hashem in truth. For it is impossible to merit Torah and service and repentance and good deeds — each person according to his bechina, from small to great — except through the shattering of pride and coarseness of spirit, as above. And for this purpose, the human being was created last, as our Rabbis z"l said: "The human being was created last so as to enter the banquet immediately." Another explanation: "so that if his mind becomes arrogant, one can say to him: a gnat preceded you in the work of Creation" — that is, the human being was created only for the purpose of engaging in Torah and the service of Hashem all his days. Therefore he was created last — so as to enter the banquet immediately — that is, so that everything he needs for his livelihood should already be prepared before him, and his mind should be settled through them to recognize the greatness of the Creator Yisborach. And therefore everything was created before the sixth day, and he was created on the sixth day close to Shabbos, after everything had already been created for his sake and prepared before him — so that he could enter the Shabbos meal immediately, without needing to wait or to disturb his mind with anything, but rather merit the Shabbos meal immediately: that he merit at once to engage in the service of Hashem. For this is the essential purpose of the Shabbos meal — the bechina of the future feast that the tzaddikim will merit, which Adam HaRishon was meant to merit immediately had he fulfilled His command Yisborach. And this is what our Rabbis z"l said there: "Another explanation: so that if his mind becomes arrogant, one says to him: a gnat preceded you" etc. — meaning, it is impossible to merit the above-mentioned holy feast even if one has free time from all other occupations and possesses all the riches of the world, except through lowliness. And immediately when one becomes arrogant and one's mind swells, one is told: a gnat preceded you — for then one is actually subservient before all the animals and birds and fowl, as our Rabbis z"l said: "If one merited — one rules over them; if one did not merit — one becomes subservient before them." And so too it is for every person even now — when Hashem Yisborach gives a person wealth and possessions — many animals and fowl and produce and fruits and garments etc. — as though everything had been created for him. And in truth it is so — for everything was created for him, so that he could enter the banquet etc. — that is, so he would engage in the service of Hashem. And through this he would merit the feast prepared for the tzaddikim etc. But each person according to his bechina — it is impossible to merit this except through true lowliness, as above. And immediately when one becomes arrogant and one's mind swells, one is brought down and told: a gnat preceded you, as above.

It follows that the essential purpose of man's creation after all animals etc. is for the sake of lowliness — so that through this he merits Torah. And this is what the Torah hinted at in Parashas Tazria: by mentioning the law of the human when born — which is the bechina of the creation of the human being who is born and created and goes out as a new person into the world — and mentioning him at the end, after all animals, beasts, and birds — to say: just as his creation comes after all the animals, beasts, and birds — which is so that he should remember his lowliness — so too his Torah was expounded after all the beasts and birds. For they are one and the same bechina: the reason he was created last is itself also in order that he merit Torah through lowliness. And therefore his Torah was expounded last, just as his creation [came last] — for it is all one bechina. For even his creation last was for the sake of Torah — since one cannot merit Torah except through humility and lowliness. For this reason the human being was created last — as above. And therefore the laws of afflictions were juxtaposed to this — as they come from arrogance, as above. And this is what Admo"r z"l said there: that Purim rectifies the sin of Korach, as is hinted at in the above-mentioned verse. For the entire deficiency of Korach was his quarrel against the true tzaddik — which was Moshe — through his coarseness of spirit and pride, as our Rabbis z"l said. Therefore the rectification is on Purim, when the kelipah of Haman-Amalek — which is pride — is subdued. And through this, strife is nullified and peace is drawn. The bechina of "וְדֹבֵר שָׁלוֹם לְכָל זַרְעוֹ" ["and speaking peace to all his offspring"] — with which the Megillah concludes. For this is the essential rectification, as above.

Translation from Likutay Halachos of Reb Nosson of Breslov (Yoreh Daya, Vol. II).

And one needs to explain a little, to connect the Toros that were printed in Likutay Tinyana adjacent to one another, from siman 10 to siman 17, for it is explained there that by him, of blessed memory, it was one Torah, and we did not merit to receive it except in fragments.

And the main principle is: certainly, one who does not desire at all to return and is not at all awakened to think about his end and eternal purpose — certainly no counsel or strategy will help him. But one who has some brains in his head and takes somewhat to heart what he has done in this world, and how he passes and goes in sorrow and sighing, pain and ache and afflictions, and in the end he will return to the dust — and what will he do for the day of reckoning? Only that it seems to him that it is impossible for him to return any longer, for his inclination has overpowered him, and the obstacles from livelihood and from opponents and scoffers and from his wife and children are very, very many — until there are those for whom it is truly very difficult to give them good counsel and a straight path how to return. To them my words drip, and with them we engage to speak in truth and sincerity — that the main counsel is that one should believe that the seeking and searching itself is very, very precious before Hashem. Namely, what he sees in himself — that he has become so far from holiness, to the distant places called the filthy places, where, as it were, it is impossible to find His kavod, in the aspect of “And My kavod I will not give to another” (as is explained there) — but even so, he asks and seeks and searches “Ayeh — Where is the place of His kavod?” Through this he ascends in the ultimate ascent.

And one needs to explain a little, to connect the Toros that were printed in Likutay Tinyana adjacent to one another, from siman 10 to siman 17, for it is explained there that by him, of blessed memory, it was one Torah, and we did not merit to receive it except in fragments.

And the main principle is: certainly, one who does not desire at all to return and is not at all awakened to think about his end and eternal purpose — certainly no counsel or strategy will help him. But one who has some brains in his head and takes somewhat to heart what he has done in this world, and how he passes and goes in sorrow and sighing, pain and ache and afflictions, and in the end he will return to the dust — and what will he do for the day of reckoning? Only that it seems to him that it is impossible for him to return any longer, for his inclination has overpowered him, and the obstacles from livelihood and from opponents and scoffers and from his wife and children are very, very many — until there are those for whom it is truly very difficult to give them good counsel and a straight path how to return. To them my words drip, and with them we engage to speak in truth and sincerity — that the main counsel is that one should believe that the seeking and searching itself is very, very precious before Hashem. Namely, what he sees in himself — that he has become so far from holiness, to the distant places called the filthy places, where, as it were, it is impossible to find His kavod, in the aspect of “And My kavod I will not give to another” (as is explained there) — but even so, he asks and seeks and searches “Ayeh — Where is the place of His kavod?” Through this he ascends in the ultimate ascent.

And one needs to explain a little, to connect the Toros that were printed in Likutay Tinyana adjacent to one another, from siman 10 to siman 17, for it is explained there that by him, of blessed memory, it was one Torah, and we did not merit to receive it except in fragments.

And the main principle is: certainly, one who does not desire at all to return and is not at all awakened to think about his end and eternal purpose — certainly no counsel or strategy will help him. But one who has some brains in his head and takes somewhat to heart what he has done in this world, and how he passes and goes in sorrow and sighing, pain and ache and afflictions, and in the end he will return to the dust — and what will he do for the day of reckoning? Only that it seems to him that it is impossible for him to return any longer, for his inclination has overpowered him, and the obstacles from livelihood and from opponents and scoffers and from his wife and children are very, very many — until there are those for whom it is truly very difficult to give them good counsel and a straight path how to return. To them my words drip, and with them we engage to speak in truth and sincerity — that the main counsel is that one should believe that the seeking and searching itself is very, very precious before Hashem. Namely, what he sees in himself — that he has become so far from holiness, to the distant places called the filthy places, where, as it were, it is impossible to find His kavod, in the aspect of “And My kavod I will not give to another” (as is explained there) — but even so, he asks and seeks and searches “Ayeh — Where is the place of His kavod?” Through this he ascends in the ultimate ascent.

And one needs to explain a little, to connect the Toros that were printed in Likutay Tinyana adjacent to one another, from siman 10 to siman 17, for it is explained there that by him, of blessed memory, it was one Torah, and we did not merit to receive it except in fragments.

And the main principle is: certainly, one who does not desire at all to return and is not at all awakened to think about his end and eternal purpose — certainly no counsel or strategy will help him. But one who has some brains in his head and takes somewhat to heart what he has done in this world, and how he passes and goes in sorrow and sighing, pain and ache and afflictions, and in the end he will return to the dust — and what will he do for the day of reckoning? Only that it seems to him that it is impossible for him to return any longer, for his inclination has overpowered him, and the obstacles from livelihood and from opponents and scoffers and from his wife and children are very, very many — until there are those for whom it is truly very difficult to give them good counsel and a straight path how to return. To them my words drip, and with them we engage to speak in truth and sincerity — that the main counsel is that one should believe that the seeking and searching itself is very, very precious before Hashem. Namely, what he sees in himself — that he has become so far from holiness, to the distant places called the filthy places, where, as it were, it is impossible to find His kavod, in the aspect of “And My kavod I will not give to another” (as is explained there) — but even so, he asks and seeks and searches “Ayeh — Where is the place of His kavod?” Through this he ascends in the ultimate ascent.

And one needs to explain a little, to connect the Toros that were printed in Likutay Tinyana adjacent to one another, from siman 10 to siman 17, for it is explained there that by him, of blessed memory, it was one Torah, and we did not merit to receive it except in fragments.

And the main principle is: certainly, one who does not desire at all to return and is not at all awakened to think about his end and eternal purpose — certainly no counsel or strategy will help him. But one who has some brains in his head and takes somewhat to heart what he has done in this world, and how he passes and goes in sorrow and sighing, pain and ache and afflictions, and in the end he will return to the dust — and what will he do for the day of reckoning? Only that it seems to him that it is impossible for him to return any longer, for his inclination has overpowered him, and the obstacles from livelihood and from opponents and scoffers and from his wife and children are very, very many — until there are those for whom it is truly very difficult to give them good counsel and a straight path how to return. To them my words drip, and with them we engage to speak in truth and sincerity — that the main counsel is that one should believe that the seeking and searching itself is very, very precious before Hashem. Namely, what he sees in himself — that he has become so far from holiness, to the distant places called the filthy places, where, as it were, it is impossible to find His kavod, in the aspect of “And My kavod I will not give to another” (as is explained there) — but even so, he asks and seeks and searches “Ayeh — Where is the place of His kavod?” Through this he ascends in the ultimate ascent.

And one needs to explain a little, to connect the Toros that were printed in Likutay Tinyana adjacent to one another, from siman 10 to siman 17, for it is explained there that by him, of blessed memory, it was one Torah, and we did not merit to receive it except in fragments.

And the main principle is: certainly, one who does not desire at all to return and is not at all awakened to think about his end and eternal purpose — certainly no counsel or strategy will help him. But one who has some brains in his head and takes somewhat to heart what he has done in this world, and how he passes and goes in sorrow and sighing, pain and ache and afflictions, and in the end he will return to the dust — and what will he do for the day of reckoning? Only that it seems to him that it is impossible for him to return any longer, for his inclination has overpowered him, and the obstacles from livelihood and from opponents and scoffers and from his wife and children are very, very many — until there are those for whom it is truly very difficult to give them good counsel and a straight path how to return. To them my words drip, and with them we engage to speak in truth and sincerity — that the main counsel is that one should believe that the seeking and searching itself is very, very precious before Hashem. Namely, what he sees in himself — that he has become so far from holiness, to the distant places called the filthy places, where, as it were, it is impossible to find His kavod, in the aspect of “And My kavod I will not give to another” (as is explained there) — but even so, he asks and seeks and searches “Ayeh — Where is the place of His kavod?” Through this he ascends in the ultimate ascent.

All of this is the aspect of tzitzis. For tzitzis are the aspect of kibbutz nidachim [gathering the scattered], in the aspect of: "U'nefutzos Yehudah yekabetz mei'arba kanfos ha'aretz" — "And the scattered of Yehudah He shall gather from the four corners of the earth" (Yeshayahu 11:12). This is why we gather the tzitzis and take them in our hands at "Vahavi'einu l'shalom mei'arba kanfos ha'aretz" [And bring us in peace from the four corners of the earth]. For the holiness of the mitzvah of tzitzis is drawn from the ba'al koach whose tefillah in the aspect of din draws all the rectifications — which is itself the aspect of the prayer with the addition of neighbors. Tzitzis gather the scattered from the four corners of the earth — which is itself the prayer with the addition of many neighbors, through which all the scattered are gathered into the multitude of houses built through these neighbors — in the aspect of: "Bonei Yerushalayim Hashem, nidchei Yisrael yechaneis" — "Hashem builds Yerushalayim; He gathers the scattered of Yisrael" (Tehillim 147:2).

For through the gathering of souls to holiness, holy garments are made — in the aspect of: "S'i saviv einayich ur'i kullam nikbetzu ba'u lach; chai ani n'um Hashem ki chullam ka'adi tilbashi" — "Lift up your eyes round about and see: they all gather and come to you. As I live, says Hashem, you shall don them all like an ornament" (Yeshayahu 60:4). This is the aspect of tzitzis, which gather the scattered — they are the essential holy garments. And: "Uri uri livshi uzech Tziyon" — "Awake, awake, don your strength, Tziyon" (Yeshayahu 52:1) — for the holy garments, the aspect of tzitzis, are made through the mateh oz [staff of strength], the tefillah in the aspect of din, which is itself the prayer with the addition of neighbors through which all the scattered are gathered — the aspect of tzitzis.

Indeed our Sages said (Shabbos 32b) on the verse: "V'hecheziku asarah anashim mikol leshonos hagoyim bich'naf ish Yehudi" — "And ten men from all the languages of the nations shall take hold of the corner of a Jewish man" (Zecharyah 8:23) — that through the mitzvah of tzitzis, people from all the 70 nations will grasp onto him to draw close to Hashem. For tzitzis are the aspect of kibbutz nidachim — the souls of ba'alei teshuvah and converts who convert through tefillah in the aspect of din, as written there on: "Mibitno yorishenu Eil" (Iyov 20:15).

And now during the S'firah, when we need to receive the Torah — the 613 aitzos of the Torah — on Shavuos, and we do not yet have the light of tzitzis to merit through them to receive holy aitzos as mentioned above — for the light of tzitzis is not drawn in its completeness until Shavuos, when we ascend to Atik, as is known, where the 13 attributes of mercy are, which are the aspect of the 13 middos through which the Torah is expounded, which we receive on Shavuos, from which the tzitzis are drawn, as mentioned above — but in His great kindness, Hashem Yisbarach draws upon us light from the holy Atika through S'firas HaOmer, through our setting aside our da'as and making ourselves like a beast, which is the aspect of the Omer of barley. And we count and draw all the da'as and intellect into the aspect of emunah. And through this we merit to receive and draw the light of the tzitzis throughout all the days of the S'firah, until we merit to receive them on Shavuos. And through this we merit to receive the Torah, as mentioned above.

And this is why we make Lag BaOmer a yom tov. For after we have merited to count 32 days, corresponding to the 32 threads of the tzitzis, then the din is sweetened — the din from which the heresies derive their hold — and then the light of Shavuos is drawn upon us in greater measure, which is the light of Atika — which is the aspect of the 13 tikunai dikna (rectifications of the beard), the aspect of tzitzis, as mentioned above. And therefore Rabbi Shimon bar Yochai, zichrono livrachah, passed away then, for he revealed and rectified the aspect of the 13 tikunai dikna which he revealed in the holy Idra — which is the aspect of tzitzis, as mentioned above. And therefore, when he began to reveal the Idra, "is'ataf Rabbi Shimon" — he wrapped himself — "is'ataf" specifically, for there is the aspect of tzitzis, as mentioned above. And this is drawn on Lag BaOmer, as mentioned above.

"What are we, what are our lives" etc. — everything is emptiness, no existence except the point of Torah and mitzvos. Therefore we say: "fortunate are we" — the joy of Israel's holiness, unifying His Name daily: the joy of mitzvos, for "all Your commandments are faith."

earth through their Torah and can govern nature as they will through their Torah

((as is explained about this elsewhere)). Therefore certainly you

need not fear anything at all or any human being, who is like grass and hay, for through gazing upon the

tachlis — which is the aspect of Anochi anochi and so on, as above —

through this all your enemies will be destroyed and perish through the Torah you draw from there, for

through this all nature is handed over to you, as above, and you can rule over them as you will, as above.

And now from here you will understand by itself how to seal the mouths of those who dispute and burrow

to find empty objections against the words of Admorei [our Master and

Teacher], may the memory of the righteous be for a blessing. As has already been heard, that they

gnashed their teeth over this very saying above that Rabbeinu, may his memory be for a blessing, wrote

in the Sefer Ha-Aleph-Bais: “Know, that according to the

greatness of one's knowledge of the natures of the world, so the world is subjugated beneath him”,

for nature is governed by knowledge, and so on. For they wished to cast a blemish upon sacred things,

as if Rabbeinu, may his memory be for a blessing, was strengthening the power of nature and weakening,

heaven forbid, the miracle of Daniel. Far be it from thinking such a thing about so holy and wondrous

a mind as this, who labored all his days to overturn and uproot the evil opinions of naturalist

philosophers, and called out and cried like a crane to distance from it; and to strengthen with wondrous

fortification the faith, as is evident in his holy books to one who truly studies them, and especially

in his holy conversations. And how could such a thought enter one's mind to think of him in this way?

But in truth those who dispute do not speak with knowledge, and vanity opens their mouths, as you will

understand from our words above, spoken in truth and wholeness, for they are all right to one who

understands and upright to those who find knowledge. For how could it possibly enter one's mind that

Rabbeinu, may his memory be for a blessing, in what he wrote “according to the greatness of the

knowledge of the natures of the world” etc., intended the confused knowledge of naturalist

philosophers, all of whom are confused in their wisdom as most of them admit themselves? And how could

one write such a thing? Has it ever been found anywhere — among them or among Israel — a

sage who boasted that through his knowledge of the nature of wild beasts he could close their mouths

without tricks or devices? And what simpleton would suspect a sage renowned as ancient in the depth of

his lofty wisdom, like our holy Master, may the memory of the righteous be for a blessing? Even all

the powerful disputants admit at least that he was a tremendously wondrous sage — how could it

occur to anyone that he wrote something that, according to their bad understanding that wishes to expose

the face of his holy Torah wrongly, has no basis whatsoever?

But in truth all his intention in what he wrote “according to the greatness of the knowledge of

the natures of the world, so nature is subjugated beneath him” — his intention was the true

knowledge described above: that one should know the root of the vitality of the nature of every thing

at its root, for this is the primary knowledge of nature — for without this one certainly does

not know at all the nature of the thing, since certainly when one knows that it is the nature of a lion

to be angry and to harm, and in what way it harms, and so on, as is known to those who investigate this

— they still do not know the root of the nature of the lion from where this nature comes to it.

And also all the details of that nature are not fully known. And therefore certainly through their

knowledge it is impossible to be saved from the lion.

Therefore, it is easily understood by the discerning that all of Rabbeinu's, may his memory be for a

blessing, intention was according to the path described above. And as is understandable from his own

holy words in what he wrote in the preceding entry: that all created beings are hinted in the letters

of Torah, and so on — see there well and you will understand the truth in its fullness.

And see in the words of our holy Master, may his memory be for a blessing, in countless places how he

denounces the science of nature, and calls out and cries like a crane to distance from it. And how would

he, heaven forbid, contradict his own words? But the discerning will understand its proper course,

that his holy words are built upon the path that I have written. And the ways of Hashem are upright;

the righteous walk in them, and so on. As our Sages said about all the words of Torah: one who merited

— it becomes for him an elixir of life; one who did not merit, and so on

[Yoma 72b]. And the word of our God shall endure forever

[Isaiah 40:8].

Translator’s Summary — Gairim (Sections 15–28)

This sub-section extends the framework of Milah 5 from slaves (avadim) to converts

(gairim). The convert enters the holiness of Israel through three gates — milah,

tevilah, and bais din — each of which is explained as a dimension of the same

bitul/reshimu process. The seventy nations correspond to the seventy sefiros-shells that

oppose the seventy facets of Torah. Conversion is thus a cosmic transit: from the side of opacity to the

side of holy transparency. Sections 18–28 then pivot into an extended treatment of human opposition

(yisoorim from b'nei adam), mourning the Temple, and the miraculous power of the tzadik

— all drawn together by the motif of the story of Daniel in the lions’ den, which Rabbeinu

used to teach that true knowledge of nature’s root gives mastery over it.

Milah

Pain seals eyes from world

Tevilah

Joy draws waters of Torah

Bais Din of 3

Three lines / chessed–din–rachamim

Enter holiness of Israel

70 nations → 70 facets

Yisoorim

Including from enemies

Gaze at tachlis

Anochi anochi

Torah from reshimu

True comfort

Rule over nature

Daniel / Moshe / tzadik

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Likutay Halachos — Choshen Mishpat II

And one needs to explain a little, to connect the Toros that were printed in Likutay Tinyana adjacent to one another, from siman 10 to siman 17, for it is explained there that by him, of blessed memory, it was one Torah, and we did not merit to receive it except in fragments.

And the main principle is: certainly, one who does not desire at all to return and is not at all awakened to think about his end and eternal purpose — certainly no counsel or strategy will help him. But one who has some brains in his head and takes somewhat to heart what he has done in this world, and how he passes and goes in sorrow and sighing, pain and ache and afflictions, and in the end he will return to the dust — and what will he do for the day of reckoning? Only that it seems to him that it is impossible for him to return any longer, for his inclination has overpowered him, and the obstacles from livelihood and from opponents and scoffers and from his wife and children are very, very many — until there are those for whom it is truly very difficult to give them good counsel and a straight path how to return. To them my words drip, and with them we engage to speak in truth and sincerity — that the main counsel is that one should believe that the seeking and searching itself is very, very precious before Hashem. Namely, what he sees in himself — that he has become so far from holiness, to the distant places called the filthy places, where, as it were, it is impossible to find His kavod, in the aspect of “And My kavod I will not give to another” (as is explained there) — but even so, he asks and seeks and searches “Ayeh — Where is the place of His kavod?” Through this he ascends in the ultimate ascent.

And Rivkah was listening to the words of Yitzchak, etc. — and she knew the truth: that he was a total rasha [wicked person] and it was impossible to convert him by himself. Therefore, she commanded Yaakov — that Yaakov specifically should do this: "And he went and brought two kids of the goats" (Bereishis 27:9), and he rectified them through shechitah and made from them korbanos — one he offered as a Pesach [offering], etc.

And therefore he dressed himself in the garments of Eisav, as it is written: "And Rivkah took the garments of Eisav," etc. (Bereishis 27:15). For Yaakov was compelled to extract all the holinesses and all the hashpa'os [spiritual influences/bounty] and all the blessings from Eisav — for Eisav wanted to draw them to himself, G-d forbid, through the intensity of the din of the aspect of Yitzchak, from which was his root. And therefore Yaakov was compelled to employ the aspect of prayer in the aspect of din — which is the aspect of his dressing himself in the garments of Eisav, which are the aspect of dinim [stern judgments]. And through this specifically he subdued him, as Yitzchak said: "The voice is the voice of Yaakov, and the hands are the hands of Eisav" (Bereishis 27:22). For Yitzchak understood that this deed was from the aspect of Yaakov — who is in truth mercy and chesed — only that he dressed himself in a garment that is not his own, in the aspect of gevuros and dinim, in order to subdue through this Eisav, who is the Sitra Achara — in the aspect of: "The wealth he has swallowed he shall vomit forth."

And therefore, then specifically Yaakov received all the blessings from Yitzchak. For all of this was drawn through the rectification that Yaakov made — through the aspect of prayer in the aspect of din — through which he extracted all the holinesses from Eisav, from the Sitra Achara. And then all the hashpa'os and all the blessings were drawn to Yaakov, as it is written: "And may G-d give you from the dew of the heavens," etc. (Bereishis 27:28).

And therefore, then specifically it is stated: "See, the fragrance of my son is like the fragrance of a field," etc. (Bereishis 27:27) — that the fragrance of Gan Eden entered with him, as our Sages of blessed memory expounded. This was drawn through the aspect of prayer in the aspect of din of the ba'al koach (as is explained well in the above-mentioned discourse). For Yaakov employed this aspect then, as mentioned above, and through this he merited the aspect of the fragrance of Gan Eden, as mentioned above (see there in the above-mentioned discourse well).

§1

Based on the teaching that begins: “Chapter four of the Sifra D’Tzni’usa: Attika is hidden and concealed; Ze’ir Anpin is revealed and not revealed” — in siman 21. See there the entire teaching. In brief: there is a saichel p’nimi [inner intellect] and a makif [surrounding/transcendent intellect]. That is, what a person grasps and understands is the aspect of p’nimi, which enters within the mind. And what a person cannot grasp or understand — this is the aspect of makif, which surrounds the mind and cannot enter within the mind. And the inner intellect receives its vitality from the makif. And each person must strive to make the makifim into p’nimiyim [to internalize the transcendent], etc.

And all those questions in which we are perplexed — such as the knowledge [of G–d] and free will — they are in the saichel hamakif, which is impossible for a human being to grasp. For this makif intellect will not be grasped until the future. For if one were to grasp this intellect, one would leave the realm of being human and would be in the realm of an angel, and free will would be nullified completely, etc.

And to attain the aspect of shefa Eloki [divine influx], the aspect of ruach hakodesh, which is the aspect of the makif mentioned above — this is through sanctifying the two eyes and two ears and two nostrils and the mouth, which are the seven lamps, through which the shefa Eloki is drawn, which is the aspect of the makif mentioned above. And sometimes the shefa Eloki and the intellect mentioned above are in the aspect of concealment and gestation [he’elem v’ibur], and then crying out is beneficial for a person, whether in Torah or in tefillah, etc. — see all of this there well.

