# Oatzar HaYeerah – Yeerah & Avodas Hashem §§136–145
אוֹצַר הַיִּרְאָה · Oatzar HaYeerah
Source: https://ajew.org/reader/otzar-hayirah/2/18
## Segment 1
עִקַּר הָעֵצָה לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ - לַחְשֹׁב בְּכָל יוֹם וָיוֹם שֶׁאֵין לוֹ רַק זֶה הַיּוֹם בִּלְבַד, שֶׁזֶּה בְּחִינַת "הַיּוֹם אִם בְּקוֹלוֹ תִשְׁמָעוּ", כַּמְבֹאָר בְּמָקוֹם אַחֵר. וּצְרִיכִין שֶׁלֹּא לַחְשֹׁב רַק אוֹתוֹ הַיּוֹם, בִּבְחִינַת "זֶה הַיּוֹם עָשָׂה ה' וְכוּ'", וְעַל־יְדֵי־זֶה יִזְכֶּה לַעֲבוֹדַת הַשֵּׁם, וּכְמוֹ־כֵן יִזְכֶּה שֶׁמִּמֶּנּוּ לֹא יִהְיֶה עִכּוּב מָשִׁיחַ, כִּי עִקַּר בִּיאַת הַמָּשִׁיחַ תָּלוּי בָּזֶה, כְּמוֹ שֶׁאָמְרוּ חֲזַ"ל: אֵימָתַי יָבוֹא מַר? הַיּוֹם - 'הַיּוֹם אִם בְּקוֹלוֹ תִשְׁמָעוּ'. וּכְפִי עֲבוֹדַת יִשְׂרָאֵל הַמְקַיְּמִים זֹאת וְעוֹבְדִים בְּדֶרֶךְ זֶה אֶת הַשֵּׁם יִתְבָּרַךְ בְּכָל יוֹם, כֵּן מִתְנוֹצֵץ קֶרֶן מָשִׁיחַ בְּכָל יוֹם, עַד שֶׁסּוֹף כָּל סוֹף תָּבוֹא עַל־יְדֵי־זֶה הַגְּאֻלָּה בִּשְׁלֵמוּת, וְכָל אֶחָד כְּפִי חֶלְקוֹ בְּהִתְקָרְבוּת מָשִׁיחַ, כֵּן יִזְכֶּה אָז לְהִתְעַנֵּג עַל ה' וְלִשְׂבֹּעַ מִטּוּבוֹ הַגָּדוֹל שֶׁיַּשְׁפִּיעַ עָלֵינוּ אָז (שם אות מז).
Hashem, may He be blessed, governs the world with charity and justice [ tzedakah u'mishpat ]. For by strict judgment alone, the world could not endure — for if a person transgresses even by a hairsbreadth against His will, may He be blessed, strict justice would demand that what would come upon him should come upon him, G‑d spare us. Therefore one must trust greatly in the mercies of His righteousness , may He be blessed — that He will deal with us in charity, kindness, and unearned gift, and not act toward us according to our sins. However, if so, one might say that there is no need to do anything at all, G‑d forbid, since everything is received only through charity and unearned gift. Therefore one must nullify one's own mind before the true Tzadikim [ surrender one's own reasoning to the guidance of the true spiritual masters, who teach the proper balance ], and believe in the ways of Hashem, Who loves justice — and through justice itself performs charity — even though this cannot be understood. As the liturgical poet composed: "In [the place of] judgment there is no charity… yet You, through judgment, perform charity" [ from the Yom Kippur liturgy — a paradox that defies human logic: G‑d's strict judgment and His charity are one ]. Therefore one must strengthen oneself greatly in the Torah of Hashem and fulfill the statutes of the Torah in full completeness, and guard oneself even from the slightest transgression, G‑d forbid. But even if, G‑d forbid, one's transgressions are very many, G‑d spare us — one must still strengthen one's mind greatly and trust in the righteousness of Hashem and His boundless kindnesses without end , for through this one too can draw close and return to Him in truth. It follows that the essential way of Hashem and the fulfillment of the holy Torah is through charity and justice — which is the aspect of: " V'shamru derech Hashem la'asos tzedakah u'mishpat — And they will keep the way of Hashem to do charity and justice" [Genesis 18:19] . (Source: Likutay Halachos, ibid. [Laws of Gifts — Hilchos Matanah ], sub-section [ os ] כט — passage 29 of that Halachah.)
## Segment 2
אָמְרוּ רַבּוֹתֵינוּ זַ"ל: אֵין 'וְעַתָּה' אֶלָּא תְּשׁוּבָה, כִּי עִקַּר הַתְּשׁוּבָה וַעֲבוֹדַת הַשֵּׁם הוּא רַק בִּבְחִינַת 'וְעַתָּה', בְּחִינַת "הַיּוֹם אִם בְּקוֹלוֹ תִשְׁמָעוּ", שֶׁלֹּא יַחְשֹׁב אֶלָּא אוֹתָהּ הַשָּׁעָה וְהָרֶגַע שֶׁהוּא בָּהּ עַתָּה, וְלֹא יַחְשֹׁב כְּלָל מִיּוֹם לַחֲבֵרוֹ וּמִשָּׁעָה לַחֲבֶרְתָּהּ, כִּי אֵינְךָ יוֹדֵעַ מַה יֵּלֶד יוֹם. וְזֶה עִקַּר אֲרִיכַת יָמִים וְחַיִּים אֲמִתִּיִּים שֶׁזּוֹכִין עַל־יְדֵי יִרְאָה, בְּחִינַת "יִרְאַת ה' תּוֹסִיף יָמִים", שֶׁזֶּה בְּחִינַת: "וְעַתָּה יִשְׂרָאֵל מָה ה' אֱלֹקֶיךָ שֹׁאֵל מֵעִמָּךְ, כִּי אִם לְיִרְאָה וְכוּ'", וּכְתִיב: "וְעַתָּה יִשְׂרָאֵל שְׁמַע אֶל הַחֻקִּים וְכוּ'". כִּי צָרִיךְ כָּל אֶחָד מִיִּשְׂרָאֵל לְהִסְתַּכֵּל לְקַשֵּׁר אוֹתָהּ הָעֵת וְהָרֶגַע שֶׁהוּא עוֹמֵד בָּהּ לְהַשֵּׁם יִתְבָּרַךְ, לְהַעֲלוֹת הַזְּמַן לִבְחִינַת לְמַעְלָה מֵהַזְּמַן, וְזֶה זוֹכִין רַק עַל־יְדֵי תּוֹרָה וּתְפִלָּה, וְהָעִקָּר עַל־יְדֵי תְּפִלָּה, שֶׁהוּא בְּחִינַת רְצוֹנוֹת וְגַעְגּוּעִים וְכִסּוּפִין טוֹבִים לְהַשֵּׁם יִתְבָּרַךְ. וְזֶה צְרִיכִין הַכֹּל, בְּכָל דַּרְגָּא וְדַרְגָּא - הֵן צַדִּיקִים גְּדוֹלִים, שֶׁצְּרִיכִין לַעֲלוֹת בְּכָל פַּעַם מִדַּרְגָּא לְדַרְגָּא, וּמִכָּל־שֶׁכֵּן הַנְּמוּכִים מְאֹד, שֶׁצְּרִיכִין לְהַחֲיוֹת עַצְמָן בְּכֹחַ הַצַּדִּיקֵי־אֱמֶת, וְרַק בִּבְחִינָה זֹאת, בְּחִינַת "וְעַתָּה יִשְׂרָאֵל וְכוּ'". כִּי אִישׁ כָּזֶה, אִם יִרְצֶה לַחְשֹׁב הַרְבֵּה מַה שֶּׁעָבַר עָלָיו וְלִדְאֹג עַל מַה שֶּׁיִּהְיֶה, יוּכַל לָצֵאת מִדַּעְתּוֹ וּלְהִשְׁתַּגֵּעַ, חַס וְשָׁלוֹם, וְעַל־כֵּן כָּל חִיּוּתוֹ וְקִיּוּמוֹ הוּא רַק בִּבְחִינַת 'עַתָּה' הַנַּ"ל, לַחְטֹף בְּכָל פַּעַם אֵיזֶה עֵת וָרֶגַע שֶׁבּוֹרְחִין מִן הָרַע וְחוֹטְפִין אֵיזֶה נְקֻדָּה טוֹבָה, וְכֵן בְּכָל פַּעַם, בְּחִינַת "הַיּוֹם אִם בְּקוֹלוֹ תִשְׁמָעוּ" הַנַּ"ל (שם אות סט).
The essential counsel for divine service is to think each and every day that one has only this day alone [ not to worry about yesterday or plan for tomorrow — just this day, this moment, this opportunity ] — which is the aspect of: " Hayom im b'kolo tishma'u — Today, if you will hear His voice" [Psalms 95:7] , as explained elsewhere. And one must think only of that day — in the aspect of: " Zeh hayom asah Hashem — This is the day that Hashem has made" [Psalms 118:24] . And through this one will merit divine service. And likewise through this one will merit that the coming of Mashiach will not be delayed on his account [ a sobering but encouraging idea: every person's daily service either brings the redemption closer or holds it back ], for the essential coming of Mashiach depends on this — as our Sages of blessed memory taught: [When asked] "When will the Master come?" — "Today!" — "Today, if you will hear His voice" [Sanhedrin 98a — Mashiach's answer to the question of when he would come] . And according to the service of those among Israel who fulfill this and serve Hashem, may He be blessed, in this way each day — so does the ray of Mashiach glimmer each day , until ultimately through this the full redemption will come in completeness. And each person, according to his share in drawing Mashiach closer, so will he merit then to delight in Hashem and be satisfied from His great goodness that He will pour upon us at that time. (Source: Likutay Halachos, ibid., sub-section [ os ] מז — passage 47 of that Halachah.)
