Eikev - Chumash with Likutey Halachos

Hashem told Israel: "Go say to them: return to your tents — but you, stand here with Me" [Deuteronomy 5:27-28]. If only they had remained so — but the adversary provoked them through that lust until they sinned with the golden calf, to permit immorality openly. And afterward various sins and trials. Through this: "oppression bewilders the wise" — even Moshe erred in striking the rock. But "the extension of Moshe is in every generation" — repairing Israel in each generation. And the essential completion will be through Mashiach who is Moshe himself — who will direct Hashem's will in perfection, repair the free choice of every person, and all will return to Hashem truly. § Yud-Gimmel And this is the aspect of the mitzvah of kidush Hashem [sanctifying Hashem's Name]. The general principle: the essential greatest ruin is when one inverts the words of the Living G-d — inverting truth to falsehood: "Woe to those who call evil good and good evil" [Isaiah 5:20]. For from above descends only pure simple light, shaped below according to each one's grasp of the mochin. The essential repair and ruin of the vessels depends on the repair and blemish of the covenant. And on this everything depends.

Hashem told Israel: "Go say to them: return to your tents — but you, stand here with Me" [Deuteronomy 5:27-28]. If only they had remained so — but the adversary provoked them through that lust until they sinned with the golden calf, to permit immorality openly. And afterward various sins and trials. Through this: "oppression bewilders the wise" — even Moshe erred in striking the rock. But "the extension of Moshe is in every generation" — repairing Israel in each generation. And the essential completion will be through Mashiach who is Moshe himself — who will direct Hashem's will in perfection, repair the free choice of every person, and all will return to Hashem truly. § Yud-Gimmel And this is the aspect of the mitzvah of kidush Hashem [sanctifying Hashem's Name]. The general principle: the essential greatest ruin is when one inverts the words of the Living G-d — inverting truth to falsehood: "Woe to those who call evil good and good evil" [Isaiah 5:20]. For from above descends only pure simple light, shaped below according to each one's grasp of the mochin. The essential repair and ruin of the vessels depends on the repair and blemish of the covenant. And on this everything depends.

Hashem told Israel: "Go say to them: return to your tents — but you, stand here with Me" [Deuteronomy 5:27-28]. If only they had remained so — but the adversary provoked them through that lust until they sinned with the golden calf, to permit immorality openly. And afterward various sins and trials. Through this: "oppression bewilders the wise" — even Moshe erred in striking the rock. But "the extension of Moshe is in every generation" — repairing Israel in each generation. And the essential completion will be through Mashiach who is Moshe himself — who will direct Hashem's will in perfection, repair the free choice of every person, and all will return to Hashem truly. § Yud-Gimmel And this is the aspect of the mitzvah of kidush Hashem [sanctifying Hashem's Name]. The general principle: the essential greatest ruin is when one inverts the words of the Living G-d — inverting truth to falsehood: "Woe to those who call evil good and good evil" [Isaiah 5:20]. For from above descends only pure simple light, shaped below according to each one's grasp of the mochin. The essential repair and ruin of the vessels depends on the repair and blemish of the covenant. And on this everything depends.

And chameitz — this is the aspect of the rectification of giluy arayos, which is the side of death, in the aspect of: "her feet descend to death" (Proverbs 5:5) — which is the aspect of the prohibition of chameitz, in the aspect of: "any leavened thing you shall not eat" (Exodus 12:20). There chameitz, there death — as is found in the holy Zohar. For the essential nature of this desire comes through the souring of the brain, which is the aspect of chameitz — as is brought in the Torah on Chatzotros (Siman 5). And therefore chameitz is prohibited on Pesach — which is to subjugate and eradicate the souring of the brain, to nullify this desire. And this is the aspect of the rectification of giluy arayos. And shichrur [emancipation] — this is the aspect of: "Do not be scornful of any person" (Avos 4:3) — which is the opposite of sh'fichus damim, as is explained there. For he does not scorn or disdain even his servant, in the aspect of: "If I have despised the judgment of my servant" (Job 31:13) etc. For certainly when one emancipates his servant, it is because of some satisfaction that [the servant] gave him. And even though his servant is liened to him — nevertheless he does not scorn him and emancipates him. And this is the aspect of: "Do not be scornful of any person." It emerges that these three — Hekdeish, chameitz, and shichrur — are the opposite of the three aforementioned avodos that ruin the service of t'filah. Therefore they release from liens — which come through the blemish of t'filah, which comes through the three aforementioned avodos, from which is the essential lien, as above. Summary of G'viyas Chov Min HaLikuchos V'Apotiki 5, Part 1 (§§1–7) §1: LM II:1 "Teekoo." The Tzadik ha'emes (Ba'al T'filah) = the great Lender (Malveh HaGadol). Zohar: kol kochvaya lovin da min da, sihra lovei min shimsha. All powers from D'var Hashem → flow through stars/mazzalos/mal'achim → down to physical earth → grasses/plants. Everyone who receives anything = loveh from the Malveh HaGadol. Siluk = returning all kochos into t'filah → connecting to the Tzadik's t'filah (= "Vayeitzei Yitzchak lasu'ach basadeh," B'reishis 24:63 — prayer with all si'ach hasadeh). When Yisroel m'kashrim t'filasom to Tzadik → t'filas haTzadik nis'aleh yoser → "k'lum nasati l'cha g'dulah ki im bishvil Yisroel" (Brachos 32a) → tichef mashpia b'chiflei chiflayim → revolves like a galgal. "Ki biglal hadavar hazeh y'varechcha Hashem" (D'varim 15:10) = galgal shechozair ba'olam. "Yoser mimah sheba'al habayis oseh im he'ani, he'ani oseh im ba'al habayis." Explained through "Is lan beira" (LM I:31) — sh'tai hat'nuos shel hagalgal. If world conducted so → all hashpa'os return to Yisroel = hisnatzetzus Mashiach. §2: One who receives shefa and doesn't return = "loveh rasha v'lo y'shalaim" (T'hilim 37:21). Kol hap'gamim k'lulim bazeh. "V'Tzadik chonein v'no'sain" → the verse marvels: Tzadik is chonan umalveh kol hayom tamid — how can you not return the kochos? §3: All halva'os in the world drawn from this pgam. When one does r'tzono shel Makom bish'laimus → "v'hilvisah goyim rabim v'atah lo silveh" (D'varim 28:12). Connecting t'filah to Tzadik haDor → niklal bo → becomes malveh, not loveh. Not connecting → falls to loveh. §4: All halva'os from pgam hat'filah → caused by shalosh avodos: avodah zarah, giluy arayos, sh'fichus damim (= heipech avodas hat'filah). Loveh = eved. Ikkar shi'bud chal al hakarka: pgam ha'avodos → yegi'as haparnasah = "b'zai'as apecha tochal lechem" (B'reishis 3:19) ← cheit Adam HaRishon (pgam b'chol — Zohar). Ikkar p'gam higia lakarka: "arurah ha'adamah ba'avurecha b'itzavon tochalenah." Ikkar tikkun = through ha'adamah specifically (everything returns upward from afar). "V'hayah bayom hahu e'eneh n'um Hashem e'eneh es hashamayim v'haim ya'anu es ha'aretz, v'ha'aretz ta'aneh es hadagan..." (Hoshe'a 2:23-24) + Targum Yonasan = "akabeil tz'los'chon." "Mik'naf ha'aretz z'miros shamanu" (Yeshayahu 24:16). "Eretz nasnah y'vulah y'varchenu Elokim...v'yir'u oso kol afsei aretz" (T'hilim 67:7-8) → y'vul = roshei taivos Vayeitzei Yitzchak Lasu'ach Basadeh (Rabbeinu Siman 11). Kayin blemished all three: killed Hevel (sh'fichus damim), jealous over t'omah y'sairah (giluy arayos), ganav da'as ha'Elyon (pgam emunah = avodah zarah) → "ki sa'avod es ha'adamah lo sosef teis kochah lach" (B'reishis 4:12). §5: Summary bridge: ikkar tikkun siluk hahalva'os = returning kochos into t'filah = specifically through ha'aretz. Therefore: ikkar shi'bud hahalva'ah = al hakarka specifically. Servitude/avdus from halva'ah → falls on karka because that's where the kochos must arrive and from where they return. §6: Loveh cannot sell karka → malveh toreif from l'kuchos. Karka always in chezkas hamalveh. Malveh l'chavayro = in aspect of mashpia = receives ko'ach from Malveh HaGadol. Earth and its fullness liened to Malveh HaGadol. Therefore in gashmiyus too → siluk kol hachuvos v'hahalva'os chal al hakarka specifically. §7: Hekdeish, chameitz, shichrur mafki'in midei shi'bud = tikkun of the 3 avodos. Hekdeish = tikkun emunah = Kodesh = avodas Bais HaMikdash → "ki vaisi bais t'filah" (Yeshayahu 56:7) = Mikdash Hashem konanu yadecha / v'hayah yadav emunah. Heipech avodah zarah. Chameitz = tikkun giluy arayos = "ragleha yordos maves" (Mishlai 5:5), "taman chameitz taman meis" (Zohar), chimmutz hamoach = LM I:5 (Chatzotros). Isur chameitz b'Pesach = l'hachnia chimmutz hamoach = bitul ta'avah. Shichrur = heipech sh'fichus damim = "al t'hi vaz l'chol adam" (Avos 4:3), "im em'as mishpat avdi" (Iyov 31:13). M'shacharair avdo = nachas ruach = not scorning. These three = heipech of 3 avodos → mafki'in midei shi'bud (which came from pgam t'filah through 3 avodos). Based on Likutay Moharan II:1 "Teekoo" · Part 1 of G'viyas Chov Min HaLikuchos V'Apotiki 5 (§§1–7). Continues in Part 2 (§§8–14).

☰ Hebrew § 10 And therefore nedarim are annulled on Yom HaKipurim [the Day of Atonement], which is the aspect of teshuvah. For the aforementioned aspect of tzimtzum is the aspect of teshuvah, as is explained in the aforementioned discourse; see there. ☰ Hebrew § 11 And this is the aspect of what the Congregation of Israel requests of Hashem: "Set me as a seal upon Your heart, as a seal upon Your arm — for love is as strong as death… its flames are flames of fire, a blaze of G-d" (Song of Songs 8:6) That is, as explained in the aforementioned discourse: the fiery light of the hislahavus of the Israelite person is without end, as mentioned above, and one must necessarily contract it, etc. And this is "Set me as a seal…" — a chosam [seal] is the aspect of the contraction of the light, that seals and contracts the light so that it should not go beyond the measure. And this is what the Congregation of Israel requests: "Set me as a seal upon Your heart" — that is, that Hashem should help contract and seal the light of hislahavus in the heart. "For love is as strong as death… its flames are flames" etc. — that is, the light of hislahavus is fierce and powerful and burns exceedingly, with sparks and flames of G-d, to the point that it is impossible because of this to serve Hashem at all, as mentioned above. And also, through this one could come, G-d forbid, to desires and sins, G-d forbid, which are the side of death — when one does not merit contracting properly. For this is the aspect of excess light that causes sheviras hakailim, which is the aspect of death, as is known. And this is "for love is as strong as death" — that is, as mentioned above: the excess of love and hislahavus for Hashem is so great that one could come through it, G-d forbid, to excess light, which is the aspect of death, as mentioned above. And from the intensity of the flaming sparks of hislahavus, we do not know at all how to contract it — for we desire so greatly to be always attached to You. Therefore we request of You that You have mercy on us and contract the light for Yourself, and we will be attached to You "as a seal upon Your heart, as a seal upon Your arm" — that is, that the attachment should be in the aspect of a chosam and tzimtzum, in order to receive the light in gradual stages and in measured proportion. And this is "as a seal upon Your heart, as a seal upon Your arm" — this is the aspect of tefillin of the head and tefillin of the hand, as is known, the aspect of baisa ila'ah [the upper house] and baisa tata'ah [the lower house]. For the heart is the aspect of the upper house, the aspect of "Binah — the heart", which is the upper house. The arm is the aspect of tefillin of the hand, which is the weaker hand, the aspect of Malchus [Kingship], the lower house. That is, as mentioned above, as explained in the aforementioned discourse: that both houses ascend through the aspect of the aforementioned tzimtzum, etc. ☰ Hebrew § 12 And this is the aspect of the knots of the tefillin. For the light of the tefillin at their root is exceedingly great, without end. Therefore it is impossible to receive them except through kesharim [knots], which are the aspect of a chosam, the aspect of contracting the light — through which one can receive the light of the holy tefillin in gradual stages and in measured proportion. And this is the aspect of the batim [housings] of the tefillin. For the bayis of the head-tefillin is the aspect of the upper house, and the bayis of the hand-tefillin is the aspect of the lower house — and they contract and seal the great light of the parshiyos [parchment passages], which are the mochin [mentalities/intellectual lights] that illuminate without end. And therefore they must be sewn with sinews and wrapped with hair — all for the sake of contracting the great light. For sinews and hair are the aspect of tzimtzumim, as is known. And this is the aspect of "Set me as a seal upon Your heart, as a seal upon Your arm… for fierce…" etc. — which are the aspect of tefillin of the head and of the hand, which are the aforementioned tzimtzumim, the aspect of the aforementioned chosamos [seals], the aspect of the two aforementioned houses — in order to contract the great light so as to merit serving Hashem in gradual stages and in measured proportion, as mentioned above. (And see in the holy Zohar and in Pri Aitz Chaim, where it is explained that this verse speaks of tefillin.)

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Hashem told Israel: "Go say to them: return to your tents — but you, stand here with Me" [Deuteronomy 5:27-28]. If only they had remained so — but the adversary provoked them through that lust until they sinned with the golden calf, to permit immorality openly. And afterward various sins and trials. Through this: "oppression bewilders the wise" — even Moshe erred in striking the rock. But "the extension of Moshe is in every generation" — repairing Israel in each generation. And the essential completion will be through Mashiach who is Moshe himself — who will direct Hashem's will in perfection, repair the free choice of every person, and all will return to Hashem truly. § Yud-Gimmel And this is the aspect of the mitzvah of kidush Hashem [sanctifying Hashem's Name]. The general principle: the essential greatest ruin is when one inverts the words of the Living G-d — inverting truth to falsehood: "Woe to those who call evil good and good evil" [Isaiah 5:20]. For from above descends only pure simple light, shaped below according to each one's grasp of the mochin. The essential repair and ruin of the vessels depends on the repair and blemish of the covenant. And on this everything depends.

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Bein HaMetzarim — mourning the destruction caused by the meraglim: "You wept for nothing; I will establish a weeping for generations." The greatest tragedy is the departure of the true tzadikim. All sins — the meraglim, the Calf, the ten trials — came through machlokes against Moshe. Now too, the prolonging of exile is through machlokes against the true tzadikim.

The practical center of the teaching: Matzah is the food of Daas. Because the awesome mochin (mentalities) that descend on Pesach arrive “not in the ordinary order” — as a gift from Above before we have earned them — any contact with chametz (leavening of the mind = entering questions beyond our grasp) would damage them. Instead, one must immediately “bake the dough” in the fire of awe, turn backward, and pour out gratitude: lechem oni, bread over which one answers many things — Hallel and the telling of the Exodus. From afikoman (= afikoo mahn, “bring out the mahn”) Reb Nosson learns both the source of the Ratzon and its limit: the hidden goodness (“tzafun”) must not be pried open with investigation. The Four Sons of the Haggadah are mapped onto this: the chacham asks wisely but is told not to investigate beyond “after the peh-sach”; the rasha severs himself from the collective and calls the mitzvos mere “labor.”

However, it is explained in the Torah cited above that it is impossible to merit emes except through receiving all the aitzos from the tzaddikim of the generation. For their aitzos are the aspect of "kullo zera emes" ("entirely seed of truth"). For the kidneys advise, and the kidneys are the organs of procreation where the seed that descends from the brain is developed. And similarly, the aitzah that descends from the brain to the advising kidneys is developed and completed there. Therefore, when one receives aitzah from a person, it is as if one receives seed from him, and it is the aspect of nissu'in (marriage). And everything depends on what kind of person he is. For when one receives aitzos from the tzaddik, it is the aspect of nissu'in in k'dushah, and through this one merits emes. For the aitzos of the tzaddik are the aspect of "kullo zera emes." And conversely, when one receives aitzos from the wicked who oppose the tzaddik, it is the aspect of nissu'in of the k'lipah, the aspect of "the serpent seduced me," etc. (See there all of this well.) And it is explained there that through the mitzvah of tzitzis a person is saved from the aitzah of the serpent, from the aitzos of the wicked, from the aspect of adultery, and merits the aitzos of the tzaddikim. And this is the aspect of "Ben poras Yosef, ben poras alai ayin," for tzitzis are the aspect of eyes, the aspect of "meitzitz min hacharakim" ("peering through the lattices"), etc. And through this one merits the aspect of "ben poras," which is the aspect of nissu'in dik'dushah, etc. — that is, to receive the aitzos of the tzaddikim, through which one merits emunah, and through which the geulah will come, in the aspect of "tavo'i tashuri mairosh amanah" ("come and gaze from the peak of emunah"), etc. (See there all of this well.) ~ 5 ~ And this is the aspect of matzah, maror, charoses, and four cups of wine. For it is explained in the Kisvai Arizal the matter of the intensity of the nes of Pesach. And likewise this illumination of the intensity of this awesome nes is drawn down every single year on every Pesach. And the matter in brief: at that time the Egyptians — which are the k'lipos — were clinging to them very, very greatly, until, had the light and the mochin descended to them gradually in order, as it descends throughout the rest of the year in order and gradually, it would have been impossible for them to leave in any way. For the k'lipos were clinging to them exceedingly. Therefore Hashem Yisbarach performed for them a wondrous and awesome nes — He illuminated a great and awesome light suddenly, all at once, not gradually and not in order. For on leil Pesach, at the beginning of the night, all the mochin of gadlus rishon and gadlus shaini and katnus rishon and shaini descend all at once, not gradually and not in order. This is unlike the rest of the year, when one does not receive the mochin at night but only during the day, and even during the day one must receive them gradually in order. But now, Hashem Yisbarach has compassion upon us with great compassion and illuminates upon us all the mochin at night, all at once, not gradually or in order. And through this specifically we are redeemed, for through this great light the k'lipos are nullified and we go out from galus Mitzrayim, etc. — see there. And this corresponds to what is written in the Torah cited above: that it is impossible to leave galus Mitzrayim, and similarly from all the exiles which are called by the name Mitzrayim — as is known — except through emunah, as mentioned above. For the essence of the galus was on account of the blemish of emunah, and the essence of the geulah will be only through the tikkun of emunah. And one cannot merit emunah except through emes, and one cannot receive emes except through the aitzos of the tzaddikim which one receives from them, which are the aspect of "kullo zera emes." They are the aspect of the 613 aitzos of the Torah, to subdue and nullify the aitzos of the wicked who oppose the emes, who are the aspect of the aitzah of the Nachash HaKadmoni (Primordial Serpent), etc., as mentioned above. And now, at the time when they needed to leave galus Mitzrayim, they had not yet received the 613 aitzos of the Torah, for it was still before Mattan Torah. And had Hashem Yisbarach wanted to wait until they would not merit the light of emes until they first received all the holy aitzos — which are the 613 aitzos of the Torah — chas v'shalom they would have sunk there, for it would have been impossible for them to receive the aitzos gradually there, because the tumah of Mitzrayim was clinging to them greatly, which is the aspect of the aitzah of the serpent, which opposes the holy aitzos. For it is known that galus Mitzrayim was on account of the sin of Adam HaRishon, through which the zuhamah (contamination) of the serpent was drawn down — which is the evil aitzos of the idolators and heretics and wicked, and similarly all manner of aitzos that are not good, of all who oppose the point of emes — all of them are drawn and derive from there, from the aspect of the aitzah of the Nachash HaKadmoni, which is the aspect of the zuhamah of the serpent, which is the essential aspect of galus Mitzrayim that came about through the sin of Adam HaRishon, as is known. And because of the intensity of galus Mitzrayim, it was not possible to illuminate upon them any aitzah. For had they revealed to them the aitzos of the Torah there, chas v'shalom the holy aitzos too would have been blemished through the aitzos of the serpent — which is the aspect of the tumah of Mitzrayim that was clinging to them then greatly. And if so, from where would they merit the geulah? Since they could not receive the holy aitzos of Moshe Rabbainu, they could not merit emes, and without emes one does not merit emunah. And if so, how could they be redeemed and leave Mitzrayim? For it is impossible to be redeemed except through emunah, as mentioned above. Therefore, Hashem Yisbarach performed wondrous kindness with us and illuminated upon us a great and awesome light, not gradually — that is, Hashem Yisbarach had compassion upon us and illuminated upon us the light of emes before we merited to receive the holy aitzos, which are the 613 aitzos of the Torah that we received at the standing at Har Sinai. And through this we merited great emunah, and through this was the geulah from Mitzrayim. For at the time of Yetzias Mitzrayim they merited complete and exceedingly great emunah, as explained in many p'sukim, as it is written, "Your going after Me in the wilderness," etc. And as Rashi explains: they are worthy on account of the emunah with which they believed in Me and went out, etc., for they did not say, "How shall we go out to the wilderness without any provisions for the journey?" etc., as is known. It turns out that they merited then exceedingly great emunah, and through this was the essential geulah, for the essential geulah is through emunah, as mentioned above. And this great emunah they merited through the great light of emes that Hashem Yisbarach illuminated upon them in His kindness, not gradually — that is, they merited the very essence of emes before they received the holy aitzos which are the 613 aitzos of the Torah. And this is the aspect of the great and awesome mochin that Hashem Yisbarach illuminated upon them not gradually at the time of Yetzias Mitzrayim — namely, the aspect of the light of emes that illuminated upon them not gradually, that is, before they received the holy aitzos, as mentioned above. For emes encompasses all manner of mochin in the world, for the essential ultimate purpose of the greatness of the mochin is the emes. And as is understood from the words of Rabbainu, zichrono livrachah, in another place: that the essential completeness of the moach and all the Torah chiddushim is only when it is in emes, as explained in the holy sichah printed in Likutay Tinyana beginning, "The great preciousness of thought has become known to me now," etc. — see there — that the essence is the emes. For the essential completeness of the moach dik'dushah is the emes. For certainly it is not called moach and chochmah when one uses one's chochmah to distort the emes. For the external wisdoms, even though sometimes they arrive at some wisdom regarding matters of this world, since through their wisdom they distance themselves from the very essence of the emes — namely, from Hashem Yisbarach — therefore their wisdom is not considered wisdom at all, as it is written, "Behold, they have rejected the word of Hashem — and what wisdom do they have?" And similarly all manner of wisdoms of human beings, through which one distances oneself, chas v'shalom, from Hashem Yisbarach — they are not called wisdoms at all. And the essential wisdom and moach is when through this wisdom one merits to draw close to Hashem Yisbarach and to His Torah and to His service in truth. And the more one draws close to the emes, the more it is called mochin d'gadlus. And this is the aspect of: at age five for Mikra, at age ten for Mishnah, at age fifteen, etc. — which is explained in the kavanos of Pesach as the totality of all the mochin of katnus and gadlus rishon and shaini, which is alluded to in this Mishnah — see there. And all these mochin are encompassed in emes. For at age five for Mikra — then one merits to receive a true moach through Mikra, which is a moach of emes. For all the mochin are encompassed in the Torah, which is the aspect of emes, as it is written, "Toras emes," etc. But since the child can only receive then the Mikra in its simple sense, therefore it is still called mochin d'katnus, because he does not yet know the very essence of the emes that is concealed within the Mikra — which is all the laws of the mitzvos of the Torah that are concealed in the Mikra. For from Mikra alone one still cannot derive any law, and one does not yet know how to fulfill any mitzvah. For the entire mitzvah of t'fillin is stated in the Torah in one pasuk, "And it shall be a sign upon your hand," etc. — and one does not know how to write them or put them on, nor any of the detailed halachos, until one studies Torah Sheb'al Peh. And similarly with the rest of the mitzvos. Therefore, when the child studies Mikra — even though it is a true moach — since the very essence of the emes is still concealed there, it is called mochin d'katnus. And afterward the moach grows further and one merits Mishnah, and there the emes is explained more, for there the laws of the Torah are explained. But since even from the Mishnah one cannot derive a law, as Chazal said, therefore the moach has not grown to completeness, for one has not yet merited to attain the emes in its completeness. And afterward, when one merits Gemara and to establish the halachah in its final, authoritative form, and studies Gemara and Poskim and merits to know every law of the mitzvos of the Torah in truth — this is the aspect of mochin d'gadlus in truth. And the essential greatness of the mochin is that one merits to know the true halachah properly. However, even within mochin d'gadlus there are many levels, for even when one knows the true din and mitzvah, one still needs to attain and know how to merit to serve Hashem in truth, to fulfill all the mitzvos in truth according to His will, Yisbarach. For the study is not the essential thing, but rather the deed. And for this one must toil all one's days, until one merits avodas Hashem in truth. And through this one merits to recognize Him Yisbarach, Who is the very essence of emes — which is the ultimate purpose, as it is written, "Let not the wise man boast of his wisdom... but rather, let one who boasts, boast of this — that he understands and knows Me," etc. ~ 6 ~ Therefore it is fitting for us to weep and cry out day and night — "nivtosh raisha b'kosla d'vaisa" (bang our head against the wall of the house). "O daughter of my people, gird yourself with sackcloth, roll in ashes, make for yourself mourning as for an only child, a lamentation of bitterness" — over the great calamity and terrible trouble that is heard in the world, the likes of which have never before existed. For in many places, groups of famous, outright r'sha'im have banded together and formed societies for the education of youth, to teach the young children of Yisrael external wisdoms and the languages of the nations. And they defile the holy breath of their mouths and uproot them during their lifetimes from their youth, from Hashem Yisbarach and from the Torah. For they accustom them to the ways of the nations and their garments from their youth, and they hunt precious souls to cast them to Gehinnom. Woe to us, for we have been plundered! Woe to us over our brokenness! Woe and alas! And if I were to attempt to describe even a fraction of the immensity of this calamity, endless scrolls would be consumed, for there is no evil greater than this, as we see with our own senses — that all those youths who were raised according to these evil ways are notorious heretics, worse than converts, and they desecrate the Shabbos publicly and mock the entire Torah, and especially the Torah Sheb'al Peh, the words of the Talmud and the Aggados of Chazal — to the point that it is forbidden to repeat or commit to writing, and certainly to say orally, their evil and bitter words. For these are the very outright heretics that Chazal mentioned, for Chazal said that even one who denies a single teaching of Chazal is called an apikorus — how much more so these who deny most of the teachings of Chazal and the entire Torah. As Chazal said: "Is it permissible for a person to teach his son Greek wisdom?" And they answered: "He may teach it at a time that is neither day nor night." And as explained in the Alshich and the Shelah and other sefarim — the great prohibition of studying external wisdoms and languages, Rachmana litzlan. Aside from the fact that they waste the holy breath of the mouths of the tinokos shel bais rabban by engaging in external matters that are forbidden to engage in. And it is impossible to debate and argue with them about their ways, for they distort the words of the living G-d and find for themselves inverted reasoning of foolishness and vanity — that it is necessary, chas v'shalom, to accustom the child in these misguided, evil ways, in evil ways that have never before been heard. And all their ways and practices are only to draw the child into the ways of the nations from his youth — which the holy Torah warns us to distance ourselves from them and their ways, as it is written, "And they mingled with the nations and learned their deeds." And as it is written, "And in their statutes you shall not walk." And as explained in the Shulchan Aruch, Yoreh Dei'ah, Siman 178 — that one must be distinct from them in one's garments and deeds, etc. And there is no need to elaborate and explain the immensity of this terrible calamity, the likes of which has never existed, about which all the prophets prophesied — that at the end of days there would be a trouble the likes of which has never existed, as it is written, "And there shall be a time of trouble for Ya'akov, the likes of which has never existed," etc. Fortunate is one who merits in these days to distance himself and his children from them. And if it is not in our power to prevent them, in our many sins, at the very least it is an obligation upon every upright member of Yisrael to warn his children and grandchildren for all generations that they should distance themselves with every manner of distancing from these ways. And not to place one's children in a school where even one of the students follows these evil ways mentioned above — even if that particular teacher does not engage in this evil study but teaches only holy Torah, Gemara and Poskim, and it is just that some students study these things elsewhere — nevertheless, it is forbidden to associate with them at all, lest they draw his children, chas v'shalom, to their evil way and their bitter reasoning, lest they instill in him, chas v'shalom, some desire to study their evil books, Rachmana litzlan. And Hashem Yisbarach should have mercy on the entirety of Yisrael and hasten our geulah and bring us our righteous Mashiach speedily in our days. Then the emes will be revealed, as it is written, "Emes will sprout from the earth," etc.

