Chapter 5 — Head and First

Therefore, it is worthwhile and fitting to make a simple discourse about all the matters of Jewish life — about every topic and every topic, about every commandment and every commandment, about every character trait in itself — proclaiming the magnitude and the inner substance of each such matter.

As the Mishnah states: why does Shema precede V'haya Im Shamoa? So that one first accepts upon oneself the yoke of the Kingdom of Heaven [in Shema and V'ahavta], and afterward one accepts upon oneself the yoke of the commandments of V'haya Im Shamoa — the commandment of Torah study which equals all the commandments — which applies by day and by night. And afterward, the portion of Vayomer — the commandment of tzitzis, which likewise equals all the commandments, and "you shall not stray," etc. — which equals all the negative commandments. And yet Shema comes first — it is the acceptance of the yoke of the Kingdom of Heaven: that we are Jews — and we include our name within the Name of G-d, and the holy Shechinah, and the twelve names of the Tribes of G-d — as brought in Likutay Moharan. And there is the higher and lower yichud [unity] — Shema and Baruch Shem — as brought in the holy Zohar. And one closes one's eyes — to become completely nullified with mesirah nefesh: "with all your heart, your soul, your might" — in the aspect of "the beautiful maiden who has no eyes" [Zohar] — only pure and holy emunah and complete nullification of one's mind before G-d, blessed be He, etc. Likewise, regarding the matter of drawing close to the Tzadik: the head and first is the acceptance of the yoke — that is, drawing close and bonding to him, and emunah in him, and being called by his name. And afterward, the fulfillment of all his forms of service and counsels and learning — as mentioned above. And as said earlier, the essential cleaving to the Tzadik and emunah in him is that through this one is transformed into his very essence. And it is brought: In any case, what emerges from our words is that the most essential of all essentials, the victory of all victories, the completeness of all completeness — is to draw close to the True Tzadik, to cleave to him and to bond with him — so that one is literally included within him. And through this one will merit what one merits, for there is no privilege greater than this. May G-d, blessed be He, grant us to merit this. Amen, so may it be His will. This chapter draws the parallel to Krias Shema — the acceptance of the yoke of Heaven is the prerequisite for all the commandments. Similarly:

And in truth, the yichud stands highest of all. As brought in the kavanos [mystical intentions] of the Tikkun Krias Shema before sleep — regarding the punishment for the commandments: the negation of the "commandment of the yichud" damages the Yud of the Name of G-d — and its punishment is stoning, etc.; tefillin [corresponding to] the first Heh — punishment is burning; tzitzis [corresponding to] the Vav — punishment is the sword; tefillah [corresponding to] the final Heh — punishment is strangulation. See there. And it is likewise brought that for those who are careful in the yichud, it is the highest Gan Eden of all. (And it is perhaps for this reason that the beginning of the Oral Torah — the Mishnayos — starts with the commandment of Krias Shema, which is the head and first of all.) The drawing close and bonding to the Tzadik is the generality of all generalities, and the beginning of all beginnings. Just as holy faith in G-d, blessed be He, and the fulfillment of His commandments — the very first thing is the acceptance of the yoke of the Kingdom of Heaven, as brought in the holy Zohar: that first one accepts the yoke — as a sign that one is a servant — and afterward the commandments are given to him.