And this is the aspect of yibum and chalitzah. For this one goes without seed and did not leave behind him a blessing, that they should draw the saichel hapanim [the intellect of the face] into the world, etc. — see there. And see there what is explained after the conclusion of the teaching, what pertains to this teaching, and what is explained on the verse: “Nachamu, nachamu” [“Be consoled, be consoled”] (Yeshayahu 40:1) — for it is all one with the teaching mentioned above, see there. For the yedi’ah [knowledge/awareness] is the essential consolation from all troubles, and it is the essential life-force. And when the yedi’ah is completed, then all deficiencies are completed, in the aspect of: “If you have acquired da’as, what do you lack?” etc. — see all of this there well.

§2

§1

Based on the teaching that begins: “Chapter four of the Sifra D’Tzni’usa: Attika is hidden and concealed; Ze’ir Anpin is revealed and not revealed” — in siman 21. See there the entire teaching. In brief: there is a saichel p’nimi [inner intellect] and a makif [surrounding/transcendent intellect]. That is, what a person grasps and understands is the aspect of p’nimi, which enters within the mind. And what a person cannot grasp or understand — this is the aspect of makif, which surrounds the mind and cannot enter within the mind. And the inner intellect receives its vitality from the makif. And each person must strive to make the makifim into p’nimiyim [to internalize the transcendent], etc.

And all those questions in which we are perplexed — such as the knowledge [of G–d] and free will — they are in the saichel hamakif, which is impossible for a human being to grasp. For this makif intellect will not be grasped until the future. For if one were to grasp this intellect, one would leave the realm of being human and would be in the realm of an angel, and free will would be nullified completely, etc.

And to attain the aspect of shefa Eloki [divine influx], the aspect of ruach hakodesh, which is the aspect of the makif mentioned above — this is through sanctifying the two eyes and two ears and two nostrils and the mouth, which are the seven lamps, through which the shefa Eloki is drawn, which is the aspect of the makif mentioned above. And sometimes the shefa Eloki and the intellect mentioned above are in the aspect of concealment and gestation [he’elem v’ibur], and then crying out is beneficial for a person, whether in Torah or in tefillah, etc. — see all of this there well.

And this is the aspect of yibum and chalitzah. For this one goes without seed and did not leave behind him a blessing, that they should draw the saichel hapanim [the intellect of the face] into the world, etc. — see there. And see there what is explained after the conclusion of the teaching, what pertains to this teaching, and what is explained on the verse: “Nachamu, nachamu” [“Be consoled, be consoled”] (Yeshayahu 40:1) — for it is all one with the teaching mentioned above, see there. For the yedi’ah [knowledge/awareness] is the essential consolation from all troubles, and it is the essential life-force. And when the yedi’ah is completed, then all deficiencies are completed, in the aspect of: “If you have acquired da’as, what do you lack?” etc. — see all of this there well.

§2

And therefore these four amos acquire for him all the acquisitions. For through these four amos — which are the aspect of the light of the emes — through this he sees the entrances that are within the darkness, within the aspect of r'shus harabim. And then when he sees the entrances, then he can bring out and refine all the holy sparks that are sunk there within the Sitra Achara and the darkness. And through refining the sparks, through this he acquires all the acquisitions, as above.

And therefore these four amos acquire for him all the acquisitions. For through these four amos — which are the aspect of the light of the emes — through this he sees the entrances that are within the darkness, within the aspect of r'shus harabim. And then when he sees the entrances, then he can bring out and refine all the holy sparks that are sunk there within the Sitra Achara and the darkness. And through refining the sparks, through this he acquires all the acquisitions, as above.

And therefore these four amos acquire for him all the acquisitions. For through these four amos — which are the aspect of the light of the emes — through this he sees the entrances that are within the darkness, within the aspect of r'shus harabim. And then when he sees the entrances, then he can bring out and refine all the holy sparks that are sunk there within the Sitra Achara and the darkness. And through refining the sparks, through this he acquires all the acquisitions, as above.

And therefore these four amos acquire for him all the acquisitions. For through these four amos — which are the aspect of the light of the emes — through this he sees the entrances that are within the darkness, within the aspect of r'shus harabim. And then when he sees the entrances, then he can bring out and refine all the holy sparks that are sunk there within the Sitra Achara and the darkness. And through refining the sparks, through this he acquires all the acquisitions, as above.

And therefore "there is no wisdom and no understanding and no counsel" to stand against them, except through the emes. For in every place that he is, he needs to look only at the truth in its truest sense, and to draw himself only to the emes wherever he is. And to speak words of emes in his t'filah and his supplication, according to what he is. Even though he cannot pray and speak between himself and his Creator at all — nevertheless, let him see at the very least to speak the words that he speaks in truth. For example, that he should say: "Ribono Shel Olam, hoshi'aini!" ["Master of the World, save me!"] And let him say these words in truth, at the very least. And likewise with other words — at the very least let him say them in truth, even though he cannot bring them out with vitality and enthusiasm as is proper. At the very least let him say them in simplicity, in truth.

And therefore "there is no wisdom and no understanding and no counsel" to stand against them, except through the emes. For in every place that he is, he needs to look only at the truth in its truest sense, and to draw himself only to the emes wherever he is. And to speak words of emes in his t'filah and his supplication, according to what he is. Even though he cannot pray and speak between himself and his Creator at all — nevertheless, let him see at the very least to speak the words that he speaks in truth. For example, that he should say: "Ribono Shel Olam, hoshi'aini!" ["Master of the World, save me!"] And let him say these words in truth, at the very least. And likewise with other words — at the very least let him say them in truth, even though he cannot bring them out with vitality and enthusiasm as is proper. At the very least let him say them in simplicity, in truth.

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This halachah — based on LM I:14 — develops a grand metaphor: the clarification of bread from raw wheat to digested food = the soul's journey from impurity to ultimate purity. Every stage of bread production (plowing, reaping, threshing, grinding, sifting, kneading, baking) = a stage of spiritual clarification. But the ultimate clarification happens during eating itself — inside the body, where the finest good rises as life-force and the waste becomes literal refuse. This = the final battle with the begadim tzo'im (soiled garments) = the kelippos clinging to the soul.

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§ Kuf-Hay

And this is: "and it shall come to pass, because [ekev] you hear these judgments" [Deuteronomy 7:12] — specifically ekev [heel] — that is, when the enemies prevail until he is under the heel and the feet, trampled underfoot. In the aspect of: "You have made men ride over our heads" etc. [Psalms 66:12], the aspect of "to prostrate under foot all the prisoners of the earth" [Lamentations 3:34]. And as it says: "who said to your soul: bow down and we will pass over you — and you made your back like the earth" etc. [Isaiah 51:23]. And this is the aspect of ikvos Meshicha [the heels of Mashiach] — that Israel are placed under their heels. And then specifically — one who takes to heart to hear from there "these judgments" — who knows that all comes from the supernal judgment that clothed itself in these in order to bring him back to Himself. And this is: "and it shall come to pass, because you hear these judgments" — and then: "Hashem your G-d will keep for you the covenant and the kindness" [ibid. 7:12] — that Hashem, may He be blessed, will have mercy upon you for the sake of His covenant with our fathers — for "Hashem listens to the needy, and does not despise His imprisoned ones" [Psalms 69:34]. And this is: "and his hand grasped the heel of Esav" [Genesis 25:26] — specifically ba'akev [at the heel] — when Esav strengthens at the end of exile in the ikvos Meshicha, wishing to trample with his heel upon the head of Israel, in the aspect of "he has magnified his heel against me" [Psalms 41:10] — precisely then: "and his hand" — the aspect of faith, the aspect of prayer, the aspect of "and his hands were faithful" etc. [Exodus 17:12] — spread out in prayer — "grasped his heel" to cast him down and humble him through this. For "our strength is only in the mouth" — to seize the craft of our fathers: to cry out to Him, may He be blessed, from wherever one is. And this is the aspect of: "the serpent bit the horse's heels so that its rider fell backward — for Your salvation I hoped, Hashem" [Genesis 49:17-18] — for Shimshon [Samson] was the aspect of Mashiach, as is brought in the Midrash. And all this one merits through the aspect of "for Your salvation I hoped, Hashem" — through not despairing of the mercies, even with a sharp sword resting on his neck, G-d forbid — only hoping always for His salvation and crying out to Him, however one can. Through this, even when he is under the horse's heels as above, he merits to prevail and to fell the enemies, in the aspect of: "the serpent bit the horse's heels and its rider fell backward" as above.

§ Kuf-Vav

It is thus found that the essential ruin and the great blemish beyond all transgressions in the Torah is when his intellect becomes confused until he forms the light in the opposite direction from the truth — until he makes a transgression into a mitzvah and maintains strife, G-d forbid — as above. And this is the aspect of what our Sages of blessed memory said — and brought in the Shulchan Aruch in the section mentioned above — that when the oppressor intends to make him violate his religion, he must be killed and not transgress — even regarding the other mitzvos of the Torah, when the matter is in public, before ten of Israel; and similarly in a time of religious persecution [she'as hashmad] etc., see there. For when the matter is in public and the oppressor intends to make him violate his religion — it is thus found that his entire intention is to overturn the bowl upon its mouth, G-d forbid — to invert the truth and form the light in the opposite direction — for he wishes to make him transgress the holy religion and invert it to their evil ways. And when the matter is in public and many Jews can, G-d forbid, stumble through this — to err away from the truth, G-d forbid — for this is what the adversary ambushes most of all, as above. And therefore he must be killed and not transgress even a minor mitzvah of the Torah — for the sake of kidush Hashem, so that he should not ruin the formation of the light entirely, G-d forbid, as above. And this is the same reason itself of the three severe transgressions — idolatry etc. — that one must be killed for them and not transgress: because they ruin the formation of the light most of all etc. And for this same reason one must be killed for every mitzvah of the Torah when the oppressor intends to make him violate his religion — and the matter is in public before many of Israel as above. And similarly in a time of religious persecution — for all is one matter, as above.

This is what the Midrash Rabbah says (D'varim 2): "B'sochachos al avon yisarta ish" — "With rebukes for sin You chastised a man" — this is Moshe, for because of one light sin of striking the rock You chastised him. "Vatamas ka'ash chamudo" — "You melted like a moth his desire" — his desire to enter Eretz Yisrael was dissolved. "Ach hevel kol adam nitzav Selah" — "Surely every man standing is mere vapor" — other men are certainly all vapor. The Midrash reminds us: learn a kal vachomer from Moshe, who for a light sin did not enter Eretz Yisrael (his damage being that he did not connect himself with the tzibbur). How much more so every person filled with sins — certainly vapor. Therefore his entire remedy: exert himself all his days to be included within the tzibbur, within the neshamos of Yisrael connected to the true Tzaddik who constantly works to gather and bind them to himself. Through this even he has great hope: "Hain Ail kabir lo yim'as" — "Behold, God is mighty and does not despise." Within the collective, the Tzaddik will elevate even his nefesh, though greatly damaged by sins (as explained in Rabbainu z"l's words extensively, and in Torah "Ashray Ha'am-Hashgachah" (Siman 13) on the pasuk "Arisi mori im b'sami"). As I heard from Rabbainu z"l's holy mouth regarding this.

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Likutay Halachos · Choshen Mishpat

Hilchos Halva'ah 3 — Part 2

This is the theme of the entire Mizmor 89: it begins with the Chesed Chinam through which the world was created — "Chasdai Hashem olam ashirah... ki amarti olam chesed yibaneh" — "The kindnesses of Hashem forever I will sing... for I said: the world is built on chesed." Immediately it speaks of Malchus David Mashi'ach: "Karati v'ris livchiri, nishbati l'David avdi." The mizmor speaks of the wonders of creation and of Malchus David (= Mashi'ach), the subduing of enemies: "Atah dikaysa k'chalal Rahav, bizroa uz'cha pizarta oy'vecha." All is one aspect: through the Chesed Chinam → the path to Eretz Yisrael → subduing enemies who say "Listim atem" → Malchus David Mashi'ach who fought Hashem's wars to conquer EY → and we await daily that Mashi'ach will return us to EY. All through the Chesed Chinam = Rosh HaShanah = Yom T'ruah = shainah and awakening through shofar = the path to EY and EY itself = "Ashray ha'am yod'ay s'ruah."

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Likutay Halachos — Choshen Mishpat II

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Likutay Halachos — Choshen Mishpat II

And this is the aspect of: “Modim anachnu Lach” [We thank You], etc., “and for Your miracles that are with us every day, and for Your wonders,” etc. This is the aspect of: “I will thank Your Name, for You have done a wonder, counsels from afar,” etc. (Yeshayahu 25:1). For now we must thank Him, blessed be He, always for the great miracles and wonders that He has done with us, to keep us alive to this day, to plant and fix in our hearts the holy emunah, which is our life and the length of our days. And this is the essential purpose, and this is the entire delight of the World to Come — to thank Him, blessed be He, always, and to bless and praise and laud Him, etc., for this — for all the miracles and wonders that He has done with us from Egypt until now, so that we remain standing firm in our holy emunah, which is our essential vitality and sustenance forever and for eternity.

And this is the aspect of: “All the korbanos will be nullified except for the korban todah [thanksgiving offering]” (Vayikra Rabbah 9:7), as Rabbeinu of blessed memory wrote in the Torah “Yemei Chanukah” (in Likutay Tinyana siman 2) — see there. That is, in the future, they will engage only in this — to thank Him for all the wondrous kindness that He did with us in this world, to implant in us the holy emunah.

And we need also now, in this world, to draw upon ourselves this aspect — the aspect of the delight of the World to Come. That is, to thank Him, blessed be He, every day for all this wondrous kindness that He orchestrated through His wonders to implant in us the holy emunah, as above.

And afterward we say “Sim Shalom” [Grant peace]. For shalom includes all the repairs in the world. For before any repair, when there is some deficiency and blemish, there is certainly no shalom. And when one repairs — this is the aspect of shalom, that the matter is completed in its fullness. And therefore, the Holy One, blessed be He, found no vessel to hold blessing for Israel except shalom (Uktzin 3:12). For the essence of all the repairs mentioned above is through the deep eitzos mentioned above. And the essential repair of the eitzos is through the aspect of shalom, in the aspect of: “And the counsel of shalom shall be” (Zechariah 6:13). For before the repair of the eitzah, the eitzah was divided in two — his heart was divided and he did not know how to give counsel to his soul. And the essential repair is through meriting a complete eitzah — the aspect of shalom, the aspect of “the counsel of shalom,” as above. And through this, one merits complete emunah, which is the aspect of shalom — that his heart is not divided against Hashem, as is explained in the Torah “Vayaseiv” (in siman 62) — that the essential emunah is through shalom — see there.

And through this, one merits the repair of the bris in all the aspects mentioned above — which is the aspect of shalom, the aspect of bris shalom [covenant of peace], as it is written: “Behold, I give him My covenant of peace” (Bamidbar 25:12). And this is the aspect of the repair of the mishpat, which is the essential repair of the bris, the aspect of: “Truth and the judgment of peace shall you judge” (Zechariah 8:16). And this is the aspect of the healings drawn for all the extraordinary afflictions, the aspect of: “Creator of the speech of the lips — peace, peace… says Hashem, and I will heal him” (Yeshayahu 57:19).

And this is the aspect of the study of the holy yeshivos, of a Rebbe with students, who increase peace in the world, as our Sages of blessed memory said:

Talmidei chachamim increase peace in the world. Amein v’Amein.

§34

And see the Pri Eitz Chayim, Sha’ar HaZmiros, chapter 6, in the kavanos of “Vay’vareich David” and the kavanos of “Az Yashir,” where he wrote, and these are his words: “We have already explained above, etc., that you should not wonder that we mentioned the Sefiros and matters doubled and redoubled, for there are many partzufim in each and every world. Therefore, you will find that we return to mention,” etc. — see there.

And I have copied this for our matter — that similarly, it should not be surprising in your eyes that we mentioned in the order of the tefillah above all the repairs mentioned above many times. For in each world and in each level, one needs to repair all the repairs mentioned above. And similarly, each and every day, and each month and year, and each generation, etc., as above. For each person needs deep eitzos every day, in the physical and the spiritual, and to magnify the emunah through this, and to accomplish clarifications, which is the aspect of geirim, etc., and to elevate from “the seal” to “engravings of a seal — holy,” etc. That is, to exert oneself to rescue oneself from bad thoughts and to transform all one’s thoughts to holy thoughts, and to repair the foods through simchah, and to draw the aspect of the repair of the mishpat through the bond of the Chariot, as above.

And when one merits all these aspects, it is only according to his level and according to that day. And afterward, when he ascends to another level, he needs to begin these repairs anew, for then he needs new eitzos according to that level. And similarly each and every day, for it is impossible to clarify everything at once — only little by little, each and every day and each month and year, etc. And there is still much more to say regarding this.

Related to the above, regarding the repair of the mishpat through the bond of the Chariot, which is the aspect of the twelve tribes of the sons of Yaakov, etc.:

§35

And this is the aspect of the Choshen HaMishpat [Breastplate of Judgment], in which there were twelve stones bearing the names of the sons of Israel. That is, as above — for the twelve tribes of the sons of Israel, corresponding to whom were the twelve stones, are the aspect of the bond of the Chariot. For they are the four banners, which are the aspect of the four rows of stones. For on each banner was depicted the colors of the stones of that banner, as Rashi explains there in the parashah of the banners (Bamidbar 2).

And these four banners, four rows of stones, are the aspect of the bond of the Chariot, which is comprised of the four angels whose sign is argaman [purple], as above. And therefore, these four rows of stones, in which the names of the twelve tribes are engraved, were in the Choshen HaMishpat — for all this is the aspect of the bond of the Chariot, which is the repair of the mishpat, as above.

נְנַח נַחְמָא נַחְמָן מֵאומָן

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.

✦ End of Halachah 4 (§§ 1–13 / Oaseyos א–יג) ✦

✦ Birchos HaRe'iyah [Blessings of Seeing] v'Sha'ar Brachos Pratiyos [and Other Specific Blessings] ✦

And this itself is the aspect of the casting of emes to the earth — for eretz (earth) is the aspect of emunah, in the aspect of "dwell in the land and tend emunah" (Tehillim 37:3) — as is cited in the works of our master, teacher and rebbe, of blessed memory, many times. And for this very reason emunah is called eretz — because the essential emunah is in this very physical earth which is at the utmost distance from the attainment of the true mind of the Blessed Lord. But specifically in this eretz the tzaddikim attain the true emes through strengthening themselves in emunah, as above. Therefore He cast emes to the earth — which is the aspect of emunah — so that through this emes will be clarified through emunah, through the great tzaddikim. And as is written regarding the verse "and his hands were emunah" (Shemos 17:12): that through emunah one comes to true attainment of the da'as — each one according to his level, and so on — see there.

"Yaakov rose early in the morning" — like the light of day, when all the above ascents are accomplished through tefilah. "He took the stone... and poured oil upon its top" — the holy anointing oil (= the mind), from which the menorah-oil is drawn (= the Ner Chanukah). All lights and perceptions ("the lamp of Hashem is the soul of man") are drawn only through the pursuit and the obstructer. The obstructer is the aspect of a stone — appearing to obstruct like a stone, preventing light. But in truth, through it comes the essential light: "He made darkness His hiding place" (= Keser, the obstructer). Our Sages expound: "lest you say there is no light within — 'from the brightness before Him, His thick clouds passed'" etc. Even physically, all fire-light is generated through striking specifically — Hashem gave understanding to Adam HaRishon on Motza'ai Shabbos to take two stones, etc. This is: "a tree that does not catch fire — they strike it" etc. All deriving from the striking of the pursuit against the obstructer, from which the nine chambers are fashioned — not illuminated, etc. — higher than all lights, and specifically from there all lights in the world are drawn. Therefore the essential kindling of the lamps is at the time of the ketores: "oil and incense gladden the heart."

Section 5

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Hilchos Birchas HaMazon U'Mayim Acharonim — Halachah 5

And this is the aspect of chalitsa: that when he does not wish to perform yibum, "his sister-in-law (yevimto) shall remove (chalatz) his shoe from upon his foot." For when he does not wish to perform yibum, he demonstrates thereby that he does not wish — or is unable — to cut free the malchus from the sitra achra and raise it to the or ha-panim that shines on the three Pilgrimage Festivals (shalosh regalim), through which the malchus is given life — the aspect of chochma tata'a — through which one merits the perception of Divinity. This is the very essential aspect of the holy union of man and woman from which children are born, as above.

The essential kinyan (acquisition) by which the woman is acquired by her husband is only because of this aspect — because her husband raises her from the sitra achra and gives her life from the aspect of the above-mentioned or ha-panim, in the aspect of "See life with the woman" (r'ai chayyim im ha'isha, Koheles 9:9), etc. For "a woman ascends with him," etc. — as is explained in the Torah teaching "Gizaylah" which speaks there of the matter of kiddushin, that she is betrothed from her impurity, etc. — see there, section 69 of Likutay part one. And all cases of childlessness, God save us, come only from there — because according to his level he did not have the power to raise up the aspect of the above-mentioned lower intellect, to cut it from the sitra achra and give it life from the or ha-panim, to draw down the aspect of the illumination of the perception of Divinity from which the root of procreation comes. For even though not every person merits the perception of Divinity, nonetheless the root of holy procreation is drawn from there. And there are those whose sins cause them to be unable to draw down the soul of progeny from there, or because of the defect of a gilgul (reincarnation) they do not merit raising up the malchus, etc. And there are many aspects to this. But the essential prevention of procreation, God save us, comes from this — that he did not raise the malchus according to his level to the or ha-panim that shines on the shalosh regalim.

Therefore if the man does not wish to take his yevama to raise up the name of his brother and repair him — and this is because he does not have the power to raise up malchus, chochma tata'a, etc., as above — therefore "she shall remove his sandal from upon his foot." By this they show him that he damaged the shalosh regalim by which people ascend on pilgrimage (b'raglin) to the Temple to raise the malchus to the or ha-panim, about which it is said: "How beautiful are your steps in sandals, O daughter of nobility" (mah yafu fe'amayich ban'alim bas nadiv, Shir HaShirim 7:2), etc., as our Sages, of blessed memory, said. And since he does not wish to perform yibum — thereby showing that he did not merit this aspect of the pilgrimage ascent to receive from the or ha-panim, which is the aspect of "How beautiful are your steps in sandals" — therefore she shall remove his sandal.

For sandals are the repair (tikkun) of the feet (raglin). The feet are the aspect of the last rung of holiness — and below them is the foothold of the sitra achra. Therefore, since they are close to the sitra achra, they are more ensnared there. And therefore our Sages, of blessed memory, said: hani birkay d'rabbanan d'shalhay minay'yu — "Those knees of the Rabbis that grow weak from them." And this is the aspect of malchus — chochma tata'a, the above-mentioned lower intellect — which is in the aspect of raglin (feet) in relation to the supernal intellect, which is the perception of Divinity. And the woman in general is the aspect of chochma tata'a, the aspect of raglin, as it is written: "The feet of His pious ones He guards" (raglei chasidav yishmor) — da itteta, "this is woman" — as our master, teacher, and rabbi, of blessed memory, wrote elsewhere. For man and woman are in the aspect of the rabbi and the student: the student in general is in the aspect of raglin, the aspect of the lower intellect in relation to the rabbi. And the rabbi — who is the aspect of the supernal intellect — must contract himself through many tzimtzumim, which are the aspect of the lower intellect, in order to illuminate the student — to raise the student to the aspect of perceptions of Divinity, which is the aspect of the supernal intellect.

For in every aspect and every midda (attribute) there is a complete koma (stature / structure). Therefore even in the aspect of chochma ila'a itself — which is the aspect of the rabbi — there is a head (rosh) and feet (raglin), which are the aspects of chochma ila'a and chochma tata'a. And the student in general is in the aspect of raglin — the aspect of chochma tata'a — in relation to the rabbi. And in the student too there is a complete koma, but the aspect of his head receives life from the rabbi's feet. For the upper aspect of the lower level must receive life from the lower aspect of the higher level, as is known. And this too is the aspect of man and woman, as above. And since the feet are close to the sitra achra, more protection is needed there so they do not attach themselves to them.

And this is the aspect of the sandals, which are protection for the feet. Their source flows from a high place — from the aspect of Chashmal, which becomes a garment for the entire body. And at the feet they become the aspect of sandals. And Chashmal is drawn from the or ha-panim, as brought, for it is gematria (numerically equivalent to) sha'yin-ayid-ches (378), which are the shin-ayin (370) lights of the or ha-panim, etc. And this is the aspect of: just as tefillin, so sandals. For tefillin are the or ha-panim, as is known — and from there the protection for the feet is drawn upon the person in the aspect of sandals, so that the sitra achra does not attach itself to them. For the protection of the feet must be drawn from a very high place, so that the outsiders who are close to there may not attach themselves, as above. And therefore we bless upon the sandals: "Who has made for me all that I need" (she'asa li kol tzarki), for all the person's needs are contained in them. For all the shefa of a person — physical and spiritual — is drawn from the or ha-panim, as it is written: "For in the light of Your countenance You gave us a Torah of life, and righteousness and blessing," etc. But the shefa descends always — yet it is impossible to receive the shefa except through the aspect of malchus, which is the ikaras ha-bayis (mistress of the house), as is known. But when the aspect of malchus falls among them, God forbid, they suckle greatly from the shefa — as now in exile, because of our many sins, Yisrael nourish only from the dregs, as is known.

