ענין שבת ויום טוב ה

And this is the aspect of Mordechai — marai d’chaya [pure myrrh], the aspect of the good fragrance of the anointing oil , through which all the vessels of the Mishkan were sanctified and entered from the mundane into the holy — which is the aspect of the rectification of the sin of the golden calf, which includes all sins. It emerges that through Mordechai, who is the aspect of “mor d’ror” [pure myrrh] — the head of the spices of the anointing oil — through him one enters from the mundane into the holy, and all the sins, which are the aspect of the sin of the golden calf, are sweetened and repaired. And from this is made the aspect of the Mishkan, from which Torah goes forth, as above, as is written: “v’no’adti l’cha sham v’dibarti it’cha” [“And I shall meet with you there and speak with you”] (Sh’mos 25:22) , etc. And this is the aspect of Purim, which is the illumination of Mordechai, etc., as above, the aspect of “ha’duda’im nasnu raiach” [“The mandrakes have given their fragrance”] (Shir HaShirim 7:14) — the two “duda’im” — even the basket of bad figs that cannot be eaten because of their badness — even they give a good fragrance, through the aspect of Mordechai, who is the aspect of the good fragrance, the aspect of “b’samim rosh, mor d’ror,” etc., as above.

Kaf Aleph

And then the two seals are repaired — the seal of the hands and the seal of the feet, as above. And therefore afterward the seal was given over to Mordechai, and “va’yachtom b’taba’as ha’melech” [“it was sealed with the king’s signet ring”] to erase the memory of Amalaik. This is the aspect of the seal of holiness that subdues the blood of nidos, which is the aspect of Amalaik, the contamination of the serpent, as above. And therefore at the time of the decree, it is said: “va’tischalchal ha’malkah m’od” [“And the queen was greatly distressed”] (Esther 4:4) — that she became a niddah, as our Sages, of blessed memory, expounded. Meaning, as above — because the seal of Haman had been empowered, which is the aspect of the blemish of the seal of holiness, and then from the seal was made nidas, chas v’shalom, as above. But afterward, they merited repairing the seal of holiness through Mordechai and Esther. And then the king’s signet ring — the aspect of the seal of holiness — was given to the hand of Mordechai. “Va’yachtom b’taba’as ha’melech” to erase Haman-Amalaik, etc., as above. For Mordechai and Esther are the aspect of hands and feet, as is explained elsewhere (siman 10) — the aspect of seal within seal. And this is the aspect of “v’yadai nat’fu mor v’etzb’osai mor ovayr al kapos ha’man’ul” [“My hands dripped with myrrh, and my fingers with flowing myrrh, upon the handles of the lock”] (Shir HaShirim 5:5) . This is the aspect of Mordechai — mor d’ror — who is the seal of the hands, the aspect of “v’yadai not’fos mor,” etc. And this is “al kapos ha’man’ul” — in the sense of a seal, the aspect of “gan na’ul, ma’ayan chasum” [“A locked garden, a sealed spring”] (Shir HaShirim 4:12) .

Kaf Bais

And therefore cities that were walled from the days of Yehoshua bin Nun read [the Megillah] on the 15th. For in Shushan, where Mordechai and Esther themselves were and where the main miracle took place — there one merits the illumination of Purim in the most complete measure, more than the entire world. Meaning, there one merits the highest na’aseh and nishma. For there the illumination of Mordechai and Esther shines the most. And therefore they observe Purim on the 15th, because on the 14th — which is Purim for us — they were still fighting the war of Amalaik. And their illumination and perception of Purim is afterward, on the 15th, for they merit a higher na’aseh and nishma on the 15th, in the completeness of the full moon.