## Segment 3
בֶּאֱמֶת מִי שֶׁיֶּשׁ לוֹ אֵיזֶה שֵׂכֶל קְצָת, יוּכַל לְהָבִין כִּי אֵין הַזְּמַן כְּלוּם, כִּי הֶעָבָר אַיִן, וְהֶעָתִיד עֲדַיִן, וְהַהֹוֶה כְּהֶרֶף עַיִן; נִמְצָא שֶׁעִקַּר הַזְּמַן שֶׁל הָאָדָם הוּא רַק זוֹ הָרֶגַע קַלָּה שֶׁהוּא עוֹמֵד בָּהּ, כִּי הֶעָבָר כְּבָר עָבַר וְאֵינֶנּוּ, וְהֶעָתִיד - מִי יוֹדֵעַ אִם יִהְיֶה וּמַה יִוָּלֶד בּוֹ, וְאֵין לוֹ לְעֵת־עַתָּה רַק זוֹ הָרֶגַע. וְעַל־פִּי דֶּרֶךְ זֶה יוּכַל כָּל אֶחָד מִכָּל מָקוֹם שֶׁהוּא, אֲפִלּוּ מִשְּׁאוֹל צז תַּחְתִּיּוֹת מַמָּשׁ, רַחֲמָנָא לִצְּלַן, לְדַבֵּק עַצְמוֹ בְּהַשֵּׁם יִתְבָּרַךְ בְּכָל רֶגַע שֶׁיִּרְצֶה. וְזֶה בְּחִינַת: "רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא" - רְאוּ 'עַתָּה' דַיְקָא, כִּי עַל־יְדֵי בְּחִינַת 'עַתָּה' הַנַּ"ל תּוּכְלוּ לִרְאוֹת כִּי אֲנִי אֲנִי הוּא, וְתוּכְלוּ בְּכָל עֵת וָרֶגַע לְהַתְחִיל לְקַשֵּׁר עַצְמוֹ וְלִדָּבֵק אֶל הַשֵּׁם יִתְבָּרַךְ, בִּבְחִינַת "וּבוֹ תִדְבָּקוּן". וּדְבָרִים כָּאֵלּוּ אִי אֶפְשָׁר לְהַסְבִּיר בְּפֶה, מִכָּל־שֶׁכֵּן בִּכְתָב, רַק כָּל חַד כְּפֻם מָה דִּמְשַׁעֵר בְּלִבֵּהּ. וּצְרִיכִין לִזָּהֵר מְאֹד לְקַיֵּם מִקְרָא שֶׁכָּתוּב (ישעיה כו): "לֵךְ עַמִּי בֹּא בַחֲדָרֶיךָ וּסְגֹר דְּלָתְךָ בַּעֲדֶךָ, חֲבִי כִמְעַט רֶגַע עַד יַעֲבָר זָעַם", כִּי הָעִקָּר לְהִתְחַבֵּא עַצְמוֹ הָרֶגַע קַלָּה שֶׁהוּא בָּהּ עַכְשָׁו וּלְדַלֵּג בְּאוֹתָהּ הָרֶגַע עַל מַה שֶּׁצָּרִיךְ לְדַלֵּג, לְהַמְתִּיק הַחֲרוֹןשׂאַף, שֶׁמִּשָּׁם בָּא בְּחִינַת נְשִׁיכַת עַקְרָב, חַס וְשָׁלוֹם, שֶׁהֵם הַמַּחֲשָׁבוֹת הַטּוֹרְדוֹת וּמְבַלְבְּלוֹת אֶת הָאָדָם בְּכָל עֵת, כַּמְבֹאָר בְּמָקוֹם אַחֵר (עיין יסורין וישועה, אות כח), וְלִזְכּוֹת לִמְצֹא הַטּוֹב הָאֲמִתִּי שֶׁיְּכוֹלִין לִמְצֹא בְּכָל רֶגַע וָרֶגַע. וְזֶה גַם־כֵּן בְּחִינַת: "כִּי רֶגַע בְּאַפּוֹ חַיִּים בִּרְצוֹנוֹ, בָּעֶרֶב יָלִין בֶּכִי וְלַבֹּקֶר רִנָּה". וְאַחַר־כָּךְ מְבָאֵר יוֹתֵר אֵיךְ שֶׁבְּנֵי־אָדָם טוֹעִין בָּזֶה מְאֹד, מַה שֶּׁמַּעֲמִיקִין בְּמַחְשְׁבוֹתֵיהֶם עַל הַזְּמַן הַבָּא וְהֶעָתִיד, כִּי לֹא יֵדַע הָאָדָם כְּלָל מַה יֵּלֶד יוֹם, בִּבְחִינַת "וַאֲנִי אָמַרְתִּי בְשַׁלְוִי בַּל אֶמּוֹט לְעוֹלָם וְכוּ', הִסְתַּרְתָּ פָנֶיךָ הָיִיתִי נִבְהָל". עַל־כֵּן אֵין עֵצָה וְתַחְבּוּלָה, כִּי אִם "אֵלֶיךָ ה' אֶקְרָא וְכוּ'" - לְהַרְבּוֹת בְּתַחֲנוּנִים לִפְנֵי הַשֵּׁם יִתְבָּרַךְ וּלְהַקְדִּים תְּפִלָּה לְצָרָה, וְלִבְלִי לְהַטְרִיד אֶת מַחֲשַׁבְתּוֹ כְּלָל, רַק לִשְׂמֹחַ בּוֹ תָּמִיד, בְּחִינַת "וַתְּאַזְּרֵנִי שִׂמְחָה", בְּחִינַת "כִּי בוֹ יִשְׂמַח לִבֵּנוּ, כִּי בְשֵׁם קָדְשׁוֹ בָטָחְנוּ", וְלֵידַע הֵיטֵב כִּי אֵין לוֹ לְעֵת עַתָּה אֶלָּא זוֹ הָרֶגַע שֶׁעוֹמֵד בָּהּ, וּלְקַשֵּׁר עַצְמוֹ עַכְשָׁו לְהַשֵּׁם יִתְבָּרַךְ (שם אותיות סג סט ע עא).
Our Sages of blessed memory taught: " V'attah [And now] refers only to teshuvah [repentance]" [Devarim Rabbah 2:12 — wherever the word "and now" appears in Torah, it signals an opening for return and repentance] . For the essential repentance and divine service is only in the aspect of " v'attah " — "and now" — the aspect of "Today, if you will hear His voice" — that one should think of nothing except this very hour and moment in which one now stands, and not think at all from one day to the next or from one hour to the next — for you do not know what the day will bring. And this is the essential lengthening of days and true life that one merits through fear [of G‑d] — the aspect of: " Yiras Hashem tosif yamim — Fear of Hashem adds days" [Proverbs 10:27] — which is the aspect of: " V'attah Yisrael mah Hashem Elokecha sho'el me'immach ki im l'yirah — And now, Israel, what does Hashem your G‑d ask of you, except to fear…" [Deuteronomy 10:12] , and it is written: " V'attah Yisrael sh'ma el hachukim — And now, Israel, hear the statutes…" [Deuteronomy 4:1] . For every person in Israel must look to bind that very time and moment in which he stands to Hashem, may He be blessed — to elevate time to the aspect of above time [ l'ma'alah min hazman — the timeless, eternal dimension; when one truly connects the present moment to G‑d, that moment transcends ordinary time and partakes of eternity ]. And this is achieved only through Torah and prayer — and the essential [means] is through prayer , which is the aspect of will, longing, and yearning [ r'tzonois, ga'agu'im, v'kissupin tovim ] for Hashem, may He be blessed. And all need this, at every level — even great Tzadikim, who need to ascend each time from level to level; and all the more so those who are very lowly, who must revive themselves through the strength of the true Tzadikim — and only in this aspect, the aspect of "V'attah Yisrael…" For such a person [who is in a lowly state] — if he wished to dwell extensively on everything that has passed over him and to worry about what will be — he could lose his mind and go mad, G‑d forbid. Therefore all his life and sustenance is only in the aspect of " attah " — "now" — to snatch at every moment whatever moment he can: fleeing from evil and snatching a good point , and so again each time — in the aspect of "Today, if you will hear His voice" mentioned above. (Source: Likutay Halachos, ibid., sub-section [ os ] סט — passage 69 of that Halachah.)
## Segment 4
הָאָדָם נִבְרָא לֵירֵד לְזֶה הָעוֹלָם, וְנִתַּן לוֹ כֹּחַ הַבְּחִירָה, וְהַכֹּל בִּשְׁבִיל שֶׁיְּקַבֵּל שְׂכָרוֹ בְּמִשְׁפָּט וְלֹא יֹאכַל נַהֲמָא דְכִסּוּפָא. וְאִם־כֵּן, לִכְאוֹרָה, כְּשֶׁאָדָם חוֹטֵא וְשָׁב בִּתְשׁוּבָה אַחַר־כָּךְ, וְהַשֵּׁם יִתְבָּרַךְ רַחוּם וְחַנּוּן וּמַרְבֶּה לִסְלֹחַ וּמוֹחֵל לוֹ - הֲלוֹא עַל־כָּל־פָּנִים אָז אוֹכֵל בְּוַדַּאי נַהֲמָא דְכִסּוּפָא. וְזֶהוּ בֶּאֱמֶת טַעֲנַת הַמַּלְאָכִים שֶׁאָמְרוּ: "מָה אֱנוֹשׁ כִּי תִזְכְּרֶנּוּ וְכוּ'", דְּעָתִיד לְמֶחֱטֵי קָמָךְ וְכוּ', וְהַשֵּׁם יִתְבָּרַךְ הֱשִׁיבָם: וְכִי לְחִנָּם נִקְרֵאתִי רַחוּם וְחַנּוּן? הַיְנוּ, שֶׁיֵּשׁ רַחֲמִים וּצְדָקָה כָּזוֹ אֵצֶל הַשֵּׁם יִתְבָּרַךְ, אֲשֶׁר עַל־יְדֵי־זֶה מְקַבֵּל תְּשׁוּבַת הַשָּׁבִים לֹא בִצְדָקָה וָחֶסֶד לְבַד, כִּי אִם מְזַכֶּה אוֹתָם גַּם עַל־פִּי מִשְׁפָּט, בְּאֹפֶן שֶׁיְּקַבְּלוּ שָׂכָר גָּדוֹל עַל תְּשׁוּבָתָם וְלֹא יִהְיֶה נַהֲמָא דְכִסּוּפָא, רַק יִזְכּוּ עַל־פִּי מִשְׁפַּט אֱמֶת לְקַבֵּל שְׂכָרָם. וְזֶה בֶּאֱמֶת נִפְלְאוֹת תְּמִים דֵּעִים שֶׁאִי אֶפְשָׁר לְהַשִּׂיג כְּלָל, אֵיךְ הַשֵּׁם יִתְבָּרַךְ מַמְתִּיק הַמִּשְׁפָּט עַצְמוֹ בִּצְדָקָה וְחֶסֶד גָּדוֹל. וּבֶאֱמֶת כְּמוֹ שֶׁבְּגַשְׁמִיּוּת יֵשׁ בְּחִינַת עֶבֶד וּבֵן, וְהָעֶבֶד מְקַבֵּל שְׂכַר עֲבוֹדָתוֹ בְּמִשְׁפָּט, וְאַף־עַל־פִּי־כֵן בְּוַדַּאי אֵין כָּל שְׂכָרוֹ וּסְעוּדָתוֹ עוֹלֶה כְּלוּם כְּנֶגֶד הַשַּׁעֲשׁוּעִים וּסְעוּדַת הַבֵּן שֶׁמְּקַבֵּל מֵאָבִיו, אַף־עַל־פִּי שֶׁהוּא מַתְּנַת־חִנָּם וְאֵינוֹ נִקְרָא כְּלָל בְּשֵׁם נַהֲמָא דְכִסּוּפָא. כְּמוֹ־כֵן דַּיְקָא עַל־יְדֵי שֶׁיָּרַד הָאָדָם לְזֶה הָעוֹלָם, וְזוֹכֶה לִכְבּשׁ אֶת בְּחִירָתוֹ וּלְהֵיטִיב אֶת מַעֲשָׂיו; וְכֵן הַחוֹטֵא, חַס וְשָׁלוֹם, שֶׁבְּוַדַּאי יָרַד לְמַדְרֵגָה נְמוּכָה מְאֹד, וְאַף־עַל־פִּי־כֵן הִתְחַזֵּק אֶת עַצְמוֹ אַחַר־כָּךְ בְּהִתְגַּבְּרוּת גָּדוֹל מְאֹד עַד שֶׁזָּכָה לִתְשׁוּבָה שְׁלֵמָה - עַל־יְדֵי־זֶה הַיְרִידָה מִתְהַפֶּכֶת לַעֲלִיָּה גְדוֹלָה, עַד שֶׁזּוֹכֶה לְעוֹרֵר רַחֲמִים וָחֶסֶד וְאַהֲבָה גְדוֹלָה כָּל־כָּךְ אֵצֶל הַשֵּׁם יִתְבָּרַךְ, עַד שֶׁנֶּחְשָׁב לִבְחִינַת בֵּן, וְאָז לֹא שַׁיָּךְ כְּלָל לְכַנּוֹת הַשָּׂכָר בְּשֵׁם נַהֲמָא דְכִסּוּפָא. וְעִקַּר הַתִּקּוּן הוּא עַל־יְדֵי הַצַּדִּיק־ הָאֱמֶת, שֶׁזָּכָה לַעֲבֹד אֶת הַשֵּׁם יִתְבָּרַךְ וְעָשָׂה כָּל מַעֲשֵׂה הָעֶבֶד בִּמְסִירוּת־נֶפֶשׁ עָצוּם, עַד שֶׁזָּכָה לִבְחִינַת מַדְרֵגַת בֵּן בְּתַכְלִית הַשְּׁלֵמוּת; וְגַם אַחַר־כָּךְ עָשָׂה כָּל מִינֵי עַבְדוּת בִּשְׁבִיל רְצוֹן הַשֵּׁם יִתְבָּרַךְ, וְהוּא יָכוֹל לְזַכּוֹת כָּל יִשְׂרָאֵל שֶׁיִּהְיוּ בִּכְלַל בָּנִים. וְזֶה שֶׁאָנוּ מִתְפַּלְלִין: "אִם כְּבָנִים וְכוּ' אִם כַּעֲבָדִים וְכוּ', עַד שֶׁתְּחָנֵּנוּ וְתוֹצִיא כָאוֹר מִשְׁפָּטֵנוּ", כִּי הַשֵּׁם יִתְבָּרַךְ יָכוֹל לְרַחֵם עָלֵינוּ בְּרַחֲמִים גְּדוֹלִים כָּל־כָּךְ עַד שֶׁנִּזְכֶּה גַּם בְּמִשְׁפָּט כַּנַּ"ל (שם בראשי פרקים להלכה הנ"ל, וגם באותיות א ב יח).