Therefore the essential drawing of shefa is in accordance with how much one raises the malchus from the sitra achra and gives her life from the or ha-panim: through this the shefa is drawn only to holiness, to Bnai Yisrael. But when raising up the aspect of malchus — which is the aspect of raglin — one must draw down the tikkun of the sandals, which are protection for the feet, so that the klipos should not attach themselves there. And through this, automatically, all the shefa is guarded so that it should not descend to them, God forbid — only to Yisrael, as above. Therefore we bless upon the sandals: "Who has made for me all that I need" — for all the person's needs, which are the totality of shefa, depend on the sandals, which are protection for the feet, as above. And this itself is what Hashem Yisborach commanded us — to ascend on pilgrimage (la'regel) — where the essential commandment depends on the feet and sandals, to walk on one's own feet to Yerushalayim to the Temple to receive from the or ha-panim, about which it is said: "How beautiful are your steps in sandals," etc. For the one depends on the other: for the essential tikkun received on the pilgrimage festivals in the Temple from the or ha-panim is the essential tikkun for the feet, which is the aspect of chochma tata'a, which must be cut free from the sitra achra and given life from the or ha-panim, as above. Therefore the commandment specifically depends on the feet — to walk on one's own feet to Yerushalayim. For the essential tikkun is for the aspect of the feet. And therefore they are called "shalosh regalim" (three pilgrimage-legs / festivals). And therefore it is brought that holy Yisrael cherished this commandment — that even though they had cushioned wagons, they would descend from the wagons and walk specifically on their feet, for it was better for them this way. For the essential tikkun flows to the feet and draws down the aspect of sandals — protection for the feet — so that the outsiders should not attach themselves there anymore. This is the aspect of "How beautiful are your steps in sandals," etc., as above.

And this is the aspect of the incomparable greatness of the merit — beyond all measure — of upright men who care for their eternal lives, who strive to save and deliver their souls from destruction, who walk on their own feet specifically to receive the countenance of their rabbi. For the essential purpose of going to the rabbi is in order to merit perceptions of Divinity, as is explained in the above-mentioned Torah teaching — that each person must seek very, very greatly for such a true rabbi who will be able to illuminate in him the perceptions of Divinity, etc., see there. Therefore one must walk on one's feet specifically, in order to rectify the feet — which are the aspect of chochma tata'a, the aspect of the above-mentioned tzimtzumim and circumvolutions, through which alone it is possible to merit perceptions of Divinity, as above. (And see in Sefer Chayyay Moharan what is brought from this.)

And this is the dimension of the illumination of the kesuvah that one gives her in writing — for the illumination of the dimension of the kesuvah is in order that they should always remain bound together, as above. And this is the dimension of kesav (writing), as above.

A further elucidation of the laws of kesuvos is also set forth in the Laws of Priyah viRivyah, §1, os 2.

Blessed is Hashem forever, Amen and Amen.

Key Teachings — Kesuvos §1

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.

Cross-references: Likutay Halachos, Priyah viRivyah §1, os 2 (further elaboration of these laws).

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In truth, all his drawing and overcoming against kedushah is the aspect of "Ais asher shalat ha'adam ba'adam l'ra lo" — "A time when man rules over man to his [own] detriment" (Koheles 8). There is power in Malchus d'Kedushah (= Mordechai) to extract what he swallowed: "Chayil bala vayki'enu" — "Wealth he swallowed but will disgorge" — and make from it Torah (= Aishes Chayil). Malchus is deliberately given over into galus there, so it will extract all the holy sparks. This is "Ki yad al kais Yah milchamah laHashem ba'Amalak midor dor" — the lacking throne and divided Name are themselves Hashem's war with Amalak from generation to generation, until his memory is erased entirely.

§2 — Purim and the Megillah

This we saw in the days of Mordechai. It is puzzling: given Vashti's great wickedness, how did Haman become her great adversary? He should have been her advocate, being like her in wickedness! But the Sitra Achra's calculation was for the end-game — that Esther would be taken to the king's house, so they would capture Malchus d'Kedushah. Yet in truth, precisely this was their downfall. All their overcoming — bringing Malchus deeper into hiddenness (= Esther taken to the palace) — precisely through this came their immense downfall. Conversely, Malchus d'Kedushah ascended greatly → extracted with her all the holy sparks they had swallowed → made from them a new Torah: the Megillah, which the Sages compared to the Torah in all its laws — writing, ruling, and reading (Megillah 16).

When things were reversed and they extracted what he swallowed ("Chayil bala vayki'enu": "Vatasem Esther es Mordechai al bais Haman" — "Esther placed Mordechai over the house of Haman") — from all this, Torah was made (= the Megillah fashioned from this story). Therefore on Purim we read Parshas Amalak even though it has only nine p'sukim — for precisely through this [his parasitic drawing] came his downfall. The deficiency is completed through the reading of the Megillah afterward — itself an aspect of Kreyas HaTorah in all its laws. No public reading exists except Kreyas HaTorah and Kreyas HaMegillah — for it is truly Kreyas HaTorah. This is what the Sages said (Shabbos 88): "Kiy'mu mah shekib'lu k'var" — "They fulfilled what they had already accepted" — for then Kabbalas HaTorah was completed, through the Megillah completing what the Torah had lacked.

§3 — Three P'sukim / Three Olim

This is why each oleh must read a minimum of three p'sukim, and one does not read with fewer than three olim (Kohain, Levi, Yisrael). The completeness of Malchus is through drawing into it life and arichas yamim (= Da'as = Shalom = machlokes l'shaim Shamayim [dispute for the sake of Heaven]). Shalom = the third party that adjudicates — for peace exists only where there are two opposites and a third adjudicates between them (right, left, and the middle that arbitrates). Therefore three olim are needed — to complete Malchus through Shalom (= Da'as = arichas yamim). Therefore on Monday and Thursday Bais Din also sits in judgment (= Shalom: the verdict is the adjudication and peace): "Umishpat shalom shiftu b'sha'araichem" — "Judge with true justice in your gates" (Z'charyah 8).

Addendum: Halachic Confirmations

After writing this, I found the Taz citing the Bais Yosef in the name of Orchos Chaim z"l: regarding Parshas Amalak — they did not add p'sukim before or after because HaKadosh Baruch Hu said: "Amalak caused My Name and My Throne to be lacking — so his parashah is lacking." And in the Yerushalmi: "He performed a truncated act, therefore his parashah is truncated." My eyes were illuminated — praise to God, I saw that Hashem guided me on the path of truth, as I wrote above: Parshas Amalak having only nine p'sukim is in the aspect of "Ki yad al kais Yah."

In truth, all his drawing and overcoming against kedushah is the aspect of "Ais asher shalat ha'adam ba'adam l'ra lo" — "A time when man rules over man to his [own] detriment" (Koheles 8). There is power in Malchus d'Kedushah (= Mordechai) to extract what he swallowed: "Chayil bala vayki'enu" — "Wealth he swallowed but will disgorge" — and make from it Torah (= Aishes Chayil). Malchus is deliberately given over into galus there, so it will extract all the holy sparks. This is "Ki yad al kais Yah milchamah laHashem ba'Amalak midor dor" — the lacking throne and divided Name are themselves Hashem's war with Amalak from generation to generation, until his memory is erased entirely.

§2 — Purim and the Megillah

This we saw in the days of Mordechai. It is puzzling: given Vashti's great wickedness, how did Haman become her great adversary? He should have been her advocate, being like her in wickedness! But the Sitra Achra's calculation was for the end-game — that Esther would be taken to the king's house, so they would capture Malchus d'Kedushah. Yet in truth, precisely this was their downfall. All their overcoming — bringing Malchus deeper into hiddenness (= Esther taken to the palace) — precisely through this came their immense downfall. Conversely, Malchus d'Kedushah ascended greatly → extracted with her all the holy sparks they had swallowed → made from them a new Torah: the Megillah, which the Sages compared to the Torah in all its laws — writing, ruling, and reading (Megillah 16).

When things were reversed and they extracted what he swallowed ("Chayil bala vayki'enu": "Vatasem Esther es Mordechai al bais Haman" — "Esther placed Mordechai over the house of Haman") — from all this, Torah was made (= the Megillah fashioned from this story). Therefore on Purim we read Parshas Amalak even though it has only nine p'sukim — for precisely through this [his parasitic drawing] came his downfall. The deficiency is completed through the reading of the Megillah afterward — itself an aspect of Kreyas HaTorah in all its laws. No public reading exists except Kreyas HaTorah and Kreyas HaMegillah — for it is truly Kreyas HaTorah. This is what the Sages said (Shabbos 88): "Kiy'mu mah shekib'lu k'var" — "They fulfilled what they had already accepted" — for then Kabbalas HaTorah was completed, through the Megillah completing what the Torah had lacked.

§3 — Three P'sukim / Three Olim

This is why each oleh must read a minimum of three p'sukim, and one does not read with fewer than three olim (Kohain, Levi, Yisrael). The completeness of Malchus is through drawing into it life and arichas yamim (= Da'as = Shalom = machlokes l'shaim Shamayim [dispute for the sake of Heaven]). Shalom = the third party that adjudicates — for peace exists only where there are two opposites and a third adjudicates between them (right, left, and the middle that arbitrates). Therefore three olim are needed — to complete Malchus through Shalom (= Da'as = arichas yamim). Therefore on Monday and Thursday Bais Din also sits in judgment (= Shalom: the verdict is the adjudication and peace): "Umishpat shalom shiftu b'sha'araichem" — "Judge with true justice in your gates" (Z'charyah 8).

Addendum: Halachic Confirmations

After writing this, I found the Taz citing the Bais Yosef in the name of Orchos Chaim z"l: regarding Parshas Amalak — they did not add p'sukim before or after because HaKadosh Baruch Hu said: "Amalak caused My Name and My Throne to be lacking — so his parashah is lacking." And in the Yerushalmi: "He performed a truncated act, therefore his parashah is truncated." My eyes were illuminated — praise to God, I saw that Hashem guided me on the path of truth, as I wrote above: Parshas Amalak having only nine p'sukim is in the aspect of "Ki yad al kais Yah."

In truth, all his drawing and overcoming against kedushah is the aspect of "Ais asher shalat ha'adam ba'adam l'ra lo" — "A time when man rules over man to his [own] detriment" (Koheles 8). There is power in Malchus d'Kedushah (= Mordechai) to extract what he swallowed: "Chayil bala vayki'enu" — "Wealth he swallowed but will disgorge" — and make from it Torah (= Aishes Chayil). Malchus is deliberately given over into galus there, so it will extract all the holy sparks. This is "Ki yad al kais Yah milchamah laHashem ba'Amalak midor dor" — the lacking throne and divided Name are themselves Hashem's war with Amalak from generation to generation, until his memory is erased entirely.

§2 — Purim and the Megillah

This we saw in the days of Mordechai. It is puzzling: given Vashti's great wickedness, how did Haman become her great adversary? He should have been her advocate, being like her in wickedness! But the Sitra Achra's calculation was for the end-game — that Esther would be taken to the king's house, so they would capture Malchus d'Kedushah. Yet in truth, precisely this was their downfall. All their overcoming — bringing Malchus deeper into hiddenness (= Esther taken to the palace) — precisely through this came their immense downfall. Conversely, Malchus d'Kedushah ascended greatly → extracted with her all the holy sparks they had swallowed → made from them a new Torah: the Megillah, which the Sages compared to the Torah in all its laws — writing, ruling, and reading (Megillah 16).

When things were reversed and they extracted what he swallowed ("Chayil bala vayki'enu": "Vatasem Esther es Mordechai al bais Haman" — "Esther placed Mordechai over the house of Haman") — from all this, Torah was made (= the Megillah fashioned from this story). Therefore on Purim we read Parshas Amalak even though it has only nine p'sukim — for precisely through this [his parasitic drawing] came his downfall. The deficiency is completed through the reading of the Megillah afterward — itself an aspect of Kreyas HaTorah in all its laws. No public reading exists except Kreyas HaTorah and Kreyas HaMegillah — for it is truly Kreyas HaTorah. This is what the Sages said (Shabbos 88): "Kiy'mu mah shekib'lu k'var" — "They fulfilled what they had already accepted" — for then Kabbalas HaTorah was completed, through the Megillah completing what the Torah had lacked.

§3 — Three P'sukim / Three Olim

This is why each oleh must read a minimum of three p'sukim, and one does not read with fewer than three olim (Kohain, Levi, Yisrael). The completeness of Malchus is through drawing into it life and arichas yamim (= Da'as = Shalom = machlokes l'shaim Shamayim [dispute for the sake of Heaven]). Shalom = the third party that adjudicates — for peace exists only where there are two opposites and a third adjudicates between them (right, left, and the middle that arbitrates). Therefore three olim are needed — to complete Malchus through Shalom (= Da'as = arichas yamim). Therefore on Monday and Thursday Bais Din also sits in judgment (= Shalom: the verdict is the adjudication and peace): "Umishpat shalom shiftu b'sha'araichem" — "Judge with true justice in your gates" (Z'charyah 8).

Addendum: Halachic Confirmations

After writing this, I found the Taz citing the Bais Yosef in the name of Orchos Chaim z"l: regarding Parshas Amalak — they did not add p'sukim before or after because HaKadosh Baruch Hu said: "Amalak caused My Name and My Throne to be lacking — so his parashah is lacking." And in the Yerushalmi: "He performed a truncated act, therefore his parashah is truncated." My eyes were illuminated — praise to God, I saw that Hashem guided me on the path of truth, as I wrote above: Parshas Amalak having only nine p'sukim is in the aspect of "Ki yad al kais Yah."

In truth, all his drawing and overcoming against kedushah is the aspect of "Ais asher shalat ha'adam ba'adam l'ra lo" — "A time when man rules over man to his [own] detriment" (Koheles 8). There is power in Malchus d'Kedushah (= Mordechai) to extract what he swallowed: "Chayil bala vayki'enu" — "Wealth he swallowed but will disgorge" — and make from it Torah (= Aishes Chayil). Malchus is deliberately given over into galus there, so it will extract all the holy sparks. This is "Ki yad al kais Yah milchamah laHashem ba'Amalak midor dor" — the lacking throne and divided Name are themselves Hashem's war with Amalak from generation to generation, until his memory is erased entirely.

§2 — Purim and the Megillah

This we saw in the days of Mordechai. It is puzzling: given Vashti's great wickedness, how did Haman become her great adversary? He should have been her advocate, being like her in wickedness! But the Sitra Achra's calculation was for the end-game — that Esther would be taken to the king's house, so they would capture Malchus d'Kedushah. Yet in truth, precisely this was their downfall. All their overcoming — bringing Malchus deeper into hiddenness (= Esther taken to the palace) — precisely through this came their immense downfall. Conversely, Malchus d'Kedushah ascended greatly → extracted with her all the holy sparks they had swallowed → made from them a new Torah: the Megillah, which the Sages compared to the Torah in all its laws — writing, ruling, and reading (Megillah 16).

When things were reversed and they extracted what he swallowed ("Chayil bala vayki'enu": "Vatasem Esther es Mordechai al bais Haman" — "Esther placed Mordechai over the house of Haman") — from all this, Torah was made (= the Megillah fashioned from this story). Therefore on Purim we read Parshas Amalak even though it has only nine p'sukim — for precisely through this [his parasitic drawing] came his downfall. The deficiency is completed through the reading of the Megillah afterward — itself an aspect of Kreyas HaTorah in all its laws. No public reading exists except Kreyas HaTorah and Kreyas HaMegillah — for it is truly Kreyas HaTorah. This is what the Sages said (Shabbos 88): "Kiy'mu mah shekib'lu k'var" — "They fulfilled what they had already accepted" — for then Kabbalas HaTorah was completed, through the Megillah completing what the Torah had lacked.

§3 — Three P'sukim / Three Olim

This is why each oleh must read a minimum of three p'sukim, and one does not read with fewer than three olim (Kohain, Levi, Yisrael). The completeness of Malchus is through drawing into it life and arichas yamim (= Da'as = Shalom = machlokes l'shaim Shamayim [dispute for the sake of Heaven]). Shalom = the third party that adjudicates — for peace exists only where there are two opposites and a third adjudicates between them (right, left, and the middle that arbitrates). Therefore three olim are needed — to complete Malchus through Shalom (= Da'as = arichas yamim). Therefore on Monday and Thursday Bais Din also sits in judgment (= Shalom: the verdict is the adjudication and peace): "Umishpat shalom shiftu b'sha'araichem" — "Judge with true justice in your gates" (Z'charyah 8).

Addendum: Halachic Confirmations

After writing this, I found the Taz citing the Bais Yosef in the name of Orchos Chaim z"l: regarding Parshas Amalak — they did not add p'sukim before or after because HaKadosh Baruch Hu said: "Amalak caused My Name and My Throne to be lacking — so his parashah is lacking." And in the Yerushalmi: "He performed a truncated act, therefore his parashah is truncated." My eyes were illuminated — praise to God, I saw that Hashem guided me on the path of truth, as I wrote above: Parshas Amalak having only nine p'sukim is in the aspect of "Ki yad al kais Yah."

In truth, all his drawing and overcoming against kedushah is the aspect of "Ais asher shalat ha'adam ba'adam l'ra lo" — "A time when man rules over man to his [own] detriment" (Koheles 8). There is power in Malchus d'Kedushah (= Mordechai) to extract what he swallowed: "Chayil bala vayki'enu" — "Wealth he swallowed but will disgorge" — and make from it Torah (= Aishes Chayil). Malchus is deliberately given over into galus there, so it will extract all the holy sparks. This is "Ki yad al kais Yah milchamah laHashem ba'Amalak midor dor" — the lacking throne and divided Name are themselves Hashem's war with Amalak from generation to generation, until his memory is erased entirely.

§2 — Purim and the Megillah

This we saw in the days of Mordechai. It is puzzling: given Vashti's great wickedness, how did Haman become her great adversary? He should have been her advocate, being like her in wickedness! But the Sitra Achra's calculation was for the end-game — that Esther would be taken to the king's house, so they would capture Malchus d'Kedushah. Yet in truth, precisely this was their downfall. All their overcoming — bringing Malchus deeper into hiddenness (= Esther taken to the palace) — precisely through this came their immense downfall. Conversely, Malchus d'Kedushah ascended greatly → extracted with her all the holy sparks they had swallowed → made from them a new Torah: the Megillah, which the Sages compared to the Torah in all its laws — writing, ruling, and reading (Megillah 16).

When things were reversed and they extracted what he swallowed ("Chayil bala vayki'enu": "Vatasem Esther es Mordechai al bais Haman" — "Esther placed Mordechai over the house of Haman") — from all this, Torah was made (= the Megillah fashioned from this story). Therefore on Purim we read Parshas Amalak even though it has only nine p'sukim — for precisely through this [his parasitic drawing] came his downfall. The deficiency is completed through the reading of the Megillah afterward — itself an aspect of Kreyas HaTorah in all its laws. No public reading exists except Kreyas HaTorah and Kreyas HaMegillah — for it is truly Kreyas HaTorah. This is what the Sages said (Shabbos 88): "Kiy'mu mah shekib'lu k'var" — "They fulfilled what they had already accepted" — for then Kabbalas HaTorah was completed, through the Megillah completing what the Torah had lacked.

§3 — Three P'sukim / Three Olim

This is why each oleh must read a minimum of three p'sukim, and one does not read with fewer than three olim (Kohain, Levi, Yisrael). The completeness of Malchus is through drawing into it life and arichas yamim (= Da'as = Shalom = machlokes l'shaim Shamayim [dispute for the sake of Heaven]). Shalom = the third party that adjudicates — for peace exists only where there are two opposites and a third adjudicates between them (right, left, and the middle that arbitrates). Therefore three olim are needed — to complete Malchus through Shalom (= Da'as = arichas yamim). Therefore on Monday and Thursday Bais Din also sits in judgment (= Shalom: the verdict is the adjudication and peace): "Umishpat shalom shiftu b'sha'araichem" — "Judge with true justice in your gates" (Z'charyah 8).

Addendum: Halachic Confirmations

After writing this, I found the Taz citing the Bais Yosef in the name of Orchos Chaim z"l: regarding Parshas Amalak — they did not add p'sukim before or after because HaKadosh Baruch Hu said: "Amalak caused My Name and My Throne to be lacking — so his parashah is lacking." And in the Yerushalmi: "He performed a truncated act, therefore his parashah is truncated." My eyes were illuminated — praise to God, I saw that Hashem guided me on the path of truth, as I wrote above: Parshas Amalak having only nine p'sukim is in the aspect of "Ki yad al kais Yah."

In truth, all his drawing and overcoming against kedushah is the aspect of "Ais asher shalat ha'adam ba'adam l'ra lo" — "A time when man rules over man to his [own] detriment" (Koheles 8). There is power in Malchus d'Kedushah (= Mordechai) to extract what he swallowed: "Chayil bala vayki'enu" — "Wealth he swallowed but will disgorge" — and make from it Torah (= Aishes Chayil). Malchus is deliberately given over into galus there, so it will extract all the holy sparks. This is "Ki yad al kais Yah milchamah laHashem ba'Amalak midor dor" — the lacking throne and divided Name are themselves Hashem's war with Amalak from generation to generation, until his memory is erased entirely.

§2 — Purim and the Megillah

This we saw in the days of Mordechai. It is puzzling: given Vashti's great wickedness, how did Haman become her great adversary? He should have been her advocate, being like her in wickedness! But the Sitra Achra's calculation was for the end-game — that Esther would be taken to the king's house, so they would capture Malchus d'Kedushah. Yet in truth, precisely this was their downfall. All their overcoming — bringing Malchus deeper into hiddenness (= Esther taken to the palace) — precisely through this came their immense downfall. Conversely, Malchus d'Kedushah ascended greatly → extracted with her all the holy sparks they had swallowed → made from them a new Torah: the Megillah, which the Sages compared to the Torah in all its laws — writing, ruling, and reading (Megillah 16).

When things were reversed and they extracted what he swallowed ("Chayil bala vayki'enu": "Vatasem Esther es Mordechai al bais Haman" — "Esther placed Mordechai over the house of Haman") — from all this, Torah was made (= the Megillah fashioned from this story). Therefore on Purim we read Parshas Amalak even though it has only nine p'sukim — for precisely through this [his parasitic drawing] came his downfall. The deficiency is completed through the reading of the Megillah afterward — itself an aspect of Kreyas HaTorah in all its laws. No public reading exists except Kreyas HaTorah and Kreyas HaMegillah — for it is truly Kreyas HaTorah. This is what the Sages said (Shabbos 88): "Kiy'mu mah shekib'lu k'var" — "They fulfilled what they had already accepted" — for then Kabbalas HaTorah was completed, through the Megillah completing what the Torah had lacked.

§3 — Three P'sukim / Three Olim

This is why each oleh must read a minimum of three p'sukim, and one does not read with fewer than three olim (Kohain, Levi, Yisrael). The completeness of Malchus is through drawing into it life and arichas yamim (= Da'as = Shalom = machlokes l'shaim Shamayim [dispute for the sake of Heaven]). Shalom = the third party that adjudicates — for peace exists only where there are two opposites and a third adjudicates between them (right, left, and the middle that arbitrates). Therefore three olim are needed — to complete Malchus through Shalom (= Da'as = arichas yamim). Therefore on Monday and Thursday Bais Din also sits in judgment (= Shalom: the verdict is the adjudication and peace): "Umishpat shalom shiftu b'sha'araichem" — "Judge with true justice in your gates" (Z'charyah 8).

Addendum: Halachic Confirmations

After writing this, I found the Taz citing the Bais Yosef in the name of Orchos Chaim z"l: regarding Parshas Amalak — they did not add p'sukim before or after because HaKadosh Baruch Hu said: "Amalak caused My Name and My Throne to be lacking — so his parashah is lacking." And in the Yerushalmi: "He performed a truncated act, therefore his parashah is truncated." My eyes were illuminated — praise to God, I saw that Hashem guided me on the path of truth, as I wrote above: Parshas Amalak having only nine p'sukim is in the aspect of "Ki yad al kais Yah."

In truth, all his drawing and overcoming against kedushah is the aspect of "Ais asher shalat ha'adam ba'adam l'ra lo" — "A time when man rules over man to his [own] detriment" (Koheles 8). There is power in Malchus d'Kedushah (= Mordechai) to extract what he swallowed: "Chayil bala vayki'enu" — "Wealth he swallowed but will disgorge" — and make from it Torah (= Aishes Chayil). Malchus is deliberately given over into galus there, so it will extract all the holy sparks. This is "Ki yad al kais Yah milchamah laHashem ba'Amalak midor dor" — the lacking throne and divided Name are themselves Hashem's war with Amalak from generation to generation, until his memory is erased entirely.

§2 — Purim and the Megillah

This we saw in the days of Mordechai. It is puzzling: given Vashti's great wickedness, how did Haman become her great adversary? He should have been her advocate, being like her in wickedness! But the Sitra Achra's calculation was for the end-game — that Esther would be taken to the king's house, so they would capture Malchus d'Kedushah. Yet in truth, precisely this was their downfall. All their overcoming — bringing Malchus deeper into hiddenness (= Esther taken to the palace) — precisely through this came their immense downfall. Conversely, Malchus d'Kedushah ascended greatly → extracted with her all the holy sparks they had swallowed → made from them a new Torah: the Megillah, which the Sages compared to the Torah in all its laws — writing, ruling, and reading (Megillah 16).

When things were reversed and they extracted what he swallowed ("Chayil bala vayki'enu": "Vatasem Esther es Mordechai al bais Haman" — "Esther placed Mordechai over the house of Haman") — from all this, Torah was made (= the Megillah fashioned from this story). Therefore on Purim we read Parshas Amalak even though it has only nine p'sukim — for precisely through this [his parasitic drawing] came his downfall. The deficiency is completed through the reading of the Megillah afterward — itself an aspect of Kreyas HaTorah in all its laws. No public reading exists except Kreyas HaTorah and Kreyas HaMegillah — for it is truly Kreyas HaTorah. This is what the Sages said (Shabbos 88): "Kiy'mu mah shekib'lu k'var" — "They fulfilled what they had already accepted" — for then Kabbalas HaTorah was completed, through the Megillah completing what the Torah had lacked.