And therefore when one has caused damage he must pay from the best land [idis], as our Sages of blessed memory said in the Mishnah: “Damages are assessed from the best.” For when damage has occurred — which flows from the mazikay alma, who represent blemish and defect in the rectifications of faith, as above (as explained elsewhere in the laws of Chovel b’Chaveiro and Nizkay Mamon, that all the blemishes described there — namely the blemish of immorality that comes through the contamination of the converts, etc. — thereby the faith is blemished again, Heaven forfend — see there) — therefore one must draw down the rectification of faith anew, and the beginning of the rectification is through drawing divine spirituality into the tzimtzumim, etc., as above. And this drawing of divine spirituality into the tzimtzumim is the aspect of: “And a river went out from Eden to water the garden, and from there it divided,” etc. For Eden — “no eye has seen” — is the aspect of divine spirituality, and when one wishes to draw it into the tzimtzumim, the primary conduit is the river going out from Eden, from which the beginning of the contractions emerge, until it is drawn to water the garden, from which all shefa [divine influx] in the world flows, in the aspect of “and from there it divided and became four heads: the name of the first is Pishon, which surrounds the entire land of Chavilah where there is gold, and the gold of that land is good,” etc. — for from there comes all money and livelihood.

However, it is explained in the Torah cited above that it is impossible to merit emes except through receiving all the aitzos from the tzaddikim of the generation. For their aitzos are the aspect of "kullo zera emes" ("entirely seed of truth"). For the kidneys advise, and the kidneys are the organs of procreation where the seed that descends from the brain is developed. And similarly, the aitzah that descends from the brain to the advising kidneys is developed and completed there. Therefore, when one receives aitzah from a person, it is as if one receives seed from him, and it is the aspect of nissu'in (marriage). And everything depends on what kind of person he is. For when one receives aitzos from the tzaddik, it is the aspect of nissu'in in k'dushah, and through this one merits emes. For the aitzos of the tzaddik are the aspect of "kullo zera emes." And conversely, when one receives aitzos from the wicked who oppose the tzaddik, it is the aspect of nissu'in of the k'lipah, the aspect of "the serpent seduced me," etc. (See there all of this well.) And it is explained there that through the mitzvah of tzitzis a person is saved from the aitzah of the serpent, from the aitzos of the wicked, from the aspect of adultery, and merits the aitzos of the tzaddikim. And this is the aspect of "Ben poras Yosef, ben poras alai ayin," for tzitzis are the aspect of eyes, the aspect of "meitzitz min hacharakim" ("peering through the lattices"), etc. And through this one merits the aspect of "ben poras," which is the aspect of nissu'in dik'dushah, etc. — that is, to receive the aitzos of the tzaddikim, through which one merits emunah, and through which the geulah will come, in the aspect of "tavo'i tashuri mairosh amanah" ("come and gaze from the peak of emunah"), etc. (See there all of this well.) ~ 5 ~ And this is the aspect of matzah, maror, charoses, and four cups of wine. For it is explained in the Kisvai Arizal the matter of the intensity of the nes of Pesach. And likewise this illumination of the intensity of this awesome nes is drawn down every single year on every Pesach. And the matter in brief: at that time the Egyptians — which are the k'lipos — were clinging to them very, very greatly, until, had the light and the mochin descended to them gradually in order, as it descends throughout the rest of the year in order and gradually, it would have been impossible for them to leave in any way. For the k'lipos were clinging to them exceedingly. Therefore Hashem Yisbarach performed for them a wondrous and awesome nes — He illuminated a great and awesome light suddenly, all at once, not gradually and not in order. For on leil Pesach, at the beginning of the night, all the mochin of gadlus rishon and gadlus shaini and katnus rishon and shaini descend all at once, not gradually and not in order. This is unlike the rest of the year, when one does not receive the mochin at night but only during the day, and even during the day one must receive them gradually in order. But now, Hashem Yisbarach has compassion upon us with great compassion and illuminates upon us all the mochin at night, all at once, not gradually or in order. And through this specifically we are redeemed, for through this great light the k'lipos are nullified and we go out from galus Mitzrayim, etc. — see there. And this corresponds to what is written in the Torah cited above: that it is impossible to leave galus Mitzrayim, and similarly from all the exiles which are called by the name Mitzrayim — as is known — except through emunah, as mentioned above. For the essence of the galus was on account of the blemish of emunah, and the essence of the geulah will be only through the tikkun of emunah. And one cannot merit emunah except through emes, and one cannot receive emes except through the aitzos of the tzaddikim which one receives from them, which are the aspect of "kullo zera emes." They are the aspect of the 613 aitzos of the Torah, to subdue and nullify the aitzos of the wicked who oppose the emes, who are the aspect of the aitzah of the Nachash HaKadmoni (Primordial Serpent), etc., as mentioned above. And now, at the time when they needed to leave galus Mitzrayim, they had not yet received the 613 aitzos of the Torah, for it was still before Mattan Torah. And had Hashem Yisbarach wanted to wait until they would not merit the light of emes until they first received all the holy aitzos — which are the 613 aitzos of the Torah — chas v'shalom they would have sunk there, for it would have been impossible for them to receive the aitzos gradually there, because the tumah of Mitzrayim was clinging to them greatly, which is the aspect of the aitzah of the serpent, which opposes the holy aitzos. For it is known that galus Mitzrayim was on account of the sin of Adam HaRishon, through which the zuhamah (contamination) of the serpent was drawn down — which is the evil aitzos of the idolators and heretics and wicked, and similarly all manner of aitzos that are not good, of all who oppose the point of emes — all of them are drawn and derive from there, from the aspect of the aitzah of the Nachash HaKadmoni, which is the aspect of the zuhamah of the serpent, which is the essential aspect of galus Mitzrayim that came about through the sin of Adam HaRishon, as is known. And because of the intensity of galus Mitzrayim, it was not possible to illuminate upon them any aitzah. For had they revealed to them the aitzos of the Torah there, chas v'shalom the holy aitzos too would have been blemished through the aitzos of the serpent — which is the aspect of the tumah of Mitzrayim that was clinging to them then greatly. And if so, from where would they merit the geulah? Since they could not receive the holy aitzos of Moshe Rabbainu, they could not merit emes, and without emes one does not merit emunah. And if so, how could they be redeemed and leave Mitzrayim? For it is impossible to be redeemed except through emunah, as mentioned above. Therefore, Hashem Yisbarach performed wondrous kindness with us and illuminated upon us a great and awesome light, not gradually — that is, Hashem Yisbarach had compassion upon us and illuminated upon us the light of emes before we merited to receive the holy aitzos, which are the 613 aitzos of the Torah that we received at the standing at Har Sinai. And through this we merited great emunah, and through this was the geulah from Mitzrayim. For at the time of Yetzias Mitzrayim they merited complete and exceedingly great emunah, as explained in many p'sukim, as it is written, "Your going after Me in the wilderness," etc. And as Rashi explains: they are worthy on account of the emunah with which they believed in Me and went out, etc., for they did not say, "How shall we go out to the wilderness without any provisions for the journey?" etc., as is known. It turns out that they merited then exceedingly great emunah, and through this was the essential geulah, for the essential geulah is through emunah, as mentioned above. And this great emunah they merited through the great light of emes that Hashem Yisbarach illuminated upon them in His kindness, not gradually — that is, they merited the very essence of emes before they received the holy aitzos which are the 613 aitzos of the Torah. And this is the aspect of the great and awesome mochin that Hashem Yisbarach illuminated upon them not gradually at the time of Yetzias Mitzrayim — namely, the aspect of the light of emes that illuminated upon them not gradually, that is, before they received the holy aitzos, as mentioned above. For emes encompasses all manner of mochin in the world, for the essential ultimate purpose of the greatness of the mochin is the emes. And as is understood from the words of Rabbainu, zichrono livrachah, in another place: that the essential completeness of the moach and all the Torah chiddushim is only when it is in emes, as explained in the holy sichah printed in Likutay Tinyana beginning, "The great preciousness of thought has become known to me now," etc. — see there — that the essence is the emes. For the essential completeness of the moach dik'dushah is the emes. For certainly it is not called moach and chochmah when one uses one's chochmah to distort the emes. For the external wisdoms, even though sometimes they arrive at some wisdom regarding matters of this world, since through their wisdom they distance themselves from the very essence of the emes — namely, from Hashem Yisbarach — therefore their wisdom is not considered wisdom at all, as it is written, "Behold, they have rejected the word of Hashem — and what wisdom do they have?" And similarly all manner of wisdoms of human beings, through which one distances oneself, chas v'shalom, from Hashem Yisbarach — they are not called wisdoms at all. And the essential wisdom and moach is when through this wisdom one merits to draw close to Hashem Yisbarach and to His Torah and to His service in truth. And the more one draws close to the emes, the more it is called mochin d'gadlus. And this is the aspect of: at age five for Mikra, at age ten for Mishnah, at age fifteen, etc. — which is explained in the kavanos of Pesach as the totality of all the mochin of katnus and gadlus rishon and shaini, which is alluded to in this Mishnah — see there. And all these mochin are encompassed in emes. For at age five for Mikra — then one merits to receive a true moach through Mikra, which is a moach of emes. For all the mochin are encompassed in the Torah, which is the aspect of emes, as it is written, "Toras emes," etc. But since the child can only receive then the Mikra in its simple sense, therefore it is still called mochin d'katnus, because he does not yet know the very essence of the emes that is concealed within the Mikra — which is all the laws of the mitzvos of the Torah that are concealed in the Mikra. For from Mikra alone one still cannot derive any law, and one does not yet know how to fulfill any mitzvah. For the entire mitzvah of t'fillin is stated in the Torah in one pasuk, "And it shall be a sign upon your hand," etc. — and one does not know how to write them or put them on, nor any of the detailed halachos, until one studies Torah Sheb'al Peh. And similarly with the rest of the mitzvos. Therefore, when the child studies Mikra — even though it is a true moach — since the very essence of the emes is still concealed there, it is called mochin d'katnus. And afterward the moach grows further and one merits Mishnah, and there the emes is explained more, for there the laws of the Torah are explained. But since even from the Mishnah one cannot derive a law, as Chazal said, therefore the moach has not grown to completeness, for one has not yet merited to attain the emes in its completeness. And afterward, when one merits Gemara and to establish the halachah in its final, authoritative form, and studies Gemara and Poskim and merits to know every law of the mitzvos of the Torah in truth — this is the aspect of mochin d'gadlus in truth. And the essential greatness of the mochin is that one merits to know the true halachah properly. However, even within mochin d'gadlus there are many levels, for even when one knows the true din and mitzvah, one still needs to attain and know how to merit to serve Hashem in truth, to fulfill all the mitzvos in truth according to His will, Yisbarach. For the study is not the essential thing, but rather the deed. And for this one must toil all one's days, until one merits avodas Hashem in truth. And through this one merits to recognize Him Yisbarach, Who is the very essence of emes — which is the ultimate purpose, as it is written, "Let not the wise man boast of his wisdom... but rather, let one who boasts, boast of this — that he understands and knows Me," etc. ~ 6 ~ Therefore it is fitting for us to weep and cry out day and night — "nivtosh raisha b'kosla d'vaisa" (bang our head against the wall of the house). "O daughter of my people, gird yourself with sackcloth, roll in ashes, make for yourself mourning as for an only child, a lamentation of bitterness" — over the great calamity and terrible trouble that is heard in the world, the likes of which have never before existed. For in many places, groups of famous, outright r'sha'im have banded together and formed societies for the education of youth, to teach the young children of Yisrael external wisdoms and the languages of the nations. And they defile the holy breath of their mouths and uproot them during their lifetimes from their youth, from Hashem Yisbarach and from the Torah. For they accustom them to the ways of the nations and their garments from their youth, and they hunt precious souls to cast them to Gehinnom. Woe to us, for we have been plundered! Woe to us over our brokenness! Woe and alas! And if I were to attempt to describe even a fraction of the immensity of this calamity, endless scrolls would be consumed, for there is no evil greater than this, as we see with our own senses — that all those youths who were raised according to these evil ways are notorious heretics, worse than converts, and they desecrate the Shabbos publicly and mock the entire Torah, and especially the Torah Sheb'al Peh, the words of the Talmud and the Aggados of Chazal — to the point that it is forbidden to repeat or commit to writing, and certainly to say orally, their evil and bitter words. For these are the very outright heretics that Chazal mentioned, for Chazal said that even one who denies a single teaching of Chazal is called an apikorus — how much more so these who deny most of the teachings of Chazal and the entire Torah. As Chazal said: "Is it permissible for a person to teach his son Greek wisdom?" And they answered: "He may teach it at a time that is neither day nor night." And as explained in the Alshich and the Shelah and other sefarim — the great prohibition of studying external wisdoms and languages, Rachmana litzlan. Aside from the fact that they waste the holy breath of the mouths of the tinokos shel bais rabban by engaging in external matters that are forbidden to engage in. And it is impossible to debate and argue with them about their ways, for they distort the words of the living G-d and find for themselves inverted reasoning of foolishness and vanity — that it is necessary, chas v'shalom, to accustom the child in these misguided, evil ways, in evil ways that have never before been heard. And all their ways and practices are only to draw the child into the ways of the nations from his youth — which the holy Torah warns us to distance ourselves from them and their ways, as it is written, "And they mingled with the nations and learned their deeds." And as it is written, "And in their statutes you shall not walk." And as explained in the Shulchan Aruch, Yoreh Dei'ah, Siman 178 — that one must be distinct from them in one's garments and deeds, etc. And there is no need to elaborate and explain the immensity of this terrible calamity, the likes of which has never existed, about which all the prophets prophesied — that at the end of days there would be a trouble the likes of which has never existed, as it is written, "And there shall be a time of trouble for Ya'akov, the likes of which has never existed," etc. Fortunate is one who merits in these days to distance himself and his children from them. And if it is not in our power to prevent them, in our many sins, at the very least it is an obligation upon every upright member of Yisrael to warn his children and grandchildren for all generations that they should distance themselves with every manner of distancing from these ways. And not to place one's children in a school where even one of the students follows these evil ways mentioned above — even if that particular teacher does not engage in this evil study but teaches only holy Torah, Gemara and Poskim, and it is just that some students study these things elsewhere — nevertheless, it is forbidden to associate with them at all, lest they draw his children, chas v'shalom, to their evil way and their bitter reasoning, lest they instill in him, chas v'shalom, some desire to study their evil books, Rachmana litzlan. And Hashem Yisbarach should have mercy on the entirety of Yisrael and hasten our geulah and bring us our righteous Mashiach speedily in our days. Then the emes will be revealed, as it is written, "Emes will sprout from the earth," etc.

✦ Final Summary ✦

And therefore the more a place is lower and farther from His k'dushah, Yisbarach — where the yetzer hara overpowers more and the free will is stronger — when one merits to shatter the k'lipah there and to incline the free will toward good — this is the main completeness of the Creation. The aspect of the inclusion of "after the Creation" in "before the Creation." For in a place where the Creation is still close to its root, one's level is not so great when one merits to include it in "one" — because it is still close to "the One." Rather, the main thing is in the most distant place — to overpower there to include it in "one." And the main thing is through believing that also there, His hashgachah shines — through which one is included in "one," as above.

✦ End of Hilchos Betzi'as HaPas — Halachah 2 ✦

Hashem told Israel: "Go say to them: return to your tents — but you, stand here with Me" [Deuteronomy 5:27-28]. If only they had remained so — but the adversary provoked them through that lust until they sinned with the golden calf, to permit immorality openly. And afterward various sins and trials. Through this: "oppression bewilders the wise" — even Moshe erred in striking the rock. But "the extension of Moshe is in every generation" — repairing Israel in each generation. And the essential completion will be through Mashiach who is Moshe himself — who will direct Hashem's will in perfection, repair the free choice of every person, and all will return to Hashem truly. § Yud-Gimmel And this is the aspect of the mitzvah of kidush Hashem [sanctifying Hashem's Name]. The general principle: the essential greatest ruin is when one inverts the words of the Living G-d — inverting truth to falsehood: "Woe to those who call evil good and good evil" [Isaiah 5:20]. For from above descends only pure simple light, shaped below according to each one's grasp of the mochin. The essential repair and ruin of the vessels depends on the repair and blemish of the covenant. And on this everything depends.