And therefore walled cities from the days of Yehoshua were given the honor of also reading on the 15th like Shushan, as our Sages, of blessed memory, said. For “walled from the days of Yehoshua” — this is the aspect that the illumination of the seal was drawn to them, for “chomas” [wall] has the same letters as “chosam” [seal], as is brought. And this was drawn from the days of Yehoshua, who was the first to conquer Eretz Yisrael and fight the wars of Amalaik, as is written: “Tzai hilacheim ba’Amalaik” [“Go out and fight with Amalaik”] (Sh’mos 17:9) . As is brought in another place, Yehoshua was specially designated for this — to fight the war of Amalaik. And therefore through him the aspect of a wall was drawn, which is the aspect of a seal, which is achieved by subduing the brazenness of the sitra achra, which is Amalaik, who was exceedingly brazen-faced — a parable to a bathhouse, etc. — that one scoundrel jumped into it, etc. — for he was the most brazen-faced, to attack Yisrael then. For Amalaik is the contamination of the serpent, the aspect of the brazenness of the sitra achra, as is brought in another place. And through subduing Amalaik, the brazenness of the sitra achra is subdued, and one merits boldness of holiness. And through this the seal of holiness is repaired, which is the aspect of the wall, etc., as above. And all this is drawn from the aspect of “chedvas Hashem hi ma’uzchem,” the aspect of na’aseh and nishma, etc., as above. And therefore walled cities from the days of Yehoshua merit the perception of Purim in the most supreme completeness — the aspect of the highest na’aseh and nishma. And therefore they read on the 15th, like Shushan, where one merits a higher perception of nishma and na’aseh, etc., as above.

Likutay Halachos – Orach Chaim

Aleph

And this is the aspect of Shavu’os , the aspect of Matan Torah . For the main essence of receiving the Torah and the mitzvos is emunah, which is the foundation of the entire Torah and the mitzvos, as is written: “kol mitzvosecha emunah” [“All Your commandments are faithful”] (T’hillim 119:86) . And as our Sages, of blessed memory, expounded (Makkos 24a) : “Chavakuk came and established them upon one — ‘v’tzaddik be’emunaso yichyeh’ [‘And the righteous shall live by his faith’].” And therefore the first word of Hashem that He spoke with Yisrael is “Anochi Hashem Elokecha,” etc. — which is the main essence of emunah, to believe in Hashem, yisbarach, and to nullify false beliefs, the aspect of “lo yih’yeh l’cha elohim achairim, lo sa’aseh l’cha fesel,” etc. For this is the main beginning, the purpose, the foundation, and the essence of the entire Torah. For the main thing is emunah, as above. To raise emunah, one needs to dig the waters from which emunah grows, which are the aspect of aitzos, etc., as above. And this is the aspect of the 613 counsels of the Torah [ taryag itin d’Oraisa ], which is the totality of the Torah included in the Ten Commandments that are received on Shavu’os. For the totality of the Torah is called aitzah, as is written: “li aitzah v’sushiyah, ani vinah,” etc. (Mishlei 8:14) — the aspect of the taryag itin d’Oraisa. For the main essence of all the mitzvos of the Torah is the aspect of holy counsels, which are the aspect of “mayim amukim aitzah,” etc. — through which emunah grows. For the main purpose of the Torah is emunah, to reveal holy emunah in the world — “l’ma’an da’as kol amay ha’aretz ki Hashem hu ha’Elokim,” etc. — as above. And therefore He gave us the taryag itin d’Oraisa, which are the 613 mitzvos called aitzos. For through the aitzos, emunah grows, which is the main essence of everything, as above.

Bais

It emerges that on Shavu’os one needs to dig and reveal the deep waters, which are the aitzos — the aspect of the totality of the Torah, the taryag itin — in order to reveal emunah, as above. And for this, one needs an ish t’vunos who polishes his n’shamah through drawing spiritual G-dliness into constrictions, through which livelihood is drawn, etc. — through which one polishes one’s n’shamah, through which one can dig the aforementioned waters from which emunah grows, as above.