§3 — Three P'sukim / Three Olim

This is why each oleh must read a minimum of three p'sukim, and one does not read with fewer than three olim (Kohain, Levi, Yisrael). The completeness of Malchus is through drawing into it life and arichas yamim (= Da'as = Shalom = machlokes l'shaim Shamayim [dispute for the sake of Heaven]). Shalom = the third party that adjudicates — for peace exists only where there are two opposites and a third adjudicates between them (right, left, and the middle that arbitrates). Therefore three olim are needed — to complete Malchus through Shalom (= Da'as = arichas yamim). Therefore on Monday and Thursday Bais Din also sits in judgment (= Shalom: the verdict is the adjudication and peace): "Umishpat shalom shiftu b'sha'araichem" — "Judge with true justice in your gates" (Z'charyah 8).

Addendum: Halachic Confirmations

After writing this, I found the Taz citing the Bais Yosef in the name of Orchos Chaim z"l: regarding Parshas Amalak — they did not add p'sukim before or after because HaKadosh Baruch Hu said: "Amalak caused My Name and My Throne to be lacking — so his parashah is lacking." And in the Yerushalmi: "He performed a truncated act, therefore his parashah is truncated." My eyes were illuminated — praise to God, I saw that Hashem guided me on the path of truth, as I wrote above: Parshas Amalak having only nine p'sukim is in the aspect of "Ki yad al kais Yah."

2 The four Mochin: Chochmah, Binah, Chesed of Da'as, and Gevurah of Da'as. They correspond to the four parshiyos placed inside the Tefillin.

3 Days w/o Torah

= R-L-Middle of Derech

"Moshe illuminates both — those who ascend and those who fall"

3 Days w/o Torah

= R-L-Middle of Derech

"Moshe illuminates both — those who ascend and those who fall"

3 Days w/o Torah

= R-L-Middle of Derech

"Moshe illuminates both — those who ascend and those who fall"

Likutay Halachos — Orach Chaim, Volume 2

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3 Days w/o Torah

= R-L-Middle of Derech

"Moshe illuminates both — those who ascend and those who fall"

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

And therefore each person needs to have intention at the time of the commerce — in every movement, and in every step, and in every word that he takes and speaks at the time of the business — that his intention is in order to profit, in order to give tz'dakah to worthy poor people who engage in Torah — who are included in the aspect of the rosh bayis, who are the true tzaddikim. And then he merits to make a great tikkun through his commerce. For he refines the sparks from the aspect of the Chitzonim, from the aspect of the "rosh kol chutsos," and brings them into the house — meaning, to the rosh bayis. Since all his intention is for this sake, as above.

It emerges that the entire intention of the commerce is to bring the sparks from outside to inside, as above. And from this is drawn also in the physical — that the main sustenance of all the goods and all the wealth is when one brings it from outside to inside, into the house, which is a guarded place. And it is the main dwelling of the person. And there is the main vitality and pleasure from the wealth and the goods.

And therefore each person needs to have intention at the time of the commerce — in every movement, and in every step, and in every word that he takes and speaks at the time of the business — that his intention is in order to profit, in order to give tz'dakah to worthy poor people who engage in Torah — who are included in the aspect of the rosh bayis, who are the true tzaddikim. And then he merits to make a great tikkun through his commerce. For he refines the sparks from the aspect of the Chitzonim, from the aspect of the "rosh kol chutsos," and brings them into the house — meaning, to the rosh bayis. Since all his intention is for this sake, as above.

It emerges that the entire intention of the commerce is to bring the sparks from outside to inside, as above. And from this is drawn also in the physical — that the main sustenance of all the goods and all the wealth is when one brings it from outside to inside, into the house, which is a guarded place. And it is the main dwelling of the person. And there is the main vitality and pleasure from the wealth and the goods.

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And therefore each person needs to have intention at the time of the commerce — in every movement, and in every step, and in every word that he takes and speaks at the time of the business — that his intention is in order to profit, in order to give tz'dakah to worthy poor people who engage in Torah — who are included in the aspect of the rosh bayis, who are the true tzaddikim. And then he merits to make a great tikkun through his commerce. For he refines the sparks from the aspect of the Chitzonim, from the aspect of the "rosh kol chutsos," and brings them into the house — meaning, to the rosh bayis. Since all his intention is for this sake, as above.

It emerges that the entire intention of the commerce is to bring the sparks from outside to inside, as above. And from this is drawn also in the physical — that the main sustenance of all the goods and all the wealth is when one brings it from outside to inside, into the house, which is a guarded place. And it is the main dwelling of the person. And there is the main vitality and pleasure from the wealth and the goods.

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And this is [the meaning of] staying awake on the night of Shavuos and reciting the beginning and the end of every book [sefer]. For the beginning and the end of every book is the aspect of potential and actuality [koach v'po'al] — for the beginning of the book is the aspect of potential, since all the matters stated in that book are still in a state of potential; and after the book is completed, this is the aspect of having already come forth from potential into actuality. For example: when one begins the beginning of the Torah, "In the beginning G-d created, etc." [Genesis 1:1] — this is the aspect of potential, for in the beginning of creation on the first day, everything was still in potential, as our Sages of blessed memory explained, as brought in Rashi's commentary [to Genesis 1:1]. And afterward everything came forth from potential into actuality, until the entire creation was completed. And afterward the creation continued to come forth from potential into actuality from generation to generation — from Adam to Shet, etc. — until Noach came into the world, for he was the [one who achieved] the sustaining of the creation, as it is said: "this one will comfort us from our work and from the toil of our hands, etc." [Genesis 5:29]. Thus, when one begins with: "In the beginning G-d created, etc." — and concludes with: "and Noach found favor, etc." [Genesis 6:8] — this is the aspect of going from potential into actuality. And similarly with the portion of Noach, which begins with Noach and concludes with the birth of Avraham our father — who was the first to make G-d's divinity known in the world — at which time the entire creation that had come forth from potential into actuality was considered [complete] in the aspect of: "be'hibaram — through Avraham" [Genesis 2:4, read as בְּהִבָּרְאָם being an anagram of בְּאַבְרָהָם], as stated above. And similarly with every portion and every book — for all the narratives, laws, and commandments elucidated in every book and every tractate are all at the beginning of the book in the aspect of potential, and afterward when the book is completed, this is the aspect of having come forth from potential into actuality. For instance, tractate Berachos, which begins: "From when does one recite the Shema, etc." [Mishnah Berachos 1:1] — and at this point all the laws of blessings [brachos] are not yet elucidated and are still in the aspect of potential — and afterward when tractate Berachos is concluded, this is the aspect of bringing from potential into actuality: all the laws of blessings have now been properly elucidated and come forth from potential into actuality. And so with every book. And therefore on Shavuos — when one must receive the Torah, which is the essential time of bringing all of creation from potential into actuality from beginning to end, for everything was contingent until the sixth of Sivan, etc., as stated above — therefore one engages at that time in reciting the beginning and the end of every book, which is the aspect of bringing from potential into actuality, as stated above.

For it is well known and has already been explained above that the essential receiving of the Torah on Shavuos each and every year — even though it was already given at Sinai — is primarily to receive the revelation of the Torah's inner dimension. And the essential [aim] is that we should now merit that the illumination of the face of the holy Torah be drawn upon us in such a manner that we merit to fulfill it — that each person should merit to awaken and arise from his sleep [shnas'to] to open his eyes to his situation [l'fakaych al asakov] and to think about his ultimate purpose, in a manner that he should merit to go from bad to good, and from level to level [mi'darga l'darga], etc. And for this, many obstacles must be broken — and the essential [thing] is the will [ratzon], as stated above. But one would not have had the strength to overpower [them] through will, hope, and expectation toward the true good — since every person sees the extent of his distance from the good, and how long he has yearned toward the good and still has not achieved it — and because of this many become lax even in the good will and yearning. But when a person recalls for himself all the kindness and goodness that we have already merited in this world — for we have already merited to receive the Torah from Berayshis to "before the eyes of all Israel" [Deuteronomy 34:12], and afterward the six holy orders of the Mishnah and all the holy books from the tzadikim who followed them — until in our own generations as well we have merited the revelation of such wondrous Torah novellae [chidushay Torah] from the true tzadikim of truth [tzadikey emes] who came before us and in our days — through this we have the strength to hope and long and wait for salvation with strong will. [We pray] that even into old age and grey hairs He should not forsake us — until we merit through the strong will to break all the obstacles and come to the true ultimate purpose to which the Jewish man [ha'ish ha'Yisra'eli] needs to come in this practical world. And therefore one recites on the night of Shavuos the beginning and the end of every book from the essential foundations of the Torah — which are the Tanach and the six orders of the Mishnah, in which all the Torah in its entirety is contained, as is well known — in order to recall before Hashem, may He be blessed, all the kindness and goodness He has already done with us: that we have already merited that such holy and sweet Torah should have come forth from potential into actuality. And through this we hope and await — even now, with strong will and mighty longing — that we should merit on the morrow, on the holy day of Shavuos, the time of the giving of our Torah, to receive anew all the holy Torah in a manner that we merit to fulfill it from now on, and to ascend from level to level, as stated above.

And this is what Dovid prayed: "Let G-d arise and His enemies be scattered, etc." [Psalms 68:2] — in which he prays for the downfall of the enemies and foes who are the obstacles. And he prays much there about this. And within his prayer he recalls the kindnesses of the Omnipresent, blessed be He, that He granted us the receiving of the Torah — as the entire psalm speaks of this: "You ascended to the heights, You captured the captive, etc." [Psalms 68:19]. And this is what is said there: "Your G-d has commanded your strength — uzecha" [Psalms 68:29] — and: "Show Your strength, O G-d — uzecha — that which You have wrought [pa'alta] for us" [Psalms 68:29]. Pa'alta — precisely — meaning: You have already brought forth from potential into actuality all of creation through the receiving of the Torah in the generation of Moshe. So too now, have mercy on us and grant us holy boldness [azus d'kedushah], that we should merit to overpower all the enemies through holy boldness and strong will — until we merit to break and nullify all the enemies who are the obstacles, as stated above. And this is what he mentioned first: the great merit of Israel and the power of their self-sacrifice at the sea — that they believed in Hashem and in Moshe His servant and leaped into the sea [Sotah 37a] — as it is said there: "there was Binyamin, the youngest, ruling over them; the princes of Yehudah with their multitude" [Psalms 68:28] — and as Rashi explained there: Binyamin descended first into the sea and the princes of Yehudah became zealous after them — and through this they merited kingship [malchus]. And this is: "Your G-d has commanded your strength" — that through the greatness of their strong will with such self-sacrifice they merited to break such obstacles that the sea split before them, and they attained what they attained at that time — until they merited to receive the Torah and were strengthened with such power and might: the aspect of "Hashem will give His nation strength" [Psalms 29:11] — which is the explanation of: "Your G-d has commanded your strength," as understood from Rashi's commentary there. Therefore we pray: that now too, even now, have mercy on us and give us the strength to overpower with strong will — until we merit to break all the enemies who are the obstacles that spread themselves like the very waters of the sea. And this is: "Show Your strength, O G-d, that which You have wrought for us" — as stated above.

And this is [Psalms 44]: "O G-d, with our own ears we have heard, etc. — You wrought deeds [po'al pa'alta] in their days, etc. — Your hand drove out the nations and You planted them, etc." [Psalms 44:2–3] — which is likewise as stated above: since You have already helped us to break such mighty obstacles — those being the nations whom You drove out before them, etc. — until You wrought deeds in their days, etc., and revealed to us such wondrous revelations of Torah, which is the aspect of bringing from potential into actuality, as stated above — therefore we now pray as well: "command salvations for Yaakov" [Psalms 44:5] — that even now He should command His salvation in the merit of Yaakov, who is the aspect of truth [emes], the aspect of: "give truth to Yaakov" [Micah 7:20]. That is: since we are all children of Yaakov who is the aspect of truth — that we are of his seed, which is all seed of truth [zerah emes] — therefore have mercy on us to break all the obstacles and to reveal the truth in the world. For the essential strengthening of the holy will — through which all obstacles are broken — is through truth, as stated above. And this is: "through You we shall gore our foes, etc." [Psalms 44:6] — and so the entire psalm continues, praying for the downfall of the enemies who are the obstacles. For even now our will is very strong toward the truth truthfully — as it is said: "our heart has not turned back, and our steps have not strayed from Your path; yet You crushed us in the place of jackals, etc." [Psalms 44:19–20] — "if we had forgotten the name of our G-d, etc. — does not G-d search this out? For He knows the secrets of the heart. For Your sake we are killed all the day, etc." [Psalms 44:21–23]. This is the aspect of the will with self-sacrifice of the worthy children of Israel who endure what they endure for the sake of truth. And therefore he prays: "Awaken! Why do You sleep, Hashem? Arise, etc.! Rise up to help us and redeem us for the sake of Your kindness" [Psalms 44:24, 27] — that even now He should help us for the sake of His kindness, which is the aspect of lovingkindness [ahavas chesed] — the aspect of longing and holy will that He planted in our heart in His kindness — and through this we should merit that He help and redeem us from all the enemies, etc., as stated above.

And this is what he prayed [Psalms 31:19]: "Let lying lips be struck dumb — those that speak against the tzadik with arrogance and contempt" [Psalms 31:19] — he prayed that the mouths of the opponents who speak falsehoods and lies against the true tzadik with such arrogance and such contempt should be struck dumb, sealed, and stopped. As it is said in the Midrash: "tay'alemna" [be struck dumb] — they will crumble, they will be silenced, etc. And this is: "How great is Your goodness that You have hidden away for those who fear You — You have wrought, etc." [Psalms 31:20]. That is: we cry out to Hashem, may He be blessed, that the mouths of the opponents to the truth should be struck dumb and sealed — from whom come all the obstacles — so that we should merit to draw from the Torah of the true tzadik, which is the aspect of: "how great is Your goodness that You have hidden away for those who fear You." And if the baal davar [the Adversary] should wish to weaken our resolve, G-d forbid, by saying: surely we are not worthy of attaining such hidden and concealed great goodness as this — and it is because of this that he raises up enemies and obstacles against us — to this we spread our palms before Him like a child before his father [and say]: behold, You have already wrought [pa'alta] for those who take shelter in You — against [all] human beings! You have already brought forth from potential into actuality such wondrous Torah revelations as these for those who take shelter in You — those who take shelter in Hashem, may He be blessed, and perpetually await His salvation with strong will. And this is: "against human beings [neged bnay adam]" [Psalms 31:20] — for the revelation of the wonders of the Torah is openly before all human beings, and anyone can taste and see the wonders of its depth and its truth if he truly desires it. And since You have already wrought so much for us — therefore even now we pray: "hide them in the concealment of Your face from the conspiracies of man, etc." [Psalms 31:21] — so that we should be able to merit the great goodness hidden in the Torah, which is the aspect of: "how great is Your goodness, etc." And this is what concludes there: "Be strong and let your heart take courage — all who hope [hamyachalim] to Hashem" [Psalms 31:25] — hamyachalim precisely — which is the aspect of will: that even though many days have passed during which he has not merited to attain the good, nonetheless he hopes and waits and looks expectantly to Hashem, may He be blessed, with strong will — until Hashem looks down and sees from heaven. And this is: "all [kol] who hope" — kol [all] precisely — whoever one may be, even the most inferior of the inferior, must strengthen and fortify oneself to hope and wait for Hashem, may He be blessed, without ever weakening or slackening the good will. And certainly through this we shall accomplish many true and eternal goods — as we have already accomplished much through His kindness, which all human beings can see — the aspect of: "You have wrought for those who take shelter in You against human beings." And as mentioned above.

And therefore one stays awake on the night of Shavuos — for darkness precedes the light in the order of creation on each and every day, as it is said: "and there was evening and there was morning, etc." [Genesis 1:5]. For each and every day is the aspect of creation — the aspect of bringing from potential into actuality in accordance with the creation of that day, as stated above. But before one brings from potential into actuality, there must necessarily be obstacles — which is the aspect of the darkness that precedes the light on every day. For darkness is the aspect of obstacles — the aspect of "and you did not withhold [v'lo chasachta]" [a verse cited and explained by our master, teacher, and Rebbe, of blessed memory, in another place; the root חָשַׁךְ — withholding/darkness — is there connected to the concept of menius (obstruction)] — as our master, teacher, and Rebbe, of blessed memory, said in another place. Thus, night and darkness are the aspect of obstacles. And then one must overpower [them] with intense holy yearning and will — to break the obstacles, as stated above. And therefore in truth, the essential longing and will toward Hashem, may He be blessed, is at night — in the aspect of: "I recall my song [neginasi] in the night; with my heart I meditate and my spirit searches" [Psalms 77:7]. And this is the aspect of: "I remember Your Name in the night, Hashem" [Psalms 119:55]. And this is the aspect of: "on my bed at night I sought the one my soul loves, etc." [Song of Songs 3:1]. And through the intensity of the will that a person has in the darkness of the night, he merits the light of day — which is the aspect of bringing from potential into actuality, as stated above. And this is the aspect of the sleep of the night — for the obstacles overpower progressively more and more. And when the Adversary [baal davar] sees that a person has already broken several obstacles and is very close to holiness, he spreads himself and stretches himself against him with such great and powerful obstacles that it seems to the person that he has no power to break them. And the essential counsel for this is the very strong will — that despite all this he should strengthen himself with strong will forever, as stated above. But most of the time the Adversary overpowers and stretches himself against him to such a degree that one is brought to the aspect of sleep — which is the aspect of complete nullification [bitul gamur] at the time of the darkness of the night that is the aspect of the very great spreading of the obstacles. But G-d forbid that one should sink into sleep! — rather one must awaken from one's sleep: that one should overpower with strong will and yearning to such a degree — the aspect of complete self-nullification — until one merits in the process to awaken from one's sleep and strengthen one's hand in G-d, never to despair of the good hope. And this is [Psalms 3]: "Hashem, how many are my tormentors! Many rise up against me" — these are the obstacles and enemies — "many say of my soul: there is no salvation for him, etc." [Psalms 3:2–3] — who say, G-d forbid, that there is no longer any hope for salvation. But I know and believe: "for You, Hashem, are a shield for me, etc." [Psalms 3:4]. And therefore still: "I called out to Hashem with my voice and He answered me, etc." [Psalms 3:5]. And through this: "I lay down and slept and I awoke, etc." [Psalms 3:6] — for the obstacles and enemies spread themselves against me to such a degree that "I lay down and slept" — I was brought to the aspect of sleep, which is the aspect of nullification. And through the hope [of]: "for You, Hashem, are a shield for me" — through this I awoke — "for Hashem supports me; I shall not fear the tens of thousands of people, etc." [Psalms 3:7] — for Hashem will surely save me, as His mercy has helped me until now. As stated above. And therefore: after we have counted the days of the counting of the Omer — through which we sweetened the aspect of the barley omer [omer s'orim] which is the aspect of the absence of knowledge [he'der hada'as], from which come all the obstacles as stated above — and we merited to amplify the holy will [l'hagbir ha'ratzon d'kedushah]. And this is the aspect of the great amplification of the holy will of all worthy Israel at the time of the counting, as one can tangibly feel the magnitude of the arousal with wondrous longing at the time when Israel fulfills the commandment of counting the Omer [sefiras ha'omer]. For the essential purpose of the commandment of counting the Omer is to amplify the holy will — to sweeten the judgments [dinim] through this, and to nullify and break all the obstacles, as stated above. And therefore one stays awake on the night of Shavuos the entire night — banishing sleep from one's eyes and engaging in Torah. For we have already nullified the aspect of the darkness of the night — from which comes the sleep that descends through the excessive overpowering of the obstacles — since we have already merited to nullify the obstacles through the force of the will that we merited to amplify over the obstacles through the commandment of the counting, as stated above. And therefore one has no need now for sleep — rather, to engage in Torah: to begin every book and complete it — in order to bring from potential into actuality, as stated above.

And this is the aspect of the commandment of bris milah [circumcision] — and at every bris Eliyahu is present, for "Eliyahu is the angel of the bris" [from the liturgy of the bris milah ceremony]. For Eliyahu draws the holy path explained above — which is the aspect of: "and let there be, I pray, a double portion [pi shnayim] of your spirit upon me" [II Kings 2:9] — for this verse was spoken in the context of Eliyahu and Elisha, before Eliyahu ascended and passed away to the heavens. For Eliyahu is Pinchas ben Elazar ben Aharon the Kohen — and the entire service of the Kohen is to sweeten the wrath and to draw the aspect of the spirit of Mashiach from potential into actuality, which is the essential aspect of pi shnayim, as stated above. And therefore the essential redemption that will come through our righteous Mashiach is contingent upon Eliyahu — who will come and proclaim the redemption. And every time we pray for the coming of our Mashiach, we first pray for the coming of Eliyahu. For the essential coming of Mashiach will be through the aspect of the revelation of Eliyahu who draws the aspect of pi shnayim mentioned above — which is the aspect of the revelation of Mashiach. For when he completes the bringing forth from potential into actuality of the aspect of pi shnayim mentioned above in wholeness — then our righteous Mashiach will come speedily in our days. For the essential aspect of pi shnayim mentioned above is drawn from the spirit of Mashiach, as stated above. And therefore Eliyahu is appointed over the commandment of milah — as our Sages of blessed memory stated [see Pirkay d'Rebbi Eliezer ch. 29]. For the commandment of milah and priah [priah is the second stage of circumcision, drawing back the thin inner membrane to fully expose the crown] — to cut and to nullify the foreskin [klipas ha'arlah] and the priah from the holy bris — this is the aspect of the breaking and nullification of all the obstacles and concealments that cover over the truth. These are the aspect of the foreskin that covers over the bris [arlah d'chafya al bris]. And one must cut and break and nullify all the obstacles with great exertions and self-sacrifice, with the shedding of blood, and to endure great pain and anguish — like the infant literally at the hour when he is circumcised and the foreskin is cut and the skin of the priah is torn — for these [the foreskin and priah] are the aspect of the totality of all the world's obstacles that are drawn from the foreskin and the priah. For the essential [nature of] obstacles is that they prevent one from drawing close to the true tzadik — through whom is the essential rectification of the bris [tikun ha'bris]. For this is the essential [substance] of all the entire Torah in its entirety — which it is impossible to rectify except through the true tzadik who guards the bris with the ultimate perfection beyond which there is no greater perfection. And one who overpowers to break the obstacles with self-sacrifice in this manner merits to draw close to him and to see the truth — which is the aspect of the rectification of the bris, the aspect of: "all of it is seed of truth [zerah emes]" [Jeremiah 2:21]. And then one merits the aspect of pi shnayim — through which is the essential rectification — and all this is drawn through Eliyahu, as stated above. And therefore Eliyahu is the angel of the bris, as stated above. And therefore it is impossible to receive the Torah except through milah and immersion [tevilah] — and similarly a convert is not accepted into the holiness of Israel except through milah and immersion. For the essential receiving of the Torah — which is the aspect of pi shnayim mentioned above — is impossible except through the breaking of obstacles with self-sacrifice, through which one merits to bring from potential into actuality: the aspect of pi shnayim mentioned above, which is the aspect of receiving the Torah. And all of this is the aspect of milah and immersion.

For it has already been explained above that the aspect of the rectification of the bris is the aspect of Yosef — who was the firstborn, which is the aspect of pi shnayim, as stated above. For the essential rectification of the world is through the births of the generations — through which the revelation of G-d's divinity is drawn from generation to generation [mi'dor l'dor]: the aspect of: "generation to generation will praise Your deeds, etc." [Psalms 145:4]; the aspect of: "the living, the living — he will praise You, etc.; a father to children will make known Your truth" [Isaiah 38:19] — for all of this is the aspect of pi shnayim: drawing divine vitality, which is the knowledge of His truth — which is the essential vitality — from the spirit above to the spirit below [may'ruach dil'ayla l'ruach dil'tata]: from Rebbe to student, and from father to son. And therefore Elisha called Eliyahu "my father" — as it is said: "my father, my father, the chariot of Israel, etc." [II Kings 2:12]. For it is all one [same principle], as stated above. And all of this is merited through the rectification of the bris, from which comes holy birth — through which is the essential drawing of the aspect of pi shnayim mentioned above. Which is the aspect of Noach Noach — the aspect of Noach above, Noach below, etc. — as stated above. For Noach is the righteous man [ish tzadik] who is the one who guards the bris [man d'natir bris] — for Noach was born already circumcised [mahul]. And therefore immediately when the infant is born, on the eighth day one must cut the foreskin and tear the skin of the priah — to reveal the crown [atara] — in order to nullify and break the husks [klippos] from which come all the obstacles that cover over the holy bris. From there comes the essential drawing of the aspect of pi shnayim, as stated above — the essential aspect of bringing from potential into actuality. For through this all generations come forth from potential into actuality — through which is the essential revelation of His divinity, may He be blessed. And therefore two kinds of husks cover over the bris — the foreskin [arlah] and the priah — corresponding to the aspect of pi shnayim mentioned above, for "G-d made one corresponding to the other" [Ecclesiastes 7:14]. And this is the aspect of chituch [cutting] — the aspect of חת"ך [the Hebrew letters ches-tav-chaf] mentioned in the Torah-teaching above [Likutay Moharan I:66]: those being the final letters of פּוֹתֵחַ אֶת יָדֶיךָ יוּדֶיךָ [pose'ach es yadecha, yudecha] — see there — which has the numerical value [gematria] of two times ruach [spirit], as is explained there — see there. For through nullifying the foreskin one merits the rectification of the bris, through which one merits the aspect of pi shnayim — which is the aspect of two times ruach, the aspect of the spirit above and the spirit below [ruach dil'ayla v'ruach dil'tata], as mentioned above. And this is [Isaiah 59:20]: "a redeemer will come to Zion, and to those who turn from transgression in Yaakov, etc." — and it is brought in the [Lurianic] kavanos [mystical intentions] that this verse alludes to the fact that the essential redemption of Mashiach is through the rectification of the bris, etc. — as is explained there, see there. And this is: "And as for Me, this is My covenant with them, said Hashem: My spirit that is upon you, and My words that I have placed in your mouth, shall not depart from your mouth, nor from the mouth of your children, nor from the mouth of your children's children — said Hashem — from now and forever" [Isaiah 59:21]. That Hashem, may He be blessed, promised the prophet that the Torah will not be forgotten from Israel — for the life-spirit mentioned above will be drawn from generation to generation forever. Which is the aspect of the drawing of pi shnayim mentioned above — upon which the redemption depends, as stated above.