§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.

Hashem told Israel: "Go say to them: return to your tents — but you, stand here with Me" [Deuteronomy 5:27-28]. If only they had remained so — but the adversary provoked them through that lust until they sinned with the golden calf, to permit immorality openly. And afterward various sins and trials. Through this: "oppression bewilders the wise" — even Moshe erred in striking the rock. But "the extension of Moshe is in every generation" — repairing Israel in each generation. And the essential completion will be through Mashiach who is Moshe himself — who will direct Hashem's will in perfection, repair the free choice of every person, and all will return to Hashem truly. § Yud-Gimmel And this is the aspect of the mitzvah of kidush Hashem [sanctifying Hashem's Name]. The general principle: the essential greatest ruin is when one inverts the words of the Living G-d — inverting truth to falsehood: "Woe to those who call evil good and good evil" [Isaiah 5:20]. For from above descends only pure simple light, shaped below according to each one's grasp of the mochin. The essential repair and ruin of the vessels depends on the repair and blemish of the covenant. And on this everything depends.

For this is also the aspect of "and the Chayos ran forth and returned," as above. For it is for this reason that one must ascend each time to one's root, in running forth and returning — in order to renew his soul and his n'shamah, so that he will have more power in the service of Hashem — to clarify and elevate more and more sparks. Through renewing his n'shamah each time, through the bitul in running forth and returning. Understand these words very, very well. And see there in the teaching "Anochi" all the words in their proper form well. This ending was written in somewhat abbreviated form. Understand the matter well.

Hashem told Israel: "Go say to them: return to your tents — but you, stand here with Me" [Deuteronomy 5:27-28]. If only they had remained so — but the adversary provoked them through that lust until they sinned with the golden calf, to permit immorality openly. And afterward various sins and trials. Through this: "oppression bewilders the wise" — even Moshe erred in striking the rock. But "the extension of Moshe is in every generation" — repairing Israel in each generation. And the essential completion will be through Mashiach who is Moshe himself — who will direct Hashem's will in perfection, repair the free choice of every person, and all will return to Hashem truly. § Yud-Gimmel And this is the aspect of the mitzvah of kidush Hashem [sanctifying Hashem's Name]. The general principle: the essential greatest ruin is when one inverts the words of the Living G-d — inverting truth to falsehood: "Woe to those who call evil good and good evil" [Isaiah 5:20]. For from above descends only pure simple light, shaped below according to each one's grasp of the mochin. The essential repair and ruin of the vessels depends on the repair and blemish of the covenant. And on this everything depends.

Hashem told Israel: "Go say to them: return to your tents — but you, stand here with Me" [Deuteronomy 5:27-28]. If only they had remained so — but the adversary provoked them through that lust until they sinned with the golden calf, to permit immorality openly. And afterward various sins and trials. Through this: "oppression bewilders the wise" — even Moshe erred in striking the rock. But "the extension of Moshe is in every generation" — repairing Israel in each generation. And the essential completion will be through Mashiach who is Moshe himself — who will direct Hashem's will in perfection, repair the free choice of every person, and all will return to Hashem truly. § Yud-Gimmel And this is the aspect of the mitzvah of kidush Hashem [sanctifying Hashem's Name]. The general principle: the essential greatest ruin is when one inverts the words of the Living G-d — inverting truth to falsehood: "Woe to those who call evil good and good evil" [Isaiah 5:20]. For from above descends only pure simple light, shaped below according to each one's grasp of the mochin. The essential repair and ruin of the vessels depends on the repair and blemish of the covenant. And on this everything depends.

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Therefore Yechezkel first saw "a stormy wind, a great cloud, flashing fire... and from within it, like the appearance of Chashmal." This is baki birtzo baki bishuv, entering and exiting. A Jew cannot be included among the tzadikim who are Hashem's Chariot unless he first passes through the stormy wind, great cloud, etc. — the klipos and Sitra Achra: obstacles, desires, humiliation from opponents — all drawn from these klipos. This is exiting — one must pass through whatever one must. When one strengthens against all this — baki b'ayil baki b'nafik — then specifically one merits the Merkavah: being included in Hashem's Chariot.

This is: "to these the Land shall be divided according to the number of names." For Eretz Yisrael is the aspect of emunah, as it says: "dwell in the Land and tend emunah," as our master, teacher, and rabbi zichrono livrachah writes many times. Through the holiness of the bris — through which the letters are formed for good — one merits emunah, as explained in the above Torah. Therefore: "to these the Land shall be divided" — each person according to how much he merits the holiness of the bris, proportionally he has a portion in Eretz Yisrael, which is the aspect of emunah, as above.

Na Nach Nachma Nachman May'Uman

§ 7 — Why Moshe Could Not Enter: Chovlim Overwhelm Even the Greatest

When Yaakov heard the brothers accused as meraglim — hinting at the sin that blemished Eretz Yisrael/no'am (for they too blemished Yosef/no'am) — he commanded: "take from the song of the land [mizimras ha'aretz] in your vessels" — fruits of Eretz Yisrael, in which the No'am Ha'Elyon is clothed. To show that Eretz Yisrael is dear to them, and to draw the holiness of No'am Ha'Elyon there, nullifying the chovlim from which all their suffering at Yosef's hands derived. "Mizimras" — the aspect of "ne'im zemiros Yisrael" — the no'am.

When Yaakov heard the brothers accused as meraglim — hinting at the sin that blemished Eretz Yisrael/no'am (for they too blemished Yosef/no'am) — he commanded: "take from the song of the land [mizimras ha'aretz] in your vessels" — fruits of Eretz Yisrael, in which the No'am Ha'Elyon is clothed. To show that Eretz Yisrael is dear to them, and to draw the holiness of No'am Ha'Elyon there, nullifying the chovlim from which all their suffering at Yosef's hands derived. "Mizimras" — the aspect of "ne'im zemiros Yisrael" — the no'am.

When Yaakov heard the brothers accused as meraglim — hinting at the sin that blemished Eretz Yisrael/no'am (for they too blemished Yosef/no'am) — he commanded: "take from the song of the land [mizimras ha'aretz] in your vessels" — fruits of Eretz Yisrael, in which the No'am Ha'Elyon is clothed. To show that Eretz Yisrael is dear to them, and to draw the holiness of No'am Ha'Elyon there, nullifying the chovlim from which all their suffering at Yosef's hands derived. "Mizimras" — the aspect of "ne'im zemiros Yisrael" — the no'am.

is the aspect of fasting and sufferings that purge and expel from a person all the evil bloods from which come all evil desires and all sins, G-d forbid, through which emunah is blemished. For through fasting one subdues the klippos and the desires that suckle from speech, and so on, which are the aspect of the exile of Egypt, and so on — which are the aspect of the overpowering of evil bloods, which was the essence of the Egyptian exile. It follows that fasting subdues and expels from a person the evil bloods — which are the klippos and desires — which are the aspect of a blemish of faith. And this is the aspect of salt, as above. And therefore one must salt the meat — for the subduing of the bloods is through salt, which is of the aspect of the sufferings of fasting, as above. And therefore one must salt in a perforated vessel [kli menukav] — precisely. This alludes to the rectification of fasting: that the essential rectification of fasting is to return to Hashem through it, and to examine one's deeds on the fast day, to open and perforate [l'nakev] the heart of stone. As it is written in Isaiah — and this is the Haftarah of Yom Kippur: "Is this the fast I choose?… Is this not the fast I choose: to loosen the bonds of wickedness…" [Isaiah 58:5–6]. For the essence of fasting is to open and loosen the bonds of wickedness — to open and break one's heart and extract from it all the knots of wickedness. And so wrote Rabbainu, of blessed memory, in his rhymes [charuzim] printed in the Introduction: "Pierce the heart of stone and illuminate me from there…" (from the liturgical poem printed in the Introduction to Likutay Moharan) Thus he mentioned the rectification of the heart with the expression of piercing the heart. And upon this alludes the perforated vessel: that one must salt the meat to expel the bloods in a perforated vessel — precisely. But in an unperforated vessel, the salting is of no effect — on the contrary, the meat becomes forbidden. This is an allusion: that fasting and sufferings —

is the aspect of fasting and sufferings that purge and expel from a person all the evil bloods from which come all evil desires and all sins, G-d forbid, through which emunah is blemished. For through fasting one subdues the klippos and the desires that suckle from speech, and so on, which are the aspect of the exile of Egypt, and so on — which are the aspect of the overpowering of evil bloods, which was the essence of the Egyptian exile. It follows that fasting subdues and expels from a person the evil bloods — which are the klippos and desires — which are the aspect of a blemish of faith. And this is the aspect of salt, as above. And therefore one must salt the meat — for the subduing of the bloods is through salt, which is of the aspect of the sufferings of fasting, as above. And therefore one must salt in a perforated vessel [kli menukav] — precisely. This alludes to the rectification of fasting: that the essential rectification of fasting is to return to Hashem through it, and to examine one's deeds on the fast day, to open and perforate [l'nakev] the heart of stone. As it is written in Isaiah — and this is the Haftarah of Yom Kippur: "Is this the fast I choose?… Is this not the fast I choose: to loosen the bonds of wickedness…" [Isaiah 58:5–6]. For the essence of fasting is to open and loosen the bonds of wickedness — to open and break one's heart and extract from it all the knots of wickedness. And so wrote Rabbainu, of blessed memory, in his rhymes [charuzim] printed in the Introduction: "Pierce the heart of stone and illuminate me from there…" (from the liturgical poem printed in the Introduction to Likutay Moharan) Thus he mentioned the rectification of the heart with the expression of piercing the heart. And upon this alludes the perforated vessel: that one must salt the meat to expel the bloods in a perforated vessel — precisely. But in an unperforated vessel, the salting is of no effect — on the contrary, the meat becomes forbidden. This is an allusion: that fasting and sufferings —

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And this is the aspect of: "At about midnight I will go out into the midst of Mitzrayim, and every firstborn shall die," etc. For the firstborn of Mitzrayim are the aspect of the ruach s'arah, which is the aspect of Eisav, the hairy man, who was a firstborn. For b'chor (firstborn) is an expression of greatness and authority — as it is written: "I too will make him a firstborn." The aspect of the rav of the k'lipah, which is the aspect of Eisav — for Eisav is the sar of Mitzrayim, and through him the essential exile of Mitzrayim came (as is explained in the words of our Rebbe on the verse: "You know all the hardship," etc.). And for this reason Ya'akov Avinu strove to take the birthright from Eisav — in order to subdue the aspect of the rav of the k'lipah, which is the aspect of the birthright of Eisav, which is an expression of greatness and authority. For the firstborn takes a double portion (pi shnayim). Pi shnayim — this is the aspect of the ruach chayyim through which deficiencies are completed through the sighing, which is the aspect of "You shall add their spirit" (tosef rucham) — that one takes in breath and expels breath — the aspect of: "Let there be a double portion of your spirit upon me" — that Elisha merited to receive from his master Eliyahu the ruach chayyim of holiness that one receives from the rav of holiness, which is the aspect of pi shnayim of your spirit, the aspect of b'chor. And therefore Ya'akov strove to take the birthright from Eisav, to subdue the rav of the k'lipah — and through this itself he took the blessing from him, as it is written: "He took my birthright, and behold, now he has taken my blessing." For all the blessings and bestowals — which are the aspect of the completeness of all deficiencies that Hashem bestows upon a person, supplying his every need — are through the ruach chayyim, which is the vitality of all blessings and bestowals, for it is the essential vitality of everything (as explained at the beginning of the discourse).

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"And it was at the end [mikaitz] of two years, and Pharaoh dreamed." Mikaitz — the desire for money: "He set a limit [kaitz] to darkness — this is the contamination of gold" (Zohar). Money-desire is darkness — darkened faces, black bile, sadness — "one who increases possessions increases worry" — ever greater lacks, as Rabbainu writes in "Tzavis Tzedek" (Siman 23). "Two years [shenasayim]" — the blemish of the meraglim: "a day for a year, a day for a year." As Rabbainu explains (Siman 54): through the blemish of the meraglim, the desire for money is drawn. Money is called regel: "all the assets at their feet" = their money. Therefore those sunk in money-desire are called meraglim — constantly traveling far, scouting and searching for money. They don't believe Hashem can provide their livelihood at home — like the meraglim who didn't believe Hashem would give Eretz Yisrael supernaturally. They wanted to scout and conquer naturally, like nations sending scouts. But we must believe Hashem will conquer for us without scouts. Those sunk in money endanger themselves traveling far — as if Hashem cannot give them wealth at home. Those sunk in money are meraglim — the essential blemish of money-desire derives from the blemish of the meraglim, the blemish of Eretz Yisrael. "Pharaoh dreamed, and he stood upon the river." Pharaoh — the one sunk in money-desire, called Pharaoh. Money-desire is literally avodah zarah, as Rabbainu writes. The essential avodah zarah of money derives from the sin of the Calf — "gods of gold" = money-desire. The meraglim's sin also derived from the Calf, for then they drew the yetzer hara back upon themselves. As Rashi explains: the forty-year decree was already from the Calf. The one depends on the other. All this is money-desire. He is called Pharaoh — from "Aharon let them loose [fera'oh]" regarding the Calf, avodah zarah of money. Also from pera'on [debt payment] — the one sunk in money is always in debt, always troubled to pay. As palpably evident: most wealthy people have no life from their debts, needing almost daily to repay, never a free moment from worry.

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Therefore children are called 'limudai Hashem' (those taught by Hashem), as it is written (Yeshayahu 54:13): 'And all your children shall be taught by Hashem, and great shall be the peace of your children.' For 'limudai Hashem' are in the dimension of netzach and hod, the dimension of counsels, as is known and as brought in the words of Rabbeinu of blessed memory many times. And this is 'all your children are limudai Hashem — and great shall be the peace of your children' — 'great shall be the peace' specifically — for the children who are limudai Hashem, in the dimension of counsels, are in the dimension of peace, the opposite of conflict. For one merits complete counsels — which are in the dimension of children — only through the rectification of conflict, through returning in teshuvah and rectifying the flaw of conflict, as explained in that Torah teaching. And this is 'and see children's children, peace upon Yisrael' — that they should not need to come to chalitzah and yibum, as our Sages of blessed memory expounded. For the essential chalitzah and yibum is to rectify the flaw of counsel, which is the flaw of peace as above. For one must leave behind children so that complete counsels for attaining divinity will flow, as above. But when one does not merit to have children — Heaven forbid — then his soul cannot ascend above, to the dimension of Kodesh Kodoshim, to the all-encompassing intellect. For since he did not merit in his lifetime to draw the counsels from there and sweeten the tzimtzumim — which is the dimension of children — he cannot ascend there. And therefore his wife needs yibum to rectify his soul through his brother — and she is forbidden to the outside world until she has done yibum or chalitzah, as it is written: 'The wife of the deceased shall not go outside...' For she is still bound to him just as in his lifetime — for death has not separated them — since his soul cannot ascend above because he did not merit in his lifetime to sweeten the dimension of tzimtzum, which is the dimension of his wife, and did not merit to reveal the dimension of complete counsel — which is the dimension of children — which is the essential dimension of sweetening. And therefore since he did not merit to this and his soul remains wandering below, his wife is still bound to him. For the bond and separation between man and wife — so that she becomes permitted to another — all comes through the supernal all-encompassing intellect, where it is possible to bind or release the bond — which is the dimension of the get, the dimension of sefer kerisus, as above. Therefore when he leaves behind children, and has thus sweetened the tzimtzum according to his dimension through an illumination from the all-encompassing intellect from which comes the root of children and all the sweetening, his wife is also separated from him even at his death — through the illumination from the all-encompassing intellect where the soul's ascent occurs after departure, that he merits some dimension of ascent there through the children he left behind who flow from there. But when he has no son or any offspring, he cannot ascend there, and therefore the bond has still not been released — for the bond between man and wife cannot be released except by ascending there. And therefore his wife is forbidden to the outside world even after his death — for she is still bound to him, since he cannot ascend to the all-encompassing intellect to release the bond, having left no children.

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And this is the aspect of: "At about midnight I will go out into the midst of Mitzrayim, and every firstborn shall die," etc. For the firstborn of Mitzrayim are the aspect of the ruach s'arah, which is the aspect of Eisav, the hairy man, who was a firstborn. For b'chor (firstborn) is an expression of greatness and authority — as it is written: "I too will make him a firstborn." The aspect of the rav of the k'lipah, which is the aspect of Eisav — for Eisav is the sar of Mitzrayim, and through him the essential exile of Mitzrayim came (as is explained in the words of our Rebbe on the verse: "You know all the hardship," etc.). And for this reason Ya'akov Avinu strove to take the birthright from Eisav — in order to subdue the aspect of the rav of the k'lipah, which is the aspect of the birthright of Eisav, which is an expression of greatness and authority. For the firstborn takes a double portion (pi shnayim). Pi shnayim — this is the aspect of the ruach chayyim through which deficiencies are completed through the sighing, which is the aspect of "You shall add their spirit" (tosef rucham) — that one takes in breath and expels breath — the aspect of: "Let there be a double portion of your spirit upon me" — that Elisha merited to receive from his master Eliyahu the ruach chayyim of holiness that one receives from the rav of holiness, which is the aspect of pi shnayim of your spirit, the aspect of b'chor. And therefore Ya'akov strove to take the birthright from Eisav, to subdue the rav of the k'lipah — and through this itself he took the blessing from him, as it is written: "He took my birthright, and behold, now he has taken my blessing." For all the blessings and bestowals — which are the aspect of the completeness of all deficiencies that Hashem bestows upon a person, supplying his every need — are through the ruach chayyim, which is the vitality of all blessings and bestowals, for it is the essential vitality of everything (as explained at the beginning of the discourse).

And this is the aspect of: "At about midnight I will go out into the midst of Mitzrayim, and every firstborn shall die," etc. For the firstborn of Mitzrayim are the aspect of the ruach s'arah, which is the aspect of Eisav, the hairy man, who was a firstborn. For b'chor (firstborn) is an expression of greatness and authority — as it is written: "I too will make him a firstborn." The aspect of the rav of the k'lipah, which is the aspect of Eisav — for Eisav is the sar of Mitzrayim, and through him the essential exile of Mitzrayim came (as is explained in the words of our Rebbe on the verse: "You know all the hardship," etc.). And for this reason Ya'akov Avinu strove to take the birthright from Eisav — in order to subdue the aspect of the rav of the k'lipah, which is the aspect of the birthright of Eisav, which is an expression of greatness and authority. For the firstborn takes a double portion (pi shnayim). Pi shnayim — this is the aspect of the ruach chayyim through which deficiencies are completed through the sighing, which is the aspect of "You shall add their spirit" (tosef rucham) — that one takes in breath and expels breath — the aspect of: "Let there be a double portion of your spirit upon me" — that Elisha merited to receive from his master Eliyahu the ruach chayyim of holiness that one receives from the rav of holiness, which is the aspect of pi shnayim of your spirit, the aspect of b'chor. And therefore Ya'akov strove to take the birthright from Eisav, to subdue the rav of the k'lipah — and through this itself he took the blessing from him, as it is written: "He took my birthright, and behold, now he has taken my blessing." For all the blessings and bestowals — which are the aspect of the completeness of all deficiencies that Hashem bestows upon a person, supplying his every need — are through the ruach chayyim, which is the vitality of all blessings and bestowals, for it is the essential vitality of everything (as explained at the beginning of the discourse).

✦ End of Part 2 (§§ 6–11) · Continues in Part 3 (§§ 12–16) ✦

§3: HaZan = Chesed. HaAretz = hachnasas orchim/holiness of Eretz Yisrael. Boneh Yerushalayim = Bais HaMikdash = baisa bain shamaya l'ar'a = permanence of true Torah. HaTov V'HaMaitiv = sorting good from misnagdim (slain of Baitar).

§3: HaZan = Chesed. HaAretz = hachnasas orchim/holiness of Eretz Yisrael. Boneh Yerushalayim = Bais HaMikdash = baisa bain shamaya l'ar'a = permanence of true Torah. HaTov V'HaMaitiv = sorting good from misnagdim (slain of Baitar).

§§6-7: Hachnasas orchim gives rest to the tzadik's sorted Toros. Shmuel: "wherever he went, his house." Shlomo built the Bais HaMikdash but blemished the alafin → married Pharaoh's daughter → delayed the Tamid → destruction.

§§6-7: Hachnasas orchim gives rest to the tzadik's sorted Toros. Shmuel: "wherever he went, his house." Shlomo built the Bais HaMikdash but blemished the alafin → married Pharaoh's daughter → delayed the Tamid → destruction.

Part 1 (§§ 1–5)

Part 1 (§§ 1–5)

"And you shall be a blessing" — the aspect of the blessing of intellect having endurance, that he should merit grasping through it what he grasps — this is the essential thing. This is the aspect of the blessing of the Arranger and Settler, etc. — through which the essential endurance of the blessing of the mind is accomplished, so they are not nullified entirely through the excess of their pursuit. Through the blessing of the Arranger, etc., who obstructs them — the mind is sustained and grasps the light of the Ain Sof in the aspect of mati v'lo mati. This is the essential eternal endurance of the blessing: "and you shall be a blessing" (= endurance), as above. "I shall bless those who bless you, and those who curse you I shall curse" etc. — all this is impossible to attain except through the aspect of mi yaimar: descending to the Chambers of Exchange, etc., raising the holiness from there. There one must sort good from evil — the aspects of blessing and curse. He promised him He would help bless his blessers (= the good sparks that will cling to him from there) and curse his cursers (= the evil that wants to prevent him). Until "through you all families of the earth shall be blessed" — they will all convert and return to Him.

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Sulam [ladder] alludes to this, for sulam in gematria equals kol [voice] — the aspect of "the voice is the voice of Yaakov." Through this comes all the Jew's overpowering against all the Sitra Achra and Chambers of Exchange, all encompassed in Esav: "when the voice is the voice of Yaakov, the hands are not the hands of Esav" — he has no power.