And this is the aspect of the Omer of barley and the counting of the Omer , which is a preparation for Shavu’os, in order to leave the impurity of Mitzrayim and merit receiving the Torah on Shavu’os. For the main impurity and contamination of Mitzrayim is the heresy and false beliefs of Mitzrayim and Par’oh, which is the main impurity and contamination, the aspect of the contamination of the serpent. For Mitzrayim was full of idols and avodah zarah, and as Par’oh said: “Mi Hashem … lo yadati es Hashem,” etc. And the main essence of the exodus from Mitzrayim and receiving the Torah — both then, in the generation of Moshe, when there was the actual exodus from Mitzrayim, etc., and in every generation, when this illumination is drawn upon Yisrael every year on Pesach and Shavu’os — the main thing is that one leaves the impurity of Mitzrayim, meaning, one leaves the heresy and false beliefs drawn from the contamination of the serpent that was drawn through the sin of Adam HaRishon, because of which was the main exile in Mitzrayim — in order to finish off this contamination and merit leaving from there. Meaning, to leave the heresy and false beliefs and merit the holy emunah in Hashem, yisbarach, which is the main holiness, the main essence of receiving the Torah on Shavu’os, as above. And because one needs then to raise the fallen emunah that fell through the sin of Adam HaRishon and through the sins in each generation — which is the main exile of Mitzrayim and all the exiles, for all the exiles at their root come only because of the blemish of emunah, as is explained in the words of Rabbainu, of blessed memory, many times, and as our Sages, of blessed memory, expounded: “Yisrael were only exiled because men of faith ceased from among them” — therefore, on Pesach and Shavu’os, one must leave the exile of Mitzrayim, which includes all the exiles (as is explained in the words of our Sages, of blessed memory). Meaning, one must subdue and nullify the heresy and false beliefs, which are the main essence of every exile, and raise emunah from its fallen state. Therefore one then needs all the rectifications explained in the aforementioned Torah — meaning, one needs to dig the waters, which are the aitzos, from which emunah grows, which is accomplished through the ish t’vunos who polishes his n’shamah through drawing spiritual G-dliness into constrictions, etc., as above. And this is the aspect of the Omer of barley and the counting of the Omer, which are the preparation for Shavu’os — which is receiving the Torah, whose main essence is the revelation of emunah, as is written: “kol mitzvosecha emunah,” as above.

Gimmel

For the main thing is emunah, which is the aspect of the mitzvah of K’rias Sh’ma . For we are obligated to unify His Name, yisbarach, twice daily, to accept upon ourselves the holy emunah, to believe in Hashem, yisbarach, in truth and with a whole heart, as we say: “Sh’ma Yisrael, Hashem Elokainu, Hashem Echad.” It emerges that the main essence of the totality of the Torah is the aspect of the mitzvah of K’rias Sh’ma, which is emunah — which is the main essence of everything, as above. And it is brought in the P’ri Aitz Chaim, in the Sha’ar Ha’K’rias Sh’ma, and the general principle that emerges from there is that the main kavanah of K’rias Sh’ma is to unify the Upper Unification, in order to draw down mochin from there, in order to give birth to n’shamos. However, it is impossible to unify the Upper Unification, which is the unification of Chochmah and Binah , except through the raising of mayin nukvin [feminine waters]. But it is impossible to raise mayin nukvin unless the mochin receive illumination from the Upper Unification, so that they should be fit to raise mayin nukvin. And if so, at first glance this is difficult: how is this conceivable? For since this depends on that — it is impossible to unify except through the raising of mayin nukvin, and it is impossible to raise mayin nukvin except through the unification — then where is the beginning? But the matter is: know that in the zivugim [unions] Above, in Abba and Imma , there is a first type to sustain the worlds and maintain their necessary existence. And this union is constant and never ceases, for if it were to stop for a single moment, all the worlds would be nullified. The second union is to give mochin to Za’ir and Nukva , in order to give birth to n’shamos in the world — which is the inner dimension of the worlds, as is known. And this union is not constant, etc. — see there in the Sha’ar Ha’K’rias Sh’ma, perek 5, and in the other chapters. And the general principle is that there is an external union that does not require the raising of mayin nukvin through our good deeds, for it happens on its own — for it is a constant union that never ceases, for the sustenance of the worlds. And from this union, we draw during K’rias Sh’ma, when we say “Sh’ma Yisrael,” an illumination to the mochin, so that they should be able to ascend in the secret of the raising of mayin nukvin. And afterward, they ascend in the secret of mayin nukvin through m’siras nefesh [self-sacrifice] for the sanctification of Hashem’s Name. And then one unifies the Upper Unification in the aspect of the inner union , for the purpose of drawing down n’shamos. And through this, complete mochin are drawn during K’rias Sh’ma and t’fillah. And through this, they unify to give birth to n’shamos, etc. — see there in the kavanos where all this is explained well. And behold, even though we have no involvement in hidden matters, to understand the secret of the kavanos of the Ari, of blessed memory, to their full depth, nevertheless, whatever our hand can find to understand from them — hints and counsel for the service of Hashem, yisbarach — based on the pathways of the introductions that Rabbainu, of blessed memory, the holy and awesome one, dug and revealed to us — how good and how pleasant! For Rabbainu, of blessed memory, already informed and hinted to us that all the writings of the Ari, of blessed memory, are included in his Torah. And one who has a heart to understand in truth can merit to explain all the writings of the Ari very well, based on the words of his holy Torah, as is explained in another place.