In truth, anyone who has even a little understanding can comprehend that time is nothing — for the past is gone, the future is not yet here, and the present is like the blink of an eye. It follows that the essential time a person has is only this single fleeting moment in which he stands — for the past has already passed and is no more, and the future: who knows if it will come or what it will bring? He has right now only this single moment. And according to this path, every person from wherever he is — even from the very lowest depths of the lowest pit, G‑d spare us — can cleave himself to Hashem, may He be blessed, in every moment that he wishes . And this is the aspect of: " Re'u attah ki ani ani hu — See now that I, I am He" [Deuteronomy 32:39] — see specifically "now" — for through the aspect of "now" mentioned above you can see that I, I am He, and you can at every time and moment begin to bind yourself and cleave to Hashem, may He be blessed — in the aspect of: " Uvo tiddabaïkun — And to Him shall you cleave" [Deuteronomy 13:5] . And matters such as these cannot be explained by mouth, and all the more so in writing — rather, each person according to what he apprehends in his heart. And one must be very careful to fulfill the verse (Isaiah 26:20): " Lech ammi bo vichaderecha us'gor daletcha ba'adecha, chavi kim'at rega ad ya'avor za'am — Go, my people, enter your chambers and shut your door behind you; hide for but a brief moment until the wrath passes" — for the essential thing is to hide oneself in this brief fleeting moment in which one now stands, and to leap in that moment over what needs to be leapt , to sweeten the burning wrath [ l'hamtik hacharon-af — to neutralize the power of anger and judgment; the wrath refers both to divine anger and to the internal forces of anxiety and confusion that assail the person ] — for from there comes the aspect of the scorpion's bite , G‑d forbid [ a Kabbalistic image for the harmful thoughts that sting and torment the mind — drawn from Likutay Moharan ]: the disturbing and confusing thoughts that assail a person at all times, as explained elsewhere [see Yissurin v'Yishuah — Suffering and Salvation, entry 28] . And to merit to find the true good that can be found in every single moment. And this is also the aspect of: " Ki rega b'apo chaïm birtzono, ba'erev yalin bochi v'laboker rinah — For a moment in His anger, life in His will; in the evening weeping may lodge, but in the morning — joyful song" [Psalms 30:6] . And afterward [the Psalm] explains further how greatly people err in this — that they plunge their thoughts deeply into future time and what is to come, for a person does not know at all what the day will bring — in the aspect of: " Va'ani amarti v'shalvi bal emmot l'olam… histarta panecha hayisi nivhal — And I said in my tranquility: I shall never be shaken… You hid Your face — I was terrified" [Psalms 30:7–8] . Therefore there is no counsel or stratagem except: " Eilecha Hashem ekra — To You, Hashem, I call…" [Psalms 30:9] — to multiply supplications before Hashem, may He be blessed , and to pray before trouble rather than after [ anticipatory prayer — not waiting until crisis hits but turning to G‑d proactively in every moment ], and not to burden one's mind at all — rather, to rejoice in Him always : " Va't'azreni simchah — And You have girded me with joy" [Psalms 30:12] — the aspect of: " Ki vo yismach libbenu, ki v'sheim kodsho vatachnu — For in Him our heart rejoices, for in His holy Name we have trusted" [Psalms 33:21] . And to know clearly that one has right now nothing except this one moment in which one stands — and to bind oneself now to Hashem, may He be blessed . (Source: Likutay Halachos, ibid., sub-sections [ osios ] סג, סט, ע, עא — passages 63, 69, 70, and 71 of that Halachah.)
## Segment 5
הַשֵּׁם־יִתְבָּרַךְ מְחַדֵּשׁ בְּטוּבוֹ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית. וּכְמוֹ שֶׁבִּתְחִלַּת הַבְּרִיאָה עָלָה בְּמַחֲשָׁבָה לִבְרֹא אֶת הָעוֹלָם בְּמִדַּת־הַדִּין וְכוּ', עָמַד וְשִׁתֵּף מִדַּת הָרַחֲמִים וְכוּ' - מִזֶּה נִמְשָׁךְ מַה שֶּׁבְּכָל יוֹם יִצְרוֹ שֶׁל אָדָם מִתְגַּבֵּר עָלָיו, וְהַשֵּׁם יִתְבָּרַךְ עוֹזֵר לוֹ לָאָדָם וּמַצִּילוֹ מִיָּדוֹ, כְּמַאֲמַר רַבּוֹתֵינוּ זַ"ל (שם).
The human being was created to descend to this world, and was given the power of free choice — and all of this so that he would receive his reward through judgment and not eat bread of shame [ nahama d'kissufa — Aramaic: unearned bread; the concept from the Zohar that a person who receives good without having worked for it is embarrassed and diminished by it. G‑d therefore created this world of effort so we could earn our reward with dignity ]. And if so, it would seem that when a person sins and afterward repents, and Hashem, may He be blessed, Who is merciful and gracious and greatly forgiving, pardons him — he would in any case certainly eat bread of shame. And this is in truth the argument of the angels who said: " Mah enosh ki tizk'renu — What is man that You should remember him?" [Psalms 8:5] — [since] he is destined to sin before You etc. And Hashem, may He be blessed, answered them: " V'chi l'chinam nikraïsi rachum v'chanun? — Is it for nothing that I am called 'Merciful and Gracious'?" [Shabbos 55b] — meaning: there exists with Hashem, may He be blessed, such a quality of mercy and righteousness that through it He accepts the repentance of those who return — not merely through charity and kindness alone, but He grants them merit even according to strict judgment — in such a way that they receive great reward for their repentance and it will not be bread of shame — rather, they merit according to true justice to receive their reward. And this is truly the wonders of the Perfect One of knowledge [ niflaois t'mim de'ois — from Job 37:16, a description of the unfathomable perfection of G‑d's wisdom ] that is utterly incomprehensible — how Hashem, may He be blessed, sweetens the very judgment itself with great charity and kindness . And in truth: just as in physical life there is the distinction between a servant and a son — the servant receives the wages of his work through strict judgment, and yet even so, all his wages and meals are nothing compared to the delights and feasting that a son receives from his father — even though it is an unearned gift and is not called bread of shame at all. Exactly so: precisely through the person descending to this world and meriting to conquer his free will and improve his deeds — and likewise the sinner, G‑d forbid, who has certainly descended to a very low level, and yet afterward strengthened himself with very great fortitude until he merited complete repentance — through this the descent is transformed into a great ascent , until he merits to arouse such great mercy, kindness, and love before Hashem, may He be blessed, that he is counted in the aspect of a son . And then the concept of bread of shame does not apply at all. And the essential rectification is through the true Tzadik — who merited to serve Hashem, may He be blessed, and performed all the deeds of the servant with tremendous self-sacrifice, until he merited the level of sonship in complete perfection. And even afterward, he performed all kinds of servitude for the sake of the will of Hashem, may He be blessed — and he can grant merit to all of Israel so that they too be included in the category of sons. And this is what we pray: " Im k'vanim… im ka'avadim… ad shet'chanenu v'totzi che'or mishpatenu — Whether as sons… or as servants… until You show us favor and bring our judgment forth like light" [from the Yom Kippur liturgy — the great prayer of Avinu Malkeinu ] — for Hashem, may He be blessed, can have mercy upon us with such great compassion that we merit even through judgment as described above. (Source: Likutay Halachos, ibid. [in the chapter headings of the above Halachah, and also in sub-sections osios א, ב, and יח].)