Afterward, through the shofar = the awakening from sleep → the Mochin return, which = Kabbalas HaTorah (the Mochin returning through the shofar, through which the Torah was given) → all dinim are sweetened and nullified completely → the essential tikkun of t'shuvah in completeness. The essential sustenance of the world = through Torah — but the Tzaddik nullifies himself for a time, conducting himself in pshitus → drawing the Chesed Chinam → sustaining the distant, instilling hirhuray t'shuvah through spreading pshitus and t'mimus in the world. Yet this vitality is only temporary — the essential permanent vitality = through Torah, which the Tzaddik then returns and draws. "Bitulah shel Torah zehu kiyumah" — "The nullification of Torah is its sustenance." Then = the essential completeness of the world's sustenance. This is "Yom T'ruah yihyeh lachem" — "A day of blasting it shall be for you" (Bamidbar 29). Every t'ruah has a p'shutah [simple/straight blast] before it and a p'shutah after it. T'ruah = the letters of Torah Ayin [Torah + 70] = the 70 facets of Torah. Every t'ruah requires a p'shutah before and after — alluding to the above principle: the essential Kabbalas HaTorah is through t'mimus and pshitus = "bitulah shel Torah zehu kiyumah" = "The Torah endures only in one who makes himself as if he knows nothing." As we saw with our own eyes from our master, teacher, and Rav z"l many times — each time he would say he now knows nothing at all, and several times he swore he now knows nothing at all. Then within an instant he opened his holy mouth and revealed what he revealed. This same thing happened with this very Torah we are now discussing (as recounted in the Conversations after the Tales). After revealing what he revealed and knowing what came to be known to him → he returned to saying he knows nothing at all. This happened countless times. This = p'shutah before and p'shutah after the t'ruah = the essence of the shofar's voice. The t'ruah (= Torah, the 70 facets) cannot be revealed in the world except through the pshitus before and after. On Rosh HaShanah this is done many times — each t'ruah (drawing some facet of the 70 facets of Torah) requires a p'shutah before and after → drawing the Chesed Chinam (= the hidden Torah) from concealment to revelation.

And in this aspect one must perform the 39 melachos and commerce during the six days of activity — in the aspect of the illumination of the Ratzon that one draws from Shabbos into the six weekdays — in the aspect of "and the work of his hands, may You favor" (Deuteronomy 33:11). For one must draw the illumination of the Ratzon onto the hands, which are the instruments of action of all the 39 melachos. And through this, specifically, "Hashem shall bless his substance" (ibid.) — for the essence of blessing comes from there, from the aspect of the illumination of the Ratzon, from which comes the essence of parnasah, as mentioned above. And then all the melachah of the six weekdays is done by itself, in the aspect of the work of the Mishkan, as mentioned above. And this is the aspect of "six days shall work be done" (Exodus 31:15) — "and on the seventh day is Shabbos." "Ta'aseh" [shall be done — in the passive] specifically — for through Shabbos one merits that the melachah is done by itself, as mentioned above. For the essence of the sustenance of all the six days of activity is through Shabbos — through the rest and cessation of Shabbos, through this comes the vitality, abundance, and sustenance of all the six days of activity. As it is written: "And G-d completed on the seventh day His work which He had done" (Genesis 2:2). And our Sages of blessed memory expounded: "What was the world lacking? Rest. Shabbos came, rest came — the work was completed and finished" (Bereishis Rabbah 10:9). For the essence of the sustenance of all the labors that Hashem, blessed be He, as it were, performed during the six days of Creation — all of it is only through the rest and cessation of Shabbos, as mentioned above. And this is the aspect of "Vayechal" — vayechal being a language of ratzon [longing/will], as it is written: "My soul longed and was also consumed (kalsah)" (Psalms 84:3), and as it is written: "And the soul of David was consumed (vatechal)" (II Samuel 13:39). For the essence of the sustenance of the weekdays is only through the illumination of the Ratzon that shines on Shabbos, as mentioned above. And in this aspect a person must perform all the melachos and commerce during the six days of activity — to know and believe in truth that he does not do anything at all, rather everything is through the power of Hashem. As Hashem, blessed be He, warned us about this, as it is written: "Lest you eat and be sated… and you say in your heart: 'My strength and the might of my hand has made me this wealth'" (Deuteronomy 8:12–17) etc. For one must remember this very much — not to err and forget, G-d forbid, by saying in his heart that he himself does some act or work, G-d forbid. For this is the aspect of "my strength and the might of my hand has made" etc. Rather, one must remember Hashem, as it is written: "And you shall remember Hashem your G-d, for it is He Who gives you the power to make wealth" (Deuteronomy 8:18). For everything is through the power of Hashem alone. And the melachah is done by itself — in the aspect of "six days shall work be done" etc., as mentioned above — in the aspect of the work of the Mishkan. For all the 39 melachos are accomplished and blessed only through Shabbos, when there is the cessation of all the 39 melachos — through receiving then the illumination of the Ratzon, from which comes all parnasah — the aspect of "You open Your hand" etc., as mentioned above. For the hands are the instruments of action of all the 39 melachos. And it is impossible for the hands to draw parnasah through the 39 melachos except through receiving and being blessed from their root — that is, from the aspect of the hands that are in the Sea of Wisdom, from which comes the essence of parnasah — the aspect of "You open Your hand and satisfy every living being with ratzon", as mentioned above, and as explained in the aforementioned discourse. And this is the aspect of "Not in the strength of the horse does He delight, nor in the legs of a man does He take pleasure. Hashem takes pleasure in those who fear Him" (Psalms 147:10–11). For at first the psalm speaks about the drawing of abundance and parnasah, as it is written there previously: "He Who prepares rain for the earth" etc., "He gives the animal its bread" etc. And afterwards the verse explains that all this does not depend, G-d forbid, on human efforts. Rather, everything is through the will of Hashem alone. And this is: "Not in the strength of the horse does He delight, nor in the legs of a man does He take pleasure. Hashem takes pleasure in those who fear Him" — for the essence of abundance and parnasah is not through human exertion, G-d forbid, through the strength of the horse and the legs of a man — who goes and travels and exerts himself for the sake of parnasah. Rather, the essence of parnasah is through the illumination of the Ratzon that one draws from Shabbos into the six weekdays, as mentioned above. And this is "Hashem takes pleasure [rotzeh] in those who fear Him" — for the essence of parnasah is only through the illumination of the Ratzon, as mentioned above. And the essence of parnasah is received by Malchus, which is the aspect of yirah, from the aspect of the Supreme Ratzon — through the trust of each person — the aspect of "all of them look to You with hope" etc., as explained in the aforementioned discourse. And this is "Hashem takes pleasure in those who fear Him" — "those who fear Him," specifically — for the essence depends on yirah, as explained in the aforementioned discourse, that the essence of the illumination of son and student — through whom the Ratzon shines, from which Malchus receives the parnasah — everything depends on yirah — see there. And this is "those who hope for His lovingkindness" — that is, the fact that each person hopes for His lovingkindness and trusts in Hashem — through this specifically the yirah — the aspect of Malchus — ascends and receives the parnasah from the illumination of the Ratzon, which is the aspect of Shabbos, as mentioned above. For Shabbos is the aspect of yirah, the aspect of yareh Shabbos — for the essence of the illumination of son and student and the essence of parnasah are through yirah specifically, as mentioned above. And this is the aspect of Shabbos Malkesah [the Shabbos Queen], etc., as mentioned above. — 5 — And this is why Hashem, blessed be He, cautioned about Shabbos before the work of the Mishkan — to teach that the work of the Mishkan does not override Shabbos, as our Sages of blessed memory said. For since the work of the Mishkan is only in the aspect of the illumination of the Ratzon, as mentioned above, and the melachah was done by itself, as mentioned above — they could have erred and said that it overrides Shabbos, since they are not really doing anything at all, rather all the melachos are in the aspect of the illumination of the Ratzon, as mentioned above. And therefore Hashem, blessed be He, warned us that we should not err in this. For even so, the work of the Mishkan does not override Shabbos, for Shabbos is higher than this — higher than the aspect of the illumination of the Ratzon that is clothed within the aspect of the 39 melachos. For Shabbos is the aspect of complete bitul — the aspect of Ra'avah d'Ra'avin [the Will of Wills]. And then there is no work or activity at all. On the contrary — it is impossible to perform the aspect of the work of the Mishkan — that is, to perform all the 39 melachos in the aspect of Tal Oros, in the aspect of the illumination of the Ratzon — except through Shabbos. That is, through the rest and cessation of Shabbos. For specifically through Shabbos — through resting then completely from melachah, and then meriting the illumination of the Ratzon in its completeness, as mentioned above — through this specifically one merits to draw the holiness of Shabbos into the six weekdays. That is, one draws the illumination of the Ratzon into all the weekday activities, into all the 39 melachos. And all the 39 melachos become included in the aspect of Tal Oros — which is the aspect of the work of the Mishkan. It emerges that it is impossible to perform the aspect of the work of the Mishkan etc., as mentioned above, except through Shabbos, etc., as mentioned above. And this is why He preceded Shabbos to the work of the Mishkan. And wherever the work of the Mishkan is mentioned, the prohibition of melachah on Shabbos is stated first — for the work of the Mishkan does not override Shabbos. On the contrary — it is impossible to perform the aspect of the work of the Mishkan — that is, that all the 39 melachos should be in the aspect of Tal Oros, in the aspect of the illumination of the Ratzon — except through the sanctity of Shabbos, which is the aspect of the Will within all Wills, the aspect of Ra'avah d'Ra'avin, as mentioned above.

This is why the Torah praises Eretz Yisrael with the Seven Species — that it has such good fruits and is "a land flowing with milk and honey." At first glance this is puzzling. Is this the praise of Eretz Yisrael which is so holy? Hashem promised Avraham, Yitzchak, and Yaakov with many promises to give the Land to their descendants, and informed Israel through Moshe many times that He would fulfill His promise. The entire Torah is filled with the praise of Eretz Yisrael — every time He exhorts them to keep Torah and mitzvos, He mentions Eretz Yisrael: "to come and inherit the land." Is all this commotion just to eat such good fruits?

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.

Kohen atones for him, because in the Temple [Beis ha-Mikdash] there is the primary bitul, and there the light of the reshimu mentioned above illuminates well — for the reception of the radiance of the light of the reshimu mentioned above is according to the holiness of the person, the place, and the time. Therefore the slave who is the monetary acquisition [kinyan kaspo] of a Kohen can eat of terumah and kodashim, for the primary perfection of the Kohen is that he rectifies mammon from the zuhamas ha-nachash, until all the objects of the world — which are all encompassed within mammon — can receive the light of the reshimu mentioned above. And this is the primary rectification, as above. And this is [the meaning of]: “And you shall love Hashem your G-d with all your heart, and with all your soul, and with all your me'odecha” [Deuteronomy 6:5] — which is placed immediately following the verse: “Shema Yisrael — Hashem is our G-d, Hashem is One” — which is the primary aspect of bitul: to nullify oneself and become included in His Oneness with mesiras nefesh [total self-devotion] for the sanctification of the [Divine] Name, as our Sages of blessed memory stated. And afterwards one says: “And you shall love Hashem your G-d with all your heart, and with all your soul, and with all your me'odecha” — which refers to mammon, as is known — meaning to bind the light of the reshimu within one's heart, one's soul, and one's me'odecha, which is one's mammon, wherein is encompassed all the desire of this world — [meaning] to nullify everything for the love of Hashem, blessed-be-He. For the primary binding of the light of the reshimu is when one also purifies and sanctifies one's mammon from the cheyzu d'hai alma, wherein is the primary grip of the zuhamas ha-nachash, as above. And there [in mammon] is the primary rectification of the vessels — for the primary formation of the aspect of the vessels comes through the aspect of smol, gevuros, tzimtzumim [left side, severities, contractions] as is known — and this is the aspect of mammon, the aspect of “and in her left hand, wealth” etc. [Proverbs 3:16, regarding the Torah]. And this is the aspect of the sanctity of Shabbos, which is the tachlis [ultimate purpose], the aspect of the World to Come — for then all the thirty-nine melachos are nullified. And then is the primary perfection of da'as [knowledge/mind] to know Him, blessed-be-He, through the light of the reshimu mentioned above — because then all thirty-nine melachos that are [rooted] in

"A Person Must Cross on a Very Narrow Bridge" Tisurah = bridge = the only part of Tefillin touching the body. Yaakov = emes = "made himself a bridge." Truth is the bridge to cross this world without fear. Kri'as Yam Suf: dry land in mid-sea = the bridge of emes. Third day of Creation = Yaakov = emes.

Kohen atones for him, because in the Temple [Beis ha-Mikdash] there is the primary bitul, and there the light of the reshimu mentioned above illuminates well — for the reception of the radiance of the light of the reshimu mentioned above is according to the holiness of the person, the place, and the time. Therefore the slave who is the monetary acquisition [kinyan kaspo] of a Kohen can eat of terumah and kodashim, for the primary perfection of the Kohen is that he rectifies mammon from the zuhamas ha-nachash, until all the objects of the world — which are all encompassed within mammon — can receive the light of the reshimu mentioned above. And this is the primary rectification, as above. And this is [the meaning of]: “And you shall love Hashem your G-d with all your heart, and with all your soul, and with all your me'odecha” [Deuteronomy 6:5] — which is placed immediately following the verse: “Shema Yisrael — Hashem is our G-d, Hashem is One” — which is the primary aspect of bitul: to nullify oneself and become included in His Oneness with mesiras nefesh [total self-devotion] for the sanctification of the [Divine] Name, as our Sages of blessed memory stated. And afterwards one says: “And you shall love Hashem your G-d with all your heart, and with all your soul, and with all your me'odecha” — which refers to mammon, as is known — meaning to bind the light of the reshimu within one's heart, one's soul, and one's me'odecha, which is one's mammon, wherein is encompassed all the desire of this world — [meaning] to nullify everything for the love of Hashem, blessed-be-He. For the primary binding of the light of the reshimu is when one also purifies and sanctifies one's mammon from the cheyzu d'hai alma, wherein is the primary grip of the zuhamas ha-nachash, as above. And there [in mammon] is the primary rectification of the vessels — for the primary formation of the aspect of the vessels comes through the aspect of smol, gevuros, tzimtzumim [left side, severities, contractions] as is known — and this is the aspect of mammon, the aspect of “and in her left hand, wealth” etc. [Proverbs 3:16, regarding the Torah]. And this is the aspect of the sanctity of Shabbos, which is the tachlis [ultimate purpose], the aspect of the World to Come — for then all the thirty-nine melachos are nullified. And then is the primary perfection of da'as [knowledge/mind] to know Him, blessed-be-He, through the light of the reshimu mentioned above — because then all thirty-nine melachos that are [rooted] in

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Afterward, through the shofar = the awakening from sleep → the Mochin return, which = Kabbalas HaTorah (the Mochin returning through the shofar, through which the Torah was given) → all dinim are sweetened and nullified completely → the essential tikkun of t'shuvah in completeness. The essential sustenance of the world = through Torah — but the Tzaddik nullifies himself for a time, conducting himself in pshitus → drawing the Chesed Chinam → sustaining the distant, instilling hirhuray t'shuvah through spreading pshitus and t'mimus in the world. Yet this vitality is only temporary — the essential permanent vitality = through Torah, which the Tzaddik then returns and draws. "Bitulah shel Torah zehu kiyumah" — "The nullification of Torah is its sustenance." Then = the essential completeness of the world's sustenance. This is "Yom T'ruah yihyeh lachem" — "A day of blasting it shall be for you" (Bamidbar 29). Every t'ruah has a p'shutah [simple/straight blast] before it and a p'shutah after it. T'ruah = the letters of Torah Ayin [Torah + 70] = the 70 facets of Torah. Every t'ruah requires a p'shutah before and after — alluding to the above principle: the essential Kabbalas HaTorah is through t'mimus and pshitus = "bitulah shel Torah zehu kiyumah" = "The Torah endures only in one who makes himself as if he knows nothing." As we saw with our own eyes from our master, teacher, and Rav z"l many times — each time he would say he now knows nothing at all, and several times he swore he now knows nothing at all. Then within an instant he opened his holy mouth and revealed what he revealed. This same thing happened with this very Torah we are now discussing (as recounted in the Conversations after the Tales). After revealing what he revealed and knowing what came to be known to him → he returned to saying he knows nothing at all. This happened countless times. This = p'shutah before and p'shutah after the t'ruah = the essence of the shofar's voice. The t'ruah (= Torah, the 70 facets) cannot be revealed in the world except through the pshitus before and after. On Rosh HaShanah this is done many times — each t'ruah (drawing some facet of the 70 facets of Torah) requires a p'shutah before and after → drawing the Chesed Chinam (= the hidden Torah) from concealment to revelation.

Part 1 (§§ 1–5)

Shofar & Eretz Yisrael · Malchuyos/Zichronos/Shofros · Birur HaMachshavah · Sukkos

§21 [כא] And this is the aspect of the reading of the Megillah for the publicizing of the miracle (pirsumay nisa) — for one must publicize the miracle in the aspect of the peace that has a mouth (shalom she-yesh lo peh). For the miracle of Purim was hidden within nature, and therefore it requires publicizing — speaking forth the miracle with the mouth. For through speaking the miracle — through the reading of the Megillah — the faith in hidden Providence is spread and strengthened in all of Yisrael. And this is the aspect of peace that has a mouth: for the word of mouth reveals what was hidden, and through this the miracle is completed and the repair of faith in the Sages is spread throughout all generations. For through the reading of the Megillah in every generation, the repair of faith in the Sages is renewed and strengthened. And therefore the Megillah must be read aloud, with the voice — for the voice is the aspect of the peace that has a mouth, through which the hidden becomes revealed and the miracle of Providence is publicized. And through this publicizing, Amalek — the aspect of denial of Providence — is further subdued in every generation. For every time the Megillah is read and the miracle is publicized, the hold of Amalek over the mind is weakened and faith in the Sages and in Providence is strengthened. §22 [כב] And this is the aspect of the reading of the Torah and the reading of the Megillah that our Sages, of blessed memory, enacted — for both the reading of the Torah and the reading of the Megillah are the aspect of publicizing and spreading faith in the Sages through the spoken word. For the reading of the Torah is the aspect of the Written Torah being spoken aloud — and through the Sages enacting this reading, they connected the Written Torah to the Oral Torah. For the public reading of the Torah is itself an aspect of the Oral Torah — it was the Sages who enacted the readings, established the portions, and determined the laws of the reading. And similarly the reading of the Megillah — enacted by the Sages of the Great Assembly — is itself the Oral Torah speaking. And through both readings the peace that has a mouth is drawn — the spoken word of Torah — which strengthens faith in the Sages and subdues the forces of denial and confusion. §23 [כג]