And this is the aspect of what is read on Yom Kippur: "After the death of the two sons of Aharon, etc." [Leviticus 16:1] — wherein the entire service of Yom Kippur is detailed — when the Kohen Gadol enters into the innermost sanctuary [lifnai v'lifnim] to atone for the sins of the children of Israel. For the essential teshuvah [repentance] and atonement of sins of Yom Kippur is through the merit of the two sons of Aharon who died — as our Sages of blessed memory stated: all who weep over the death of the sons of Aharon have their sins forgiven [Vayikra Rabbah 20:8]. For it is brought in the writings of the Arizal in several discourses that the pi shnayim that Eliyahu drew to Elisha when [Elisha] requested: "let there be, I pray, a double portion of your spirit upon me" [II Kings 2:9] — these are the secret of the souls of the two sons of Aharon, Nadav and Avihu, that were transmitted [nisabru] into Pinchas, who is Eliyahu — at the time when he was zealous over the act of Zimri, etc. — as all of this is explained there, see there; and especially in the book Tzemach Tzadik in the great discourse on Eliyahu and Elisha — see there. And therefore on Yom Kippur — when one must do teshuvah and atone for sins, all of which is through the aspect of pi shnayim mentioned above, as stated above — therefore one recalls at that time the death of the two sons of Aharon. For through them is the essential drawing of the aspect of pi shnayim mentioned above — the aspect of: "let there be, I pray, a double portion of your spirit upon me" — as stated above. For the essential rectification of sins is through returning and bringing all the rectifications of creation from potential into actuality anew — through the great power of the complete tzadikim who return and draw new holy vitality to all of creation from the spirit above to the spirit below [may'ruach dil'ayla l'ruach dil'tata] — from which comes the drawing of the aspect of pi shnayim mentioned above. And all of this is accomplished during the Ten Days of Repentance [aseres yemay teshuvah] — beginning on Rosh Hashana and being completed on Yom Kippur. And therefore one must travel to the true tzadikim for Rosh Hashana — for on Rosh Hashana the world was created — that is, the first man was created then, who is the essential [purpose of] the world, for everything was created for him. And then the creation was completed and came forth from potential into actuality through Hashem, may He be blessed, Himself. But [Adam and his descendants] still needed to return and rectify all of creation through their complete service — for the sake of which everything was created — so that through this they would return and bring all the rectification of creation from potential into actuality anew, as explained above. But the first man [Adam HaRishon] failed immediately, and Hashem, may He be blessed, had mercy on His world and opened for him an opening of teshuvah, and forgave his sin, and established this day forever for the generations to be Rosh Hashana — as our Sages of blessed memory stated in the Midrash [Vayikra Rabbah 29:1]. And therefore on Rosh Hashana every person of Israel must return in teshuvah and rectify his deeds — so that through this he would return and bring all the rectification of creation from potential into actuality, as stated above. And this is impossible except through the power of the tzadikim — therefore one travels to the tzadikim on Rosh Hashana. And this is why one goes to the graves of the tzadikim on the eve of Rosh Hashana — for the essential rectification is through the tzadikim who dwell in the dust [shokchnay afar], who are greater in their death than in their lifetime — through whom is the essential drawing of the aspect of pi shnayim, as stated above. And this rectification — the aspect of bringing from potential into actuality — the entire creation's essential [time] is on Rosh Hashana, for on that day man was created, who is the totality of the world. And as we say: "this day is the beginning of Your works" [from the Rosh Hashana liturgy], as stated above. But the completion of the rectification is on Yom Kippur — and therefore there are Ten Days of Repentance corresponding to the Ten Utterances [asarah ma'amoros] by which the world was created, which correspond to the Ten Commandments [aseres hadibros] which are the totality of the Torah — for whose sake everything was created. And all of this corresponds to the aspect of the letter יוּ"ד mentioned above — the aspect of: "You open Your hand — yadecha, Your Yuds" — from which one brings forth from potential into actuality from the upper Yud to the lower Yud [mi'yud dil'ayla l'yud dil'tata]. And therefore there are Ten Days of Repentance, as stated above. And the completion is on Yom Kippur — which is the conclusion of the Ten Days of Repentance — when one completes the bringing from potential into actuality of the rectification of creation through the teshuvah and atonement of sins that one merits through the Kohen Gadol, as stated above. And therefore one engages at that time in annulling vows [hatoras nedarim] and opens Kol Nidray at the beginning of Yom Kippur. For the essential rectification of teshuvah is in the aspect of the annulment of vows [hatares nedarim] — which is through an opening of regret [pesach charatah]. Through this one draws the aspect of the pesach [opening] mentioned in the Torah-teaching above — which is the aspect of: "You open Your hands" [Psalms 145:16], as is explained there. For the essential [aim] is to make an opening in the supernal light that is sealed and hidden from us — hidden by reason of its great height. And the tzadikim through their great power open an opening there — through which they draw for us holy vitality from there: from the upper Yud to the lower Yud, as stated above. And it is for this that we pray at the beginning of Rosh Hashana: "Lift up your heads, O gates, and be lifted up, O eternal portals" [Psalms 24:7] — that He should open for us in His mercy openings and gates. And through this: "the King of Glory will come" [Psalms 24:7] — that His divinity will be revealed to the eye of all. And this is the aspect of Yom Kippur — when all the supernal portals open for the true tzadikim — until there is permission for the Kohen Gadol, who is the aspect of the true tzadik, to enter into the innermost sanctuary, to draw new spirit from there. Through which is the essential atonement of sins, as stated above. And this is the aspect of Tefilas Ne'ilah [the closing prayer of Yom Kippur] — when one cries out and prays for the opening of the gate, as one says: "open for us the gate, etc." [Pischu lanu sha'ar] — for the essential rectification is through the aspect of the opening [pesach] mentioned above, which is merited through an opening of regret, which is the essential teshuvah — which is the aspect of the annulment of vows, as stated above. And this is the aspect of the holy immersions of the Kohen Gadol on Yom Kippur — for he required immersion each time he went from outside to inside and from inside to outside [Mishnah Yoma 3:3]. For through all of this he was engaged in bringing from potential into actuality — by first engaging in the service of the sacrifices [korbanos] outside, as in the rest of the year, all of whose service was to atone for the children of Israel, through which he rectified all of creation — which is the aspect of bringing from potential into actuality, as stated above. And afterward he entered to the place where he entered into the innermost sanctuary — from which came the essential atonement of Yom Kippur. For the essential rectification is through the tzadik — in the aspect of the Kohen Gadol — ascending to a very high, lofty, and exceedingly exalted place that is the aspect of lifnai v'lifnim [the innermost sanctuary]. And from there he drew supremely holy, lofty vitality from the spirit above to the spirit below — which is the essential aspect of the drawing of pi shnayim — through which is the essential rectification, as stated above. And therefore he required immersion each time — for all of this is the aspect of immersion in the waters of the mikveh wherein the spirit of G-d — the aspect of the spirit of Mashiach — hovers, etc., as stated above.

And this is what the Kohen Gadol prayed in the Holy of Holies: that no woman should miscarry her fruit, and that Your people Israel should not need one another, and that the rule should not depart from the house of Yehudah [the third clause is in Aramaic in the original: "v'la ya'adai shultan mid'bays Yehudah" — as preserved in Yoma 53b]. At first glance this is wondrous — why specifically did he pray for these things?! And what connection and relevance is there between them? But according to the above, everything is well understood. For the essential [content of] his prayer was that we should merit to complete the rectification — to bring from potential into actuality. And this is: "that no woman should miscarry" — for the essential totality of creation is man, for whose sake everything was created. And therefore the more children of Israel multiply from generation to generation, through this is the aspect of the rectification of creation — the aspect of bringing from potential into actuality. And therefore the essential [matter] is the rectification of the bris, from which comes birth — through which one is called a tzadik, as stated above. And therefore he prayed that no woman should miscarry, etc. — rather that children of Israel should be born as enduring children [bnay kayama] who will engage in Torah and serve Hashem, may He be blessed — through which is the essential aspect of bringing from potential into actuality, as stated above. And this is: "that Your people Israel should not need one another, etc." — that is: that there should be no one who needs to depend on others [lehayos nitzrach labriyos]. For through this the truth is blemished — in the aspect of: once a person becomes dependent on others, his face changes [meshaneh panov] [Berachos 6b] — meaning: his face, which is the truth, takes on many hues. And as is explained there well in the Torah-teaching mentioned above [Likutay Moharan I:66] — through this one cannot bring from potential into actuality, as is explained there — see there. And this is: "that the rule should not depart from the house of Yehudah" — that is, the aspect of the kingship of Mashiach who comes from Yehudah — for the essential [source of] all this rectification is through the spirit of Mashiach, as stated above.

And therefore Nadav and Avihu sinned because they did not marry [d'lo insivun] — as is stated in the holy Zohar [III:57a] — for through this they blemished the aspect of bringing from potential into actuality, by not producing children, as stated above. And the rectification was through their death in holiness — through being transmitted [b'ibbur] into Pinchas, who is Eliyahu, at the time when he was zealous over the blemish of the bris — through which is the essential drawing of the aspect of pi shnayim, as stated above: the aspect of bringing from potential into actuality. Thus, what they blemished was rectified, as stated above. And therefore the Torah connected the entire service of Yom Kippur to their death — for the essential service of Yom Kippur, which is to atone for the children of Israel through the drawing of the aspect of pi shnayim from a very high place, is through the death of the two sons of Aharon, as stated above.

And see in the Torah-teaching mentioned above [Likutay Moharan I:66] where it is explained that through the lack of livelihood [meni'as haparnasah] one cannot bring from potential into actuality. And this is: "all the toil of man is for his mouth [l'fiv]" [Ecclesiastes 6:7] — that the essential toil of man — which is the obstacles that prevent him from his service [avodah] and from drawing close to people of truth — all of it is for his mouth: that is, for livelihood [parnasah], as stated above. For: "man is born to toil" [Job 5:7] — and our Sages of blessed memory said: "toil" — I do not know what it is; whether the toil of livelihood or the toil of Torah, etc. — say: this is the toil of Torah" [Sanhedrin 99b]. For in proportion to how much one breaks and nullifies from oneself the toil of livelihood — which is the obstacles that come through livelihood [parnasah] — and strengthens one's heart with strong trust [bitachon] in Hashem, may He be blessed, that Hashem will not forsake us and the preventers cannot deprive one of one's livelihood — as our Sages of blessed memory said: no man touches what is designated for his fellow; "by your name they will call you, etc." [Yoma 38a, based on Deuteronomy 28:10] — in that proportion one merits the toil of Torah. For it is impossible to merit Torah except through the breaking of the obstacles of the preventers — whose essential [locus] is in the matter of livelihood, as stated above. [This section ends with the notation "shayach l'ayl" — this belongs to what precedes," which is Rebbe Noson's own editorial notation indicating this passage belongs with and amplifies the discussion immediately above.]

And this is [Numbers 25:11]: "Pinchas son of Elazar, etc. — turned back My wrath, etc." For Pinchas — who is Eliyahu — merited to nullify and sweeten the wrath, through which the spirit of Mashiach is drawn — from which one brings from potential into actuality — which is the aspect of pi shnayim. As has been mentioned above.

Now it is self-evident why, when Moshe took to heart the burdens of Yisrael, Hashem revealed to him specifically the secret of Parshas Nedarim. For his essential anguish was seeing the prolongation of the exile, its source, and how difficult it is to rectify — the essential difficulty being Dasan and Aviram, the aspect of those who oppose the truth. Therefore Hashem revealed to him the secret of Parshas Nedarim — the aspect of zealousy for Hashem Tzva'os, the aspect of fitting tzedakah — through which all opponents are subdued and the illumination of the Ratzon is revealed in the world, bringing the essential redemption and geulah [final redemption].

And this is the aspect of tzedakah of the true givers — who do not give for honor or for the sake of their nature, but give for Hashem's sake, especially to support genuine Torah scholars and men of truth. They need to give tzedakah beyond their capacity, in a manner that builds an enduring structure of kedushah — as Rashi explains on (Koheles 5): "One who loves money will not be satisfied..." — even if one performs mitzvos, if he does not perform a mitzvah that has permanence — such as building a bais k'nesses [synagogue] or writing a Sefer Torah — it is also vanity. Similarly, one who takes it upon himself to engage in great z'chus harabbim [merit of the community], occupying himself with a mitzvah that has no claimants, suffering many afflictions and humiliations for this — all for the sake of Heaven, for the truth in its truth — this is the aspect of zealousy for Hashem Tzva'os, the aspect of nedarim. Through this the essential tikkun of subduing the metzach hanachash through tzedakah is accomplished. Through this one merits teshuvah, nullifying the evil philosophies from the world and strengthening the revelation of the Ratzon. All this power is received from the true elders of the generation — the aspect of Moshe — who merit hataras nedarim. For hataras nedarim is the greatest wonder: even the neder itself the Chacham can annul.

And this is the aspect of tzedakah of the true givers — who do not give for honor or for the sake of their nature, but give for Hashem's sake, especially to support genuine Torah scholars and men of truth. They need to give tzedakah beyond their capacity, in a manner that builds an enduring structure of kedushah — as Rashi explains on (Koheles 5): "One who loves money will not be satisfied..." — even if one performs mitzvos, if he does not perform a mitzvah that has permanence — such as building a bais k'nesses [synagogue] or writing a Sefer Torah — it is also vanity. Similarly, one who takes it upon himself to engage in great z'chus harabbim [merit of the community], occupying himself with a mitzvah that has no claimants, suffering many afflictions and humiliations for this — all for the sake of Heaven, for the truth in its truth — this is the aspect of zealousy for Hashem Tzva'os, the aspect of nedarim. Through this the essential tikkun of subduing the metzach hanachash through tzedakah is accomplished. Through this one merits teshuvah, nullifying the evil philosophies from the world and strengthening the revelation of the Ratzon. All this power is received from the true elders of the generation — the aspect of Moshe — who merit hataras nedarim. For hataras nedarim is the greatest wonder: even the neder itself the Chacham can annul.

And therefore each person needs to have intention at the time of the commerce — in every movement, and in every step, and in every word that he takes and speaks at the time of the business — that his intention is in order to profit, in order to give tz'dakah to worthy poor people who engage in Torah — who are included in the aspect of the rosh bayis, who are the true tzaddikim. And then he merits to make a great tikkun through his commerce. For he refines the sparks from the aspect of the Chitzonim, from the aspect of the "rosh kol chutsos," and brings them into the house — meaning, to the rosh bayis. Since all his intention is for this sake, as above.

It emerges that the entire intention of the commerce is to bring the sparks from outside to inside, as above. And from this is drawn also in the physical — that the main sustenance of all the goods and all the wealth is when one brings it from outside to inside, into the house, which is a guarded place. And it is the main dwelling of the person. And there is the main vitality and pleasure from the wealth and the goods.

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Likutay Halachos

Yoreh Dai'ah

The Laws of Shechitah — Section 4

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Likutay Halachos

Yoreh Dai'ah

The Laws of Shechitah — Section 4

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Likutay Halachos

Yoreh Dai'ah

The Laws of Shechitah — Section 4

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Likutay Halachos

Yoreh Dai'ah

The Laws of Shechitah — Section 4

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Likutay Halachos

Yoreh Dai'ah

The Laws of Shechitah — Section 4

1 Tikkun HaKlali — the General Rectification. Reb Noson equates it with rectification of the Bris and Da'as (knowledge/awareness), following Likutay Moharan I:29 and I:19.

And this is the aspect of “And Ya'akov called to his sons and said: Gather together and I will tell you that which will befall you in the end of days,” etc. (Bereishis 49:1). And our Sages, of blessed memory, said, as is brought in the commentary of Rashi, that he sought to reveal the end of the redemption and the Shechinah departed from him, etc., and he began to speak of other matters. And certainly what he spoke afterward was of the same nature, in that he concealed and hid within his words the secret of the End. (As is found in the holy Zohar on this verse; see there — revealed yet hidden.) That is, Ya'akov saw his bed was complete and they were all complete tzadikim; he thought he could already reveal the end of the redemption, which is the keitz ha'pela'os [the end of the wonders], sealed from every eye. And it is impossible to reveal it and bring it close except through the gathering of those who are far away, specifically. For the essential elevation is when a new soul is added to the holy gathering — one who was previously far away, as far away as he was — and now they have brought him close to His service, blessed be He, so that he is added and becomes a neighbor to the holy gathering. This is the essential delight of the Blessed One, as is explained in the holy Zohar, and in particular in our words — that this is the essential greatness of the Blessed One. And through this, specifically, the houses multiply without end, etc.

And this is what he said afterward: “Gather together and hear, O sons of Ya'akov,” etc. And at first he said “He'asfu” [“Assemble”]. And the distinction between aseifah [assembling] and kibbutz [gathering] is as follows: aseifah is said regarding assembling a congregation that are not very far from one another, as in “Gather for Me seventy men from the elders of Israel,” etc. And likewise: “Go and gather the elders of Israel,” etc. But the term kibbutz is said regarding the gathering of those who are very, very far away, at the ends of the earth, etc., as it is written: “If your dispersed ones are at the ends of the heavens, from there Hashem will gather you,” etc. And likewise: “He gathers the outcasts of Israel; yet more will I gather to him, to his gathered ones” (Yeshayahu 56:8).

Therefore, at first Ya'akov used the language of aseifah: “He'asfu — Assemble, and I will tell you,” etc. — for he thought that through the assembling alone of his holy sons, who were all tzadikim, he would be able to reveal and bring close the end of the redemption. But the Shechinah departed from him, and then he understood that it is impossible to bring the redemption through the aspect of aseifah alone — that is, by assembling only the tzadikim. For the Blessed Name devises plans so that none cast away be cast away from Him (Shmuel II 14:14), and the entire delay of the redemption and the lengthening of the exile is on account of the abundance of His compassion upon all those who are very far away and outcast, for whom one must tarry and wait until the far-off ones hear and come and are added to the holy gathering of Israel, etc.

And this is what he said afterward, using the language of kibbutz: “Hikavtzu — Gather together and hear,” etc. He was saying: Now I understand that the essential redemption depends on the aspect of “Hikavtzu” — that is, through the gathering of those who are very far away, who are called “outcasts,” in the aspect of “He gathers the outcasts of Israel,” in the aspect of “And it shall be on that day, a great shofar will be blown, and those who are lost shall come” etc., “and the outcasts,” etc. (Yeshayahu 27:13). Through this, specifically, the holy gathering will grow and multiply with the addition of many neighbors who were previously far away, through which the houses will multiply without end — through which His compassion, blessed be He, will be stirred and He will hasten to redeem us, as mentioned above.

And this is: “Gather together and hear, O sons of Ya'akov, and hear Yisra'el your father” (Bereishis 49:2). For Ya'akov is the aspect of katnus [smallness], the aspect of ibbur [gestation], and then there is the essential battle — this is the aspect of “and his hand was grasping the heel of Esav,” for he was fighting with him from the womb, and likewise with his [Esav’s] angel, as it is written: “And Ya'akov was left alone, and a man wrestled with him,” etc. That is, the aspect of those who are very far away, who are in the aspect of katnus — they are called the aspect of b'nei Ya'akov [children of Ya'akov], and each of them must be gathered from wherever he is, in the aspect of “Gather together and hear, O sons of Ya'akov” — that they should hear the words of His holy Torah and return to Hashem. And this is: “And hear Yisra'el your father” — for afterward, when they gather together and hear and draw close to the truth, then they are called the aspect of Yisra'el, which is named for the victory of the battle when he [Ya'akov] defeated the angel of Esav — when it was said: “Your name shall no longer be called Ya'akov, but Yisra'el, for you have striven with G-d and with men and have prevailed” (Bereishis 32:29). And through this the essential redemption will come about — through the combining of the souls of Israel, which are the aspect of the permutations of the letters of the Torah in numerous permutations without end, etc. This is the aspect of Yisra'el, which alludes to the totality of the six hundred thousand letters of the Torah, which are the aspect of the six hundred thousand souls of Israel, as is brought in all the holy books — that Yisra'el is an acronym for Yeish Shishim Ribbo Osiyos La'Torah [There are six hundred thousand letters in the Torah]. And as mentioned above; understand well.

Oas Heh

And this is the aspect of “And Ya'akov called to his sons and said: Gather together and I will tell you that which will befall you in the end of days,” etc. (Bereishis 49:1). And our Sages, of blessed memory, said, as is brought in the commentary of Rashi, that he sought to reveal the end of the redemption and the Shechinah departed from him, etc., and he began to speak of other matters. And certainly what he spoke afterward was of the same nature, in that he concealed and hid within his words the secret of the End. (As is found in the holy Zohar on this verse; see there — revealed yet hidden.) That is, Ya'akov saw his bed was complete and they were all complete tzadikim; he thought he could already reveal the end of the redemption, which is the keitz ha'pela'os [the end of the wonders], sealed from every eye. And it is impossible to reveal it and bring it close except through the gathering of those who are far away, specifically. For the essential elevation is when a new soul is added to the holy gathering — one who was previously far away, as far away as he was — and now they have brought him close to His service, blessed be He, so that he is added and becomes a neighbor to the holy gathering. This is the essential delight of the Blessed One, as is explained in the holy Zohar, and in particular in our words — that this is the essential greatness of the Blessed One. And through this, specifically, the houses multiply without end, etc.

And this is what he said afterward: “Gather together and hear, O sons of Ya'akov,” etc. And at first he said “He'asfu” [“Assemble”]. And the distinction between aseifah [assembling] and kibbutz [gathering] is as follows: aseifah is said regarding assembling a congregation that are not very far from one another, as in “Gather for Me seventy men from the elders of Israel,” etc. And likewise: “Go and gather the elders of Israel,” etc. But the term kibbutz is said regarding the gathering of those who are very, very far away, at the ends of the earth, etc., as it is written: “If your dispersed ones are at the ends of the heavens, from there Hashem will gather you,” etc. And likewise: “He gathers the outcasts of Israel; yet more will I gather to him, to his gathered ones” (Yeshayahu 56:8).

Therefore, at first Ya'akov used the language of aseifah: “He'asfu — Assemble, and I will tell you,” etc. — for he thought that through the assembling alone of his holy sons, who were all tzadikim, he would be able to reveal and bring close the end of the redemption. But the Shechinah departed from him, and then he understood that it is impossible to bring the redemption through the aspect of aseifah alone — that is, by assembling only the tzadikim. For the Blessed Name devises plans so that none cast away be cast away from Him (Shmuel II 14:14), and the entire delay of the redemption and the lengthening of the exile is on account of the abundance of His compassion upon all those who are very far away and outcast, for whom one must tarry and wait until the far-off ones hear and come and are added to the holy gathering of Israel, etc.

And this is what he said afterward, using the language of kibbutz: “Hikavtzu — Gather together and hear,” etc. He was saying: Now I understand that the essential redemption depends on the aspect of “Hikavtzu” — that is, through the gathering of those who are very far away, who are called “outcasts,” in the aspect of “He gathers the outcasts of Israel,” in the aspect of “And it shall be on that day, a great shofar will be blown, and those who are lost shall come” etc., “and the outcasts,” etc. (Yeshayahu 27:13). Through this, specifically, the holy gathering will grow and multiply with the addition of many neighbors who were previously far away, through which the houses will multiply without end — through which His compassion, blessed be He, will be stirred and He will hasten to redeem us, as mentioned above.

And this is: “Gather together and hear, O sons of Ya'akov, and hear Yisra'el your father” (Bereishis 49:2). For Ya'akov is the aspect of katnus [smallness], the aspect of ibbur [gestation], and then there is the essential battle — this is the aspect of “and his hand was grasping the heel of Esav,” for he was fighting with him from the womb, and likewise with his [Esav’s] angel, as it is written: “And Ya'akov was left alone, and a man wrestled with him,” etc. That is, the aspect of those who are very far away, who are in the aspect of katnus — they are called the aspect of b'nei Ya'akov [children of Ya'akov], and each of them must be gathered from wherever he is, in the aspect of “Gather together and hear, O sons of Ya'akov” — that they should hear the words of His holy Torah and return to Hashem. And this is: “And hear Yisra'el your father” — for afterward, when they gather together and hear and draw close to the truth, then they are called the aspect of Yisra'el, which is named for the victory of the battle when he [Ya'akov] defeated the angel of Esav — when it was said: “Your name shall no longer be called Ya'akov, but Yisra'el, for you have striven with G-d and with men and have prevailed” (Bereishis 32:29). And through this the essential redemption will come about — through the combining of the souls of Israel, which are the aspect of the permutations of the letters of the Torah in numerous permutations without end, etc. This is the aspect of Yisra'el, which alludes to the totality of the six hundred thousand letters of the Torah, which are the aspect of the six hundred thousand souls of Israel, as is brought in all the holy books — that Yisra'el is an acronym for Yeish Shishim Ribbo Osiyos La'Torah [There are six hundred thousand letters in the Torah]. And as mentioned above; understand well.