Daled

And now we shall come to explain, through His great kindness and His awesome and wondrous salvation. And the general principle is that the main thing is emunah, as above, and the entire Torah depends on emunah, as above. And since the entire Torah and the mitzvos depend on emunah, certainly a person must have free choice [ b’chirah ] regarding this. For it is known that the main Torah was given specifically in this world, to human beings, because they possess free choice. And since the main essence of the Torah is emunah, then certainly a person must have free choice regarding emunah. And the main free choice regarding emunah is drawn from the aspect of the aforementioned kavanos of the Ari. For from the aspect of the Upper Unification that never ceases, constant life-force is drawn to all the worlds for the sustenance of the worlds. And the main life-force and sustenance of the worlds is emunah, as is written: “v’chol ma’asaihu be’emunah” [“And all His works are in faithfulness”] (T’hillim 33:4) . And therefore the life-force that is constantly drawn from Above without cessation, for the sustenance of the worlds, is the aspect of the illumination of emunah that is drawn from the supernal intellects — from Chochmah and Binah Ila’in. Through this illumination, power is drawn into a person’s heart to believe in Hashem, yisbarach. For emunah is the aspect of Malchus , as is known. And the aspect of Malchus-emunah has its root in the Supernal Intellect, in Chochmah Ila’ah, as is written: “Hashem b’chochmah yasad aretz” [“Hashem founded the earth with wisdom”] (Mishlei 3:19) . And “eretz” [earth] is the aspect of emunah, as is written: “sh’chon eretz u’r’ay emunah” [“Dwell in the land and nourish faithfulness”] (T’hillim 37:3) , and as is brought. And this is the aspect of “l’cha amar libi bakshu fanai” [“To You my heart says, ‘Seek My face’”] (T’hillim 27:8) , etc. — that a person’s heart tells him to seek His face, yisbarach. And this is the aspect of the Upper Arousal that is drawn from the aforementioned aspect — from the life-force drawn for the sustenance of the worlds. From there, an illumination and awakening is drawn into a person’s heart, informing and illuminating in his heart a spark of His G-dliness, yisbarach. There comes upon a person’s heart an understanding and recognition to understand the truth — that there is a Singular, Primordial, Necessary Existent, who is the Creator, yisbarach, who is Sovereign and Ruler. The main purpose is to believe in Him, yisbarach, and to seek His face always. And in this lies the main free choice of a person. For this aforementioned illumination is drawn constantly without cessation to the totality of the worlds, for the sustenance of the worlds, whose main life-force and sustenance is emunah, as above. And as Rabbainu, of blessed memory, wrote in another place, that the main life-force is emunah, which is the aspect of the light of the face, the aspect of “b’or p’nay melech chayim,” etc. And it is brought in the writings of the Ari in another place that from this life-force drawn for the sustenance of the worlds — which is drawn from the external union, as above — from there come the n’shamos of the angels . But the n’shamos of Yisrael are much higher, for they are drawn from the inner union, which is a union that is not constant — for it is impossible to unify this inner union except through one’s good deeds, and therefore it is not constant. And therefore one must first receive an illumination to the mochin from the external union that never ceases — from which comes the life-force of the angels and all the worlds — in order to have the power to ascend in the secret of mayin nukvin through good deeds and m’siras nefesh for the sanctification of Hashem’s Name. And through this raising of mayin nukvin, one causes the inner unification and union, from which complete mochin are drawn to give birth to the n’shamos of tzaddikim, drawn from the inner union that is not constant — only according to the deeds of those below. This is the main secret of the kavanos of K’rias Sh’ma, as above.