And in this aspect one must perform the 39 melachos and commerce during the six days of activity — in the aspect of the illumination of the Ratzon that one draws from Shabbos into the six weekdays — in the aspect of "and the work of his hands, may You favor" (Deuteronomy 33:11). For one must draw the illumination of the Ratzon onto the hands, which are the instruments of action of all the 39 melachos. And through this, specifically, "Hashem shall bless his substance" (ibid.) — for the essence of blessing comes from there, from the aspect of the illumination of the Ratzon, from which comes the essence of parnasah, as mentioned above. And then all the melachah of the six weekdays is done by itself, in the aspect of the work of the Mishkan, as mentioned above. And this is the aspect of "six days shall work be done" (Exodus 31:15) — "and on the seventh day is Shabbos." "Ta'aseh" [shall be done — in the passive] specifically — for through Shabbos one merits that the melachah is done by itself, as mentioned above. For the essence of the sustenance of all the six days of activity is through Shabbos — through the rest and cessation of Shabbos, through this comes the vitality, abundance, and sustenance of all the six days of activity. As it is written: "And G-d completed on the seventh day His work which He had done" (Genesis 2:2). And our Sages of blessed memory expounded: "What was the world lacking? Rest. Shabbos came, rest came — the work was completed and finished" (Bereishis Rabbah 10:9). For the essence of the sustenance of all the labors that Hashem, blessed be He, as it were, performed during the six days of Creation — all of it is only through the rest and cessation of Shabbos, as mentioned above. And this is the aspect of "Vayechal" — vayechal being a language of ratzon [longing/will], as it is written: "My soul longed and was also consumed (kalsah)" (Psalms 84:3), and as it is written: "And the soul of David was consumed (vatechal)" (II Samuel 13:39). For the essence of the sustenance of the weekdays is only through the illumination of the Ratzon that shines on Shabbos, as mentioned above. And in this aspect a person must perform all the melachos and commerce during the six days of activity — to know and believe in truth that he does not do anything at all, rather everything is through the power of Hashem. As Hashem, blessed be He, warned us about this, as it is written: "Lest you eat and be sated… and you say in your heart: 'My strength and the might of my hand has made me this wealth'" (Deuteronomy 8:12–17) etc. For one must remember this very much — not to err and forget, G-d forbid, by saying in his heart that he himself does some act or work, G-d forbid. For this is the aspect of "my strength and the might of my hand has made" etc. Rather, one must remember Hashem, as it is written: "And you shall remember Hashem your G-d, for it is He Who gives you the power to make wealth" (Deuteronomy 8:18). For everything is through the power of Hashem alone. And the melachah is done by itself — in the aspect of "six days shall work be done" etc., as mentioned above — in the aspect of the work of the Mishkan. For all the 39 melachos are accomplished and blessed only through Shabbos, when there is the cessation of all the 39 melachos — through receiving then the illumination of the Ratzon, from which comes all parnasah — the aspect of "You open Your hand" etc., as mentioned above. For the hands are the instruments of action of all the 39 melachos. And it is impossible for the hands to draw parnasah through the 39 melachos except through receiving and being blessed from their root — that is, from the aspect of the hands that are in the Sea of Wisdom, from which comes the essence of parnasah — the aspect of "You open Your hand and satisfy every living being with ratzon", as mentioned above, and as explained in the aforementioned discourse. And this is the aspect of "Not in the strength of the horse does He delight, nor in the legs of a man does He take pleasure. Hashem takes pleasure in those who fear Him" (Psalms 147:10–11). For at first the psalm speaks about the drawing of abundance and parnasah, as it is written there previously: "He Who prepares rain for the earth" etc., "He gives the animal its bread" etc. And afterwards the verse explains that all this does not depend, G-d forbid, on human efforts. Rather, everything is through the will of Hashem alone. And this is: "Not in the strength of the horse does He delight, nor in the legs of a man does He take pleasure. Hashem takes pleasure in those who fear Him" — for the essence of abundance and parnasah is not through human exertion, G-d forbid, through the strength of the horse and the legs of a man — who goes and travels and exerts himself for the sake of parnasah. Rather, the essence of parnasah is through the illumination of the Ratzon that one draws from Shabbos into the six weekdays, as mentioned above. And this is "Hashem takes pleasure [rotzeh] in those who fear Him" — for the essence of parnasah is only through the illumination of the Ratzon, as mentioned above. And the essence of parnasah is received by Malchus, which is the aspect of yirah, from the aspect of the Supreme Ratzon — through the trust of each person — the aspect of "all of them look to You with hope" etc., as explained in the aforementioned discourse. And this is "Hashem takes pleasure in those who fear Him" — "those who fear Him," specifically — for the essence depends on yirah, as explained in the aforementioned discourse, that the essence of the illumination of son and student — through whom the Ratzon shines, from which Malchus receives the parnasah — everything depends on yirah — see there. And this is "those who hope for His lovingkindness" — that is, the fact that each person hopes for His lovingkindness and trusts in Hashem — through this specifically the yirah — the aspect of Malchus — ascends and receives the parnasah from the illumination of the Ratzon, which is the aspect of Shabbos, as mentioned above. For Shabbos is the aspect of yirah, the aspect of yareh Shabbos — for the essence of the illumination of son and student and the essence of parnasah are through yirah specifically, as mentioned above. And this is the aspect of Shabbos Malkesah [the Shabbos Queen], etc., as mentioned above. — 5 — And this is why Hashem, blessed be He, cautioned about Shabbos before the work of the Mishkan — to teach that the work of the Mishkan does not override Shabbos, as our Sages of blessed memory said. For since the work of the Mishkan is only in the aspect of the illumination of the Ratzon, as mentioned above, and the melachah was done by itself, as mentioned above — they could have erred and said that it overrides Shabbos, since they are not really doing anything at all, rather all the melachos are in the aspect of the illumination of the Ratzon, as mentioned above. And therefore Hashem, blessed be He, warned us that we should not err in this. For even so, the work of the Mishkan does not override Shabbos, for Shabbos is higher than this — higher than the aspect of the illumination of the Ratzon that is clothed within the aspect of the 39 melachos. For Shabbos is the aspect of complete bitul — the aspect of Ra'avah d'Ra'avin [the Will of Wills]. And then there is no work or activity at all. On the contrary — it is impossible to perform the aspect of the work of the Mishkan — that is, to perform all the 39 melachos in the aspect of Tal Oros, in the aspect of the illumination of the Ratzon — except through Shabbos. That is, through the rest and cessation of Shabbos. For specifically through Shabbos — through resting then completely from melachah, and then meriting the illumination of the Ratzon in its completeness, as mentioned above — through this specifically one merits to draw the holiness of Shabbos into the six weekdays. That is, one draws the illumination of the Ratzon into all the weekday activities, into all the 39 melachos. And all the 39 melachos become included in the aspect of Tal Oros — which is the aspect of the work of the Mishkan. It emerges that it is impossible to perform the aspect of the work of the Mishkan etc., as mentioned above, except through Shabbos, etc., as mentioned above. And this is why He preceded Shabbos to the work of the Mishkan. And wherever the work of the Mishkan is mentioned, the prohibition of melachah on Shabbos is stated first — for the work of the Mishkan does not override Shabbos. On the contrary — it is impossible to perform the aspect of the work of the Mishkan — that is, that all the 39 melachos should be in the aspect of Tal Oros, in the aspect of the illumination of the Ratzon — except through the sanctity of Shabbos, which is the aspect of the Will within all Wills, the aspect of Ra'avah d'Ra'avin, as mentioned above.

And therefore the mitzvah of milah is performed specifically by day, for the essence of the mitzvah of milah is to subdue the tardemah that dominates at night. And by day one can subdue it and nullify it. Amen. Translator's Summary — Laws of Milah, Halacha 1

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And in this aspect one must perform the 39 melachos and commerce during the six days of activity — in the aspect of the illumination of the Ratzon that one draws from Shabbos into the six weekdays — in the aspect of "and the work of his hands, may You favor" (Deuteronomy 33:11). For one must draw the illumination of the Ratzon onto the hands, which are the instruments of action of all the 39 melachos. And through this, specifically, "Hashem shall bless his substance" (ibid.) — for the essence of blessing comes from there, from the aspect of the illumination of the Ratzon, from which comes the essence of parnasah, as mentioned above. And then all the melachah of the six weekdays is done by itself, in the aspect of the work of the Mishkan, as mentioned above. And this is the aspect of "six days shall work be done" (Exodus 31:15) — "and on the seventh day is Shabbos." "Ta'aseh" [shall be done — in the passive] specifically — for through Shabbos one merits that the melachah is done by itself, as mentioned above. For the essence of the sustenance of all the six days of activity is through Shabbos — through the rest and cessation of Shabbos, through this comes the vitality, abundance, and sustenance of all the six days of activity. As it is written: "And G-d completed on the seventh day His work which He had done" (Genesis 2:2). And our Sages of blessed memory expounded: "What was the world lacking? Rest. Shabbos came, rest came — the work was completed and finished" (Bereishis Rabbah 10:9). For the essence of the sustenance of all the labors that Hashem, blessed be He, as it were, performed during the six days of Creation — all of it is only through the rest and cessation of Shabbos, as mentioned above. And this is the aspect of "Vayechal" — vayechal being a language of ratzon [longing/will], as it is written: "My soul longed and was also consumed (kalsah)" (Psalms 84:3), and as it is written: "And the soul of David was consumed (vatechal)" (II Samuel 13:39). For the essence of the sustenance of the weekdays is only through the illumination of the Ratzon that shines on Shabbos, as mentioned above. And in this aspect a person must perform all the melachos and commerce during the six days of activity — to know and believe in truth that he does not do anything at all, rather everything is through the power of Hashem. As Hashem, blessed be He, warned us about this, as it is written: "Lest you eat and be sated… and you say in your heart: 'My strength and the might of my hand has made me this wealth'" (Deuteronomy 8:12–17) etc. For one must remember this very much — not to err and forget, G-d forbid, by saying in his heart that he himself does some act or work, G-d forbid. For this is the aspect of "my strength and the might of my hand has made" etc. Rather, one must remember Hashem, as it is written: "And you shall remember Hashem your G-d, for it is He Who gives you the power to make wealth" (Deuteronomy 8:18). For everything is through the power of Hashem alone. And the melachah is done by itself — in the aspect of "six days shall work be done" etc., as mentioned above — in the aspect of the work of the Mishkan. For all the 39 melachos are accomplished and blessed only through Shabbos, when there is the cessation of all the 39 melachos — through receiving then the illumination of the Ratzon, from which comes all parnasah — the aspect of "You open Your hand" etc., as mentioned above. For the hands are the instruments of action of all the 39 melachos. And it is impossible for the hands to draw parnasah through the 39 melachos except through receiving and being blessed from their root — that is, from the aspect of the hands that are in the Sea of Wisdom, from which comes the essence of parnasah — the aspect of "You open Your hand and satisfy every living being with ratzon", as mentioned above, and as explained in the aforementioned discourse. And this is the aspect of "Not in the strength of the horse does He delight, nor in the legs of a man does He take pleasure. Hashem takes pleasure in those who fear Him" (Psalms 147:10–11). For at first the psalm speaks about the drawing of abundance and parnasah, as it is written there previously: "He Who prepares rain for the earth" etc., "He gives the animal its bread" etc. And afterwards the verse explains that all this does not depend, G-d forbid, on human efforts. Rather, everything is through the will of Hashem alone. And this is: "Not in the strength of the horse does He delight, nor in the legs of a man does He take pleasure. Hashem takes pleasure in those who fear Him" — for the essence of abundance and parnasah is not through human exertion, G-d forbid, through the strength of the horse and the legs of a man — who goes and travels and exerts himself for the sake of parnasah. Rather, the essence of parnasah is through the illumination of the Ratzon that one draws from Shabbos into the six weekdays, as mentioned above. And this is "Hashem takes pleasure [rotzeh] in those who fear Him" — for the essence of parnasah is only through the illumination of the Ratzon, as mentioned above. And the essence of parnasah is received by Malchus, which is the aspect of yirah, from the aspect of the Supreme Ratzon — through the trust of each person — the aspect of "all of them look to You with hope" etc., as explained in the aforementioned discourse. And this is "Hashem takes pleasure in those who fear Him" — "those who fear Him," specifically — for the essence depends on yirah, as explained in the aforementioned discourse, that the essence of the illumination of son and student — through whom the Ratzon shines, from which Malchus receives the parnasah — everything depends on yirah — see there. And this is "those who hope for His lovingkindness" — that is, the fact that each person hopes for His lovingkindness and trusts in Hashem — through this specifically the yirah — the aspect of Malchus — ascends and receives the parnasah from the illumination of the Ratzon, which is the aspect of Shabbos, as mentioned above. For Shabbos is the aspect of yirah, the aspect of yareh Shabbos — for the essence of the illumination of son and student and the essence of parnasah are through yirah specifically, as mentioned above. And this is the aspect of Shabbos Malkesah [the Shabbos Queen], etc., as mentioned above. — 5 — And this is why Hashem, blessed be He, cautioned about Shabbos before the work of the Mishkan — to teach that the work of the Mishkan does not override Shabbos, as our Sages of blessed memory said. For since the work of the Mishkan is only in the aspect of the illumination of the Ratzon, as mentioned above, and the melachah was done by itself, as mentioned above — they could have erred and said that it overrides Shabbos, since they are not really doing anything at all, rather all the melachos are in the aspect of the illumination of the Ratzon, as mentioned above. And therefore Hashem, blessed be He, warned us that we should not err in this. For even so, the work of the Mishkan does not override Shabbos, for Shabbos is higher than this — higher than the aspect of the illumination of the Ratzon that is clothed within the aspect of the 39 melachos. For Shabbos is the aspect of complete bitul — the aspect of Ra'avah d'Ra'avin [the Will of Wills]. And then there is no work or activity at all. On the contrary — it is impossible to perform the aspect of the work of the Mishkan — that is, to perform all the 39 melachos in the aspect of Tal Oros, in the aspect of the illumination of the Ratzon — except through Shabbos. That is, through the rest and cessation of Shabbos. For specifically through Shabbos — through resting then completely from melachah, and then meriting the illumination of the Ratzon in its completeness, as mentioned above — through this specifically one merits to draw the holiness of Shabbos into the six weekdays. That is, one draws the illumination of the Ratzon into all the weekday activities, into all the 39 melachos. And all the 39 melachos become included in the aspect of Tal Oros — which is the aspect of the work of the Mishkan. It emerges that it is impossible to perform the aspect of the work of the Mishkan etc., as mentioned above, except through Shabbos, etc., as mentioned above. And this is why He preceded Shabbos to the work of the Mishkan. And wherever the work of the Mishkan is mentioned, the prohibition of melachah on Shabbos is stated first — for the work of the Mishkan does not override Shabbos. On the contrary — it is impossible to perform the aspect of the work of the Mishkan — that is, that all the 39 melachos should be in the aspect of Tal Oros, in the aspect of the illumination of the Ratzon — except through the sanctity of Shabbos, which is the aspect of the Will within all Wills, the aspect of Ra'avah d'Ra'avin, as mentioned above.

And the doubt was whether the T’ruah is g’nuchay — namely, Sh’varim — which is the aspect of laiv nishbar v’nidkeh [a broken and crushed heart], like one who groans from his heart. And this is corresponding to the damage of the three aspects that are in the ko’ach — namely, makom, tziyur, and z’man near the Yud at the beginning. Meaning, the doubt was whether the main t’shuvah is to rectify the damage to the machashavah [thought] — for the main thing is not to allow [the thought] to take form in a thought of transgression, chas v’shalom. For if he had not allowed it to take form in thought, he certainly would not have come to transgression in any manner. Therefore, perhaps the main t’shuvah is needed only for the damage to thought, as above. And this is the aspect of Sh’varim — the aspect of a broken and crushed heart, the aspect of g’nuchi ganach — namely, the sighing and groaning of the heart. For since the main damage is in the thought that is in the heart, therefore the t’shuvah is through a broken heart — namely, groaning and sighing, that one groans and regrets in one’s heart over the damage to the thought that is in the heart. Or whether we should say that the main t’shuvah is for the damage to the ma’aseh [deed] — for even so, the main transgression is when it comes to actual deed, chas v’shalom, Rachamana litzlan [may the Merciful One save us]. And this is the aspect of the T’ruah — in the aspect of “You shall smash them [t’roaim] with a rod of iron” (T’hillim 2:9) — that one needs to do great t’shuvah to annihilate and break all the k’lipos [husks] that were made through the transgression, chas v’shalom. And therefore, when the transgression came to actual deed, chas v’shalom, one needs a kol of y’lalah [wailing], which is greater than groaning. For groaning is only in the heart, as above, but y’lalah is a sound of crying and wailing — that one needs to cry out and wail in a bitter voice, with many sounds pressed one upon the other like a T’ruah, over the greatness of the damage he did in deed, chas v’shalom. So that through this he will rectify the damages through the greatness of his t’shuvah. And it will be fulfilled in him: “You shall smash them with a rod of iron; like a potter’s vessel You shall shatter them” — that he will break and shatter all the k’lipos and the accusers. And this is the aspect of T’ruah, which is y’lulai yalil — which is greater than g’nuchay — which is t’shuvah over the damage to the ma’aseh. And it is three sounds, corresponding to the three aspects of makom, tziyur, and z’man near the Yud at the end, the aspect of po’al. And so too the Sh’varim is also three sounds, corresponding to the three aspects near the Yud at the beginning, the aspect of ko’ach. And both together are six sounds — the aspect of the six letters mentioned above, through which one brings out from ko’ach to po’al, as above. And therefore Rabbasainu, of blessed memory, were compelled, from the doubt, to do both — which are the aspect of the Vav [= 6], as above. And they were also compelled to do each one separately — namely, T’kiah-Sh’varim-T’kiah separately, and T’kiah-T’ruah-T’kiah separately. For one needs to rectify them all — namely, to rectify the damage to the ma’aseh and the machashavah together — namely, the damage of a transgression done b’maizid [intentionally], in which one damages both the thought and the deed. And corresponding to this is T’kiah-Sh’varim-T’ruah-T’kiah, which includes both, thought and deed, as above. And sometimes one [damages] in thought alone without performing the transgression in actuality — and corresponding to this is T’kiah-Sh’varim-T’kiah. And sometimes there is deed without thought, such as an avairah b’shogeig [unintentional transgression] — and corresponding to this is T’kiah-T’ruah-T’kiah. And all the tikkun is in the aspect of bringing out from ko’ach to po’al. For through the damage, the po’al withdraws and returns to the ko’ach, as above, and one needs through the t’shuvah to return and open, etc., as above. And also for the damage to thought, one needs to return and bring out from ko’ach to po’al. For even in thought alone there is the aspect of ko’ach and po’al — namely, the beginning and start of the thought when it has no form yet, and its end when it takes form in makom, tziyur, and z’man. And therefore there is always a T’kiah at the beginning and a T’kiah at the end, and a T’ruah in the middle — or Sh’varim, which is also a T’ruah — which is the aspect of bringing out from ko’ach to po’al, which is a Yud at the beginning and a Yud at the end, etc., as above. And this is the aspect of the one hundred kolos [sounds] that we blow on Rosh HaShanah. For from the ko’ach until the po’al — namely, from the beginning of the thought until the end of the deed — is the aspect of one hundred [mai’ah], in the aspect of “Do not read ‘mah’ [what] but ‘mai’ah’ [one hundred].” This is the aspect of ma’asair min ha’ma’asair [a tithe from the tithe; i.e., 10 × 10 = 100]. For it needs to descend through the chain [hishtalshlus] in the aspects of machashavah, dibbur, u’ma’aseh [thought, speech, and deed], which are one hundred aspects of descent. And therefore we need one hundred kolos — so that it should descend and go out from ko’ach to po’al, which are one hundred aspects, as above. And behold, on Rosh HaShanah one begins to bring out from ko’ach to po’al through the emes, which is the aspect of the kol Shofar, as above — through which the letters of the dibbur are completed (as is explained there). But one still needs to make n’kudos for the letters and to bring out the dibbur from the maitzar ha’garon [narrow place of the throat]. For on Rosh HaShanah, only the kol alone [voice alone] is revealed. For since there are not yet n’kudos for the letters, the letters are not heard — for the letters cannot be revealed except through the n’kudos. And therefore the kol of the Shofar is the aspect of “from the narrow place I called to Y-ah” — the aspect of the narrow place of the throat. For it is impossible to bring out the dibbur in fullness except through the n’kudos. And when one makes n’kudos for the letters and the dibbur is completed, and it goes out from the narrow place of the throat, then it is completed and goes out from ko’ach to po’al in fullness (see all this in the aforementioned ma’amar). And these n’kudos are made during the other days of t’shuvah — which are nine days after Rosh HaShanah, corresponding to the nine n’kudin that exist from shuruk until kamatz. For the n’kudos are made through kisufin [yearnings] and chaishek [desire] (as is explained there) — namely, through the days of t’shuvah, in which they yearn and long for Hashem, blessed be He, with strong desire. For they are days of t’shuvah, days of ratzon [will/favor], in which all of Yisrael attach themselves to Hashem, blessed be He, with great desire and yearnings and great longings for Hashem, blessed be He. Through this, the aspect of n’kudos are made, and each day one n’kudah [vowel point] is completed. Until on the Holy Day [Yom HaKadosh, i.e., Yom Kippur] the uppermost n’kudah is completed — namely, kamatz, which is the aspect of Keser [Crown]. And then it is Yom HaKippurim, which is the aspect of Keser, as is known. And then, when all the n’kudos are completed, then it goes out from ko’ach to po’al in fullness (and therefore then the N’sirah is completed entirely). And therefore we pray on Yom Kippur five t’fillos — corresponding to the five motzaos ha’peh [points of articulation of the mouth]. For then the dibbur is completed through the n’kudos, as above.

v'Sha'ar Brachos Pratiyos [and Other Specific Blessings]

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.

Hilchos Masa U'Masan, Halacha 6 is explained in

Hilchos Bais HaKnesses, Halacha 6, Section 24.

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And therefore "K'tores ma'asheres" ["the K'tores makes wealthy"] (Yoma 26a). K'tores specifically. For the main completeness of the wealth is when one refines the sparks from the k'lipos, in the aspect of K'tores specifically, as above. For when one conducts commerce, it is the aspect of offering the korban Tamid and K'tores, as is explained in the Torah "Ashray Zarka" (in Siman 35). And the main element is the K'tores — which specifically makes wealthy. For the K'tores was inside, within the Heichal — which is the aspect of the house, where is the main guarding and sustenance of the wealth, as above. And therefore one needs four amos before the entrance specifically, in the courtyard. For through the entrance one enters inside, and through there one brings in and elevates all the sparks from outside to inside, into the house — where is the main illumination of the rosh bayis, which is the aspect of the four letters of the Name, four Mochin, four y'sodos, etc., as above. And therefore one needs four amos, to draw the illumination of the rosh bayis into the four amos. Through which specifically he has the power to refine and to bring the wealth from the courtyard to inside. And therefore there he needs to unload his burden, that it should be placed there until he refines all the sparks from the depths of the k'lipos. And then the wealth will be refined until he merits it in completeness and brings it inside, into the house — where is the main guarding and sustenance of all the wealth, as above. For the main birur outside is through the power that one receives from the rosh bayis who is inside, within the house. And therefore at the time that one engages in commerce, one needs to connect oneself to the rosh bayis, as above.

And therefore "K'tores ma'asheres" ["the K'tores makes wealthy"] (Yoma 26a). K'tores specifically. For the main completeness of the wealth is when one refines the sparks from the k'lipos, in the aspect of K'tores specifically, as above. For when one conducts commerce, it is the aspect of offering the korban Tamid and K'tores, as is explained in the Torah "Ashray Zarka" (in Siman 35). And the main element is the K'tores — which specifically makes wealthy. For the K'tores was inside, within the Heichal — which is the aspect of the house, where is the main guarding and sustenance of the wealth, as above. And therefore one needs four amos before the entrance specifically, in the courtyard. For through the entrance one enters inside, and through there one brings in and elevates all the sparks from outside to inside, into the house — where is the main illumination of the rosh bayis, which is the aspect of the four letters of the Name, four Mochin, four y'sodos, etc., as above. And therefore one needs four amos, to draw the illumination of the rosh bayis into the four amos. Through which specifically he has the power to refine and to bring the wealth from the courtyard to inside. And therefore there he needs to unload his burden, that it should be placed there until he refines all the sparks from the depths of the k'lipos. And then the wealth will be refined until he merits it in completeness and brings it inside, into the house — where is the main guarding and sustenance of all the wealth, as above. For the main birur outside is through the power that one receives from the rosh bayis who is inside, within the house. And therefore at the time that one engages in commerce, one needs to connect oneself to the rosh bayis, as above.

And therefore "K'tores ma'asheres" ["the K'tores makes wealthy"] (Yoma 26a). K'tores specifically. For the main completeness of the wealth is when one refines the sparks from the k'lipos, in the aspect of K'tores specifically, as above. For when one conducts commerce, it is the aspect of offering the korban Tamid and K'tores, as is explained in the Torah "Ashray Zarka" (in Siman 35). And the main element is the K'tores — which specifically makes wealthy. For the K'tores was inside, within the Heichal — which is the aspect of the house, where is the main guarding and sustenance of the wealth, as above. And therefore one needs four amos before the entrance specifically, in the courtyard. For through the entrance one enters inside, and through there one brings in and elevates all the sparks from outside to inside, into the house — where is the main illumination of the rosh bayis, which is the aspect of the four letters of the Name, four Mochin, four y'sodos, etc., as above. And therefore one needs four amos, to draw the illumination of the rosh bayis into the four amos. Through which specifically he has the power to refine and to bring the wealth from the courtyard to inside. And therefore there he needs to unload his burden, that it should be placed there until he refines all the sparks from the depths of the k'lipos. And then the wealth will be refined until he merits it in completeness and brings it inside, into the house — where is the main guarding and sustenance of all the wealth, as above. For the main birur outside is through the power that one receives from the rosh bayis who is inside, within the house. And therefore at the time that one engages in commerce, one needs to connect oneself to the rosh bayis, as above.