Oas Heh

And this is the aspect of “And Ya'akov called to his sons and said: Gather together and I will tell you that which will befall you in the end of days,” etc. (Bereishis 49:1). And our Sages, of blessed memory, said, as is brought in the commentary of Rashi, that he sought to reveal the end of the redemption and the Shechinah departed from him, etc., and he began to speak of other matters. And certainly what he spoke afterward was of the same nature, in that he concealed and hid within his words the secret of the End. (As is found in the holy Zohar on this verse; see there — revealed yet hidden.) That is, Ya'akov saw his bed was complete and they were all complete tzadikim; he thought he could already reveal the end of the redemption, which is the keitz ha'pela'os [the end of the wonders], sealed from every eye. And it is impossible to reveal it and bring it close except through the gathering of those who are far away, specifically. For the essential elevation is when a new soul is added to the holy gathering — one who was previously far away, as far away as he was — and now they have brought him close to His service, blessed be He, so that he is added and becomes a neighbor to the holy gathering. This is the essential delight of the Blessed One, as is explained in the holy Zohar, and in particular in our words — that this is the essential greatness of the Blessed One. And through this, specifically, the houses multiply without end, etc.

And this is what he said afterward: “Gather together and hear, O sons of Ya'akov,” etc. And at first he said “He'asfu” [“Assemble”]. And the distinction between aseifah [assembling] and kibbutz [gathering] is as follows: aseifah is said regarding assembling a congregation that are not very far from one another, as in “Gather for Me seventy men from the elders of Israel,” etc. And likewise: “Go and gather the elders of Israel,” etc. But the term kibbutz is said regarding the gathering of those who are very, very far away, at the ends of the earth, etc., as it is written: “If your dispersed ones are at the ends of the heavens, from there Hashem will gather you,” etc. And likewise: “He gathers the outcasts of Israel; yet more will I gather to him, to his gathered ones” (Yeshayahu 56:8).

Therefore, at first Ya'akov used the language of aseifah: “He'asfu — Assemble, and I will tell you,” etc. — for he thought that through the assembling alone of his holy sons, who were all tzadikim, he would be able to reveal and bring close the end of the redemption. But the Shechinah departed from him, and then he understood that it is impossible to bring the redemption through the aspect of aseifah alone — that is, by assembling only the tzadikim. For the Blessed Name devises plans so that none cast away be cast away from Him (Shmuel II 14:14), and the entire delay of the redemption and the lengthening of the exile is on account of the abundance of His compassion upon all those who are very far away and outcast, for whom one must tarry and wait until the far-off ones hear and come and are added to the holy gathering of Israel, etc.

And this is what he said afterward, using the language of kibbutz: “Hikavtzu — Gather together and hear,” etc. He was saying: Now I understand that the essential redemption depends on the aspect of “Hikavtzu” — that is, through the gathering of those who are very far away, who are called “outcasts,” in the aspect of “He gathers the outcasts of Israel,” in the aspect of “And it shall be on that day, a great shofar will be blown, and those who are lost shall come” etc., “and the outcasts,” etc. (Yeshayahu 27:13). Through this, specifically, the holy gathering will grow and multiply with the addition of many neighbors who were previously far away, through which the houses will multiply without end — through which His compassion, blessed be He, will be stirred and He will hasten to redeem us, as mentioned above.

And this is: “Gather together and hear, O sons of Ya'akov, and hear Yisra'el your father” (Bereishis 49:2). For Ya'akov is the aspect of katnus [smallness], the aspect of ibbur [gestation], and then there is the essential battle — this is the aspect of “and his hand was grasping the heel of Esav,” for he was fighting with him from the womb, and likewise with his [Esav’s] angel, as it is written: “And Ya'akov was left alone, and a man wrestled with him,” etc. That is, the aspect of those who are very far away, who are in the aspect of katnus — they are called the aspect of b'nei Ya'akov [children of Ya'akov], and each of them must be gathered from wherever he is, in the aspect of “Gather together and hear, O sons of Ya'akov” — that they should hear the words of His holy Torah and return to Hashem. And this is: “And hear Yisra'el your father” — for afterward, when they gather together and hear and draw close to the truth, then they are called the aspect of Yisra'el, which is named for the victory of the battle when he [Ya'akov] defeated the angel of Esav — when it was said: “Your name shall no longer be called Ya'akov, but Yisra'el, for you have striven with G-d and with men and have prevailed” (Bereishis 32:29). And through this the essential redemption will come about — through the combining of the souls of Israel, which are the aspect of the permutations of the letters of the Torah in numerous permutations without end, etc. This is the aspect of Yisra'el, which alludes to the totality of the six hundred thousand letters of the Torah, which are the aspect of the six hundred thousand souls of Israel, as is brought in all the holy books — that Yisra'el is an acronym for Yeish Shishim Ribbo Osiyos La'Torah [There are six hundred thousand letters in the Torah]. And as mentioned above; understand well.

Oas Heh

And therefore in the entire Torah, "sh'lucho shel adam kamoaso." For this is the totality of the entire Torah -- that it is fulfilled through the agent specifically. Meaning, through the power of the m'dameh, which is the agent of the saichel. For all the mitzvos of the Torah are through it specifically. For all the mitzvos are in physical things -- such as tzitzis and t'fillin and the four species, etc. -- in order to connect all the physicality to its root. And this is the main foundation of the entire Torah -- to connect and include the physicality in the ultimate root of the spirituality, so that everything should be included in its root in Hashem Yisbarach.

And therefore in the entire Torah, "sh'lucho shel adam kamoaso." For this is the totality of the entire Torah -- that it is fulfilled through the agent specifically. Meaning, through the power of the m'dameh, which is the agent of the saichel. For all the mitzvos of the Torah are through it specifically. For all the mitzvos are in physical things -- such as tzitzis and t'fillin and the four species, etc. -- in order to connect all the physicality to its root. And this is the main foundation of the entire Torah -- to connect and include the physicality in the ultimate root of the spirituality, so that everything should be included in its root in Hashem Yisbarach.

And therefore in the entire Torah, "sh'lucho shel adam kamoaso." For this is the totality of the entire Torah -- that it is fulfilled through the agent specifically. Meaning, through the power of the m'dameh, which is the agent of the saichel. For all the mitzvos of the Torah are through it specifically. For all the mitzvos are in physical things -- such as tzitzis and t'fillin and the four species, etc. -- in order to connect all the physicality to its root. And this is the main foundation of the entire Torah -- to connect and include the physicality in the ultimate root of the spirituality, so that everything should be included in its root in Hashem Yisbarach.

And therefore in the entire Torah, "sh'lucho shel adam kamoaso." For this is the totality of the entire Torah -- that it is fulfilled through the agent specifically. Meaning, through the power of the m'dameh, which is the agent of the saichel. For all the mitzvos of the Torah are through it specifically. For all the mitzvos are in physical things -- such as tzitzis and t'fillin and the four species, etc. -- in order to connect all the physicality to its root. And this is the main foundation of the entire Torah -- to connect and include the physicality in the ultimate root of the spirituality, so that everything should be included in its root in Hashem Yisbarach.

And therefore in the entire Torah, "sh'lucho shel adam kamoaso." For this is the totality of the entire Torah -- that it is fulfilled through the agent specifically. Meaning, through the power of the m'dameh, which is the agent of the saichel. For all the mitzvos of the Torah are through it specifically. For all the mitzvos are in physical things -- such as tzitzis and t'fillin and the four species, etc. -- in order to connect all the physicality to its root. And this is the main foundation of the entire Torah -- to connect and include the physicality in the ultimate root of the spirituality, so that everything should be included in its root in Hashem Yisbarach.

And therefore the oil was sealed with the seal of the Kohen Gadol. For the Kohen Gadol would enter the innermost sanctum on Yom Kippur, to the aspect of Kodesh HaKodashim — where the completeness of the Torah is, for there stood the Tablets of Stone, and from there is all the sweetening mentioned above, as is explained there.

✦ ✦ ✦

~ 50 ~

For the pure Menorah in the Bais HaMikdash — all its illumination was from there, from the Tablets of Testimony that were in the Bais Kodesh HaKodashim. As it is written: "In the Ohel Mo'aid, outside the curtain that is over the Testimony, Aharon and his sons shall arrange it," etc. That is, as mentioned: for the lights of the Menorah — all their illumination is from the aspect of the completeness of the Torah that was in the Bais Kodesh HaKodashim, as mentioned. But all of this we only merited in the Bais HaMikdash and in the Mishkan. But now, in the intensity of the exile, Hashem, blessed be He, had mercy upon us and established for us to kindle the Chanukah candle — to draw this illumination, the aspect of the completeness of the Written Torah through the Oral Torah, also very far below, to illuminate for all the lowly ones who are in the intensity of Asiyah — to illuminate in them also very deep counsels, through the abundance of the holy s'farim that are made from chiddushai Torah such as these, that complete the Written Torah in such completeness that all the dinim are sweetened — until deep counsels illuminate also below ten [t'fachim], etc. For Chanukah is the aspect of the tikkun of Netzach — where the essential place of counsel is, which is the aspect of raglayim (feet/legs), as is explained elsewhere.

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~ 51 ~

And this is the aspect of: "The Shulchan (Table) in the north and the Menorah in the south" — the Shulchan with the Lechem HaPanim (Showbread) was opposite the Menorah, as it is written: "And the Menorah opposite the Shulchan." For the one depends on the other: through the holiness of the Menorah and its candles that illuminated through the completeness of the Torah in the aspect of the Tablets of Stone, etc. — as mentioned, for this is why it was commanded: "In the Ohel Mo'aid, outside the curtain that is over the Testimony, Aharon shall arrange it," etc. — which alluded to him that the light of the candles of the Menorah is drawn from the Tablets of Testimony in the Bais Kodesh HaKodashim, as mentioned — through this is the aspect of the holiness of the Shulchan, upon which was the Lechem HaPanim from Shabbos to Shabbos. Which is for the purpose of drawing upon Yisrael the holiness of eating, to purify the foods from the blemish of the foul vapors mentioned above, which blemish the counsel, as mentioned. And the essential tikkun is through Shabbos eating, which is the aspect of the Lechem HaPanim that was on the Shulchan. And therefore the Shulchan and the Menorah were placed adjacent, one opposite the other — for they depend on each other. For the holiness of the foods, to clarify from the vapors mentioned above, is through the abundance of s'farim, etc. — which are the aspect of the light of the Menorah. Through which is the tikkun of the completeness of counsel, as mentioned.

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~ 52 ~

And this is the aspect of the machlokes (dispute) between Bais Shammai and Bais Hillel regarding the kindling of the Chanukah candle: Bais Shammai say: one decreases and goes; and Bais Hillel say: one adds and goes, etc. For it is understood from the words of our Master, Teacher, and Rebbe, of blessed memory, that the essential holiness of Chanukah is drawn from the service of Rosh HaShanah and Yom Kippur, as is explained in Siman 7 of Likutay Tinyana, and as is brought above — that according to how much the "S'lach na" (Please forgive) that one achieves on Yom Kippur, so does one merit the holiness of Chanukah. And this is known: that to achieve the request of S'lach Na on Yom Kippur properly, the essential thing is through the holiness of Rosh HaShanah, which is the beginning — and on Yom Kippur is the completion and the sealing, etc.

And the essential holiness of Rosh HaShanah and Yom Kippur according to this Torah [discourse] is that one must draw emunas chachamim through the abundance of s'farim that one merits through teshuvah, etc., until the Torah is completed in the aspect of the Tablets of Stone — the aspect of the Foundation Stone, Kodesh HaKodashim. This is the aspect of the Kohen Gadol's entry on Yom Kippur into the innermost sanctum, to the Foundation Stone, etc. — in order to atone for the sins of Yisrael through the incense of fine spices, ground exceedingly fine. And through the sprinklings of the bull and the goat, etc. And from there the holiness of Chanukah is drawn, etc.

And the essential thing is that through all the tikkunim of Rosh HaShanah and Yom Kippur mentioned above, we should merit complete counsel, as mentioned. And this is drawn on Sukkos, in the aspect of: "Spread over us the sukkah of Your peace and direct us with good counsel from before You," etc. — as is explained elsewhere and as is brought above. And this is the essential holiness of Chanukah now: that we need to draw upon ourselves, through the kindling of the holy Chanukah candle, the holiness of all the holy s'farim that complete the Torah, etc. — which is the aspect of the holiness of Yom Kippur, as mentioned. Through which all the dinim in the world will be sweetened, etc. — until each and every one of us merits complete counsel in every place where he is, in physical and spiritual matters, in a manner that he can rescue his soul.

For through the tremendous power of the miracle of Chanukah, through the great power of the great tzaddikim, they drew for us such a light that we are able to draw the holiness of all the yichudim included in the kindling of a candle of holiness — which is the aspect of the candles of the Menorah, of the Shabbos candle and the Yom Tov [candle], etc. — to draw them down very far below, into the intensity of Asiyah, below ten t'fachim, during actual weekdays, when there is no ascent at all for the aspect of Malchus, etc. — as is understood from all of this in the kavanos of Chanukah, and as is brought in our words. And all of this one merits according to the teshuvah on the blemish of emunas chachamim on Yom Kippur, etc. — as mentioned.

It comes out that the essential aspect of Chanukah is to merit the tikkun of counsel in completeness — which is the essential thing, as mentioned. And therefore they are eight days of Chanukah — which are the aspect of eight tikkunim from Chochmah-Binah-Daas through Netzach and Hod. For Netzach and Hod are the aspect of raglayim (legs), the aspect of counsels, as is brought elsewhere — for there is the essential place of counsel. And this is the essential tikkun: that good, complete counsels should be drawn below, into the intensity of Asiyah, in the aspect of raglayim, where the k'lipos hold on — to rescue and elevate the souls and the sparks that have fallen there, to rescue them from all the many and immense types of k'lipos to which they have become attached through their sins — Hashem, blessed be He, have mercy. This is the aspect of the work of the great tzaddikim, who toil with great exertions to return in teshuvah the worst and most distant, through their exceedingly deep counsels.

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~ 53 ~

And this is the aspect of the machlokes between Bais Shammai and Bais Hillel mentioned above. For Bais Shammai hold: one decreases and goes — like the bulls of the festival that were brought on Sukkos, which would decrease and go. For this is known in the words of our Sages, of blessed memory, that Shammai was strict and therefore pushed away the converts who came to convert not according to the law, as our Sages, of blessed memory, said in Maseches Shabbos. But Hillel, who was exceedingly humble, drew them close as well.

For Shammai was a great tzaddik, but he went in the aspect of the middah of din (strict judgment) and said that it was not fitting to draw close those who were excessively bad. Therefore Bais Shammai, who were his students and followed his way, hold that on the first day one must kindle all eight candles — to draw the generality of all the tikkunim. For they hold that it is impossible to illuminate the light of the Torah, the light of truth, in the world, and to return souls in teshuvah, except when one illuminates in them the truth in completeness — until they come to convert and return in teshuvah with all their hearts and accept upon themselves all the words of the Torah with all the fine details, in completeness. And this is the aspect of the tzaddikim who do not engage in their holy tochachah (rebuke/teaching) except with elders and holy tzaddikim, in whom they illuminate the light of the revelation of their holy Torah in order to raise them to an extra level and refine them greatly — but with the distant ones they cannot engage, due to the intensity of their holiness.

And therefore Bais Shammai hold: one decreases and goes — that one must begin first by kindling all eight candles, to illuminate in the souls of Yisrael the full illumination of all the tikkunim in completeness. And then specifically they will be able to draw them close. Therefore in truth they draw close only those who are fitting for this, and they illuminate in them all their Torah. But the bad and distant ones they push away, due to the intensity of their holiness — only they hold that afterward they will be able to draw them close as well. This is the aspect of "decreasing and going": after they have already illuminated all the eight tikkunim — which is the aspect of kindling all eight candles on the first day, according to their view — afterward they need to diminish the light, to kindle on the second day only seven, and then six, etc., in order to diminish the light each time in a manner that they will then be able to draw close also the distant ones. For from the greatness of the tikkun they drew on the first day — when they illuminated all the tikkunim in their holy students until they became complete tzaddikim — through this they will afterward be able to draw close also the distant ones, those of lesser level; and afterward the even more distant — and this is the aspect of "decreasing and going."

And therefore they derived from the bulls of the festival, which would decrease and go. For it is known from the words of our Sages, of blessed memory, that on Sukkos they would offer seventy bulls corresponding to the seventy nations. But at first glance, their holy words are not understood — for it is brought in the words of our Sages, of blessed memory, that they would bring the seventy bulls so that the seventy nations should be sustained; but it is also brought in their words that they diminish and go, like the bulls of the festival. And it seems at first glance that the matters contradict — do they bring the seventy bulls in order to destroy them? But both are true: the essential reason we desire their continuance and bring the seventy bulls for their sake is in order to clarify the good from them and convert from them converts, until it is fulfilled: "For then I will turn to all the peoples a pure language," etc. But the complete evil in them, which cannot be clarified, must be destroyed. And this itself is through the clarification of the good from them, through which the evil will fall and be consumed — as is understood from the words of our Sages, of blessed memory. And as our Master, Teacher, and Rebbe, of blessed memory, wrote regarding the statement of "Rabbah bar bar Chanah" — "and the kingdom heard and killed it" — in Siman 12, Likutay, Part I.

And therefore on Sukkos — which comes afterward, after Yom Kippur, when all the tikkunim mentioned above have been rectified — then they bring the seventy bulls, and then "one decreases and goes": they bring on the first day thirteen bulls and reveal His G-dliness more, through the abundance of the offerings, until the good among them hears and draws close. And so it decreases each day, in order to clarify each time the more distant. And the more they draw close and clarify the good from them, the more [the nations] are consumed and go — as mentioned — until afterward, on Sh'mini Atzeres, Yisrael meets alone with Hashem, blessed be He, for then is the essential completion of the tikkun of Rosh HaShanah and Yom Kippur and Sukkos, etc. — as is explained elsewhere. And Bais Shammai hold that similarly, in the kindling of the Chanukah candle, one must draw at first the completeness of all the eight tikkunim in order to draw close the fitting ones, etc. And afterward, "one decreases and goes," as mentioned.

But Bais Hillel, who were students of Hillel, who was exceedingly humble, hold the opposite: that one must begin from below going upward — to kindle first one candle and afterward to add and go. For if, chas v'shalom, the tzaddikim would not consent to draw close any but the fitting and complete ones, who are worthy of having all the tikkunim illuminated in them — then the remnant of Yisrael would almost be lost, chas v'shalom. Especially as they looked with their ruach hakodesh upon these latter generations. Therefore they say the opposite: that one must begin from below going upward, from every good point of each and every member of Yisrael — for they know that this is the essential greatness of Hashem, blessed be He: to draw close those who are very far away, as our Master, Teacher, and Rebbe, of blessed memory, wrote. Therefore they engage principally in drawing such a tikkun that they can begin little by little, to draw one tikkun on one day and to draw close the souls of the very distant through whatever single tikkun they illuminate in them — even though he is still very corrupted, only they have illuminated in him some single tikkun. And through drawing close distant souls like these, through this they add and go, each day and each time, to draw close these souls together with yet more souls — until on the eighth day they draw all the tikkunim, which include all the thirteen tikkunai d'dikna, which are the generality of mercies and kindnesses, which are the aspect of the generality of the thirteen rules through which the Torah is expounded, which are the generality of the holy s'farim, etc. Through which everyone is drawn close to Hashem, blessed be He. For "one elevates in holiness and does not descend" — one must begin from below going upward, in the aspect of: "From the straits I called upon G-d; He answered me with expansiveness" — which is the aspect of tikkunai d'dikna, which are the generality of the kavanos of Chanukah.

And therefore the oil was sealed with the seal of the Kohen Gadol. For the Kohen Gadol would enter the innermost sanctum on Yom Kippur, to the aspect of Kodesh HaKodashim — where the completeness of the Torah is, for there stood the Tablets of Stone, and from there is all the sweetening mentioned above, as is explained there.

✦ ✦ ✦

~ 50 ~

For the pure Menorah in the Bais HaMikdash — all its illumination was from there, from the Tablets of Testimony that were in the Bais Kodesh HaKodashim. As it is written: "In the Ohel Mo'aid, outside the curtain that is over the Testimony, Aharon and his sons shall arrange it," etc. That is, as mentioned: for the lights of the Menorah — all their illumination is from the aspect of the completeness of the Torah that was in the Bais Kodesh HaKodashim, as mentioned. But all of this we only merited in the Bais HaMikdash and in the Mishkan. But now, in the intensity of the exile, Hashem, blessed be He, had mercy upon us and established for us to kindle the Chanukah candle — to draw this illumination, the aspect of the completeness of the Written Torah through the Oral Torah, also very far below, to illuminate for all the lowly ones who are in the intensity of Asiyah — to illuminate in them also very deep counsels, through the abundance of the holy s'farim that are made from chiddushai Torah such as these, that complete the Written Torah in such completeness that all the dinim are sweetened — until deep counsels illuminate also below ten [t'fachim], etc. For Chanukah is the aspect of the tikkun of Netzach — where the essential place of counsel is, which is the aspect of raglayim (feet/legs), as is explained elsewhere.

✦ ✦ ✦

~ 51 ~

And this is the aspect of: "The Shulchan (Table) in the north and the Menorah in the south" — the Shulchan with the Lechem HaPanim (Showbread) was opposite the Menorah, as it is written: "And the Menorah opposite the Shulchan." For the one depends on the other: through the holiness of the Menorah and its candles that illuminated through the completeness of the Torah in the aspect of the Tablets of Stone, etc. — as mentioned, for this is why it was commanded: "In the Ohel Mo'aid, outside the curtain that is over the Testimony, Aharon shall arrange it," etc. — which alluded to him that the light of the candles of the Menorah is drawn from the Tablets of Testimony in the Bais Kodesh HaKodashim, as mentioned — through this is the aspect of the holiness of the Shulchan, upon which was the Lechem HaPanim from Shabbos to Shabbos. Which is for the purpose of drawing upon Yisrael the holiness of eating, to purify the foods from the blemish of the foul vapors mentioned above, which blemish the counsel, as mentioned. And the essential tikkun is through Shabbos eating, which is the aspect of the Lechem HaPanim that was on the Shulchan. And therefore the Shulchan and the Menorah were placed adjacent, one opposite the other — for they depend on each other. For the holiness of the foods, to clarify from the vapors mentioned above, is through the abundance of s'farim, etc. — which are the aspect of the light of the Menorah. Through which is the tikkun of the completeness of counsel, as mentioned.

✦ ✦ ✦

~ 52 ~

And this is the aspect of the machlokes (dispute) between Bais Shammai and Bais Hillel regarding the kindling of the Chanukah candle: Bais Shammai say: one decreases and goes; and Bais Hillel say: one adds and goes, etc. For it is understood from the words of our Master, Teacher, and Rebbe, of blessed memory, that the essential holiness of Chanukah is drawn from the service of Rosh HaShanah and Yom Kippur, as is explained in Siman 7 of Likutay Tinyana, and as is brought above — that according to how much the "S'lach na" (Please forgive) that one achieves on Yom Kippur, so does one merit the holiness of Chanukah. And this is known: that to achieve the request of S'lach Na on Yom Kippur properly, the essential thing is through the holiness of Rosh HaShanah, which is the beginning — and on Yom Kippur is the completion and the sealing, etc.

And the essential holiness of Rosh HaShanah and Yom Kippur according to this Torah [discourse] is that one must draw emunas chachamim through the abundance of s'farim that one merits through teshuvah, etc., until the Torah is completed in the aspect of the Tablets of Stone — the aspect of the Foundation Stone, Kodesh HaKodashim. This is the aspect of the Kohen Gadol's entry on Yom Kippur into the innermost sanctum, to the Foundation Stone, etc. — in order to atone for the sins of Yisrael through the incense of fine spices, ground exceedingly fine. And through the sprinklings of the bull and the goat, etc. And from there the holiness of Chanukah is drawn, etc.

And the essential thing is that through all the tikkunim of Rosh HaShanah and Yom Kippur mentioned above, we should merit complete counsel, as mentioned. And this is drawn on Sukkos, in the aspect of: "Spread over us the sukkah of Your peace and direct us with good counsel from before You," etc. — as is explained elsewhere and as is brought above. And this is the essential holiness of Chanukah now: that we need to draw upon ourselves, through the kindling of the holy Chanukah candle, the holiness of all the holy s'farim that complete the Torah, etc. — which is the aspect of the holiness of Yom Kippur, as mentioned. Through which all the dinim in the world will be sweetened, etc. — until each and every one of us merits complete counsel in every place where he is, in physical and spiritual matters, in a manner that he can rescue his soul.

For through the tremendous power of the miracle of Chanukah, through the great power of the great tzaddikim, they drew for us such a light that we are able to draw the holiness of all the yichudim included in the kindling of a candle of holiness — which is the aspect of the candles of the Menorah, of the Shabbos candle and the Yom Tov [candle], etc. — to draw them down very far below, into the intensity of Asiyah, below ten t'fachim, during actual weekdays, when there is no ascent at all for the aspect of Malchus, etc. — as is understood from all of this in the kavanos of Chanukah, and as is brought in our words. And all of this one merits according to the teshuvah on the blemish of emunas chachamim on Yom Kippur, etc. — as mentioned.