Meaning, all the life-force and sustenance of the worlds and all the angels and s’rafim, etc., is emunah, in the aspect of “v’chol ma’asaihu be’emunah,” as above. And it is known that the difference between the tzaddik and the angels is the free choice — through which the light of the n’shamah of the tzaddik and his perception is elevated above the light of the n’shamah and perception of the angels and s’rafim, etc., because they are called “standing” and have no free choice. Meaning, this aforementioned illumination drawn from the external Upper Unification that never ceases — even though it is called “external” relative to the inner, which is higher than it, nevertheless it is an Upper Unification — exalted, awesome, and exceedingly lofty, for it takes place in the supernal attributes above the structure — in Chochmah and Binah, as is known. And therefore the illumination drawn from there, which is the illumination of emunah — when it is drawn into the upper worlds, which are the angels and s’rafim, etc., who are spiritual, holy, and pure — they have the power to receive this illumination with great completeness, and they immediately are aroused with great trembling to sanctify His Name, yisbarach, with great awe and fear. And therefore they are called s’rafim — that they are burned and inflamed from the great light of His G-dliness that illuminates upon them constantly. For they are holy and pure and have no physicality or free choice, and therefore this illumination suffices for them. And through this they know of His G-dliness with complete emunah and are inflamed with great enthusiasm to do the will of their Creator in awe and fear. But when this illumination reaches this murky, physical world — the world of Asiyah, which is physical to the ultimate degree — then it is impossible to receive this great illumination, but only a small spark. What is drawn from this illumination is a spark in the heart of a person, which arouses the person to seek His face, yisbarach — to yearn for His emunah, yisbarach, in the aspect of “l’cha amar libi bakshu fanai,” etc., as above. And then a person has great free choice.