And therefore "K'tores ma'asheres" ["the K'tores makes wealthy"] (Yoma 26a). K'tores specifically. For the main completeness of the wealth is when one refines the sparks from the k'lipos, in the aspect of K'tores specifically, as above. For when one conducts commerce, it is the aspect of offering the korban Tamid and K'tores, as is explained in the Torah "Ashray Zarka" (in Siman 35). And the main element is the K'tores — which specifically makes wealthy. For the K'tores was inside, within the Heichal — which is the aspect of the house, where is the main guarding and sustenance of the wealth, as above. And therefore one needs four amos before the entrance specifically, in the courtyard. For through the entrance one enters inside, and through there one brings in and elevates all the sparks from outside to inside, into the house — where is the main illumination of the rosh bayis, which is the aspect of the four letters of the Name, four Mochin, four y'sodos, etc., as above. And therefore one needs four amos, to draw the illumination of the rosh bayis into the four amos. Through which specifically he has the power to refine and to bring the wealth from the courtyard to inside. And therefore there he needs to unload his burden, that it should be placed there until he refines all the sparks from the depths of the k'lipos. And then the wealth will be refined until he merits it in completeness and brings it inside, into the house — where is the main guarding and sustenance of all the wealth, as above. For the main birur outside is through the power that one receives from the rosh bayis who is inside, within the house. And therefore at the time that one engages in commerce, one needs to connect oneself to the rosh bayis, as above.

And therefore "K'tores ma'asheres" ["the K'tores makes wealthy"] (Yoma 26a). K'tores specifically. For the main completeness of the wealth is when one refines the sparks from the k'lipos, in the aspect of K'tores specifically, as above. For when one conducts commerce, it is the aspect of offering the korban Tamid and K'tores, as is explained in the Torah "Ashray Zarka" (in Siman 35). And the main element is the K'tores — which specifically makes wealthy. For the K'tores was inside, within the Heichal — which is the aspect of the house, where is the main guarding and sustenance of the wealth, as above. And therefore one needs four amos before the entrance specifically, in the courtyard. For through the entrance one enters inside, and through there one brings in and elevates all the sparks from outside to inside, into the house — where is the main illumination of the rosh bayis, which is the aspect of the four letters of the Name, four Mochin, four y'sodos, etc., as above. And therefore one needs four amos, to draw the illumination of the rosh bayis into the four amos. Through which specifically he has the power to refine and to bring the wealth from the courtyard to inside. And therefore there he needs to unload his burden, that it should be placed there until he refines all the sparks from the depths of the k'lipos. And then the wealth will be refined until he merits it in completeness and brings it inside, into the house — where is the main guarding and sustenance of all the wealth, as above. For the main birur outside is through the power that one receives from the rosh bayis who is inside, within the house. And therefore at the time that one engages in commerce, one needs to connect oneself to the rosh bayis, as above.

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Therefore on Rosh HaShanah we pray much for the sprouting of the horn of Mashi'ach: "Simchah l'artzecha v'sason l'irecha utz'michas keren l'David avdecha" — "Joy to Your land, gladness to Your city, and the sprouting of a horn for David Your servant." Our essential hope to return through Mashi'ach Tzidkainu = through kedushas Rosh HaShanah (when the world was created in His gratuitous chesed). Each year on Rosh HaShanah → the k'lipos and the dominion of the nations over Eretz Yisrael are subdued → kedushas Eretz Yisrael is revealed and drawn to us → until Hashem will have mercy, subdue them completely, and return the land to us speedily. Therefore Rosh HaShanah is the first day of the Aseres Y'mai T'shuvah [Ten Days of Repentance]. The essential t'shuvah is through the Chesed Chinam that sustained the world before Mattan Torah. Those who already transgressed the Torah's commandments have no sustenance through Torah (since they violated it). They could not return — for according to revealed Torah law given to the court below, t'shuvah does not help: one who transgressed a prohibition carrying lashes or one of the four death penalties — even if he wants to return with all forms of t'shuvah — it does not exempt him from the din of lashes or death. The essential t'shuvah that works = through the Chesed Chinam that sustained the world before Mattan Torah. Just as it sustained the world for 26 generations before Mattan Torah until Yisrael would receive the Torah — so it sustains the wicked despite their transgressing the Torah, until they return and fulfill it. Since on Rosh HaShanah (when the world was created) this Chesed is drawn (= the path to Eretz Yisrael) → then is the essential beginning of t'shuvah → therefore the Aseres Y'mai T'shuvah begin then.

Likutay Halachos — Hilchos Kri'as HaTorah

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.

And therefore, King David, peace be upon him, began the Book of Tehillim with: “Fortunate is the man who has not walked in the counsel of the wicked” (Tehillim 1:1). For indeed, fortunate is he, fortunate is his portion, one who has escaped from the counsel of the wicked in its entirety. For how many people have been ensnared in them like trapped birds, G–d save us. For just as through the eitzos of holiness, the aspect of “deep waters are the counsel,” etc., the emunah grows, as above — so too in reverse, through wicked counsels, G–d forbid, the emunah of holiness is weakened, G–d forbid, and false beliefs and denials are drawn forth, G–d save us. And the shoes are the aspect of protection for the feet. And therefore our Sages of blessed memory said: “A person should always sell everything he has and buy shoes for his feet” (Shabbos 129a). And therefore we bless over them: “Who has provided me all my needs” — for they are the aspect of protection for the feet, which are the aspect of the eitzos, through which the essential sustaining of the emunah occurs, as above. And this is the aspect of “Ozeir Yisrael bigvurah” [Who girds Israel with strength]. This is the aspect of the emunah that has been magnified through the eitzos, as it is written: “And righteousness shall be the girdle of his loins, and faithfulness the girdle of his waist” (Yeshayahu 11:5) — the aspect of: “Hashem has clothed Himself; He has girded Himself with strength” (Tehillim 93:1) — which is mentioned in the Torah mentioned above. And this is the aspect of “Oteir Yisrael b’sif’arah” [Who crowns Israel with splendor] — which we bless over the covering of the head. This is the aspect of: “The beginning of Your word is truth” (Tehillim 119:160), which is the aspect of Tiferes, the aspect of Yaakov, as is known — from which is the essential sustaining of the emunah, the aspect of: “Tzedek, when it is joined with Emes, is called emunah.” For the essential eitzos through which the emunah grows are drawn from Emes [Truth], as it is written: “Behold, You desire truth in the inward parts” (Tehillim 51:8), etc. (as is explained elsewhere). And this is the aspect of “Hanosein laya’eif ko’ach” [Who gives strength to the weary] — which we bless over the fact that one’s neshamah and mind have been renewed within the emunah, in the aspect of: “New every morning; great is Your faithfulness.” That is, as above — for the essence of all the blessings is through the magnifying of the emunah in the morning, which has been magnified through all the repairs mentioned above. And this is the aspect of “Hama’avir sheinah mei’einai” [Who removes sleep from my eyes], etc. And we conclude: “Hagomeil chasadim tovim” [Who bestows good kindnesses], etc. For during the darkness of night, which is the aspect of the absence of counsel, the aspect of: “Who is this that darkens counsel?” (Iyov 38:2) (as is explained there) — then one needs to sleep and completely remove one’s da’as [awareness], so that the false beliefs will not prevail, G–d forbid — which are drawn from the corruption of the eitzos, which are the aspect of the darkness of night, as above. But one must minimize sleep, and sleep only what is necessary for a person’s survival, so that one’s neshamah will be renewed within the emunah of above, which is the root of the emunah. And then, upon awakening — when one’s soul returns into one’s body — one again draws all the repairs of the emunah and magnifies it, through the eitzos that are revealed, as above. And this is why we conclude the blessing of “Who removes sleep” with: “Who bestows good kindnesses.” Chasadim tovim [good kindnesses] — this is the aspect of “the faithful kindnesses of David” (Yeshayahu 55:3), which are the aspect of Netzach and Hod, which are the aspect of eitzos (as is explained elsewhere). For through the removal of sleep — when one’s neshamah returns into one’s body, which is the aspect of drawing spiritual divinity into constrictions — through this, good eitzos are drawn forth. And this is the aspect of chasadim tovim, the aspect of the kindnesses of David, as above. And this is the aspect of: when he hears the sound of the rooster, he blesses: “Hanosein lasechvi vinah” [Who gives the rooster understanding], etc. — “Who has placed wisdom in the inward parts, or who has given the rooster understanding?” (Iyov 38:36). (See below, where this is explained well.) §9 And this is the aspect of the Akeidah [the Binding of Yitzchak]. For to draw up the waters mentioned above, which are the eitzos from which emunah grows, one must cry out from the depth of the heart, in the aspect of: “From the depths I called to You” (Tehillim 130:1), etc., in the aspect of: “Their heart cried out to Hashem” (Eichah 2:18). And the crying out from the depth of the heart — this is the aspect of mesiras nefesh [self-sacrifice] for the sanctification of Hashem, the aspect of: “To You, Hashem, I lift up my soul” (Tehillim 25:1). And Rashi explains: “I direct my heart.” And this is the aspect of the Akeidah — that Yitzchak sacrificed himself for the sanctification of Hashem and stretched out his neck upon the mizbei’ach [altar]. And this is the aspect of the crying of the heart from the depths, which is the aspect of mesiras nefesh, as above. And therefore, from there is drawn the aspect of the shofar of Rosh HaShanah, which is the shofar of the ram of Yitzchak, as it is written: “And behold, a ram behind him, caught in the thicket by its horns” (Bereishis 22:13). For the sound of the shofar of Rosh HaShanah is the aspect of: “From the depths I called to You, Hashem” — and this is the aspect of the entire essence of Rosh HaShanah, as is known.

And therefore, King David, peace be upon him, began the Book of Tehillim with: “Fortunate is the man who has not walked in the counsel of the wicked” (Tehillim 1:1). For indeed, fortunate is he, fortunate is his portion, one who has escaped from the counsel of the wicked in its entirety. For how many people have been ensnared in them like trapped birds, G–d save us. For just as through the eitzos of holiness, the aspect of “deep waters are the counsel,” etc., the emunah grows, as above — so too in reverse, through wicked counsels, G–d forbid, the emunah of holiness is weakened, G–d forbid, and false beliefs and denials are drawn forth, G–d save us. And the shoes are the aspect of protection for the feet. And therefore our Sages of blessed memory said: “A person should always sell everything he has and buy shoes for his feet” (Shabbos 129a). And therefore we bless over them: “Who has provided me all my needs” — for they are the aspect of protection for the feet, which are the aspect of the eitzos, through which the essential sustaining of the emunah occurs, as above. And this is the aspect of “Ozeir Yisrael bigvurah” [Who girds Israel with strength]. This is the aspect of the emunah that has been magnified through the eitzos, as it is written: “And righteousness shall be the girdle of his loins, and faithfulness the girdle of his waist” (Yeshayahu 11:5) — the aspect of: “Hashem has clothed Himself; He has girded Himself with strength” (Tehillim 93:1) — which is mentioned in the Torah mentioned above. And this is the aspect of “Oteir Yisrael b’sif’arah” [Who crowns Israel with splendor] — which we bless over the covering of the head. This is the aspect of: “The beginning of Your word is truth” (Tehillim 119:160), which is the aspect of Tiferes, the aspect of Yaakov, as is known — from which is the essential sustaining of the emunah, the aspect of: “Tzedek, when it is joined with Emes, is called emunah.” For the essential eitzos through which the emunah grows are drawn from Emes [Truth], as it is written: “Behold, You desire truth in the inward parts” (Tehillim 51:8), etc. (as is explained elsewhere). And this is the aspect of “Hanosein laya’eif ko’ach” [Who gives strength to the weary] — which we bless over the fact that one’s neshamah and mind have been renewed within the emunah, in the aspect of: “New every morning; great is Your faithfulness.” That is, as above — for the essence of all the blessings is through the magnifying of the emunah in the morning, which has been magnified through all the repairs mentioned above. And this is the aspect of “Hama’avir sheinah mei’einai” [Who removes sleep from my eyes], etc. And we conclude: “Hagomeil chasadim tovim” [Who bestows good kindnesses], etc. For during the darkness of night, which is the aspect of the absence of counsel, the aspect of: “Who is this that darkens counsel?” (Iyov 38:2) (as is explained there) — then one needs to sleep and completely remove one’s da’as [awareness], so that the false beliefs will not prevail, G–d forbid — which are drawn from the corruption of the eitzos, which are the aspect of the darkness of night, as above. But one must minimize sleep, and sleep only what is necessary for a person’s survival, so that one’s neshamah will be renewed within the emunah of above, which is the root of the emunah. And then, upon awakening — when one’s soul returns into one’s body — one again draws all the repairs of the emunah and magnifies it, through the eitzos that are revealed, as above. And this is why we conclude the blessing of “Who removes sleep” with: “Who bestows good kindnesses.” Chasadim tovim [good kindnesses] — this is the aspect of “the faithful kindnesses of David” (Yeshayahu 55:3), which are the aspect of Netzach and Hod, which are the aspect of eitzos (as is explained elsewhere). For through the removal of sleep — when one’s neshamah returns into one’s body, which is the aspect of drawing spiritual divinity into constrictions — through this, good eitzos are drawn forth. And this is the aspect of chasadim tovim, the aspect of the kindnesses of David, as above. And this is the aspect of: when he hears the sound of the rooster, he blesses: “Hanosein lasechvi vinah” [Who gives the rooster understanding], etc. — “Who has placed wisdom in the inward parts, or who has given the rooster understanding?” (Iyov 38:36). (See below, where this is explained well.) §9 And this is the aspect of the Akeidah [the Binding of Yitzchak]. For to draw up the waters mentioned above, which are the eitzos from which emunah grows, one must cry out from the depth of the heart, in the aspect of: “From the depths I called to You” (Tehillim 130:1), etc., in the aspect of: “Their heart cried out to Hashem” (Eichah 2:18). And the crying out from the depth of the heart — this is the aspect of mesiras nefesh [self-sacrifice] for the sanctification of Hashem, the aspect of: “To You, Hashem, I lift up my soul” (Tehillim 25:1). And Rashi explains: “I direct my heart.” And this is the aspect of the Akeidah — that Yitzchak sacrificed himself for the sanctification of Hashem and stretched out his neck upon the mizbei’ach [altar]. And this is the aspect of the crying of the heart from the depths, which is the aspect of mesiras nefesh, as above. And therefore, from there is drawn the aspect of the shofar of Rosh HaShanah, which is the shofar of the ram of Yitzchak, as it is written: “And behold, a ram behind him, caught in the thicket by its horns” (Bereishis 22:13). For the sound of the shofar of Rosh HaShanah is the aspect of: “From the depths I called to You, Hashem” — and this is the aspect of the entire essence of Rosh HaShanah, as is known.

And therefore, King David, peace be upon him, began the Book of Tehillim with: “Fortunate is the man who has not walked in the counsel of the wicked” (Tehillim 1:1). For indeed, fortunate is he, fortunate is his portion, one who has escaped from the counsel of the wicked in its entirety. For how many people have been ensnared in them like trapped birds, G–d save us. For just as through the eitzos of holiness, the aspect of “deep waters are the counsel,” etc., the emunah grows, as above — so too in reverse, through wicked counsels, G–d forbid, the emunah of holiness is weakened, G–d forbid, and false beliefs and denials are drawn forth, G–d save us. And the shoes are the aspect of protection for the feet. And therefore our Sages of blessed memory said: “A person should always sell everything he has and buy shoes for his feet” (Shabbos 129a). And therefore we bless over them: “Who has provided me all my needs” — for they are the aspect of protection for the feet, which are the aspect of the eitzos, through which the essential sustaining of the emunah occurs, as above. And this is the aspect of “Ozeir Yisrael bigvurah” [Who girds Israel with strength]. This is the aspect of the emunah that has been magnified through the eitzos, as it is written: “And righteousness shall be the girdle of his loins, and faithfulness the girdle of his waist” (Yeshayahu 11:5) — the aspect of: “Hashem has clothed Himself; He has girded Himself with strength” (Tehillim 93:1) — which is mentioned in the Torah mentioned above. And this is the aspect of “Oteir Yisrael b’sif’arah” [Who crowns Israel with splendor] — which we bless over the covering of the head. This is the aspect of: “The beginning of Your word is truth” (Tehillim 119:160), which is the aspect of Tiferes, the aspect of Yaakov, as is known — from which is the essential sustaining of the emunah, the aspect of: “Tzedek, when it is joined with Emes, is called emunah.” For the essential eitzos through which the emunah grows are drawn from Emes [Truth], as it is written: “Behold, You desire truth in the inward parts” (Tehillim 51:8), etc. (as is explained elsewhere). And this is the aspect of “Hanosein laya’eif ko’ach” [Who gives strength to the weary] — which we bless over the fact that one’s neshamah and mind have been renewed within the emunah, in the aspect of: “New every morning; great is Your faithfulness.” That is, as above — for the essence of all the blessings is through the magnifying of the emunah in the morning, which has been magnified through all the repairs mentioned above. And this is the aspect of “Hama’avir sheinah mei’einai” [Who removes sleep from my eyes], etc. And we conclude: “Hagomeil chasadim tovim” [Who bestows good kindnesses], etc. For during the darkness of night, which is the aspect of the absence of counsel, the aspect of: “Who is this that darkens counsel?” (Iyov 38:2) (as is explained there) — then one needs to sleep and completely remove one’s da’as [awareness], so that the false beliefs will not prevail, G–d forbid — which are drawn from the corruption of the eitzos, which are the aspect of the darkness of night, as above. But one must minimize sleep, and sleep only what is necessary for a person’s survival, so that one’s neshamah will be renewed within the emunah of above, which is the root of the emunah. And then, upon awakening — when one’s soul returns into one’s body — one again draws all the repairs of the emunah and magnifies it, through the eitzos that are revealed, as above. And this is why we conclude the blessing of “Who removes sleep” with: “Who bestows good kindnesses.” Chasadim tovim [good kindnesses] — this is the aspect of “the faithful kindnesses of David” (Yeshayahu 55:3), which are the aspect of Netzach and Hod, which are the aspect of eitzos (as is explained elsewhere). For through the removal of sleep — when one’s neshamah returns into one’s body, which is the aspect of drawing spiritual divinity into constrictions — through this, good eitzos are drawn forth. And this is the aspect of chasadim tovim, the aspect of the kindnesses of David, as above. And this is the aspect of: when he hears the sound of the rooster, he blesses: “Hanosein lasechvi vinah” [Who gives the rooster understanding], etc. — “Who has placed wisdom in the inward parts, or who has given the rooster understanding?” (Iyov 38:36). (See below, where this is explained well.) §9 And this is the aspect of the Akeidah [the Binding of Yitzchak]. For to draw up the waters mentioned above, which are the eitzos from which emunah grows, one must cry out from the depth of the heart, in the aspect of: “From the depths I called to You” (Tehillim 130:1), etc., in the aspect of: “Their heart cried out to Hashem” (Eichah 2:18). And the crying out from the depth of the heart — this is the aspect of mesiras nefesh [self-sacrifice] for the sanctification of Hashem, the aspect of: “To You, Hashem, I lift up my soul” (Tehillim 25:1). And Rashi explains: “I direct my heart.” And this is the aspect of the Akeidah — that Yitzchak sacrificed himself for the sanctification of Hashem and stretched out his neck upon the mizbei’ach [altar]. And this is the aspect of the crying of the heart from the depths, which is the aspect of mesiras nefesh, as above. And therefore, from there is drawn the aspect of the shofar of Rosh HaShanah, which is the shofar of the ram of Yitzchak, as it is written: “And behold, a ram behind him, caught in the thicket by its horns” (Bereishis 22:13). For the sound of the shofar of Rosh HaShanah is the aspect of: “From the depths I called to You, Hashem” — and this is the aspect of the entire essence of Rosh HaShanah, as is known.