It comes out that the essential aspect of Chanukah is to merit the tikkun of counsel in completeness — which is the essential thing, as mentioned. And therefore they are eight days of Chanukah — which are the aspect of eight tikkunim from Chochmah-Binah-Daas through Netzach and Hod. For Netzach and Hod are the aspect of raglayim (legs), the aspect of counsels, as is brought elsewhere — for there is the essential place of counsel. And this is the essential tikkun: that good, complete counsels should be drawn below, into the intensity of Asiyah, in the aspect of raglayim, where the k'lipos hold on — to rescue and elevate the souls and the sparks that have fallen there, to rescue them from all the many and immense types of k'lipos to which they have become attached through their sins — Hashem, blessed be He, have mercy. This is the aspect of the work of the great tzaddikim, who toil with great exertions to return in teshuvah the worst and most distant, through their exceedingly deep counsels.

✦ ✦ ✦

~ 53 ~

And this is the aspect of the machlokes between Bais Shammai and Bais Hillel mentioned above. For Bais Shammai hold: one decreases and goes — like the bulls of the festival that were brought on Sukkos, which would decrease and go. For this is known in the words of our Sages, of blessed memory, that Shammai was strict and therefore pushed away the converts who came to convert not according to the law, as our Sages, of blessed memory, said in Maseches Shabbos. But Hillel, who was exceedingly humble, drew them close as well.

For Shammai was a great tzaddik, but he went in the aspect of the middah of din (strict judgment) and said that it was not fitting to draw close those who were excessively bad. Therefore Bais Shammai, who were his students and followed his way, hold that on the first day one must kindle all eight candles — to draw the generality of all the tikkunim. For they hold that it is impossible to illuminate the light of the Torah, the light of truth, in the world, and to return souls in teshuvah, except when one illuminates in them the truth in completeness — until they come to convert and return in teshuvah with all their hearts and accept upon themselves all the words of the Torah with all the fine details, in completeness. And this is the aspect of the tzaddikim who do not engage in their holy tochachah (rebuke/teaching) except with elders and holy tzaddikim, in whom they illuminate the light of the revelation of their holy Torah in order to raise them to an extra level and refine them greatly — but with the distant ones they cannot engage, due to the intensity of their holiness.

And therefore Bais Shammai hold: one decreases and goes — that one must begin first by kindling all eight candles, to illuminate in the souls of Yisrael the full illumination of all the tikkunim in completeness. And then specifically they will be able to draw them close. Therefore in truth they draw close only those who are fitting for this, and they illuminate in them all their Torah. But the bad and distant ones they push away, due to the intensity of their holiness — only they hold that afterward they will be able to draw them close as well. This is the aspect of "decreasing and going": after they have already illuminated all the eight tikkunim — which is the aspect of kindling all eight candles on the first day, according to their view — afterward they need to diminish the light, to kindle on the second day only seven, and then six, etc., in order to diminish the light each time in a manner that they will then be able to draw close also the distant ones. For from the greatness of the tikkun they drew on the first day — when they illuminated all the tikkunim in their holy students until they became complete tzaddikim — through this they will afterward be able to draw close also the distant ones, those of lesser level; and afterward the even more distant — and this is the aspect of "decreasing and going."

And therefore they derived from the bulls of the festival, which would decrease and go. For it is known from the words of our Sages, of blessed memory, that on Sukkos they would offer seventy bulls corresponding to the seventy nations. But at first glance, their holy words are not understood — for it is brought in the words of our Sages, of blessed memory, that they would bring the seventy bulls so that the seventy nations should be sustained; but it is also brought in their words that they diminish and go, like the bulls of the festival. And it seems at first glance that the matters contradict — do they bring the seventy bulls in order to destroy them? But both are true: the essential reason we desire their continuance and bring the seventy bulls for their sake is in order to clarify the good from them and convert from them converts, until it is fulfilled: "For then I will turn to all the peoples a pure language," etc. But the complete evil in them, which cannot be clarified, must be destroyed. And this itself is through the clarification of the good from them, through which the evil will fall and be consumed — as is understood from the words of our Sages, of blessed memory. And as our Master, Teacher, and Rebbe, of blessed memory, wrote regarding the statement of "Rabbah bar bar Chanah" — "and the kingdom heard and killed it" — in Siman 12, Likutay, Part I.

And therefore on Sukkos — which comes afterward, after Yom Kippur, when all the tikkunim mentioned above have been rectified — then they bring the seventy bulls, and then "one decreases and goes": they bring on the first day thirteen bulls and reveal His G-dliness more, through the abundance of the offerings, until the good among them hears and draws close. And so it decreases each day, in order to clarify each time the more distant. And the more they draw close and clarify the good from them, the more [the nations] are consumed and go — as mentioned — until afterward, on Sh'mini Atzeres, Yisrael meets alone with Hashem, blessed be He, for then is the essential completion of the tikkun of Rosh HaShanah and Yom Kippur and Sukkos, etc. — as is explained elsewhere. And Bais Shammai hold that similarly, in the kindling of the Chanukah candle, one must draw at first the completeness of all the eight tikkunim in order to draw close the fitting ones, etc. And afterward, "one decreases and goes," as mentioned.

But Bais Hillel, who were students of Hillel, who was exceedingly humble, hold the opposite: that one must begin from below going upward — to kindle first one candle and afterward to add and go. For if, chas v'shalom, the tzaddikim would not consent to draw close any but the fitting and complete ones, who are worthy of having all the tikkunim illuminated in them — then the remnant of Yisrael would almost be lost, chas v'shalom. Especially as they looked with their ruach hakodesh upon these latter generations. Therefore they say the opposite: that one must begin from below going upward, from every good point of each and every member of Yisrael — for they know that this is the essential greatness of Hashem, blessed be He: to draw close those who are very far away, as our Master, Teacher, and Rebbe, of blessed memory, wrote. Therefore they engage principally in drawing such a tikkun that they can begin little by little, to draw one tikkun on one day and to draw close the souls of the very distant through whatever single tikkun they illuminate in them — even though he is still very corrupted, only they have illuminated in him some single tikkun. And through drawing close distant souls like these, through this they add and go, each day and each time, to draw close these souls together with yet more souls — until on the eighth day they draw all the tikkunim, which include all the thirteen tikkunai d'dikna, which are the generality of mercies and kindnesses, which are the aspect of the generality of the thirteen rules through which the Torah is expounded, which are the generality of the holy s'farim, etc. Through which everyone is drawn close to Hashem, blessed be He. For "one elevates in holiness and does not descend" — one must begin from below going upward, in the aspect of: "From the straits I called upon G-d; He answered me with expansiveness" — which is the aspect of tikkunai d'dikna, which are the generality of the kavanos of Chanukah.

And therefore the oil was sealed with the seal of the Kohen Gadol. For the Kohen Gadol would enter the innermost sanctum on Yom Kippur, to the aspect of Kodesh HaKodashim — where the completeness of the Torah is, for there stood the Tablets of Stone, and from there is all the sweetening mentioned above, as is explained there.

✦ ✦ ✦

~ 50 ~

For the pure Menorah in the Bais HaMikdash — all its illumination was from there, from the Tablets of Testimony that were in the Bais Kodesh HaKodashim. As it is written: "In the Ohel Mo'aid, outside the curtain that is over the Testimony, Aharon and his sons shall arrange it," etc. That is, as mentioned: for the lights of the Menorah — all their illumination is from the aspect of the completeness of the Torah that was in the Bais Kodesh HaKodashim, as mentioned. But all of this we only merited in the Bais HaMikdash and in the Mishkan. But now, in the intensity of the exile, Hashem, blessed be He, had mercy upon us and established for us to kindle the Chanukah candle — to draw this illumination, the aspect of the completeness of the Written Torah through the Oral Torah, also very far below, to illuminate for all the lowly ones who are in the intensity of Asiyah — to illuminate in them also very deep counsels, through the abundance of the holy s'farim that are made from chiddushai Torah such as these, that complete the Written Torah in such completeness that all the dinim are sweetened — until deep counsels illuminate also below ten [t'fachim], etc. For Chanukah is the aspect of the tikkun of Netzach — where the essential place of counsel is, which is the aspect of raglayim (feet/legs), as is explained elsewhere.

✦ ✦ ✦

~ 51 ~

And this is the aspect of: "The Shulchan (Table) in the north and the Menorah in the south" — the Shulchan with the Lechem HaPanim (Showbread) was opposite the Menorah, as it is written: "And the Menorah opposite the Shulchan." For the one depends on the other: through the holiness of the Menorah and its candles that illuminated through the completeness of the Torah in the aspect of the Tablets of Stone, etc. — as mentioned, for this is why it was commanded: "In the Ohel Mo'aid, outside the curtain that is over the Testimony, Aharon shall arrange it," etc. — which alluded to him that the light of the candles of the Menorah is drawn from the Tablets of Testimony in the Bais Kodesh HaKodashim, as mentioned — through this is the aspect of the holiness of the Shulchan, upon which was the Lechem HaPanim from Shabbos to Shabbos. Which is for the purpose of drawing upon Yisrael the holiness of eating, to purify the foods from the blemish of the foul vapors mentioned above, which blemish the counsel, as mentioned. And the essential tikkun is through Shabbos eating, which is the aspect of the Lechem HaPanim that was on the Shulchan. And therefore the Shulchan and the Menorah were placed adjacent, one opposite the other — for they depend on each other. For the holiness of the foods, to clarify from the vapors mentioned above, is through the abundance of s'farim, etc. — which are the aspect of the light of the Menorah. Through which is the tikkun of the completeness of counsel, as mentioned.

✦ ✦ ✦

~ 52 ~

And this is the aspect of the machlokes (dispute) between Bais Shammai and Bais Hillel regarding the kindling of the Chanukah candle: Bais Shammai say: one decreases and goes; and Bais Hillel say: one adds and goes, etc. For it is understood from the words of our Master, Teacher, and Rebbe, of blessed memory, that the essential holiness of Chanukah is drawn from the service of Rosh HaShanah and Yom Kippur, as is explained in Siman 7 of Likutay Tinyana, and as is brought above — that according to how much the "S'lach na" (Please forgive) that one achieves on Yom Kippur, so does one merit the holiness of Chanukah. And this is known: that to achieve the request of S'lach Na on Yom Kippur properly, the essential thing is through the holiness of Rosh HaShanah, which is the beginning — and on Yom Kippur is the completion and the sealing, etc.

And the essential holiness of Rosh HaShanah and Yom Kippur according to this Torah [discourse] is that one must draw emunas chachamim through the abundance of s'farim that one merits through teshuvah, etc., until the Torah is completed in the aspect of the Tablets of Stone — the aspect of the Foundation Stone, Kodesh HaKodashim. This is the aspect of the Kohen Gadol's entry on Yom Kippur into the innermost sanctum, to the Foundation Stone, etc. — in order to atone for the sins of Yisrael through the incense of fine spices, ground exceedingly fine. And through the sprinklings of the bull and the goat, etc. And from there the holiness of Chanukah is drawn, etc.

And the essential thing is that through all the tikkunim of Rosh HaShanah and Yom Kippur mentioned above, we should merit complete counsel, as mentioned. And this is drawn on Sukkos, in the aspect of: "Spread over us the sukkah of Your peace and direct us with good counsel from before You," etc. — as is explained elsewhere and as is brought above. And this is the essential holiness of Chanukah now: that we need to draw upon ourselves, through the kindling of the holy Chanukah candle, the holiness of all the holy s'farim that complete the Torah, etc. — which is the aspect of the holiness of Yom Kippur, as mentioned. Through which all the dinim in the world will be sweetened, etc. — until each and every one of us merits complete counsel in every place where he is, in physical and spiritual matters, in a manner that he can rescue his soul.

For through the tremendous power of the miracle of Chanukah, through the great power of the great tzaddikim, they drew for us such a light that we are able to draw the holiness of all the yichudim included in the kindling of a candle of holiness — which is the aspect of the candles of the Menorah, of the Shabbos candle and the Yom Tov [candle], etc. — to draw them down very far below, into the intensity of Asiyah, below ten t'fachim, during actual weekdays, when there is no ascent at all for the aspect of Malchus, etc. — as is understood from all of this in the kavanos of Chanukah, and as is brought in our words. And all of this one merits according to the teshuvah on the blemish of emunas chachamim on Yom Kippur, etc. — as mentioned.

It comes out that the essential aspect of Chanukah is to merit the tikkun of counsel in completeness — which is the essential thing, as mentioned. And therefore they are eight days of Chanukah — which are the aspect of eight tikkunim from Chochmah-Binah-Daas through Netzach and Hod. For Netzach and Hod are the aspect of raglayim (legs), the aspect of counsels, as is brought elsewhere — for there is the essential place of counsel. And this is the essential tikkun: that good, complete counsels should be drawn below, into the intensity of Asiyah, in the aspect of raglayim, where the k'lipos hold on — to rescue and elevate the souls and the sparks that have fallen there, to rescue them from all the many and immense types of k'lipos to which they have become attached through their sins — Hashem, blessed be He, have mercy. This is the aspect of the work of the great tzaddikim, who toil with great exertions to return in teshuvah the worst and most distant, through their exceedingly deep counsels.

✦ ✦ ✦

~ 53 ~

And this is the aspect of the machlokes between Bais Shammai and Bais Hillel mentioned above. For Bais Shammai hold: one decreases and goes — like the bulls of the festival that were brought on Sukkos, which would decrease and go. For this is known in the words of our Sages, of blessed memory, that Shammai was strict and therefore pushed away the converts who came to convert not according to the law, as our Sages, of blessed memory, said in Maseches Shabbos. But Hillel, who was exceedingly humble, drew them close as well.

For Shammai was a great tzaddik, but he went in the aspect of the middah of din (strict judgment) and said that it was not fitting to draw close those who were excessively bad. Therefore Bais Shammai, who were his students and followed his way, hold that on the first day one must kindle all eight candles — to draw the generality of all the tikkunim. For they hold that it is impossible to illuminate the light of the Torah, the light of truth, in the world, and to return souls in teshuvah, except when one illuminates in them the truth in completeness — until they come to convert and return in teshuvah with all their hearts and accept upon themselves all the words of the Torah with all the fine details, in completeness. And this is the aspect of the tzaddikim who do not engage in their holy tochachah (rebuke/teaching) except with elders and holy tzaddikim, in whom they illuminate the light of the revelation of their holy Torah in order to raise them to an extra level and refine them greatly — but with the distant ones they cannot engage, due to the intensity of their holiness.

And therefore Bais Shammai hold: one decreases and goes — that one must begin first by kindling all eight candles, to illuminate in the souls of Yisrael the full illumination of all the tikkunim in completeness. And then specifically they will be able to draw them close. Therefore in truth they draw close only those who are fitting for this, and they illuminate in them all their Torah. But the bad and distant ones they push away, due to the intensity of their holiness — only they hold that afterward they will be able to draw them close as well. This is the aspect of "decreasing and going": after they have already illuminated all the eight tikkunim — which is the aspect of kindling all eight candles on the first day, according to their view — afterward they need to diminish the light, to kindle on the second day only seven, and then six, etc., in order to diminish the light each time in a manner that they will then be able to draw close also the distant ones. For from the greatness of the tikkun they drew on the first day — when they illuminated all the tikkunim in their holy students until they became complete tzaddikim — through this they will afterward be able to draw close also the distant ones, those of lesser level; and afterward the even more distant — and this is the aspect of "decreasing and going."

And therefore they derived from the bulls of the festival, which would decrease and go. For it is known from the words of our Sages, of blessed memory, that on Sukkos they would offer seventy bulls corresponding to the seventy nations. But at first glance, their holy words are not understood — for it is brought in the words of our Sages, of blessed memory, that they would bring the seventy bulls so that the seventy nations should be sustained; but it is also brought in their words that they diminish and go, like the bulls of the festival. And it seems at first glance that the matters contradict — do they bring the seventy bulls in order to destroy them? But both are true: the essential reason we desire their continuance and bring the seventy bulls for their sake is in order to clarify the good from them and convert from them converts, until it is fulfilled: "For then I will turn to all the peoples a pure language," etc. But the complete evil in them, which cannot be clarified, must be destroyed. And this itself is through the clarification of the good from them, through which the evil will fall and be consumed — as is understood from the words of our Sages, of blessed memory. And as our Master, Teacher, and Rebbe, of blessed memory, wrote regarding the statement of "Rabbah bar bar Chanah" — "and the kingdom heard and killed it" — in Siman 12, Likutay, Part I.

And therefore on Sukkos — which comes afterward, after Yom Kippur, when all the tikkunim mentioned above have been rectified — then they bring the seventy bulls, and then "one decreases and goes": they bring on the first day thirteen bulls and reveal His G-dliness more, through the abundance of the offerings, until the good among them hears and draws close. And so it decreases each day, in order to clarify each time the more distant. And the more they draw close and clarify the good from them, the more [the nations] are consumed and go — as mentioned — until afterward, on Sh'mini Atzeres, Yisrael meets alone with Hashem, blessed be He, for then is the essential completion of the tikkun of Rosh HaShanah and Yom Kippur and Sukkos, etc. — as is explained elsewhere. And Bais Shammai hold that similarly, in the kindling of the Chanukah candle, one must draw at first the completeness of all the eight tikkunim in order to draw close the fitting ones, etc. And afterward, "one decreases and goes," as mentioned.

But Bais Hillel, who were students of Hillel, who was exceedingly humble, hold the opposite: that one must begin from below going upward — to kindle first one candle and afterward to add and go. For if, chas v'shalom, the tzaddikim would not consent to draw close any but the fitting and complete ones, who are worthy of having all the tikkunim illuminated in them — then the remnant of Yisrael would almost be lost, chas v'shalom. Especially as they looked with their ruach hakodesh upon these latter generations. Therefore they say the opposite: that one must begin from below going upward, from every good point of each and every member of Yisrael — for they know that this is the essential greatness of Hashem, blessed be He: to draw close those who are very far away, as our Master, Teacher, and Rebbe, of blessed memory, wrote. Therefore they engage principally in drawing such a tikkun that they can begin little by little, to draw one tikkun on one day and to draw close the souls of the very distant through whatever single tikkun they illuminate in them — even though he is still very corrupted, only they have illuminated in him some single tikkun. And through drawing close distant souls like these, through this they add and go, each day and each time, to draw close these souls together with yet more souls — until on the eighth day they draw all the tikkunim, which include all the thirteen tikkunai d'dikna, which are the generality of mercies and kindnesses, which are the aspect of the generality of the thirteen rules through which the Torah is expounded, which are the generality of the holy s'farim, etc. Through which everyone is drawn close to Hashem, blessed be He. For "one elevates in holiness and does not descend" — one must begin from below going upward, in the aspect of: "From the straits I called upon G-d; He answered me with expansiveness" — which is the aspect of tikkunai d'dikna, which are the generality of the kavanos of Chanukah.

And it is explained there that the rest of the world certainly needs to be in a state of constant teshuvah, for even when one says "I have sinned" etc., one cannot say it without some ulterior motive. Therefore one must constantly return over one's previous teshuvah etc. And see what is written there — that one needs to be expert in the halachah if one wants to return: the aspect of expert in entering, expert in exiting — the aspect of "If I ascend to the heavens, there You are; and if I make my bed in She'ol, behold You are there" etc. (Tehillim 139:8). That even in all the descents in the world, even in the lowest depths of She'ol, one should strengthen oneself to find Hashem and return to Him — in the aspect of "If I make my bed in She'ol, behold You are there" etc.

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And from this thread of Chesed, the light of the holy threads of tzitzis is drawn. For the threads of tzitzis in their totality equal 72, as is brought. For they are 32 threads, each thread doubled from two — for they must be twisted — and twice 32 is 64, plus the eight threads themselves makes 72 — the numerical value of Chesed. [This thread of Chesed] is woven and twisted from 72 strands, which are the aspect of the strings (sistrinas) upon which the song of Chesed of the future will be played, as explained in the teaching.

For tzitzis are the aspect of rebuke, admonishing a person to fulfill His mitzvos and not follow the desires of his heart and eyes, as written regarding tzitzis: "Ur'isem oso uz'chartem es kol mitzvos Hashem va'asisem osam v'lo sasuru acharei l'vavchem," etc. (Bamidbar 15:39). And as our Sages said (Menachos 43b): because techeiles resembles the sea, the sea resembles the sky, and the sky resembles the Kisei HaKavod. It follows that tzitzis were given to remind and rebuke a person not to follow his heart and eyes, but to fulfill all the mitzvos of Hashem — namely, as above: the threads of tzitzis are the aspect of the thread of Chesed, the voice of the mochiach, through which one can rebuke and add good fragrance to the souls.

And from this thread of Chesed, the light of the holy threads of tzitzis is drawn. For the threads of tzitzis in their totality equal 72, as is brought. For they are 32 threads, each thread doubled from two — for they must be twisted — and twice 32 is 64, plus the eight threads themselves makes 72 — the numerical value of Chesed. [This thread of Chesed] is woven and twisted from 72 strands, which are the aspect of the strings (sistrinas) upon which the song of Chesed of the future will be played, as explained in the teaching.

For tzitzis are the aspect of rebuke, admonishing a person to fulfill His mitzvos and not follow the desires of his heart and eyes, as written regarding tzitzis: "Ur'isem oso uz'chartem es kol mitzvos Hashem va'asisem osam v'lo sasuru acharei l'vavchem," etc. (Bamidbar 15:39). And as our Sages said (Menachos 43b): because techeiles resembles the sea, the sea resembles the sky, and the sky resembles the Kisei HaKavod. It follows that tzitzis were given to remind and rebuke a person not to follow his heart and eyes, but to fulfill all the mitzvos of Hashem — namely, as above: the threads of tzitzis are the aspect of the thread of Chesed, the voice of the mochiach, through which one can rebuke and add good fragrance to the souls.

This is in itself the aspect of the angel who redeems, which is drawn from the three festivals, as above — for the angel is the aspect of the Shechinah, as our Rebbe, of blessed memory, said there at the end of the teaching mentioned above — which is the aspect of Malchus. And therefore, through this angel comes the primary rectification of prayer, which is also the aspect of Malchus, as above.

And this is the aspect of the four tzitzis — the aspect of the three colors of the eye and the pupil, the aspect of: "Ur'isem oso" — "And you shall see it" — which is said regarding tzitzis,11 for the essential illumination of the three festivals is to illuminate the bas ayin, the aspect of Malchus, which is the aspect of the ד [four] — whose primary ascent is during the three festivals, as our Rebbe wrote elsewhere (Siman 30). And this is the aspect of the four tzitzis: through the three festivals, which are the three colors of the eye that illuminate the pupil, from this emerge the four tzitzis, which are the aspect of Malchus, the aspect of four, as brought and as above.

And therefore, the primary rectification of prayer is through tzitzis. For the tzitzis are drawn from the three festivals that illuminate the bas ayin, the aspect of prayer, as above. And therefore, through this specifically, one can grasp onto the Kisei HaKavod, as explained in the teaching mentioned above. For the three colors of the eye and the pupil — which are the aspect of the three festivals that rectify prayer, which is the aspect of the four tzitzis, as above — they are the aspect of the three Patriarchs and David, who are the aspect of the four feet of the Throne, as our Sages, of blessed memory, said. Therefore, through this, one grasps onto His Throne of Glory, as above.

Also, tzitzis rectify the three evil services that ruin the service of prayer — which are idol worship, sexual immorality, and bloodshed — as our Sages, of blessed memory, expounded (Tanna D'vei Eliyahu Rabbah 26:19): "L'dorosam" [for their generations] — "l'dor tam" [for a generation that is perfect] — perfect from idol worship, perfect from bloodshed. And this is the aspect of "tam" — "And you shall not stray after your hearts" — this refers to heresy, namely, idol worship. "And after your eyes" — this refers to sexual immorality. It follows that tzitzis save from idol worship and sexual immorality.

There in the Bais HaMikdash was all the korbanos-service, performed with joy, as above. The oil of the menorah and the ketores gladden the heart: "oil and incense gladden the heart." They provoked this, wanting to abolish all of it, chas v'shalom, and also wanted to abolish all the mitzvos — all our joy.

Therefore the miracle was through oil specifically. The oil of the menorah was kindled in the Haichal, in the Ohel Mo'ed, outside the Paroches (= the above Prisah), to draw the light — the light of mental perception — from the innermost, through the striking against the Prisah and the obstructer, as above. Therefore they attacked this oil especially and defiled all the oils (= all the intellects and minds). For they are the aspect of the Chambers of Exchange that exchange and reverse everything, overpowering a person with the sadness of livelihood and the profusion of desires. The more sadness overpowers, the more the mind (= the holy anointing oil) is corrupted — and so it cycles, until nearly all hope is lost, chas v'shalom.

And this is the aspect of the mikveh, which is the aspect of the waters of da’as that come through the aforementioned tikkun. For the mikveh is made through rainwater, which is the aspect of g’vuros g’shamim, or from a well and a spring, which are the aspect of the wells of Yitzchak. For specifically through the aspect of the might of Yitzchak are the waters of da’as and compassion revealed, the aspect of the mikveh, as mentioned above. And this is the essential tikkun, for it is the aspect of tefillah in the aspect of din of the man of great power, as mentioned above in the aforementioned teaching. And therefore through this specifically they are purified from the contamination of the serpent, etc., as mentioned above. And this is the aspect of the immersion in the mikveh, whether of the niddah or of the gentiles when they convert. For through this they emerge from the aspect of din, which is the contamination of the serpent, the blemish of the desire of adultery, and they are included in the totality of compassion and da’as, upon which the essential holiness of the union depends, as mentioned above.