## Segment 6
עִקַּר קִיּוּם הָעוֹלָם וּשְׁמִירָתוֹ הוּא עַל־יְדֵי הַתּוֹרָה, אֲבָל בְּלֹא הַתּוֹרָה נֶחְשָׁב כָּל הָעוֹלָם הֶפְקֵר כַּמִּדְבָּר וְהַכֹּל יְכוֹלִין לִשְׁלֹט בּוֹ, חַס וְשָׁלוֹם. וְכֵן בְּכָל אָדָם בִּפְרָטִיּוּת, אִם אֵינוֹ מְקַיֵּם אֶת הַתּוֹרָה, חַס וְשָׁלוֹם, אָז הוּא בִּבְחִינַת הֶפְקֵר, כִּי בֶּאֱמֶת אֵין מֻפְקָר גָּדוֹל מִזֶּה שֶׁאֵינוֹ חוֹשֵׁב עַל תַּכְלִיתוֹ, וּמַה יִּהְיֶה מִמֶּנּוּ בְּעָלְמָא דְאָתֵי לְאַחַר פְּטִירָתוֹ, כִּי אִי אֶפְשָׁר לְהִמָּלֵט מִן הַמִּיתָה בְּשׁוּם אֹפֶן אֲפִלּוּ לִימוֹת הַמָּשִׁיחַ, כִּי גַם אָז יָמוּתוּ וְכַמְבֹאָר בִּפְנִים, וְאָז יִהְיֶה עוֹלָם אָרֹךְ לְעוֹלְמֵי עַד וּלְנֵצַח נְצָחִים. אִם־ כֵּן, הֲיֵשׁ מֻפְקָר גָּדוֹל מִזֶּה, כְּשֶׁהוֹלֵךְ אַחַר תַּאֲווֹת לִבּוֹ וּמַפְקִיר עַצְמוֹ מֵחַיִּים נִצְחִיִּים וְרוֹדֵף אַחַר תַּאֲווֹת עוֹלָם הַזֶּה, שֶׁהוּא כְּצֵל עוֹבֵר וּמָלֵא כַעַס וּמַכְאוֹבוֹת וְיָגוֹן וַאֲנָחָה?! וּבִשְׁבִיל זֶה קִבְּלוּ יִשְׂרָאֵל אֶת הַתּוֹרָה בַּמִּדְבָּר, שֶׁהוּא מְקוֹם הֶפְקֵר, לְהוֹרוֹת שֶׁיִּשְׂרָאֵל זָכוּ בְּכָל הָעוֹלָם מִן הַהֶפְקֵר עַל־ יְדֵי הַתּוֹרָה, כִּי קֹדֶם קַבָּלַת הַתּוֹרָה נֶחְשַׁב הַכֹּל כַּמִּדְבָּר שֶׁהוּא מְקוֹם הֶפְקֵר; גַּם לְהוֹרוֹת, שֶׁבְּכָל זְמַן יֵשׁ לָאָדָם בְּחִירָה, לְקַיֵּם הַתּוֹרָה וְלִזְכּוֹת בָּהּ כְּאָדָם הַזּוֹכֶה מִן הַהֶפְקֵר, אוֹ שֶׁלֹּא לְקַיֵּם, חַס וְשָׁלוֹם, וְאָז הָאָדָם עַצְמוֹ בִּבְחִינַת הֶפְקֵר מַמָּשׁ כַּנַּ"ל (הל' הפקר ונכסי הגר ה"ג).
Hashem, may He be blessed, renews in His goodness each and every day, always, the work of creation [ from the morning prayer Yotzer Or — the renewal of creation is not merely poetic; it is a real, ongoing act ]. And just as at the very beginning of creation it arose in [G‑d's] thought to create the world through the attribute of strict judgment, and He then combined the attribute of mercy with it etc. [ Bereishis Rabbah 12:15 — G‑d's original plan was pure judgment; He added mercy so the world could survive ] — from this flows the fact that each and every day, a person's evil inclination overpowers him , and Hashem, may He be blessed, helps the person and saves him from its hand — as our Sages of blessed memory taught [Kiddushin 30b — "each day the evil inclination of a person renews itself against him, and were it not for the help of the Holy One, blessed be He, no one could withstand it"] . (Source: Likutay Halachos, ibid.)
## Segment 7
הָעִקָּר הוּא לְשַׁבֵּר הַגּוּף וּלְכֻפּוֹ לִכְסֹף תָּמִיד לְהַשֵּׁם יִתְבָּרַךְ, כִּי "הַיּוֹם לַעֲשׂוֹתָם", כִּי בָּעוֹלָם הַבָּא בְּוַדַּאי צט יִהְיוּ הַכֹּל נִכְסָפִין לְהַשֵּׁם יִתְבָּרַךְ לְבַד, אֲפִלּוּ אֻמִּין דְּעָלְמָא, אֲבָל בֶּאֱמֶת רַק מִי שֶׁטָּרַח בְּעֶרֶב־ שַׁבָּת יֹאכַל בְּשַׁבָּת, כִּי הָעִקָּר הוּא מִי שֶׁזּוֹכֶה לִכְסֹף תָּמִיד לְהַשֵּׁם יִתְבָּרַךְ, כָּל־זְמַן שֶׁנַּפְשׁוֹ קְשׁוּרָה בְּגוּפוֹ, שֶׁיַּרְגִּיל עַצְמוֹ לְהַרְחִיק מַחֲשַׁבְתּוֹ מִתַּאֲווֹת וְכִסּוּפִין דְּהַאי עָלְמָא, רַק שֶׁתִּכְסֹף וְתִשְׁתּוֹקֵק תָּמִיד לְהַשֵּׁם יִתְבָּרַךְ. וְכָל־מַה שֶּׁכּוֹסֵף וּמִשְׁתּוֹקֵק יוֹתֵר לְהַשֵּׁם יִתְבָּרַךְ, שֶׁעַל־יְדֵי־זֶה נַעֲשִׂין נְפָשׁוֹת לְהָאוֹתִיּוֹת, כְּמוֹ־כֵן מַמְשִׁיךְ קְדֻשָּׁה וְחִיּוּת לְגוּפוֹ, עַד שֶׁזּוֹכֶה עַל־יְדֵי־זֶה לְחַיִּים נִצְחִיִּים, בִּבְחִינַת צַדִּיקִים בְּמִיתָתָן קְרוּאִים חַיִּים (הל' נחלות ה"ג אות ב).
The essential sustaining and guarding of the world is through the Torah. But without Torah, the entire world is considered ownerless [ hefker — property with no owner, open to all to seize; the world without Torah is abandoned, ungoverned, vulnerable ], like a wilderness — and anyone could dominate it, G‑d forbid. And so too with every individual person: if he does not fulfill the Torah, G‑d forbid, then he himself is in the aspect of ownerless — for truly there is no greater ownerlessness than one who does not think about his ultimate purpose: what will become of him in the World to Come after his passing. For it is impossible to escape death in any way, even in the days of Mashiach — for even then people will die, as explained within [in the main teaching] — and then there will be an eternal world for eternity upon eternity. If so, is there any greater ownerlessness than this: to go after the desires of one's heart and abandon oneself from eternal life — chasing the desires of this world, which is like a passing shadow, full of anger and pain, grief and sighing?! And for this reason Israel received the Torah specifically in the wilderness [ bamidbar — the desert; a place of desolation and ownerlessness ] — a place of ownerlessness — to teach that Israel earned the entire world from the ownerless through the Torah, for before the receiving of the Torah everything was considered like a wilderness — a place of ownerlessness. And also to teach that at every time a person has the choice: to fulfill the Torah and acquire it as one who acquires from ownerless property — or not to fulfill it, G‑d forbid — and then the person himself is in the aspect of truly ownerless, as described above. (Source: Likutay Halachos, Laws of Ownerless Property and Estates — Hilchos Hefker v'Nichsei HaGer , Halachah 3.)