For then, on Rosh HaShanah, one must repair the emunah, as is explained in the Torah mentioned above. Therefore, we must blow the shofar, which is the aspect of a voice that issues from the heart — a voice without speech. And this one merits through the merit of the Binding of Yitzchak, who sacrificed himself for the sanctification of Hashem, from where comes the aspect of the shofar of Rosh HaShanah, as above. And therefore, the mesiras nefesh is called by the name akeidah [binding], for the binding is on the feet — to indicate that through mesiras nefesh, which is the aspect of the crying of the heart from the depths, through this the feet are repaired, which are the aspect of the eitzos from which the emunah grows, as above. And therefore, after the Akeidah, we say the parashah of Keri’as Shema, which is the emunah of the Unity [of G–d]. For through all the above, one merits the emunah, as above. §10 And when one elevates the emunah, through this, geirim are made, etc., as above. And this is the aspect of the parashas hakorbanos [section of the sacrifices] and the ketores [incense], through which one elevates the sparks from the kelipos [husks]. And this is the aspect of geirim, who are souls and sparks that ascend from the kelipos and the sitra achara [other side] to holiness. §11 And when geirim are made, they can be harmful to Israel, G–d forbid, for they introduce ga’avah, etc. Through this, the false leaders seize the sword of pride, from which the lust of ni’uf [adultery] is drawn, G–d forbid. And one must subdue them through the maginei eretz [shields of the land], etc., as is explained there — see there. And this is the aspect of Pesukei d’Zimrah [Verses of Praise], in which we mention the greatness of Hashem and His sovereignty and His great dominion — to indicate that the ga’avah and the kingship belong to Hashem, blessed be He, alone. And through this, one subdues the ga’avah of the sitra achara that the geirim introduce. And this is the aspect of Shiras HaYam [the Song of the Sea] that we say at the end of Pesukei d’Zimrah, which begins: “I shall sing to Hashem, for He has triumphed gloriously” (Shemos 15:1). And this is the aspect of subduing the ga’avah of the sitra achara, for we mention that the ga’avah and the dominion belong only to Hashem, blessed be He, and all who are proud are subdued and fall before Him, as the Targum translates “ki ga’oh ga’ah” — “for He triumphed over the proud,” etc. And this is why it concludes: “Hashem shall reign forever and ever” (Shemos 15:18). For the ga’avah of the sitra achara is the aspect of the sovereignty of the sitra achara, the aspect of “I shall reign.” And therefore we mention the greatness of His sovereignty — that the kingship is His, blessed be He, the aspect of: “Hashem shall reign forever and ever.” And through this, one subdues and brings down the sovereignty of the sitra achara, which is the aspect of ga’avah. And this is why we say afterward: “For the kingship is Hashem’s,” etc. (Tehillim 22:29). “And the kingship shall be Hashem’s” (Ovadiah 1:21). “And Hashem shall be King,” etc. (Zechariah 14:9). All this is to reveal His sovereignty, blessed be He — to whom alone belongs the kingship, the aspect of: “For the kingship is Hashem’s.” And no person or creature has the right to be proud or to reign. And through this, one subdues and nullifies the ga’avah that the geirim introduce. Also, Shiras HaYam is the aspect of the repair of the bris [covenant]. For the splitting of the Yam Suf was in the merit of Yosef, who guarded the bris, as our Sages of blessed memory said (Bereishis Rabbah 87:8). And through this, one subdues the blemish of the lust of ni’uf that the geirim introduce through the ga’avah, as above. §12

For then, on Rosh HaShanah, one must repair the emunah, as is explained in the Torah mentioned above. Therefore, we must blow the shofar, which is the aspect of a voice that issues from the heart — a voice without speech. And this one merits through the merit of the Binding of Yitzchak, who sacrificed himself for the sanctification of Hashem, from where comes the aspect of the shofar of Rosh HaShanah, as above. And therefore, the mesiras nefesh is called by the name akeidah [binding], for the binding is on the feet — to indicate that through mesiras nefesh, which is the aspect of the crying of the heart from the depths, through this the feet are repaired, which are the aspect of the eitzos from which the emunah grows, as above. And therefore, after the Akeidah, we say the parashah of Keri’as Shema, which is the emunah of the Unity [of G–d]. For through all the above, one merits the emunah, as above. §10 And when one elevates the emunah, through this, geirim are made, etc., as above. And this is the aspect of the parashas hakorbanos [section of the sacrifices] and the ketores [incense], through which one elevates the sparks from the kelipos [husks]. And this is the aspect of geirim, who are souls and sparks that ascend from the kelipos and the sitra achara [other side] to holiness. §11 And when geirim are made, they can be harmful to Israel, G–d forbid, for they introduce ga’avah, etc. Through this, the false leaders seize the sword of pride, from which the lust of ni’uf [adultery] is drawn, G–d forbid. And one must subdue them through the maginei eretz [shields of the land], etc., as is explained there — see there. And this is the aspect of Pesukei d’Zimrah [Verses of Praise], in which we mention the greatness of Hashem and His sovereignty and His great dominion — to indicate that the ga’avah and the kingship belong to Hashem, blessed be He, alone. And through this, one subdues the ga’avah of the sitra achara that the geirim introduce. And this is the aspect of Shiras HaYam [the Song of the Sea] that we say at the end of Pesukei d’Zimrah, which begins: “I shall sing to Hashem, for He has triumphed gloriously” (Shemos 15:1). And this is the aspect of subduing the ga’avah of the sitra achara, for we mention that the ga’avah and the dominion belong only to Hashem, blessed be He, and all who are proud are subdued and fall before Him, as the Targum translates “ki ga’oh ga’ah” — “for He triumphed over the proud,” etc. And this is why it concludes: “Hashem shall reign forever and ever” (Shemos 15:18). For the ga’avah of the sitra achara is the aspect of the sovereignty of the sitra achara, the aspect of “I shall reign.” And therefore we mention the greatness of His sovereignty — that the kingship is His, blessed be He, the aspect of: “Hashem shall reign forever and ever.” And through this, one subdues and brings down the sovereignty of the sitra achara, which is the aspect of ga’avah. And this is why we say afterward: “For the kingship is Hashem’s,” etc. (Tehillim 22:29). “And the kingship shall be Hashem’s” (Ovadiah 1:21). “And Hashem shall be King,” etc. (Zechariah 14:9). All this is to reveal His sovereignty, blessed be He — to whom alone belongs the kingship, the aspect of: “For the kingship is Hashem’s.” And no person or creature has the right to be proud or to reign. And through this, one subdues and nullifies the ga’avah that the geirim introduce. Also, Shiras HaYam is the aspect of the repair of the bris [covenant]. For the splitting of the Yam Suf was in the merit of Yosef, who guarded the bris, as our Sages of blessed memory said (Bereishis Rabbah 87:8). And through this, one subdues the blemish of the lust of ni’uf that the geirim introduce through the ga’avah, as above. §12

And this is the aspect of "Let the waters be gathered from beneath the heavens to one place" — that all the waters of da'as should be drawn to one place. "To one place" specifically — the aspect of "Sh'ma Yisrael, Hashem Elokainu, Hashem Echad" — that one must draw all the waters of da'as found in the world to one place, to draw all the da'as into emunah in His unity, Yisbarach. And this is the totality of all the kavanos of K'rias Sh'ma — that the essential kavanah is in its simple sense, to believe in His oneness and unity, that He Yisbarach is the sole Master, who leads and rules and oversees. And in this are encompassed all the kavanos — which are to draw all the mochin through K'rias Sh'ma, and to unite Kudsha B'rich Hu and His Sh'chinah, etc. (as explained in the kavanos). That is, one must draw all manner of da'as and mochin into emunah in His unity, Yisbarach. And through this, "let the dry land appear" — for through this emunah is revealed, which is the aspect of earth. For at first the world was water within water, and then the world was tohu vavohu, as it is written, "And the earth was tohu vavohu, and darkness upon the face of the deep, and the spirit of G-d hovered upon the face of the waters." For as long as emunah was not revealed and drawn down — on account of the abundance of da'as, which is the aspect of the multitude of the waters of the deep — it was still tohu vavohu and darkness upon the face of the deep. For the essential sustenance of the heresy is from the abundance of da'as. And the essential sustenance of the world was only through "and the spirit of G-d" — which is the spirit of Mashiach — which was hovering upon the face of the waters. For the essential aspect of Mashiach is the aspect of emunah, as it is written, "And My emunah and My kindness shall be with him," etc. For he will reveal and introduce emunah in its completeness in all the inhabitants of the world, as it is written, "For then I shall turn to all the nations a clear language, to call in the Name of Hashem," etc. And similarly in many p'sukim. ~ 21 ~

And for this reason, one must muster strength to rise at chatzos. For day and night, which are the aspects of light and darkness, are the aspects of da'as and kesilus [foolishness] — which is the concealment of knowledge — as explained in the words of our Rebbe, of blessed memory, in the Torah-teaching "Dirshu," etc. (Likutay Moharan I, 37). That da'as is the aspect of light, and kesilus — the concealment of knowledge — is the aspect of darkness. For the darkness is drawn from the darkness of the da'as — the concealment of knowledge — from which these kushyos mentioned above are drawn. For it is brought in the Zohar: "When the night spreads its wings, then the gates of Gan Eden close, and the avenging officers go out into the world, and the world is conducted by the hand of the Matronisa." That is, at night, the darkness overpowers — which is the absence of da'as — which is the closing of the gates of Gan Eden, which are the aspects of the pathways of the intellect. And then "the avenging officers go out into the world" — which are the aspects of the judgments and kelipos, whose essential hold is in the kefiros and kushyos drawn through the departure of the da'as at night — which is the aspect of the closing of the gates of Gan Eden, as is known, and as above. "And then the world is conducted by the hand of the Matronisa" — which is the aspect of the holy Queen, which is the aspect of the holy emunah. For at night, at the time of darkness — the departure of da'as — then one must strengthen oneself only with emunah alone, which is the aspect of Malchus, the aspect of the Matronisa mentioned above. And this is the aspect of "and Your faithfulness [emunah] at night" (Psalms 92:3), as brought in the words of our Rebbe, of blessed memory, in another place, see there (Likutay Moharan I, 35). And this is the aspect of the sleep of the night. For at night, the darkness is drawn into the world. And the essential darkness is drawn from the supernal darkness, which is the aspect of the depth of the unfathomable, the aspect of: "He made darkness His hiding place" (Psalms 18:12) — which are the aspect of the kushyos that cannot be resolved, and for which it is impossible to find any answer in this world, under any circumstance. For these kushyos are the aspect of darkness that conceals the revelation of His G-dliness, yisbarach. And this darkness cannot be dispelled through any da'as — only through emunah alone, as above. For it is impossible to find a resolution to these kushyos, and one must rely only on emunah alone, as above. And this is the aspect of the sleep of the night — for sleep is the aspect of the departure of da'as. And then, during sleep, the da'as enters into emunah and is renewed there, the aspect of: "They are new every morning; great is Your faithfulness [emunah]" — as explained in the words of our Rebbe, of blessed memory, in the Torah-teaching "Ashray HaAm," etc. (Likutay Moharan I, 35) — see there. That is, during the darkness of the night — when these kelipos and kefiros and kushyos that cannot be resolved begin to rule over the world, which are the aspect of the darkness of night — then one needs sleep, which is a rectification and a rest for the mind. For then one must remove his da'as entirely — which is the aspect of sleep, the departure of da'as — and rely only on emunah alone. And this is the essential aspect of sleep: that one removes the da'as entirely and relies only on emunah, which is the aspect of the acceptance of the yoke of the Heavenly Kingdom that one accepts upon oneself before sleep, through Krias Shema recited upon the bed — which is the emunah of the unity. For during sleep, the mochin [mental faculties] enter into emunah. For against those kushyos that cannot be resolved — which are the aspect of the overwhelming darkness of the night — there one must remove his da'as entirely, in the aspect of actual sleep, and rely only on emunah alone.

font-size: 13px; color: var(--note-color); .zohar-quote { font-style: italic; Hilchos Nitteylas Yadayim Shacharis Halacha 3 The matter of nitteylas yadayim [washing the hands] after sleep, based on the Torah-teaching "Ki Saitzai LaMilchamah" [When you go out to war] in Likutay Moharan Tinyana, Siman 82; see there the entire Torah-teaching. The general principle relevant to our subject is that there exists an aspect of k'saider [in proper order] and shelo k'saider [not in proper order], which correspond to the aspect of: "Achor vaKedem tzartani" — "You have formed me behind and before" (Tehillim 139:5) —the aspect of Adam and Chavah, א״ב and תשר״ק. For Adam corresponds to the aspect of the Name הוי״ה filled with אלפין, whose gematria [numerical value] equals מ״ה [45], which is the aspect of k'saider, the aspect of kedem [before / forward], the aspect of א״ב [the aleph-beis] in proper order. And Chavah corresponds to the aspect of dibbur [speech], the aspect of "v'lailah l'lailah y'chaveh" [and night to night declares / expresses] (Tehillim 19:3), the aspect of Malchus [Kingship] — פה [mouth] etc., the aspect of תשר״ק — shelo k'saider, the aspect of achor [behind / backward], etc. And this is what we observe — that sometimes things go for a person shelo k'saider — this is drawn from the aspect of shelo k'saider mentioned above, through separating the aspect of shelo k'saider from the aspect of k'saider. And the primary cause of the blemish is through gadlus [arrogance / inflated ego], when one says, "Ana emloch" [I shall reign] — for through this he separates the aspect of Chavah-Malchus for himself, and detaches it from the Holy One, blessed be He. And then it lacks completeness, for the primary vitality of Malchus is מ״ה — namely, the seichel [intellect], which is the aspect of k'saider. For the completeness of all things is only when they are unified and connected to Him, blessed be He, for then they receive from Him, blessed be He, vitality in completeness. And the vitality is the mochin [mentalities / intellectual faculties], etc., the aspect of Chochmah — כ״ח מ״ה [the power of מ״ה], which is the primary vitality, the aspect of "HaChochmah t'chayeh" [Wisdom gives life] (Koheles 7:12), the aspect of "מ״ה chayainu, מ״ה kochainu" [what is our life, what is our strength], etc. And מ״ה is Adam, etc. It follows, then, that this aspect of Chavah-Malchus — when it is connected to Adam, to the aspect of מ״ה, namely, to the Holy One, blessed be He — then it possesses completeness, etc. And this is the meaning of: "LaHashem ha'aretz u'mlo'ah" — "The earth is Hashem's, and all that fills it" (Tehillim 24:1). And then things go for the person k'saider, for "ba'asar d'is d'char, nukva lo idkar taman" [in a place where the male is present, the female is not mentioned there] (Zohar, Chukas 183). It follows that the aspect of Chavah — shelo k'saider — is nullified through Adam — k'saider. And the aspect of k'saider is called יו״ד, for Malchus, which is called דלי״ת [the letter ד], has nothing of its own, and the Holy One, blessed be He, draws into it the vitality of Chochmah, which is called יו״ד. And this is יוּד וָאו דָלֶת [i.e., the spelling-out of the letter ד]. And this is the meaning of: "Achor vaKedem tzartani, vatasheiss alai kapeicha" — do not read "kapeicha" [Your palms] but rather "kapeicha" [i.e., כפיך — Your כ's] — namely, יוּד has the gematria of כ״ף [20].

font-size: 13px; color: var(--note-color); .zohar-quote { font-style: italic; Hilchos Nitteylas Yadayim Shacharis Halacha 3 The matter of nitteylas yadayim [washing the hands] after sleep, based on the Torah-teaching "Ki Saitzai LaMilchamah" [When you go out to war] in Likutay Moharan Tinyana, Siman 82; see there the entire Torah-teaching. The general principle relevant to our subject is that there exists an aspect of k'saider [in proper order] and shelo k'saider [not in proper order], which correspond to the aspect of: "Achor vaKedem tzartani" — "You have formed me behind and before" (Tehillim 139:5) —the aspect of Adam and Chavah, א״ב and תשר״ק. For Adam corresponds to the aspect of the Name הוי״ה filled with אלפין, whose gematria [numerical value] equals מ״ה [45], which is the aspect of k'saider, the aspect of kedem [before / forward], the aspect of א״ב [the aleph-beis] in proper order. And Chavah corresponds to the aspect of dibbur [speech], the aspect of "v'lailah l'lailah y'chaveh" [and night to night declares / expresses] (Tehillim 19:3), the aspect of Malchus [Kingship] — פה [mouth] etc., the aspect of תשר״ק — shelo k'saider, the aspect of achor [behind / backward], etc. And this is what we observe — that sometimes things go for a person shelo k'saider — this is drawn from the aspect of shelo k'saider mentioned above, through separating the aspect of shelo k'saider from the aspect of k'saider. And the primary cause of the blemish is through gadlus [arrogance / inflated ego], when one says, "Ana emloch" [I shall reign] — for through this he separates the aspect of Chavah-Malchus for himself, and detaches it from the Holy One, blessed be He. And then it lacks completeness, for the primary vitality of Malchus is מ״ה — namely, the seichel [intellect], which is the aspect of k'saider. For the completeness of all things is only when they are unified and connected to Him, blessed be He, for then they receive from Him, blessed be He, vitality in completeness. And the vitality is the mochin [mentalities / intellectual faculties], etc., the aspect of Chochmah — כ״ח מ״ה [the power of מ״ה], which is the primary vitality, the aspect of "HaChochmah t'chayeh" [Wisdom gives life] (Koheles 7:12), the aspect of "מ״ה chayainu, מ״ה kochainu" [what is our life, what is our strength], etc. And מ״ה is Adam, etc. It follows, then, that this aspect of Chavah-Malchus — when it is connected to Adam, to the aspect of מ״ה, namely, to the Holy One, blessed be He — then it possesses completeness, etc. And this is the meaning of: "LaHashem ha'aretz u'mlo'ah" — "The earth is Hashem's, and all that fills it" (Tehillim 24:1). And then things go for the person k'saider, for "ba'asar d'is d'char, nukva lo idkar taman" [in a place where the male is present, the female is not mentioned there] (Zohar, Chukas 183). It follows that the aspect of Chavah — shelo k'saider — is nullified through Adam — k'saider. And the aspect of k'saider is called יו״ד, for Malchus, which is called דלי״ת [the letter ד], has nothing of its own, and the Holy One, blessed be He, draws into it the vitality of Chochmah, which is called יו״ד. And this is יוּד וָאו דָלֶת [i.e., the spelling-out of the letter ד]. And this is the meaning of: "Achor vaKedem tzartani, vatasheiss alai kapeicha" — do not read "kapeicha" [Your palms] but rather "kapeicha" [i.e., כפיך — Your כ's] — namely, יוּד has the gematria of כ״ף [20].

font-size: 13px; color: var(--note-color); .zohar-quote { font-style: italic; Hilchos Nitteylas Yadayim Shacharis Halacha 3 The matter of nitteylas yadayim [washing the hands] after sleep, based on the Torah-teaching "Ki Saitzai LaMilchamah" [When you go out to war] in Likutay Moharan Tinyana, Siman 82; see there the entire Torah-teaching. The general principle relevant to our subject is that there exists an aspect of k'saider [in proper order] and shelo k'saider [not in proper order], which correspond to the aspect of: "Achor vaKedem tzartani" — "You have formed me behind and before" (Tehillim 139:5) —the aspect of Adam and Chavah, א״ב and תשר״ק. For Adam corresponds to the aspect of the Name הוי״ה filled with אלפין, whose gematria [numerical value] equals מ״ה [45], which is the aspect of k'saider, the aspect of kedem [before / forward], the aspect of א״ב [the aleph-beis] in proper order. And Chavah corresponds to the aspect of dibbur [speech], the aspect of "v'lailah l'lailah y'chaveh" [and night to night declares / expresses] (Tehillim 19:3), the aspect of Malchus [Kingship] — פה [mouth] etc., the aspect of תשר״ק — shelo k'saider, the aspect of achor [behind / backward], etc. And this is what we observe — that sometimes things go for a person shelo k'saider — this is drawn from the aspect of shelo k'saider mentioned above, through separating the aspect of shelo k'saider from the aspect of k'saider. And the primary cause of the blemish is through gadlus [arrogance / inflated ego], when one says, "Ana emloch" [I shall reign] — for through this he separates the aspect of Chavah-Malchus for himself, and detaches it from the Holy One, blessed be He. And then it lacks completeness, for the primary vitality of Malchus is מ״ה — namely, the seichel [intellect], which is the aspect of k'saider. For the completeness of all things is only when they are unified and connected to Him, blessed be He, for then they receive from Him, blessed be He, vitality in completeness. And the vitality is the mochin [mentalities / intellectual faculties], etc., the aspect of Chochmah — כ״ח מ״ה [the power of מ״ה], which is the primary vitality, the aspect of "HaChochmah t'chayeh" [Wisdom gives life] (Koheles 7:12), the aspect of "מ״ה chayainu, מ״ה kochainu" [what is our life, what is our strength], etc. And מ״ה is Adam, etc. It follows, then, that this aspect of Chavah-Malchus — when it is connected to Adam, to the aspect of מ״ה, namely, to the Holy One, blessed be He — then it possesses completeness, etc. And this is the meaning of: "LaHashem ha'aretz u'mlo'ah" — "The earth is Hashem's, and all that fills it" (Tehillim 24:1). And then things go for the person k'saider, for "ba'asar d'is d'char, nukva lo idkar taman" [in a place where the male is present, the female is not mentioned there] (Zohar, Chukas 183). It follows that the aspect of Chavah — shelo k'saider — is nullified through Adam — k'saider. And the aspect of k'saider is called יו״ד, for Malchus, which is called דלי״ת [the letter ד], has nothing of its own, and the Holy One, blessed be He, draws into it the vitality of Chochmah, which is called יו״ד. And this is יוּד וָאו דָלֶת [i.e., the spelling-out of the letter ד]. And this is the meaning of: "Achor vaKedem tzartani, vatasheiss alai kapeicha" — do not read "kapeicha" [Your palms] but rather "kapeicha" [i.e., כפיך — Your כ's] — namely, יוּד has the gematria of כ״ף [20].

Pgam HaBris (blemish of the covenant) → Strips Chochmah of garments →

And therefore one must give to the Kohen the raishis haGez from the wool: in order to rectify the aspect of wool at its root, which is the aspect of the supernal hairs as mentioned. That is: to draw chassadim upon Yisrael through the good hairs found in them — each one’s drawing himself each time by a hairsbreadth toward Him blessed-be-He, as mentioned. And this is v’raishis gez tzoncha titen lo ki vo bachar Hashem la’amod l’shares etc. For the essential service of the Kohen is in the sacrifices, to atone for Yisrael, which is accomplished through the aspects of the aforementioned hairs. Through this Hashem blessed-be-He is appeased with Yisrael and forgives their transgressions, in the aspect of the thread of wool that whitens transgressions on Yom Kippur as mentioned. And the Kohen, the man of chesed, is engaged in this. And therefore the raishis haGez rightfully belongs to him, as mentioned.

And therefore one must give to the Kohen the raishis haGez from the wool: in order to rectify the aspect of wool at its root, which is the aspect of the supernal hairs as mentioned. That is: to draw chassadim upon Yisrael through the good hairs found in them — each one’s drawing himself each time by a hairsbreadth toward Him blessed-be-He, as mentioned. And this is v’raishis gez tzoncha titen lo ki vo bachar Hashem la’amod l’shares etc. For the essential service of the Kohen is in the sacrifices, to atone for Yisrael, which is accomplished through the aspects of the aforementioned hairs. Through this Hashem blessed-be-He is appeased with Yisrael and forgives their transgressions, in the aspect of the thread of wool that whitens transgressions on Yom Kippur as mentioned. And the Kohen, the man of chesed, is engaged in this. And therefore the raishis haGez rightfully belongs to him, as mentioned.