Oas Ches

And therefore the Kohein, who is the aspect of the ultimate compassion and da’as — as is brought, that the Kohein is the aspect of great chesed (kindness), for the Kohein is the first of the three aforementioned brains, of the three aforementioned kinds of compassion — therefore the Kohein is warned even more regarding the holiness of the union, and must distance himself from the aspect of din more and more. And even among Israelites themselves, wherever there is any hold of din whatsoever, she is forbidden to him.

And this is the aspect of chituch u'fri'ah [the two operations: cutting and uncovering]. It is found in the kavanos [kabbalistic intentions] that through the cutting of the orlah one nullifies the three completely impure kelipós entirely, and through the peri'ah one nullifies kelipass nogah [the mixed kelipah, which is a mixture of good and evil, and which sometimes is included in holiness etc.]. And these two aspects are accomplished through the holy elders aforementioned — that is, because all eight of the elders aforementioned together constitute one aspect, corresponding to the uppermost elder above them all, the blind elder aforementioned — who constitutes a second and higher aspect, entirely above them all. For although there are many distinctions even among all those eight holy elders themselves — since each one is much higher than the next, to the point that the lesser compared to the greater amounts to no more than a mere point, as is understood by one who truly comprehends — and likewise the second compared to the third, and the third compared to the fourth, etc. — nevertheless, all of them together are of one aspect compared to the uppermost blind elder above them all.

For only he boasted that the entire world does not amount to him as a blink of an eye. And therefore he merited the ultimate root of memory — to the point where he is beyond memory and does not remember at all — for he is absorbed in the Ein Sof [the Infinite] in the ultimate completeness of bitul, with a perfection beyond which there is no perfection. And therefore this zakain is a dimension entirely unto himself — exalted and elevated above all the eight elders aforementioned — since even the highest of them still retains some trace, an infinitesimal something of the aspect of time. And even though it is thin beyond the thin, incomprehensible to the mind — nevertheless, since they have not yet merited the ultimate bitul of the uppermost blind elder, all of them are one aspect compared to him. For even though there are many distinctions among them — high above high and high above high, etc. — and even the least among them all is awesome and elevated in holiness to a degree such that his like is scarcely found, and all the more so the second above him, and the third, etc. — nonetheless, since even the highest of all, the eighth, still has a perfection beyond him — namely the ultimate perfection of bitul with no perfection beyond it, which is the bitul of the blind elder — therefore all eight elders are one aspect relative to him. Meaning — relative to him, none of them has yet [reached] the ultimate bitul — even though their holiness is exalted and mighty. And he is a dimension entirely unto himself, since he merited the ultimate shlemus of bitul with no perfection beyond it.

And corresponding to these are the two aspects aforementioned — chituch and peri'ah. For chituch — which nullifies the completely impure kelipós — is accomplished through all the eight elders mentioned above who nullify all the impure kelipós. But the mitzvah of peri'ah — which nullifies kelipass nogah — this is not accomplished in completeness except through the sanctity of the uppermost blind zakain aforementioned — who had no perception of this world even for a blink of an eye. And therefore he merited to nullify kelipass nogah in ultimate completeness. And from him we draw down the sanctity of the mitzvah of peri'as milah — which is the nullification of nogah.

For in the aspect of nogah — which is the mixture of good and evil — there are thousands and tens of thousands of aspects and levels. And it is in this that all the kosherim [upright people] and all the tzaddikim differ in their levels. For certainly true kosherim, and how much more so tzaddikim, have already broken the three completely impure kelipós entirely — from which all the transgressions and sins of the Torah derive, as is well known. And one who is clean from transgression — those three impure kelipós have no further hold upon him. But regarding the nullification of nogah, there are thousands and tens of thousands of levels. For the tzaddik who sanctified himself even in what is permitted — according to his holiness, so has he also nullified kelipass nogah, as is well known. But since there still remains in him some trace of what is permitted, there is still some hold from the aspect of nogah.

And even one who has broken everything and merited holiness upon holiness — high above high — nevertheless even the great and awesome tzaddikim still have a yetzer hará, which is in the aspect of a holy angel — the aspect of gevuros and judgments [intense divine powers]. As is explained in Likutay Moharan I §72. And they must wage war with it and subdue it. And as long as there remains with them any thin aspect of this uppermost, thin and very spiritual yetzer hará — even though it stands thousands and tens of thousands of levels above the yetzer tov of ordinary people — nevertheless, the aspect of nogah has still not been fully nullified. For as long as there is any hold of any aspect of strict judgment, however thin — there is still some hold of the aspect of nogah — the mixture of good and evil. And therefore the primary aspect of peri'ah — the nullification of nogah — we draw from the uppermost zakain, the blind elder aforementioned, who merited ultimate bitul in a perfection beyond which there is no perfection — who nullified even the root of the uppermost yetzer hará. And these matters are somewhat understood by one who is versed in the writings of the Arizal and has studied the words of our Rebbe z"l carefully — in particular Likutay Moharan I §72 aforementioned. See there carefully.

Section 10 (י)

And this is the aspect of the kos yayin shel berachah [cup of wine of blessing] at the time of milah — and this is the aspect of the shem [name] given to the infant at that time. For wine has two powers, as our Sages of blessed memory taught: "If he merited — it gladdens him; if he did not merit — it desolates him. If he merited — he becomes a head; if he did not merit" etc. [Yoma 76b; Sanhedrin 70a]. That is — one who does not merit to drink it in holiness is intoxicated and desolated by the wine — which is the aspect of the withdrawal of da'as, the aspect of sleep. For wine brings sleep, where the primary grip of time lies, as above. But wine in holiness is the opposite — for "if he merited, he becomes a head" — the wine elevates his moach and his da'as. The aspect of chamarú v'rayachwany pakchín — "wine and fragrance open and illuminate the mind" [Yoma 76b] — and shlemus hada'as is the aspect of the nullification of time, as above.

For through wine in holiness, the secrets of Torah are revealed — the aspect of shivim panim laTorah [the seventy faces of Torah]. For wine [yayin — יין] has the numerical value of seventy, and sod [secret — סוד] likewise has the numerical value of seventy — "wine enters, secret exits" [Eiruvin 65a; Sanhedrin 38a]. And the secrets of Torah — the seventy faces of Torah — from there derives the primary holy ziknahd. For the seventy faces correspond to seventy years, as Rabbaynoo z"l wrote elsewhere [Likutay Moharan I §60] — and seventy years is the aspect of zakain [elder] — an elder of seventy years. As they said: "Behold I am now like a man of seventy years" [Berachos 28a].

And this is the aspect of what our Sages of blessed memory taught: "aged wine — the da'as of elders [da'as zekaynims] is at ease with it" [Berachos 53b; Pesachim 119a] — "da'as zekaynims" specifically. For wine in holiness is in the aspect of zakain — shlemus hada'as — as above — where the aspect of the nullification of time lies. For wine in holiness is the opposite of sleep — in the aspect of "and your palate is like good wine, flowing smoothly for my beloved, causing the lips of sleepers to speak" [Song of Songs 7:10] — for the wine makes the lips of sleepers speak — that is, it awakens from sleep, which is the withdrawal of da'as. For wine in holiness is the aspect of shlemus hada'as — the aspect of the nullification of time — the aspect of zikaron — the aspect of "let us recall your love more than wine" [Song of Songs 1:4] — the aspect of "His memory is like wine of Lebanon" [Hosea 14:8].

And this is the aspect of kiddush over the cup of wine — the aspect of "Remember the Shabbos day to sanctify it — remember it over the wine" [Exodus 20:8; Pesachim 106a]. For zikaron [memory] comes through wine, as above. For Shabbas is a semblance of Olam Habá — which is beyond time — the aspect of "He blessed it above all days and sanctified it above all times" [Shabbos liturgy, based on Genesis 2:3]. And all six weekdays — which are the aspect of time — all receive and draw their vitality from Shabbas, which is the inner central point, as is well known. For the primary coming-into-being of time derives from the aspect of being beyond time, as above. And the primary tachlis is to return and to elevate and bind time to its root — to the aspect of being beyond time.

And this is the holiness of Shabbas kodesh — that Hashem gave us this great gift, called Shabbas — the root of the six days, the root of time — and through it we return and elevate time to the aspect of being beyond time, which is the aspect of Shabbas that is a semblance of Olam Habá, beyond time. And this is the holiness of all the yamim tovim [sacred festivals], which are called zemanimvim [appointed times / seasons] — as we say: "Who sanctifies Israel and the appointed times [zemanimvim]". For all the sacred days receive from Shabbas, which is "first among all sacred convocations", and all of them sanctify time and complete da'as — through which one merits to elevate time to the aspect of being beyond time, as above. As is understood from the rashay perakim [outline] of Likutay Moharan II §79 that I cited above [see Hilchos Milah 3 §6]. See there.

And therefore when one wishes to receive the holiness of Shabbas and Yom Tov, one must sanctify over wine — the aspect of "remember it over the wine". For through the wine of kiddush, da'as is completed — the aspect of the nullification of time — the aspect of zikaron, as above. And therefore one must bless over a cup of wine at the time of milah — in order to draw down the aspect of zikaron — shlemus hada'as — the nullification of time — all of which is the aspect of the mitzvah of milah, as above.

And this is the aspect of the shem [name] given to the infant at that time. For the shem is the aspect of zikaron — the aspect of "for Your Name and Your remembrance is the desire of the soul" [Isaiah 26:8] — and as it is written: "Hashem — Your Name is forever; Hashem — Your remembrance is throughout all generations" [Psalms 135:13]. And it is written: "This is My Name forever, and this is My remembrance" etc. [Exodus 3:15]. For the primary thing that remains of a person — that his memory endures after his departure from this world — is only his name, which remains as a memorial of his name forever, if he merits. Thus found: the shem is the aspect of zikaron — which is the aspect of the mitzvah of milah, as above.

Section 11 (יא)

And this is: "And You made for Yourself a Name as this day" [Nehemiah 9:10] — "as this day" precisely. And this verse is recited in the passage of "V'charos imo habris" [Nehemiah 9:8], which speaks of the mitzvah of milah of Avraham Avinu, peace be upon him — who was the first of all who are circumcised. For when he was commanded this mitzvah, Hashem exalted his name — as it is written there in the passage: "and your name shall no longer be called Avram, but your name shall be Avraham" [Genesis 17:5]. And as we recall this every day in Pesukay d'Zimrah [the Verses of Praise] before the passage of "V'charos" — as we say: "You are Hashem the God who chose Avram... and placed his name Avraham... and cut with him the covenant" etc., "and You performed signs and wonders against Pharaoh" etc., "and You made for Yourself a Name as this day" — precisely.

For "this day" is the aspect of the binding and totality of time in the aspect of being beyond time — the aspect of "on this day you have become a people" [Deuteronomy 27:9], said regarding the upholding of the Torah. For the Torah is shemá d'Kudshá Berich Hu [the Name of the Holy One blessed be He]. As our Sages of blessed memory expounded: "each day let them be in your eyes as new — as if this day you entered the covenant with Him" [Rashi, Deuteronomy 26:16]. For through Torah and prayer — through which one exalts His Name blessed be He each day — through this the day is included in the aspect of being beyond time. And then this day in which a person stands, and the day on which the Torah was given, and the day on which the world was created — all are one. The aspect of "I have this day begotten you" [Psalms 2:7]. And all this one merits through the exaltation of His Name blessed be He, as will be further explained below.

And this is: "May the Name of Hashem be blessed from now and forever — from the rising of the sun to its setting, praised is the Name of Hashem" [Psalms 113:2–3] — "from the rising of the sun to its setting" — this is the totality of time, called "under the sun" — the aspect of "the sun rises and the sun sets" [Ecclesiastes 1:5]. In that realm we need only to exalt and praise the Name of Hashem — and through this precisely we merit to bind and elevate time to the aspect of being beyond time. In the aspect of: "May the Name of Hashem be blessed from now and forever" — from time, which is the aspect of "from now," ascending to beyond time, which is the aspect of "and forever."

And this is: "Each day I will bless You" [Psalms 145:2] — "each day" precisely. That is — through blessing and praising His Name blessed be He in time, day by day — "and I will praise Your Name forever and ever" — that is, beyond time. For the primary binding and bitul of time to its root — to the aspect of being beyond time — is through the aspect of the Shem [Name], which is the aspect of emunah [faith]. For this is the aspect of all the avodah with which one serves Hashem blessed be He — in Torah and prayer and good deeds — all for the sake of His Name blessed be He — in order to exalt and sanctify His Name blessed be He. As it is written: "incense is brought and offered to My Name" [Malachi 1:11] — precisely. As is explained at length elsewhere [in Hilchos Birchos Hashachar].

And this is: "and they shall bless Your glorious Name, exalted above all blessing and praise" [Nehemiah 9:5]. And this is: "Zachor [Remember] and Shamor [Observe] were spoken in one utterance" [Shabbas morning liturgy; Shevuos 20b] — the aspect of time and of being beyond time. For Shamor is the attribute of nukbá [the feminine], as is well known — where the entire order of times and seasons resides, as above. And Zachor is the attribute of dechurá [the masculine] — the aspect of zikaron — the aspect of the nullification of time. And both were spoken in one utterance — for at their root they are truly one. For the division into multiple utterances is the aspect of the division of time into separate units — whose root is speech [dibur] — in the aspect of "days give forth utterance" [Psalms 19:3] — the aspect of "day to day pours forth speech, and night" etc. [Psalms 19:3]. But before Hashem blessed be He all utterances are one and all time is one — in the aspect of "Zachor and Shamor in one utterance" — the aspect of "God has spoken once; these two things have I heard" [Psalms 62:12]. For at the root all is one — all is included in the aspect of being beyond time — beyond utterance — which is the root of time and utterance. Only it is impossible for us to comprehend this in this world by way of intellect — we can only believe it in faith. But the true tzaddikim strengthen our emunah through their wondrous and awesome intellect, which they contract through thousands upon thousands of tzimtzumim [contractions] — until they explain to us and clarify for us that we have no [adequate] intellect and that wisdom is exceedingly far from us. As we perceive a little in this very concept itself — that he [Rabbaynoo z"l] explained to us with wondrous intellect through the phenomenon of sleep that there is really no time at all. But even so, the nature of being beyond time in its very essence we certainly do not understand — as is stated clearly there in the Torah teaching aforementioned [Likutay Moharan II §61]. We need only to know that we have no [adequate] intellect — as we perceive tangibly. And to bind ourselves in emunah, and to rely on the words of the true tzaddikim, and to believe all their words that are spoken in truth.

For the Shem is a wondrous and awesome matter to an extraordinary degree. As it is written: "Come, see the works of Hashem, who has made shamos in the land" — do not read shamos [desolations] but shemos [names] [Psalms 46:9; Berachos 58a], as our Sages of blessed memory taught. And as is explained in many places — that the primary vitality is from the Shem — the aspect of "a living soul — that is His Name" [nefesh chayah hu shemoh], as brought elsewhere [cf. Likutay Moharan I §56].

And the primary vitality is drawn from the aspect of being beyond time — where the root of life and length of days resides — which is the root of holy ziknahd, as above. And the primary Shem endures through holadah [giving birth to children] — which is the aspect of tikkun habris — the aspect of the mitzvah of milah. That is, through meriting to leave children in holiness in this world — so that his name and memory endure for generations. As it is written: "and his name shall not be blotted out from Israel" [Deuteronomy 25:6]. And this is why we pray for the life and sustaining of the infant at the time we bless him with his name — as we say: "Sustain this child for his father and for his mother, and let his name be called in Israel" [milah liturgy]. For these depend upon one another — for the Shem is vitality, as above — that is, through the Shem one draws life and the lengthening of days — the aspect of ziknah dikdushah — from the aspect of being beyond time where the root of life lies, as above.

For this is the greatness of the Shem — that through it one can apprehend and grasp all the lofty matters that are beyond our intellect, and bring them into our understanding by the way of emunah — even though we do not comprehend them. And understand the matter well by way of analogy, from this very concept of being beyond time — that the essence of "what being above time actually is" in itself we certainly do not comprehend. But through the Shem with which Hashem blessed be He has graced us — da'as — that we name this concept lemaaleh min hazman [above time] — through this we are at least able to speak of it and to bring into our understanding the truth that there certainly exists an aspect of being beyond time — only we do not comprehend it. And so with all the ways of Hashem blessed be He that are lofty and deeply hidden from our intellect — and how much more and more so He Himself blessed be He, who is exalted and elevated above the comprehension of all created beings — for lays machshavah tefisah bay kelal — "no thought can grasp Him at all." But only through His holy Names blessed be He are we able to call upon Him and to bring into our understanding the truth of holy emunah. For the Shem is the aspect of Malchus — the aspect of emunah, as is well known.

And this is the aspect of what is written in the Torah teaching "Uvyom Habikurim" [Likutay Moharan I §56] — that through the Torah, which is shemá d'Kudshá Berich Hu [the Name of the Holy One blessed be He], one calls upon Chay Hachayim and draws vitality from Him — that is, as above — for the primary vitality is drawn through the Shem, as above.

And this is the aspect of the name [shem] of each individual that is given to him at the time of milah precisely — for the name of each and every person of Israel is drawn from His Name blessed be He — for His Name is shared within our names [shemoh meshutaf bishmaynu]. And through the Shem one draws vitality upon the person from Chay Hachayim — from the aspect of being beyond time, where the essence of life resides — which is the aspect of the mitzvah of milah, as above.

And therefore for one to whom a daughter is born, the custom is to give her a name at the time of kri'as haTorah [the Torah reading] — for she too needs to be elevated and bound to the aspect of being beyond time, as above. And therefore her name is given at the time of the Torah reading — for Orayta shemá d'Kudshá Berich Hu [the Torah is the Name of the Holy One blessed be He]. And there is the essence of life — as it is written: "for it is your life" [Deuteronomy 30:20]. For the primary binding to the aspect of being beyond time is through the Torah that preceded the world. And therefore at that time her name is given — in order to draw life upon her from the Torah — in the aspect of "See life with a woman" etc. [Ecclesiastes 9:9] — that is, to bind and elevate her to the aspect of being beyond time, where the essence of life resides, as above.

עֲבָדִים — Avadim [Slaves]

Section 12 (יב)

And this is the aspect of milas avadim [the circumcision of slaves]. For the essence of servitude is in the aspect of being beneath time. For beneath time is where all the toil, anger, weariness, exertions, and burdens of this world take hold — which are the aspect of servitude — in the aspect of: "all his days are pain and vexation" [Ecclesiastes 2:23] — "all his days" precisely — that is, beneath time and days. The aspect of "what profit is there for a person in all his toil that he labors under the sun?" [Ecclesiastes 1:3] — for the essence of toil and servitude is under the sun, under time.

And all this is because of foolishness and lack of da'as — for because of this, time appears greatly enlarged to him, as above — to the point where it seems to him as if the time of the days of his life is long and fixed, as if he will tarry in this world always, God forbid. And he plans at every moment to establish for himself a livelihood and wealth, and to build houses and buildings and furnishings etc. And he is constantly occupied with this and wearies himself with great exertions and burdens and harsh labors, as if he were an enslaved servant sold to some master — as the Midrash teaches regarding this matter, that a person makes himself "a bound slave to himself." And they interpreted the language of shia'bud [subjugation] there — that a person is a slave bound to himself, who slaves away at himself with backbreaking labor as if he were a sold slave. And all this is because of foolishness and lack of da'as — for it seems to him as if time is very great and he forgets that there is really no time at all, and time runs and flies extremely rapidly at every moment without any pause at all. As it is written: "and our days are like a passing shadow — not like the shadow of a palm-tree nor like the shadow of a wall, but like the shadow of a flying bird" [Berachos 28b, based on Psalms 144:4] — as our Sages of blessed memory taught.

And not only does he not merit true da'as to strengthen his emunah in the aspect of the bitul of time — he also makes for himself a great fixity from the time of the swiftly-flying days, and plans every day and at every moment what he will do tomorrow and in time to come etc. And because of this he falls into complete servitude, wearying and burdening himself with exhaustions and harsh labors for the toil of this world.

And this is the aspect of: "the people went about and gathered" [shatu ha'am velaktu] — in foolishness [bishtusar] [Numbers 11:8; Zohar Beshalach 63] — as the Zohar Hakadosh states (Beshalach 63): that because of foolishness one must toil and burden oneself with great burdens and labors. For surely one who has true da'as understands well that all the time of this world is vanity — as we say: "and the days of our lives are vanity before You" [High Holiday liturgy]. And in truth there is no time at all — and even with our limited da'as, in that we are unable to comprehend the aspect of being beyond time — nonetheless we see with our own eyes and understand that time runs and passes and flies with the utmost haste and speed without any fixity at all, and at every moment a person dies, as above.

Therefore surely one who takes care of himself and looks upon this with the eye of truth — he will certainly not establish any permanence at all in the affairs of this world, and will not plan at all from one day to the next. As it is written: "do not worry about tomorrow's trouble" etc. [Proverbs 27:1; cf. Sanhedrin 100b]. And even what he must do for the sake of his livelihood — he does only in passing and in a transient manner, not in the manner of permanence at all. As they said: "make your Torah fixed and your livelihood transient" [Avos 4:10]. And he does not exchange, God forbid, an eternal world for a passing world.

Thus found: the essence of servitude is beneath time, as above. And this is what our Sages of blessed memory said: "there is no free person except one who occupies himself with Torah" [Avos 6:2]. For one who occupies himself with Torah merits to complete his da'as, and merits to nullify time according to the completeness of his da'as — and then he goes out from servitude to freedom. For the essence of servitude is beneath time, as above. And for this reason we are commanded to circumcise the slaves — in order to subdue and nullify the power of the impurity of servitude at its root. For through the mitzvah of milah, the foolishness of da'as is nullified — from which the grip of the magnification of time derives — where the essence of servitude lies, as above. And therefore we were commanded to circumcise the slaves — to subdue the impurity of servitude — so that it not take hold of us, God forbid, from the impurity of servitude. For in truth Yisrael the holy nation are the opposite of the servitude of the sitrá achará — in the aspect of: "all Israel are children of kings" [Shabbas 128a]. For they received the Torah — where the essence of freedom lies — as it is written: "engraved upon the tablets — do not read charut [engraved] but chayrus [freedom]" [Avos 6:2] — as above. For Yisrael are beyond time — in the aspect of: "Yisrael arose first in thought" [Beraishis Rabbah 1:4] — they preceded and came before all the time of the creation of the world. And the essence of servitude belongs to the nations of the world who did not receive the Torah, which is freedom — and they are sunken in the desires and vanities of this world which are all beneath time — where the essence of servitude lies, as above. For the nations come from the side of Esav — of whom it is said: "and you shall serve your brother" [Genesis 27:40]. For they come from the impurity of the serpent — which is the aspect of: "cursed be Canaan, a slave of slaves shall he be to his brothers" [Genesis 9:25] — which is the aspect of servitude, the aspect of the toil of this world — the aspect of "in pain shall you eat it... by the sweat of your brow shall you eat bread" [Genesis 3:17–19] — all of which is the aspect of servitude, as above.

But we, the children of Israel, must purify ourselves from this impurity — to nullify the servitude of the burdens of this world that is beneath time — and to bind ourselves to the Torah which is the completeness of da'as, where freedom resides — in the aspect of the nullification of time — as above. Therefore we must circumcise the slaves, as above.

Section 13 (יג)

And this is the aspect of: "if you buy a Hebrew slave, six years shall he serve, and in the seventh he shall go out free at no charge" [Exodus 21:2]. For servitude is not applicable to Yisrael at all, as above — as it is written: "for to Me the children of Israel are slaves, they are My servants" etc. [Leviticus 25:55]. And the fact that he fell into the aspect of servitude — because of the great deficiency of his da'as, in that he fell so far beneath time as to sell himself as a slave — one must have compassion on him that he not be compelled to serve more than six years — corresponding to the six days of creation. But "in the seventh" — the aspect of Shabbas — "he shall go out free." For Shabbas is a semblance of Olam Habá which is the aspect of being beyond time, as above.

For it is explained in all the sefarim that the six days of creation correspond to the six midos [attributes] from Chesed through Yesod, and Shabbas is the aspect of Malchus which is the aspect of emunah. And at first glance this is not understood — for surely the six midos are higher than the aspect of Malchus — so how is it applicable that the six days of creation should, God forbid, be higher than Shabbas — yatzivá be'ar'á vegyurá bishmay shemayá [standing on the ground while fire reaches to the heavens]?

But in truth this is the very greatness of holy Shabbas. For all six midos are the aspect of da'as — the aspect of Tiferes which comprises all six midos, as is known. But on Shabbas, da'as and great wisdom are drawn from a supremely elevated and awesome place — to the extent that one merits to know the truth: that we have no da'as at all — in the aspect of "the end of all knowledge is that we do not know" [Likutay Moharan I §64] — the aspect of: "I said I would be wise, but it is far from me" [Ecclesiastes 7:23]. And then emunah shines with great light — for one knows and attains that the primary true perfection is to strengthen oneself only in complete emunah. And therefore Shabbas is a semblance of Olam Habá — in the aspect of the nullification of time — for through the completeness of da'as one merits the nullification of time. But in this world no one can attain this da'as fully enough that time will be completely nullified to him — except the greatest chosen tzaddikim — in the aspect of the elders mentioned above, as above.

Based on the Torah-teaching "Ashray HaAm — Hashgachah" (Likutay Moharan I, 13), see there.