## Segment 8
הַבַּעַל דָּבָר וְהַסִּטְרָא־אָחֳרָא מְהַפְּכִין כָּל דָּבָר מֵהֵפֶךְ אֶל הֵפֶךְ, כְּמוֹ שֶׁכָּתוּב: 'הַמְהַפְּכִים אָרְחוֹת ישֶׁר' וְכוּ'. כִּי בֶּאֱמֶת צְרִיכִין לְהִשְׁתַּמֵּשׁ בְּכָל דָּבָר בִּמְקוֹמוֹ וּבִשְׁעָתוֹ בִּקְדֻשָּׁה וּבְטָהֳרָה כָּרָאוּי, הַיְנוּ, כִּי בֶּאֱמֶת צָרִיךְ הָאָדָם לִזָּהֵר מְאֹד שֶׁלֹּא יַעֲשֶׂה מַעֲשֵׂה בְהֵמָה, חַס וְשָׁלוֹם, וּבִשְׁבִיל זֶה הַשֵּׁם יִתְבָּרַךְ חוֹנֵן לְאָדָם דַּעַת, כְּדֵי שֶׁיִּתְרַחֵק עַל־יְדֵי־זֶה מִמַּעֲשֵׂה בְהֵמָה, כִּי הַדַּעַת, שֶׁהוּא גֶּדֶר הָאָדָם, הוּא בְּהֵפֶךְ מַמָּשׁ מִכָּל הַתַּאֲווֹת וְכוּ', שֶׁהֵם בְּחִינַת כְּסִילוּת וּשְׁטוּת וְשִׁגָּעוֹן וּמַעֲשֵׂה בְהֵמָה מַמָּשׁ. וּכְשֶׁזּוֹכֶה עַל־יְדֵי הַדַּעַת לְגָרֵשׁ הַתַּאֲווֹת הַבַּהֲמִיּוֹת, אֲזַי נִתְרַחֵק וְנִתְרוֹמֵם שִׂכְלוֹ, וּכְפִי הַכְנָעַת הַתַּאֲווֹת הַבַּהֲמִיּוֹת, כֵּן נִתְרוֹמֵם שִׂכְלוֹ, כִּי כְשֶׁזֶּה נוֹפֵל זֶה קָם. וַאֲזַי כְּשֶׁמַּגִּיעַ אֶל הַשֵּׂכֶל, אָז צָרִיךְ הוּא לֵידַע הָאֱמֶת, שֶׁעֲדַיִן הוּא רָחוֹק מֵחָכְמָה, בִּבְחִינַת "אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה מִמֶּנִּי", כִּי עִקַּר הַחָכְמָה, שֶׁיַּשְׂכִּיל שֶׁרָחוֹק מִמֶּנּוּ הַחָכְמָה, וְאָז צָרִיךְ דַּיְקָא לַעֲשׂוֹת עַצְמוֹ כִּבְהֵמָה וּכְאִלּוּ אֵין בּוֹ שׁוּם דַּעַת כְּלָל, כְּמוֹ דָוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, שֶׁוַּדַּאי הָיָה חָכָם אֲמִתִּי, וְאַף־עַל־פִּי־כֵן אָמַר: "וַאֲנִי בַעַר וְלֹא אֵדָע, בְּהֵמוֹת הָיִיתִי עִמָּךְ", וְכַמְבֹאָר בְּמָקוֹם אַחֵר עַל פָּסוּק: "אֲשֶׁר נָתַן אֱלֹהִים חָכְמָה בָּהֵמָּה", שֶׁהוּא חָכְמָה גְדוֹלָה לַעֲשׂוֹת עַצְמוֹ כִּבְהֵמָה, כִּי עַל־יְדֵי־זֶה עִקַּר קַבָּלַת הַדַּעַת וְהַמֹּחִין הָאֲמִתִּיִּים, שֶׁאִי אֶפְשָׁר לְקַבְּלָם וּלְהַמְשִׁיכָם בִּשְׁלֵמוּת כִּי אִם עַל־יְדֵי צִמְצוּם הַמֹּחַ בִּקְדֻשָּׁה, שֶׁזֶּה בְּחִינַת שֶׁמֵּשִׂים עַצְמוֹ כִּבְהֵמָה, וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל: אֵין הַתּוֹרָה מִתְקַיֶּמֶת אֶלָּא בְּמִי שֶׁמֵּשִׂים עַצְמוֹ כְּאֵינוֹ יוֹדֵעַ, וְאָז עַל־יְדֵי־זֶה דַיְקָא זוֹכֶה לְקַבֵּל אֶת הַשֵּׂכֶל וְהַמֹּחַ בְּהַדְרָגָה וּבְמִדָּה. וְגַם כְּשֶׁמְּקַבֵּל אֵיזֶה שֵׂכֶל וָדַעַת, צָרִיךְ לֵידַע בְּכָל פַּעַם שֶׁעֲדַיִן אֵינוֹ יוֹדֵעַ כְּלָל, וְעַל־יְדֵי־ זֶה זוֹכֶה לְקַבֵּל מֹחַ וְדַעַת חָדָשׁ בְּכָל פַּעַם. וְזֶה בְּחִינַת מַלְכוּת דִּקְדֻשָּׁה, שֶׁהוּא בְּחִינַת מִדָּה וְצִמְצוּם הַדַּעַת, שֶׁזֶּה בְּחִינַת בְּהֵמָה בִּקְדֻשָּׁה, שֶׁמְּצַמְצֵם דַּעְתּוֹ כְּאִלּוּ אֵינוֹ יוֹדֵעַ כְּלָל, וְעַל־יְדֵי־זֶה דַיְקָא עִקַּר קַבָּלַת הַמֹּחִין וְהַדַּעַת, שֶׁהוּא גֶּדֶר הָאָדָם. וְזֶה בְּחִינַת: "אָדָם וּבְהֵמָה תּוֹשִׁיעַ ה'", וּכְמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זַ"ל, שֶׁעֲרוּמִין בְּדַעַת כְּאָדָם וּמְשִׂימִין עַצְמָן כִּבְהֵמָה, הַיְנוּ שֶׁמִּתְרַחֲקִין לְגַמְרֵי מִכָּל מַעֲשֵׂה בַּהֲמִיּוּת, וְאָז שִׂכְלָם וְדַעְתָּם בִּשְׁלֵמוּת, וְאַף־עַל־פִּי־כֵן מְשִׂימִין עַצְמָן כִּבְהֵמָה, כִּי יוֹדְעִים שֶׁעֲדַיִן הֵם רְחוֹקִים מִתַּכְלִית שְׁלֵמוּת הַדָּעַת. וְזֶה בְּעַצְמוֹ עִקַּר שְׁלֵמוּת הַדַּעַת, כִּי עַל־יְדֵי בְּחִינַת זֶה הַצִּמְצוּם זוֹכִין לְקַבֵּל בְּכָל פַּעַם מֹחִין חֲדָשִׁים כַּנַּ"ל. אֲבָל הַסִּטְרָא־אָחֳרָא וְהַקְּלִפּוֹת מְסִיתִין אֶת הָאָדָם מֵהֵפֶךְ אֶל הֵפֶךְ, חַס וְשָׁלוֹם, כְּמוֹ שֶׁנִּמְצָאִים כַּמָּה בְּנֵי־אָדָם שֶׁמְּשֻׁקָּעִים בְּכָל הַתַּאֲווֹת, כַּאֲשֶׁר הֵם יוֹדְעִים בְּעַצְמָם, וְעוֹשִׂים מַעֲשֵׂה בְהֵמָה מַמָּשׁ, וְאַף־עַל־פִּי־כֵן הֵם חֲכָמִים בְּעֵינֵיהֶם וְנֶגֶד פְּנֵיהֶם נְבוֹנִים; בִּפְרָט הָרְשָׁעִים הַגְּדוֹלִים הַמְפֻרְסָמִים, הָעוֹסְקִים בְּסִפְרֵי חִיצוֹנִים, אֲשֶׁר בְּרִבּוּי זֻהֲמַת תַּאֲווֹתֵיהֶם הֵם גְּרוּעִים מִבְּהֵמוֹת, כַּמְפֻרְסָם, וְאַף־עַל־פִּי־כֵן הֵם חֲכָמִים בְּעֵינֵיהֶם וְכוּ', אַדְּרַבָּא, רוֹצִים לְהָטִיל מוּם בַּקֳּדָשִׁים, וְקוֹרִין אֶת הַכְּשֵׁרִים וְהַיְרֵאִים אֲמִתִּיִּים בְּשֵׁם כְּסִילִים וּפְתָאִים, וַעֲלֵיהֶם נֶאֱמַר: "הוֹי חֲכָמִים בְּעֵינֵיהֶם וְנֶגֶד פְּנֵיהֶם נְבֹנִים", וּכְתִיב: "הִנֵּה בִדְבַר ה' מָאָסוּ וְחָכְמַת מֶה לָהֶם". וּכְמוֹ־כֵן הַסִּטְרָא־ אָחֳרָא מְהַפֶּכֶת אָרְחוֹת ישֶׁר כַּנַּ"ל, עַד שֶׁנִּשְׁתַּלְשֵׁל וְנִמְשָׁךְ פְּגַם הַטָּעוּת הַזֶּה גַּם בֵּין הַכְּשֵׁרִים קְצָת, שֶׁיֵּשׁ שֶׁעֲדַיִן לֹא יָצְאוּ לְגַמְרֵי כְּלָל מִמַּעֲשֵׂה בְהֵמָה, וְאַף־עַל־פִּי־כֵן הֵם חֲכָמִים בְּעֵינֵיהֶם וְאוֹמְרִים דֵּעוֹת זָרוֹת וְחָכְמוֹת שֶׁקֶר בְּדַרְכֵי עֲבוֹדַת הַשֵּׁם, שֶׁזֶּה בְּחִינַת הַחָכְמוֹת הַרְבֵּה שֶׁל הֶבֶל הַמְּצוּיִים עַכְשָׁו בַּעֲו?ֹנוֹתֵינוּ הָרַבִּים, שֶׁהַבַּעַל־דָּבָר מִתְלַבֵּשׁ עַצְמוֹ בְּמִצְו?ֹת וּמְעַקֵּם לֵב הַרְבֵּה מִיִּשְׂרָאֵל וּמְבַטֵּל אוֹתָם מִתּוֹרָה וּתְפִלָּה עַל־ יְדֵי הַחָכְמוֹת וְהַהַמְצָאוֹת הַחֲדָשׁוֹת, וּבֶאֱמֶת כֻּלָּם הֵמָּה מֵהֶבֶל יָחַד. וְכָל זֶה מֵחֲמַת הַנִּזְכָּר לְעֵיל, שֶׁמְּהַפְּכִין הָאֱמֶת וְעוֹשִׂים מַעֲשֵׂה בְהֵמָה, וְאַף־עַל־פִּי־כֵן רוֹצִין לֵידַע חָכְמוֹת וְהַמְצָאוֹת, שֶׁכָּל זֶה הוּא בְּחִינַת פְּגַם הַמַּלְכוּת וְהַצִּמְצוּם דִּקְדֻשָּׁה הַנַּ"ל, וְעַל־יְדֵי־ זֶה אֵין יְכוֹלִין לְקַבֵּל הַמֹּחַ וְהַדַּעַת הָאֲמִתִּי בְּהַדְרָגָה וּבְמִדָּה, וַאֲזַי יוֹצֵא הַדַּעַת חוּץ מֵהַגְּבוּל, עַד שֶׁנִּתְעִים וּנְבוֹכִים עַל־יְדֵי־זֶה בְּחָכְמוֹת שֶׁל שְׁטוּת וָהֶבֶל; כִּי רַק עַל־יְדֵי שֶׁמִּתְרַחֲקִין בֶּאֱמֶת מִכָּל מַעֲשֵׂה בְהֵמָה, וְאַף־עַל־פִּי־כֵן עוֹשִׂין עַצְמָן כִּבְהֵמָה וּמְצַמְצְמִין דַּעְתָּם בִּקְדֻשָּׁה כַּנַּ"ל, עַל־יְדֵי־זֶה זוֹכִין לְקַבֵּל הַמֹּחִין בְּהַדְרָגָה וּבְמִדָּה, שֶׁזֶּה עִקַּר תִּקּוּן הַשֵּׂכֶל כַּנַּ"ל (הל' פקדון ה"ד אות ד).
The essential [task] is to break the body and subjugate it to long continually for Hashem, may He be blessed — for " hayom la'asosam — today is for doing them" [Deuteronomy 7:11 — today is the time of action; tomorrow is the time of reward] . For in the World to Come all will certainly long for Hashem, may He be blessed, alone — even the nations of the world — but in truth, only one who toiled on the eve of Shabbos will eat on Shabbos [ Avodah Zarah 3a — the preparation done in this world is what enables one to partake in the next ]. For the essential thing is one who merits to long continually for Hashem, may He be blessed, as long as his soul is bound to his body — that he should accustom himself to distance his mind from the desires and longings of this world, and that his soul should long and yearn continually for Hashem, may He be blessed. And the more one longs and yearns for Hashem, may He be blessed — through which souls are made for the letters [ nefashos l'ha'osios — the longing and yearning of the heart animate the letters of Torah, prayer, and speech with life and spiritual energy ] — so does one draw holiness and life-force into one's body, until one thereby merits eternal life — in the aspect of: " Tzadikim b'misason k'ruïm chaïm — The righteous, even in their death, are called living" [Berachos 18a] . (Source: Likutay Halachos, Laws of Inheritances — Hilchos Nachalos , Halachah 3, sub-section [ os ] ב — passage 2 of that Halachah.)