For because this illumination cannot be clothed in this world except through many constrictions, therefore at first nothing is drawn from it into a person’s heart except a mere spark, to hint to the person to be drawn after Him, yisbarach — like one who signals to another with his hands from afar. And then a person has free choice. For the wise one who understands, who truly desires truth — he is immediately aroused through this spark and begins to pursue, to attain this emunah completely. And he strives to constrict in his heart this illumination through many constrictions. And this is the aspect of drawing spiritual G-dliness into constrictions. And then he draws upon himself a greater illumination from this illumination. And through this illumination that is added to his mochin, he is aroused with flames of love [ shalhovin d’r’chimussa ] to give over his soul with all his heart for the sanctification of Hashem’s Name. And then he ascends in the secret of mayin nukvin and causes the inner Upper Unification. And then a higher life-force is drawn from there, which is the life-force of the n’shamos of Yisrael. Through this, emunah is revealed in its completeness, with great revelation, to all who come into the world. For in this world, which is the lowest and most physical, it is impossible to reveal emunah in its completeness except by drawing life-force from the highest and most exalted Unification. For the lower and more physical the world and level, the more one must clothe the light of His G-dliness in extra garments and constrictions — one must draw a higher and higher light. For one needs an intellect that is more and more exalted and high, that can clothe the light of His G-dliness in such a physical world and level. As is understood from the Torah “Maysh’ra d’Sakina” (siman 30) and in the writings of the Ari, of blessed memory, that the kailim [vessels] are made from a higher light, etc. — see there and understand. And therefore in this world, the life-force drawn from the external union, which is the life-force of the angels, does not suffice. For this life-force and light and intellect, even though it is very exalted, still does not have the power to fix emunah completely in a person’s heart — only some illumination and spark reaches from it, so that one should be aroused to His emunah, yisbarach, as above. And the main emunah in its completeness is drawn through the true tzaddikim. For as soon as this aforementioned illumination and spark reaches them, they immediately draw this illumination — which is the aspect of spiritual G-dliness — into constrictions. And through this, illumination is drawn to their mochin, and they polish their n’shamos. And through this, they ascend in the secret of mayin nukvin with m’siras nefesh for the sanctification of Hashem’s Name. And through this, they cause the inner unification, from which a higher life-force is drawn, which is the life-force of the n’shamos of tzaddikim. Through this higher life-force, the tzaddikim can reveal emunah in the world with great completeness. And this is the aspect of “moshchaini acharecha narutzah” [“Draw me, we will run after You”] (Shir HaShirim 1:4) . And Rashi explains: “I heard from Your messengers that You want to draw me, and I will run after You,” etc. Meaning, as above — that the holy Yisrael, as soon as this aforementioned illumination shines upon them, hinting to them to be drawn after Him, yisbarach — they immediately run after Him with great yearning and m’siras nefesh. And then they cause the inner unification, through which a very exalted illumination is drawn, revealing to them the secrets of His hidden treasures. This is the aspect of “hevi’ani ha’melech chadarav” [“The King brought me into His chambers”] (Shir HaShirim 1:4) — the aspect of the King’s treasures hidden in the innermost chambers, which are revealed to the tzaddikim through the aforementioned process of “moshchaini acharecha narutzah” — that as soon as a spark enters their hearts to be drawn after Him, yisbarach, they run after Him with m’siras nefesh for the sanctification of Hashem’s Name, as above. And this is the aspect of “dodi shalach yado min ha’chor, u’may’ai hamu alav” [“My beloved sent his hand through the opening, and my innards stirred for him”] (Shir HaShirim 5:4) . “Dodi shalach yado min ha’chor” — this is the aspect of the aforementioned spark that is drawn from the external unification that never ceases, which is the aspect of hints, like one who extends his hand and signals to his fellow to follow him. And I immediately — “u’may’ai hamu alav” [my innards stirred for him] — to pursue after Him with m’siras nefesh, as above. And this is the aspect of “oznayim karisa li … az amarti hinay vasi” [“You have opened ears for me … then I said, ‘Behold, I come’”] (T’hillim 40:7–8) . “Oznayim karisa li” — this is the aspect of the aforementioned hints, as is understood from Rashi’s commentary there. “Az amarti hinay vasi” — for I am prepared to serve You with m’siras nefesh, as above. And therefore I indeed merited that “bisarti tzedek b’kahal rav … tzidkas’cha lo kisisi b’soch libi, emunas’cha u’s’shu’as’cha amarti,” etc. (T’hillim 40:10–11) . Meaning, at first there was only an awakening and a spark of emunah concealed within the heart alone, which could not be spoken of at all. But through saying “hinay vasi” and giving over my soul for Your sake, to follow You into the wilderness, into an unsown land — I merited receiving the Torah and drawing upon myself a wondrous illumination from the inner unification, until through this I can proclaim righteousness in a great assembly and publicize emunah fully, through the power of the holy Torah that I received, in the aspect of “emunas’cha u’s’shu’as’cha amarti” — that through the Torah received through the aforementioned process, one can reveal emunah fully to all who come into the world, as above.