## Segment 9
עִקַּר הַקְּדֻשָּׁה הוּא - לִזְכֹּר בְּכָל יוֹם וָיוֹם שֶׁזֶּה הַיּוֹם מָנוּי וְסָפוּר, וּצְרִיכִין לָצֵאת בּוֹ חוֹבַת הַיּוֹם בְּזֶה הַיּוֹם דַּיְקָא. וְעַל־כֵּן אָסוּר לְהָאָדָם לִדְחוֹת אֶת עַצְמוֹ מִיּוֹם לְיוֹם, רַק לֵידַע הֵיטֵב כִּי זֶה הַיּוֹם לֹא יִהְיֶה לוֹ כָּל יְמֵי חַיָּיו, כִּי יוֹם הַמָּחָר הוּא עִנְיָן אַחֵר לְגַמְרֵי, וְהַלְוַאי שֶׁיִּזְכֶּה לְמָחָר לָצֵאת יְדֵי חוֹבָתוֹ, לִפְרֹעַ לְהַשֵּׁם יִתְבָּרַךְ חוֹבַת הַיּוֹם שֶׁל יוֹם הַמָּחָר בְּעַצְמוֹ. וְזֶה בְּחִינַת: "הַיּוֹם אִם בְּקוֹלוֹ תִשְׁמָעוּ", הַיְנוּ: אִם תִּרְצוּ לִשְׁמֹעַ בְּקוֹלוֹ, צְרִיכִים אַתֶּם לִזָּהֵר בָּזֶה, לֵידַע הֵיטֵב שֶׁהָעִקָּר הוּא הַיּוֹם הַזֶּה דַּיְקָא שֶׁאַתֶּם עוֹמְדִים בּוֹ, וְשֶׁלֹּא לִדְחוֹת עֲבוֹדַת הַשֵּׁם מִיּוֹם אֶל יוֹם, חַס וְשָׁלוֹם, וּכְמוֹ שֶׁכָּתוּב: "הַיּוֹם הַזֶּה אָנֹכִי מְצַוְּךָ לַעֲשׂוֹת וְכוּ'" - הַיּוֹם הַזֶּה דַיְקָא, וּכְתִיב: "אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם" דַּיְקָא. וְזֶה בְּחִינַת: "לִמְנוֹת קא יָמֵינוּ כֵּן הוֹדַע וְכוּ'", כִּי צְרִיכִין לְבַקֵּשׁ עַל זֶה מֵהַשֵּׁם יִתְבָּרַךְ, וְכֵן לְהַזְכִּיר אֶת עַצְמוֹ בְּכָל פַּעַם בְּפֶה מָלֵא, כִּי הַדִּבּוּר יֶשׁ לוֹ כֹּחַ גָּדוֹל לְעוֹרֵר אֶת הָאָדָם וּלְהַזְכִּירוֹ שֶׁיֵּדַע הֵיטֵב כִּי כָל יְמֵי חַיָּיו מְנוּיִים וּסְפוּרִים, וּצְרִיכִין לִזָּהֵר לִפְרֹעַ חוֹבַת כָּל יוֹם בִּזְמַנּוֹ. כִּי בֶּאֱמֶת כָּל יוֹם וָיוֹם יֶשׁ בּוֹ חָכְמָה וְשֵׂכֶל מְיֻחָד, שֶׁזֶּה עִקַּר אוֹר הַיּוֹם שֶׁהוּא הַשֶּׁמֶשׁ, שֶׁהוּא בְּחִינַת הַשֵּׂכֶל דִּקְדֻשָּׁה, וְכַמְבֹאָר בִּפְנִים. אֲבָל בְּכָל יוֹם יֵשׁ חשֶׁךְ שֶׁקּוֹדֵם לָאוֹר, כִּי הַלַּיְלָה קוֹדֵם לַיּוֹם בְּסֵדֶר הַבְּרִיאָה, כְּמוֹ שֶׁכָּתוּב: "וַיְהִי עֶרֶב וַיְהִי בֹקֶר וְכוּ'". וּבְשָׁרְשׁוֹ בַּקְּדֻשָּׁה הוּא תִּקּוּן גָּדוֹל מַה שֶּׁהַחשֶׁךְ קוֹדֵם לָאוֹר, כִּי הַחשֶׁךְ הוּא בְּחִינַת הֶעְדֵּר הַדַּעַת, בְּחִינַת צִמְצוּם הַמֹּחִין, שֶׁעִקַּר תִּקּוּן וְקַבָּלַת הַמֹּחִין עַל־יְדֵי־זֶה דַיְקָא כַּנַּ"ל. אֲבָל מֵחֲמַת פְּגַם מַעֲשֵׂי בְּנֵי־אָדָם, שֶׁזֶּה בְּחִינַת פְּגַם מִעוּט הַלְּבָנָה, עַל־יְדֵי־זֶה נִמְשָׁךְ לְהַסִּטְרָא־אָחֳרָא, בְּחִינַת מַלְכוּת הָרִשְׁעָה, יְנִיקָה חַס וְשָׁלוֹם מִבְּחִינַת חשֶׁךְ וְצִמְצוּם הַנַּ"ל, וַאֲזַי מִתְגַּבֵּר חַס וְשָׁלוֹם חשֶׁךְ מַמָּשׁ, שֶׁרוֹצֶה לְהַחֲשִׁיךְ אוֹר הַיּוֹם לְגַמְרֵי, הַיְנוּ שֶׁרוֹצֶה לְבַלְבֵּל אֶת הַדַּעַת וּלְהַחֲשִׁיךְ אֶת אוֹר הָאֱמֶת, שֶׁהוּא אוֹר הַשֵּׂכֶל וְהַחָכְמָה אֲמִתִּית הַמֵּאִיר בְּכָל יוֹם וָיוֹם, שֶׁהוּא עִקַּר אוֹר יוֹם. וּמִזֶּה נִמְשָׁכִין כָּל הַמְּנִיעוֹת וְהָעִכּוּבִים וְהַבִּלְבּוּלִים שֶׁבְּכָל יוֹם, שֶׁמִּזֶּה נִמְשָׁכִין כָּל הַטָּעֻיּוֹת הַנַּ"ל, שֶׁהָאָדָם רוֹצֶה לִדְחוֹת זֶה הַיּוֹם, עַד שֶׁעַל־פִּי־רֹב נִדְמֶה לוֹ לְהָאָדָם כְּאִלּוּ אֵין זֶה הַיּוֹם נִמְנֶה וְנִסְפָּר כְּלָל בִּימֵי חַיָּיו, כְּאִלּוּ הַיּוֹם הַזֶּה אִי אֶפְשָׁר לַעֲבֹד אֶת הַשֵּׁם יִתְבָּרַךְ. וּבֶאֱמֶת בְּוַדַּאי, כְּפִי הִשְׁתַּטְּחוּת וְהִתְפַּשְּׁטוּת הַסִּטְרָא־אָחֳרָא שֶׁבְּכָל יוֹם וָיוֹם, בְּוַדַּאי קָשֶׁה מְאֹד לַעֲסֹק בַּעֲבוֹדַת הַשֵּׁם, בִּפְרָט בִּתְפִלָּה, שֶׁשָּׁם עִקַּר הִתְגַּבְּרוּת הַבִּלְבּוּלִים. אֲבָל צְרִיכִין לֵידַע הֵיטֵב, כִּי אַף־עַל־פִּי־כֵן זֶה הַיּוֹם הוּא יוֹם וְעוֹלֶה בְּחֶשְׁבּוֹן, וּבְוַדַּאי יֶשׁ בּוֹ טוֹב וְיֵשׁ בּוֹ חָכְמָה וְשֵׂכֶל מְיֻחָד דִּקְדֻשָּׁה, שֶׁצְּרִיכִין לְהַמְשִׁיכָן בְּזֶה הַיּוֹם דַּיְקָא, רַק שֶׁהַחשֶׁךְ מְכַסֶּה עָלָיו, כִּי הַקְּלִפָּה קָדְמָה לַפְּרִי, וְזֶה בְּחִינַת הַמְּנִיעוֹת וְהַבִּלְבּוּלִים וְכוּ' שֶׁמִּתְגַּבְּרִין וּמִשְׁתַּטְּחִין בְּכָל יוֹם, וְצָרִיךְ הָאָדָם לְהִתְגַּבֵּר לְהִשְׁתַּדֵּל לְשַׁבֵּר הַקְּלִפָּה שֶׁקָּדְמָה לַפְּרִי, וְלֵידַע וּלְהַאֲמִין שֶׁדַּיְקָא בְּזֶה הַיּוֹם יָכוֹל לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ לְפִי בְחִינָתוֹ, וְאִם תִּדְרְשֶׁנּוּ - יִמָּצֵא לְךָ, וְאָז יִזְכֶּה לִמְצֹא הַטּוֹב שֶׁבְּזֶה הַיּוֹם דַּיְקָא. וְזֶה בְּחִינַת מַה שֶּׁמּוּבָא בַּזֹּהַר הַקָּדוֹשׁ: לֵית יוֹם דְּלֵית בֵּהּ טוֹב וְכוּ', וְכָל יוֹמָא אִית לֵהּ גָּדֵר מִלְּבַר, דְּלָא יֵעוֹל כָּל בַּרשׂנָשׁ לְהַהוּא טוֹב, כְּגוֹן חֲשׁוֹכָא דְּכָסְיָא לִנְהוֹרָא וְכוּ'. וּמִזֶּה נִמְשָׁךְ כָּל הַטָּעֻיּוֹת וְהַדְּחִיּוֹת שֶׁל כָּל אָדָם שֶׁבְּכָל יוֹם, שֶׁנִּדְמֶה לוֹ כְּאִלּוּ הַיּוֹם הַזֶּה אֵינוֹ כְּלוּם וּכְאִלּוּ אֵינוֹ מִימֵי חַיָּיו, וּכְאִלּוּ הַיּוֹם אִי אֶפְשָׁר לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ כְּלָל, כַּאֲשֶׁר נִמְצָא זֶה בְּרֹב בְּנֵי־אָדָם שֶׁאֵינָם מְפַקְּחִים עַל דַּרְכֵיהֶם הֵיטֵב; בִּפְרָט כְּשֶׁיֶּשׁ לוֹ אֵיזֶה סִבָּה וּמְאֹרָע לְטוֹב אוֹ לְהֵפֶךְ, חַס וְשָׁלוֹם, שֶׁאָז הַיּוֹם מִתְבַּלְבֵּל אֶצְלָם לְגַמְרֵי, עַד שֶׁרֹב יְמֵיהֶם כָּלִים בָּזֶה לַהֶבֶל וְלָרִיק, רַחֲמָנָא לִצְּלַן, כְּגוֹן בְּיוֹם זֶה הוּא יָרִיד וְיוֹמָא דְשׁוּקָא, וּבְיוֹם זֶה צָרִיךְ לַחְשֹׁב חֶשְׁבּוֹנוֹתָיו, וּבְזֶה הַיּוֹם יוֹצֵא לַדֶּרֶךְ, וּבְאֵלּוּ הַיָּמִים הוּא בַּדֶּרֶךְ נָע וָנָד וּמְטֻלְטָל, וּבְזֶה הַיּוֹם בָּא מִן הַדֶּרֶךְ וְצָרִיךְ לְהָרִים הַמַּשּׂאוֹי מֵעַל הָעֲגָלָה וּלְסַדֵּר הַסְּחוֹרָה וּלְחַלְּקָהּ כָּרָאוּי וְכוּ', וּבְיוֹם זֶה נִזְדַּמֵּן לוֹ אֵיזֶה מְרִיבָה וּקְטָטָה עִם אֶחָד, וּבְיוֹם זֶה נִקְרָא עַל אֵיזֶה סְעוּדָה, וְכַיּוֹצֵא בָזֶה בִּטּוּלִים וּבִלְבּוּלִים שׁוֹנִים בְּכָל יוֹם וָיוֹם, עַד שֶׁכִּמְעַט בְּכָל יוֹם נִמְצָא בּוֹ בִּטּוּל וּבִלְבּוּל גָּדוֹל. וַאֲפִלּוּ בִּשְׁאָר הַיָּמִים שֶׁאֵין בּוֹ מְאֹרָעוֹת כָּאֵלֶּה, נִדְמֶה לוֹ גַם־כֵּן עַל־פִּי־רֹב בְּכָל יוֹם, כְּאִלּוּ הַיּוֹם הַזֶּה אֵינוֹ כְּלוּם וְכַנַּ"ל. וְכָל זֶה נִמְשָׁךְ מֵהַגָּדֵר מִלְּבַר שֶׁיֵּשׁ עַל הַטּוֹב שֶׁבְּכָל יוֹם וָיוֹם, שֶׁזֶּה נִמְשָׁךְ בְּשָׁרְשׁוֹ מִבְּחִינַת הַחשֶׁךְ שֶׁקָּדַם לָאוֹר. וְזֶה שֶׁכָּתוּב (מיכה ז): "יוֹם לִבְנוֹת גְּדֵרָיִךְ, יוֹם הַהוּא יִרְחַק חֹק. יוֹם הוּא וְעָדֶיךָ יָבוֹא לְמִנִּי אַשּׁוּר וְכוּ'" (עיין רש"י שם), הַיְנוּ, שֶׁיִּשְׂרָאֵל אוֹמְרִים אֶל הָעַכּוּ"ם, שֶׁהֵם בְּחִינַת הַסִּטְרָא־אָחֳרָא וְהַקְּלִפּוֹת הַמְסַבְּבִין אֶת הַקְּדֻשָּׁה, שֶׁמֵּהֶם כָּל הַמְּנִיעוֹת וְהַבִּלְבּוּלִים הַנַּ"ל, וְהֵם מְעַקְּמִין וּמְבַלְבְּלִין לֵב הָאָדָם כָּל־כָּךְ עַד שֶׁיּוּכַל לִטְעוֹת חַס וְשָׁלוֹם כְּאִלּוּ הַיּוֹם הַזֶּה לֹא בָא רַק בִּשְׁבִיל הַסִּבּוֹת וְהַמְאֹרָעוֹת וְהַמְּנִיעוֹת וְהַבִּלְבּוּלִים, שֶׁהֵם בְּחִינַת הַגָּדֵר מִלְּבַר הַנַּ"ל, וּכְאִלּוּ אֵין בּוֹ טוֹב כְּלָל, חַס וְשָׁלוֹם. וְזֶה הוּא: "יוֹם לִבְנוֹת גְּדֵרָיִךְ, יוֹם הַהוּא יִרְחַק חֹק" - שֶׁאַתֶּם אוֹמְרִים, שֶׁהַיּוֹם הַזֶּה לֹא בָא רַק בִּשְׁבִיל לִבְנוֹת הַגְּדֵרִים וְהָמָּסַכִּים, שֶׁהֵם הַמְּנִיעוֹת וְהַדְּחִיּוֹת שֶׁבְּכָל יוֹם, אֲבָל הוּא רָחוֹק לַעֲסֹק בְּזֶה הַיּוֹם בַּתּוֹרָה שֶׁנִּקְרֵאת חֹק. וְזֶה: "יוֹם הַהוּא יִרְחַק חֹק", שֶׁבְּזֶה הַיּוֹם יִרְחַק חֹק, שֶׁהִיא הַתּוֹרָה, כִּי אִי אֶפְשָׁר לַעֲסֹק בְּתוֹרָה וַעֲבוֹדָה בְּזֶה הַיּוֹם מֵחֲמַת הַמְּנִיעוֹת וְהַדְּחִיּוֹת הַנַּ"ל; אֲבָל בֶּאֱמֶת אֵינוֹ כֵן, כִּי "יוֹם הוּא וְעָדֶיךָ יָבוֹא", כִּי בְּוַדַּאי זֶה הַיּוֹם הוּא יוֹם גָּמוּר, וּבְוַדַּאי נִשְׁתַּדֵּל וְנִתְגַּבֵּר לַעֲסֹק בְּזֶה הַיּוֹם דַּיְקָא בְּתוֹרָה וַעֲבוֹדַת הַשֵּׁם וּלְשַׁבֵּר אֶת הַגְּדֵרִים שֶׁלָּכֶם, עַד שֶׁנִּזְכֶּה לְהִתְקָרֵב לְהַטּוֹב שֶׁבְּזֶה הַיּוֹם דַּיְקָא (שם אותיות ה ו ז; עיין פנים; ועיין פסח וספירה אות קנז קנח; התחזקות אות קיז).
The Evil One and the forces of impurity invert every matter from its opposite to its opposite [ m'hafchin kol davar me'heifech el heifech ], as it is written: " Ham'haf'chim orchos yashar — Those who invert the paths of the upright" [Micah 3:9] . For in truth, one must use every thing in its proper place and time, in holiness and purity as is fitting. That is: a person truly must be very careful not to act like an animal, G‑d forbid — and for this reason Hashem, may He be blessed, graciously gives the human being knowledge [ from the blessing of Sh'moneh Esraï : "You graciously give the human being knowledge" — da'as , the defining human faculty ] — so that through knowledge he distances himself from animal behavior. For knowledge [ da'as ] — which is the defining quality of the human being — is the exact opposite of all the desires etc., which are in the aspect of foolishness, stupidity, madness, and sheer animal behavior. And when one merits through knowledge to expel the animal desires — then one's intellect distances itself and is elevated, and in proportion to the subjugation of the animal desires, so does one's intellect rise — for when one falls, the other rises. And then, when one arrives at intellect, one must know the truth — that one is still far from wisdom : " Amarti echkamah v'hi r'chokah mimmenni — I said: I will become wise — but it is far from me" [Ecclesiastes 7:23] . For the essential wisdom is that one understands that wisdom is still far from him — and then one must precisely make oneself like an animal and as though one has no understanding at all [ a holy humility — the higher the true wisdom, the more aware one is of how little one knows; this is not false modesty but the accurate perception of one who truly sees ]. As King David, peace be upon him — who was certainly a true sage — and yet he said: " Va'ani ba'ar v'lo eidah, b'heimois hayisi immach — And I was brutish and did not know; I was as an animal with You" [Psalms 73:22] . And as is explained elsewhere on the verse: " Asher nasan Elokim chochmah la'beimah — That G‑d gives wisdom to the animal" [a Kabbalistic interpretation — true wisdom is given specifically to one who makes himself like an animal before G‑d] — for it is great wisdom to make oneself like an animal, for through this comes the essential receiving of true knowledge and true intellect — which cannot be received and drawn in their fullness except through contraction of the mind in holiness [ tzimtzum hamoyach bikdushah — the holy narrowing of the intellect; making oneself small so as to receive; parallel to the Kabbalistic concept of tzimtzum ], which is the aspect of making oneself like an animal. As our Sages of blessed memory said: "Torah endures only in one who makes himself as though he knows nothing" [Gittin 43a] . And then through this precisely one merits to receive intellect and mind in a gradual and measured way [ b'hadragah uv'midah ]. And even after receiving some intellect and knowledge, one must know each time that one still does not know anything at all — and through this one merits to receive new mind and knowledge each time. And this is the aspect of holy Malchus [ Malchus diK'dushoh — the sefirah of Kingship in its holy dimension; Malchus is the vessel of reception, characterized by contraction and receptivity, the opposite of ego-expansion ] — which is the aspect of measure and contraction of knowledge — the aspect of animal in holiness — that one contracts one's understanding as though one knows nothing at all. And through this precisely comes the essential receiving of intellect and knowledge — which is the defining quality of the human being. And this is the aspect of: " Adam uv'heimah toshia Hashem — Man and beast You save, Hashem" [Psalms 36:7] — as our Sages interpreted: these are those who are subtle in knowledge like a human being and yet make themselves like an animal [Chullin 5b] — meaning: they distance themselves completely from all animal behavior, and their intellect and knowledge are in their fullness — and yet they make themselves like an animal, for they know they are still far from the ultimate perfection of knowledge. And this itself is the essential perfection of knowledge — for through this aspect of contraction one merits to receive new intellect each time, as above. But the forces of the Other Side and impurity incite the person in the exact inversion , G‑d forbid: there are many people who are submerged in all the desires — as they themselves know — and perform sheer animal behavior, and yet they are wise in their own eyes and clever in their own estimation. In particular the great wicked ones of renown who occupy themselves with outside books [ sifrei chitzonim — heretical or secular philosophical works ] — who in the profusion of the filth of their desires are worse than animals, as is well known — and yet they are wise in their own eyes, etc. On the contrary: they seek to cast blemish upon the holy and call the truly upright and G‑d-fearing people "fools" and "simpletons." Concerning them it is said: " Hoy chachamim b'eineihem v'neged p'neihem n'vonim — Woe to those who are wise in their own eyes and clever in their own estimation" [Isaiah 5:21] , and it is written: " Hinei bidvar Hashem ma'asu v'chochmas meh lahem — Behold, they have despised the word of Hashem — what wisdom is theirs?" [Jeremiah 8:9] . And likewise the forces of impurity invert the upright paths as above — until this error trickles down and extends even somewhat among those who are upright, where there are some who have not yet completely left animal behavior, and yet they are wise in their own eyes and express strange opinions and false wisdoms about the ways of divine service. This is the aspect of the many foolish wisdoms that are common now in our many sins — where the Evil One clothes himself in mitzvos and misleads many hearts of Israel and turns them away from Torah and prayer through these new "wisdoms" and inventions. But in truth all of them together are from vanity. And all of this is because of what was described above: that they invert the truth — behaving like animals and yet wanting to know wisdoms and inventions — all of which is an aspect of the damage to holy Malchus and the holy contraction described above. And through this they cannot receive true intellect and mind in a gradual and measured way — and then the knowledge breaks out beyond its proper limits, and they go astray and become confused through wisdoms of foolishness and vanity. For only through truly distancing oneself from all animal behavior — and yet making oneself like an animal and contracting one's understanding in holiness as above — does one merit to receive the mind in a gradual and measured way: and this is the essential rectification of intellect as described above. (Source: Likutay Halachos, Laws of Deposits — Hilchos Pikadon , Halachah 4, sub-section [ os ] ד — passage 4 of that Halachah.)
## Segment 10
אַף־עַל־פִּי שֶׁצָּרִיךְ הָאָדָם לֵידַע שֶׁכָּל יָמָיו הֵם מְנוּיִים וּסְפוּרִים, וּלְהִזְדָּרֵז מְאֹד בַּעֲבוֹדַת הַשֵּׁם לִפְרֹעַ חוֹבַת הַיּוֹם דְּבַר יוֹם בְּיוֹמוֹ כַּנַּ"ל, אַף־עַל־פִּי־כֵן צְרִיכִין גַּם־ כֵּן לְהַמְתִּין הַרְבֵּה עַד שֶׁיִּזְכֶּה שֶׁתְּהֵא עֲבוֹדָתוֹ בִּשְׁלֵמוּת כָּרָאוּי, בִּבְחִינַת 'הַבָּא לִטָּהֵר מְסַיְּעִין לוֹ, אוֹמְרִים לוֹ הַמְתֵּן'. כִּי אֲפִלּוּ מִי שֶׁזּוֹכֶה לַעֲבוֹדַת הַשֵּׁם כָּרָאוּי, וְעוֹסֵק הַרְבֵּה בְּכָל יוֹם בְּתוֹרָה וּבִתְפִלָּה וּמַעֲשִׂים טוֹבִים, צָרִיךְ גַּם־כֵּן לְהַמְתִּין הַרְבֵּה עַד שֶׁיִּזְכֶּה לְתַכְלִית הַשְּׁלֵמוּת כָּרָאוּי, כִּי עִקַּר תַּכְלִית הָעֲבוֹדָה הוּא לְהַכִּיר אוֹתוֹ יִתְבָּרַךְ, כְּמוֹ שֶׁכָּתַב בַּזֹּהַר הַקָּדוֹשׁ: בְּגִין דְּיִשְׁתְּמוֹדְעִין לֵהּ, וְלָזֶה צְרִיכִין לְהַמְתִּין הַרְבֵּה. אַךְ לֹא הָיָה לָנוּ כֹּחַ לְהַמְתִּין כָּל־כָּךְ, כִּי כְּפִי הַנְּקֻדָּה טוֹבָה שֶׁבְּלֵב כָּל אֶחָד מִיִּשְׂרָאֵל, הוּא בּוֹעֵר וּמִתְלַהֵב מְאֹד לְהִכָּלֵל בּוֹ יִתְבָּרַךְ וּלְדָבְקָה בוֹ, עַל־כֵּן בְּרַחֲמָיו יִתְבָּרַךְ נָתַן לָנוּ אֶת הַתּוֹרָה הַקְּדוֹשָׁה, כִּי הוּא חַיֵּינוּ וְאֹרֶךְ יָמֵינוּ, כִּי עַל־יְדֵי הַתּוֹרָה יֶשׁ־לָנוּ בַּמֶּה לְהַחֲיוֹת עַצְמֵנוּ כָּל הַיָּמִים אֲשֶׁר אָנוּ מְצַפִּים וּמַמְתִּינִים לִישׁוּעָתוֹ, לְהִכָּלֵל בּוֹ יִתְבָּרַךְ בִּשְׁלֵמוּת, כִּי הַתּוֹרָה הוּא אַחְדוּתוֹ יִתְבָּרַךְ, וְעַל־יְדֵי הַתּוֹרָה בְּעַצְמָהּ אָנוּ זוֹכִין לָבוֹא אֶל הַתַּכְלִית הָאֲמִתִּי וּלְדָבְקָה בוֹ יִתְבָּרַךְ. אַךְ גַּם מִי שֶׁאֵין עֲבוֹדָתוֹ בִּשְׁלֵמוּת, וַאֲפִלּוּ אִם נִדְמֶה לוֹ שֶׁעֲדַיִן הוּא רָחוֹק לְגַמְרֵי; וַאֲפִלּוּ אִם הוּא בֶּאֱמֶת כָּךְ, אַף־עַל־פִּי־כֵן צָרִיךְ לְהַמְתִּין וּלְצַפּוֹת לִישׁוּעָתוֹ וּלְהַחֲיוֹת אֶת עַצְמוֹ בְּתוֹךְ כָּךְ בְּכָל מַה שֶּׁיּוּכַל - פַּעַם בְּתוֹרָה, פַּעַם בִּתְפִלָּה, פַּעַם בְּהִתְבּוֹדְדוּת וְשִׂיחָה בֵּינוֹ לְבֵין קוֹנוֹ, פַּעַם בְּשִׂיחָה עִם חֲבֵרוֹ אוֹ רַבּוֹ בְּיִרְאַת שָׁמַיִם, פַּעַם בַּעֲשִׂיַּת אֵיזֶה מִצְוָה וּגְמִילוּת חֲסָדִים, פַּעַם בְּרָצוֹן וְכִסּוּפִין וְהִשְׁתּוֹקְקוּת דִּקְדֻשָּׁה, שֶׁזֶּה הָעִקָּר, כַּמְבֹאָר בְּמָקוֹם אַחֵר. וְאָז דַּיְקָא עַל־יְדֵי שְׁנֵי הַבְּחִינוֹת הַנַּ"ל, דְּהַיְנוּ שֶׁגַּם בְּגֹדֶל הַזְּרִיזוּת לַעֲבוֹדַת הַשֵּׁם, אַף־עַל־פִּי־כֵן יִהְיֶה זָהִיר גַּם בָּזֶה לְהַמְתִּין הַרְבֵּה לִישׁוּעַת הַשֵּׁם וְלִבְלִי לַהֲרֹס לַעֲלוֹת אֶל הַשֵּׁם וְלִדְחֹק אֶת הַשָּׁעָה, שֶׁתִּהְיֶה יְשׁוּעָתוֹ בִּשְׁלֵמוּת תֵּכֶף וּמִיָּד, רַק יִבְכֶּה וְיִתְחַנֵּן אֵלָיו יִתְבָּרַךְ בְּכָל יוֹם לְמַהֵר יְשׁוּעָתוֹ. וְאַף־עַל־פִּי־כֵן, כְּשֶׁרוֹאֶה שֶׁמִּתְמַהְמֵהַּ עוֹד הַרְבֵּה, וַאֲפִלּוּ אִם יוֹדֵעַ שֶׁהַמְּנִיעָה מִצִּדּוֹ, מֵחֲמַת מַעֲשָׂיו שֶׁאֵינָם הֲגוּנִים, אַף־עַל־פִּי־כֵן יְחַזֵּק לִבּוֹ בַּה' וְיַמְתִּין וְיוֹחִיל אֵלָיו יִתְבָּרַךְ תָּמִיד, בִּבְחִינַת "אִם יִתְמַהְמַהּ חַכֵּה לוֹ וְכוּ'" - עַל יְדֵי זֶה דַיְקָא יִזְכֶּה שֶׁיַּגִּיעַ יוֹם יְשׁוּעָתוֹ, שֶׁיִּתְקָרֵב אֶל הַשֵּׁם יִתְבָּרַךְ בֶּאֱמֶת (שם אותיות י יא יב; ועיין עוד מזה באריכות קצת - פסח וספירה, אות קס).
The essential holiness is to remember each and every day that this day is counted and numbered [ every day of one's life is a discrete, irreplaceable unit — not a vague span but a specific day with its own unique spiritual content, its own task, its own light ], and one must fulfill the obligation of this day on this very day precisely. Therefore it is forbidden for a person to postpone himself from day to day [ lidchos es atzmo miyyom l'yom — the spiritually fatal habit of deferral: "tomorrow I will begin," "tomorrow I will pray with more feeling" ]. Rather, one must know clearly that this day will never come again in all the days of one's life — for tomorrow is an entirely different matter, and one should only hope that one will merit tomorrow to fulfill tomorrow's obligation — to pay Hashem, may He be blessed, tomorrow's daily debt on tomorrow itself. And this is the aspect of: " Hayom im b'kolo tishma'u — Today, if you will hear His voice" — meaning: if you wish to hear His voice, you must be careful about this: to know clearly that the essential thing is this very day in which you stand, and not to defer the service of Hashem from day to day, G‑d forbid. As it is written: " Hayom hazeh anochi m'tzav'choh la'asos — This very day I command you to do…" [Deuteronomy 27:4] — this very day precisely. And it is written: " Asher anochi m'tzav'choh hayom — Which I command you today" [Deuteronomy 6:6] — today precisely. And this is the aspect of: " Limnos yameinu kein hoda — Teach us to number our days, and thus acquire a heart of wisdom" [Psalms 90:12] — for one must beseech Hashem, may He be blessed, for this, and also remind oneself of it at every moment in full voice — for speech has great power to arouse a person and remind him to know clearly that all the days of his life are counted and numbered, and one must be careful to pay the obligation of each day in its time. For in truth each and every day has within it a unique wisdom and intellect [ each day of the week, and each day of the year, possesses its own particular spiritual light and its own unique da'as — a teaching one cannot receive on any other day ] — this is the essential light of the day, which is the sun, which is the aspect of the holy intellect, as is explained within. But each day has darkness that precedes the light — for night precedes day in the order of creation, as it is written: " Vay'hi erev vay'hi voker — And it was evening and it was morning" [Genesis 1:5] . And at its root in holiness, there is a great rectification in the fact that darkness precedes light — for the darkness is the aspect of the absence of knowledge, the aspect of the contraction of the mind [ as in §144 — the holy darkness that precedes illumination is the very contraction through which true light can be received ] — and it is precisely through this that the essential rectification and receiving of mind occurs, as above. But because of the damaged deeds of human beings — which is the aspect of the diminishment of the moon [ peg'am mi'ut hal'vanah — the Kabbalistic concept that the moon's diminishment from its original full light mirrors the spiritual diminishment caused by sin, and particularly the flaw of pride and jealousy ] — through this the forces of the Other Side , in the aspect of the wicked kingdom [ malchus harish'ah ], draw nourishment, G‑d forbid, from the aspect of this darkness and contraction — and then the darkness intensifies, G‑d forbid, seeking to obscure the light of the day entirely — to confuse the mind and darken the light of truth, which is the light of intellect and true wisdom that shines each and every day — the essential light of the day. And from this flow all the obstacles, delays, and confusions of each day — from which flow all the errors described above: that a person wishes to postpone this day , until most often it seems to him as though this day is not even counted among the days of his life — as though it is impossible to serve Hashem, may He be blessed, on this day. And in truth certainly — according to the spreading and expansion of the Other Side each and every day — it is certainly very difficult to engage in divine service, especially in prayer, where the confusions intensify most. But one must know clearly that even so, this day is a day and counts, and certainly contains its own unique good and its own holy wisdom and intellect that must be drawn on this very day — only the darkness covers it, for the rind precedes the fruit [ haklifah kadam lapri — a fundamental Kabbalistic principle: the outer husk of impurity always appears before the holy fruit it contains; the shell is the packaging, not the content ]. And this is the aspect of the obstacles, confusions, etc. that intensify and spread each day — and a person must strengthen himself to strive to break the rind that precedes the fruit , and to know and believe that precisely on this day one can draw close to Hashem, may He be blessed, according to one's level — and if you seek Him, He will be found by you. And then one will merit to find the good of this very day precisely. And this corresponds to what is brought in the holy Zohar: " Leit yoma d'leit beih tav — There is no day that does not have [its] good… and every day has a fence from outside so that not every person can enter that good — such as the darkness that covers the light" [Zohar, cited here in Aramaic — the fence around each day's good is the darkness, the obstacles, the confusions of that day] . And from this flows all the errors and deferrals of every person each day — that it seems to him as though this day is nothing and as though it is not among the days of his life, and as though today it is impossible to draw close to Hashem, may He be blessed, at all — as is found among most people who do not examine their ways carefully. Especially when some circumstance befalls them — for good or for its opposite, G‑d forbid — then the day becomes completely confused for them, until most of their days are consumed in vanity and emptiness, G‑d spare us. For example: on this day there is a market fair and a trading day, and on this day one must settle one's accounts, and on this day one is setting out on a journey, and on these days one is traveling — unsettled, tossed about — and on this day one returned from the road and must unload the wagon and arrange the merchandise and distribute it properly, etc. And on this day a quarrel and dispute arose with someone, and on this day one was invited to a feast — and the like: various distractions and confusions every single day, until almost every day has some great distraction and confusion. And even on other days without such occurrences, it seems to the person most times regardless as though this day is nothing, as above. And all of this flows from the fence from outside that exists around the good of every single day — which in its root flows from the aspect of the darkness that preceded the light. And this is what is written (Micah 7:11): " Yom livnos g'deroyich, yom hahu yirchak chok. Yom hu v'adecha yavo — The day to build your fences — that day the decree shall be distant. It is a day, and to you shall it come…" [Micah 7:11–12, as interpreted in Likutay Halachos; see also Rashi there] — that is: Israel says to the nations of the world [who represent the forces of impurity and the husks that surround holiness and from whom come all the obstacles and confusions]: you say that this day came only to build fences and barriers — the obstacles and deferrals of each day — and that it is distant from engaging in Torah, which is called chok [decree/statute]. "That day the decree shall be distant" — on this day, Torah is far, for it is impossible to engage in Torah and service on this day because of all the obstacles and deferrals. But in truth it is not so — for "It is a day, and to you shall it come" — this day is certainly a complete day, and we will certainly strive and strengthen ourselves to engage on this very day in Torah and service of Hashem, and to break your fences — until we merit to draw close to the good of this very day precisely. (Source: Likutay Halachos, ibid. [Laws of Deposits], sub-sections [ osios ] ה, ו, ז — passages 5, 6, and 7 of that Halachah. See also the main text; and see Pesach v'Sefirah , entries 157–158; and HisChazakus , entry 117.)