Section 3 — Raishis HaGez to the Kohen: Rectifying the Wool at Its Root

Likutay Halachos, Yoreh De’ah II

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: "A man is obligated to become intoxicated on Purim until he does not know the difference between 'cursed is Haman' and 'blessed is Mordechai.'" For on Purim we subdue the rosh kol chutzos, which is the aspect of Haman-Amalek, the aspect of the m'oray aish. And then, the most exalted supernal light is revealed, and all the judgments are sweetened at their source, and all the klippos [husks/shells of impurity] and all the m'oray aish are subdued at their source, until they are all transformed to good. And then, one does not know the difference between "cursed is Haman" and "blessed is Mordechai" — for at their source, everything is one, for everything is sweetened at its source, as is known. And then, all the m'oray aish are transformed to m'oray or, and then it is possible to draw close to Hashem, blessed be He, from all the places in the world — even from the most distant places, even from the lowest depths, even from within the klippos themselves. For even there, one can find Hashem, blessed be He, for there is no despair in the world whatsoever. And all of this is through the power of the true tzadik who draws everything through the otzar matnas chinam, as mentioned above. And through all of this, we can understand why the gift has no sustenance except when it is written within it: "k'savu'ha b'shuka va'chasamu'hu b'vara" — for the essential vitality of the gift is from the otzar matnas chinam, whose essential purpose is to draw holiness to the outside, to the marketplaces and the streets, as explained above at length. May the Name of Hashem be blessed from now and forever, Amen, Selah. ✦ Translator's Summary ✦

§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.

And when one falls into a deep abyss in broad daylight, it is also very bitter and difficult to ascend. How much more so when the darkness intensifies upon the face of the deep! And this was the intention of the wicked kingdom of Greece — who are the aspect of "darkness upon the face of the deep" — who wished to greatly intensify the darkness, to join the exiles together, so the Temple would be destroyed immediately, so that the darkness would intensify upon the face of the deep, so that Yisrael would be unable to ascend and emerge, G-d forbid. And Hashem, blessed be He, in His abundant mercy, placed it in the hearts of the true tzadikim — Mattisyahu and his sons — to fight the wars of Hashem. And their essential power was through azus d'kedushah, which they drew from the aspect of t'filas Hashem literally. As is brought: that Yehudah, the son of Mattisyahu, was called Yehudah M'K'B'I — for he would cry out in battle: "Mi Kamocha Ba'eilim Hashem!" [Who is like You among the mighty, Hashem!] [Exodus 15:11]. For the essential praise of "Who is like You," etc., is that Hashem, blessed be He, strengthens the chasadim over the gevuros to help Yisrael. And this is the essential might of His might. And as is juxtaposed to this: "Who is like You, majestic in holiness, awesome in praises, doing wonders" [Exodus 15:11]. "Awesome in praises" — this is the aspect of His prayer, blessed be He. For He, blessed be He, is "awesome in prayers" (nora s'hilos / nora t'filos) — for His prayers are exceedingly awesome, through which He performs wonders to save Yisrael. And therefore, when they prevailed, they merited that there was such a great miracle specifically with the lights of the Menorah — regarding which they established for us the lighting of Chanukah candles. To demonstrate that Hashem is still with us, and illuminates for us a great light within the intensity of the darkness of the wicked kingdom, in the aspect of: "Do not rejoice over me, my enemy, for though I have fallen, I have risen; though I sit in darkness, Hashem is a light for me" [Micah 7:8]. And through this, Hashem, blessed be He, uprooted their evil design, and it was turned around for us for good — from one extreme to the other. For not only did they fail to intensify the darkness upon the face of the deep, G-d forbid, as mentioned above — but on the contrary, the aforementioned tzadikim established for us a great and wondrous rectification for all generations. They drew for us a new mitzvah, holy and awesome, for all generations — until even we now, in the intensity of the length of this exile, which is the aspect of an actual deep abyss, merit to kindle the Chanukah candle. Which is the aspect of a very wondrous and awesome light that illuminates for us within the blackness of the darkness of the abyss. Through which we have hope not to despair of mercy — for He, blessed be He, still illuminates for us in His mercy, in the aspect of: "Though I sit in darkness, Hashem is a light for me", as mentioned above.

And when one falls into a deep abyss in broad daylight, it is also very bitter and difficult to ascend. How much more so when the darkness intensifies upon the face of the deep! And this was the intention of the wicked kingdom of Greece — who are the aspect of "darkness upon the face of the deep" — who wished to greatly intensify the darkness, to join the exiles together, so the Temple would be destroyed immediately, so that the darkness would intensify upon the face of the deep, so that Yisrael would be unable to ascend and emerge, G-d forbid. And Hashem, blessed be He, in His abundant mercy, placed it in the hearts of the true tzadikim — Mattisyahu and his sons — to fight the wars of Hashem. And their essential power was through azus d'kedushah, which they drew from the aspect of t'filas Hashem literally. As is brought: that Yehudah, the son of Mattisyahu, was called Yehudah M'K'B'I — for he would cry out in battle: "Mi Kamocha Ba'eilim Hashem!" [Who is like You among the mighty, Hashem!] [Exodus 15:11]. For the essential praise of "Who is like You," etc., is that Hashem, blessed be He, strengthens the chasadim over the gevuros to help Yisrael. And this is the essential might of His might. And as is juxtaposed to this: "Who is like You, majestic in holiness, awesome in praises, doing wonders" [Exodus 15:11]. "Awesome in praises" — this is the aspect of His prayer, blessed be He. For He, blessed be He, is "awesome in prayers" (nora s'hilos / nora t'filos) — for His prayers are exceedingly awesome, through which He performs wonders to save Yisrael. And therefore, when they prevailed, they merited that there was such a great miracle specifically with the lights of the Menorah — regarding which they established for us the lighting of Chanukah candles. To demonstrate that Hashem is still with us, and illuminates for us a great light within the intensity of the darkness of the wicked kingdom, in the aspect of: "Do not rejoice over me, my enemy, for though I have fallen, I have risen; though I sit in darkness, Hashem is a light for me" [Micah 7:8]. And through this, Hashem, blessed be He, uprooted their evil design, and it was turned around for us for good — from one extreme to the other. For not only did they fail to intensify the darkness upon the face of the deep, G-d forbid, as mentioned above — but on the contrary, the aforementioned tzadikim established for us a great and wondrous rectification for all generations. They drew for us a new mitzvah, holy and awesome, for all generations — until even we now, in the intensity of the length of this exile, which is the aspect of an actual deep abyss, merit to kindle the Chanukah candle. Which is the aspect of a very wondrous and awesome light that illuminates for us within the blackness of the darkness of the abyss. Through which we have hope not to despair of mercy — for He, blessed be He, still illuminates for us in His mercy, in the aspect of: "Though I sit in darkness, Hashem is a light for me", as mentioned above.

And when one falls into a deep abyss in broad daylight, it is also very bitter and difficult to ascend. How much more so when the darkness intensifies upon the face of the deep! And this was the intention of the wicked kingdom of Greece — who are the aspect of "darkness upon the face of the deep" — who wished to greatly intensify the darkness, to join the exiles together, so the Temple would be destroyed immediately, so that the darkness would intensify upon the face of the deep, so that Yisrael would be unable to ascend and emerge, G-d forbid. And Hashem, blessed be He, in His abundant mercy, placed it in the hearts of the true tzadikim — Mattisyahu and his sons — to fight the wars of Hashem. And their essential power was through azus d'kedushah, which they drew from the aspect of t'filas Hashem literally. As is brought: that Yehudah, the son of Mattisyahu, was called Yehudah M'K'B'I — for he would cry out in battle: "Mi Kamocha Ba'eilim Hashem!" [Who is like You among the mighty, Hashem!] [Exodus 15:11]. For the essential praise of "Who is like You," etc., is that Hashem, blessed be He, strengthens the chasadim over the gevuros to help Yisrael. And this is the essential might of His might. And as is juxtaposed to this: "Who is like You, majestic in holiness, awesome in praises, doing wonders" [Exodus 15:11]. "Awesome in praises" — this is the aspect of His prayer, blessed be He. For He, blessed be He, is "awesome in prayers" (nora s'hilos / nora t'filos) — for His prayers are exceedingly awesome, through which He performs wonders to save Yisrael. And therefore, when they prevailed, they merited that there was such a great miracle specifically with the lights of the Menorah — regarding which they established for us the lighting of Chanukah candles. To demonstrate that Hashem is still with us, and illuminates for us a great light within the intensity of the darkness of the wicked kingdom, in the aspect of: "Do not rejoice over me, my enemy, for though I have fallen, I have risen; though I sit in darkness, Hashem is a light for me" [Micah 7:8]. And through this, Hashem, blessed be He, uprooted their evil design, and it was turned around for us for good — from one extreme to the other. For not only did they fail to intensify the darkness upon the face of the deep, G-d forbid, as mentioned above — but on the contrary, the aforementioned tzadikim established for us a great and wondrous rectification for all generations. They drew for us a new mitzvah, holy and awesome, for all generations — until even we now, in the intensity of the length of this exile, which is the aspect of an actual deep abyss, merit to kindle the Chanukah candle. Which is the aspect of a very wondrous and awesome light that illuminates for us within the blackness of the darkness of the abyss. Through which we have hope not to despair of mercy — for He, blessed be He, still illuminates for us in His mercy, in the aspect of: "Though I sit in darkness, Hashem is a light for me", as mentioned above.

Likutay Halachos, Yoreh De’ah II

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Likutay Halachos, Yoreh De’ah II

Therefore it was indeed said of them: "though I scattered them among the nations and dispersed them in the lands, I became for them a mikdash me'at [a small sanctuary]." Our Sages expounded: "these are the synagogues and study halls." When one merits in exile to spread true Torah among Israel and to establish synagogues and study halls for Torah — a great tikkun is accomplished. Through this one begins to rectify the blemish of the destruction and engages in its rebuilding.

Therefore, immediately after commanding the construction of the Mishkan in Parshas Terumah, the kindling of the oil of the menorah was commanded — before all the korbanos-service: "and you shall command... they shall take to you pure olive oil" etc. The entire construction of the Mishkan (= the Bais HaMikdash) was to rectify the sin of the Golden Calf — the essential overpowering of the Chambers of Exchange: "they exchanged their glory for the likeness of an ox" (Tehillim 106); "how often they defied Him in the wilderness, grieved Him in the wasteland" (ibid. 78) etc. Therefore the Mishkan service began with the lamps of the menorah, kindled in the Ohel Mo'ed outside the Paroches — where the totality of the pursuit and the obstructer resides. When they began engaging in the Mishkan service and gave their donations with a good heart and great joy, joy was drawn upon them — and through this they began ascending through the above ascents. They completed the Mishkan and immediately kindled the lamps of the menorah with the holy anointing oil — through which the light of joy is drawn from the source of joy, as above. Therefore the parshah of the menorah-lighting was placed immediately after the Mishkan-construction. Likewise Parshas B'Ha'alosecha is placed immediately after the inauguration of the altar — as above.

Therefore even now, after the destruction of the Bais HaMikdash, of all its services nothing remains for us except the aspect of the light of the menorah-oil — the aspect of the Ner Chanukah. Even now, in the intensity of our exile, we draw upon ourselves the light of joy from the ultimate end, in the aspect of "aisu ashli u'moshchu," as above — through the power of the great tzadikim. Through this we leave the Chambers of Exchange, etc., until we merit leaving the exile entirely and merit the joy of the future. For "by Your holy Name You swore to him that his lamp shall never be extinguished, forever." § 23 — "He Dips His Foot in Oil": Drawing Light to the Lowest Places This is: "he dips his foot in oil" (Devarim 33) — one must draw the light of the oil to illuminate the feet, where their essential hold is, extracting them from the Chambers of Exchange: "a lamp for my feet is Your word," as above. Through this: "iron and copper are your shoes" — clothing the feet in shoes of copper and iron so they cannot approach us, etc.

Therefore even now, after the destruction of the Bais HaMikdash, of all its services nothing remains for us except the aspect of the light of the menorah-oil — the aspect of the Ner Chanukah. Even now, in the intensity of our exile, we draw upon ourselves the light of joy from the ultimate end, in the aspect of "aisu ashli u'moshchu," as above — through the power of the great tzadikim. Through this we leave the Chambers of Exchange, etc., until we merit leaving the exile entirely and merit the joy of the future. For "by Your holy Name You swore to him that his lamp shall never be extinguished, forever." § 23 — "He Dips His Foot in Oil": Drawing Light to the Lowest Places This is: "he dips his foot in oil" (Devarim 33) — one must draw the light of the oil to illuminate the feet, where their essential hold is, extracting them from the Chambers of Exchange: "a lamp for my feet is Your word," as above. Through this: "iron and copper are your shoes" — clothing the feet in shoes of copper and iron so they cannot approach us, etc.

For it is taught in the words of Rabbainu, of blessed memory, in Likutay Tinyana, siman 2, in the teaching that begins: “The days of Chanukah are days of hoda’ah [thanksgiving/acknowledgment],” and hoda’ah is the aspect of the delight of the World to Come, etc. — see there. For the essential delight of the World to Come is to give thanks and praise, etc., and to know and recognize Him, blessed be He, etc. And this is the aspect of: todah halachah [thanksgiving is a halachah]. And the reason todah is called by the name halachah is because of the tahaluchos hadamim [the circulations of the blood] that flow in proper order when one emerges from the distress, etc. And through todah halachah, which is the aspect of chasdai David [the kindnesses of David] — through this, the emes illuminates within the ribua haddibbur [the square of the speech, i.e. the four parts of speech], in the aspect of: “Give emes to Yaakov, chesed to Avraham” (Michah 7:20). “Chesed to Avraham” — that is, the aspect of todah halachah. Through this, the aspect of “emes to Yaakov” illuminates, and it illuminates within the square of the speech, within the four parts of the speech. For there is a speech of tzedakah, etc., and there is a speech of Malchus, the aspect of “Malchus — peh [mouth],” etc. — see all of this there well. And through the emes illuminating within the square of the speech, the speech is completed. And the completeness of the speech is the aspect of lashon hakodesh [the holy tongue]. And lashon hakodesh is connected to Shabbos. And through this, one draws the holiness of Shabbos into the six weekdays, etc. — see there. §2 And behold, all the guardians — whoever girds his loins to guard some matter — it is impossible to guard the matter in completeness from the many types of damages that can come, G–d forbid, except through the holiness of Shabbos Kodesh. For the essential guarding is on Shabbos. For it is known that on the weekdays they [the forces of harm] have dominion. And all the damages, thefts, losses, and accidents — all of them, all together, come from them, that is, from the mazikim [harmful forces]. But on Shabbos they have no dominion whatsoever. And therefore we do not recite the blessing “Shoimer amo Yisrael” [Guardian of His people Israel] on Shabbos, for on Shabbos no guarding is needed, as is brought. And the essential guarding that we have during the weekdays from the harmful forces of the world is only through the holiness of Shabbos. Through our drawing the holiness of Shabbos into the weekdays, through this the harmful forces are subdued even during the weekdays, and through this guarding is drawn upon us even during the weekdays. And this is the aspect of “Vihi No’am” [Tehillim 90:17] that we recite immediately on Motzaai Shabbos, at the beginning of the weekdays, so that guarding should be drawn upon us through the aspect of the supernal No’am [pleasantness], which is the aspect of the holiness of Shabbos, as is known.

And this is the aspect of the Chanukah candles — "chanu" ["they rested"] on the twenty-fifth — which are the twenty-five letters of the yichuda [the declaration of unity] — as is brought in the holy Zohar. For through the Chanukah candle the hashgachah is drawn below. And through this one is included in "one" — which is the twenty-five letters of the yichuda, which is "Sh'ma Yisroel" ["Hear, O Israel"], etc.

And this is the aspect of the loss of the name — that the wicked person loses and forgets his name after his death. And the main tikkun is when he returns to his name, which is the nefesh and the vitality. Through which he draws vitality from the Name of Hashem. And therefore the measure of the division of every item is: if when divided, its name remains upon it. But the main element of the name is in the aspect of the house, as above. And therefore the measure of the house and the courtyard is four amos — which are the aspect of the four aforementioned Alefs, which are the aspect of the Name of Hashem, as above. Through which is the main building of the house of k'dushah, in the aspect of "he said the Name and it stood and hung between heaven and earth," as above. And therefore every inheritance of a person is called a "name," as it is written: "Yakum al shem achiv" ["He shall stand upon the name of his brother"] (D'varim 25:6). And Chazal expounded: [this refers] to the inheritance. For all the money and the goods of a person are the aspect of a name, as is explained in the words of Rabbainu, zichrono livrachah, elsewhere (Siman 59). And the main element is the house. For this is the main inheritance, and there is the main name — in the aspect of "v'nasati lahem b'vaisi uvchomosai yad vashem," as above. Halachah 3 is in Hilchos Nizkay Sh'chainim, Halachah 3.

· · ✦ · · Halacha Four — Bikur Cholim (Visiting the Sick)

And this is the aspect of what is explained in the words of Rabbeinu in the ma'amar "Pasach Rabbi Shimon" etc. (Torah 60): that the primary hisbonenus [contemplative understanding] is received through ashirus [wealth]; see there. For ashirus is the aspect of levush and tzimtzum, in the aspect of "From the north (mitzafon) gold comes" (Job 37:22) — which is the left side (sitra dism'ol), from which comes the tzimtzum. And ashirus is the inheritance of fathers, as it is written, "House and wealth are the inheritance of fathers" (Proverbs 19:14), as Rabbeinu wrote in the aforementioned ma'amar; see there. And therefore through this specifically — that is, through the aspect of ashirus, which is the aspect of tzimtzum and levush that is received from the father, as mentioned above — through this one can receive the hisbonenus, as mentioned above. And therefore the Rav is also called av [father], as it is written, "My father, my father, chariot of Israel" (II Kings 2:12) etc. And as our Sages of blessed memory said (Sanhedrin 19b): "Whoever teaches the son of his fellow Torah, it is as if he bore him." For since he taught him Torah, it turns out that he drew for him a levush for his wisdom, as mentioned above — for without this it is impossible to teach, as mentioned above. It turns out that he is truly his father, as mentioned above. And therefore it is best that his father himself should learn with his son, as mentioned above. And if he is unable to learn with him, he is obligated to pay tuition (s'char limud), as is written in the Shulchan Aruch. For the aspect of the tuition that the father pays for his son — through which the son merits learning and understanding — this is the aspect of hisbonenus that is received through ashirus, which is the inheritance of fathers: that is, the tuition that the father pays for his son, through which he receives the hisbonenus, as mentioned above.

And this is the aspect of what is explained in the words of Rabbeinu in the ma'amar "Pasach Rabbi Shimon" etc. (Torah 60): that the primary hisbonenus [contemplative understanding] is received through ashirus [wealth]; see there. For ashirus is the aspect of levush and tzimtzum, in the aspect of "From the north (mitzafon) gold comes" (Job 37:22) — which is the left side (sitra dism'ol), from which comes the tzimtzum. And ashirus is the inheritance of fathers, as it is written, "House and wealth are the inheritance of fathers" (Proverbs 19:14), as Rabbeinu wrote in the aforementioned ma'amar; see there. And therefore through this specifically — that is, through the aspect of ashirus, which is the aspect of tzimtzum and levush that is received from the father, as mentioned above — through this one can receive the hisbonenus, as mentioned above. And therefore the Rav is also called av [father], as it is written, "My father, my father, chariot of Israel" (II Kings 2:12) etc. And as our Sages of blessed memory said (Sanhedrin 19b): "Whoever teaches the son of his fellow Torah, it is as if he bore him." For since he taught him Torah, it turns out that he drew for him a levush for his wisdom, as mentioned above — for without this it is impossible to teach, as mentioned above. It turns out that he is truly his father, as mentioned above. And therefore it is best that his father himself should learn with his son, as mentioned above. And if he is unable to learn with him, he is obligated to pay tuition (s'char limud), as is written in the Shulchan Aruch. For the aspect of the tuition that the father pays for his son — through which the son merits learning and understanding — this is the aspect of hisbonenus that is received through ashirus, which is the inheritance of fathers: that is, the tuition that the father pays for his son, through which he receives the hisbonenus, as mentioned above.

And this is the aspect of what is explained in the words of Rabbeinu in the ma'amar "Pasach Rabbi Shimon" etc. (Torah 60): that the primary hisbonenus [contemplative understanding] is received through ashirus [wealth]; see there. For ashirus is the aspect of levush and tzimtzum, in the aspect of "From the north (mitzafon) gold comes" (Job 37:22) — which is the left side (sitra dism'ol), from which comes the tzimtzum. And ashirus is the inheritance of fathers, as it is written, "House and wealth are the inheritance of fathers" (Proverbs 19:14), as Rabbeinu wrote in the aforementioned ma'amar; see there. And therefore through this specifically — that is, through the aspect of ashirus, which is the aspect of tzimtzum and levush that is received from the father, as mentioned above — through this one can receive the hisbonenus, as mentioned above. And therefore the Rav is also called av [father], as it is written, "My father, my father, chariot of Israel" (II Kings 2:12) etc. And as our Sages of blessed memory said (Sanhedrin 19b): "Whoever teaches the son of his fellow Torah, it is as if he bore him." For since he taught him Torah, it turns out that he drew for him a levush for his wisdom, as mentioned above — for without this it is impossible to teach, as mentioned above. It turns out that he is truly his father, as mentioned above. And therefore it is best that his father himself should learn with his son, as mentioned above. And if he is unable to learn with him, he is obligated to pay tuition (s'char limud), as is written in the Shulchan Aruch. For the aspect of the tuition that the father pays for his son — through which the son merits learning and understanding — this is the aspect of hisbonenus that is received through ashirus, which is the inheritance of fathers: that is, the tuition that the father pays for his son, through which he receives the hisbonenus, as mentioned above.

And this is the aspect of what is explained in the words of Rabbeinu in the ma'amar "Pasach Rabbi Shimon" etc. (Torah 60): that the primary hisbonenus [contemplative understanding] is received through ashirus [wealth]; see there. For ashirus is the aspect of levush and tzimtzum, in the aspect of "From the north (mitzafon) gold comes" (Job 37:22) — which is the left side (sitra dism'ol), from which comes the tzimtzum. And ashirus is the inheritance of fathers, as it is written, "House and wealth are the inheritance of fathers" (Proverbs 19:14), as Rabbeinu wrote in the aforementioned ma'amar; see there. And therefore through this specifically — that is, through the aspect of ashirus, which is the aspect of tzimtzum and levush that is received from the father, as mentioned above — through this one can receive the hisbonenus, as mentioned above. And therefore the Rav is also called av [father], as it is written, "My father, my father, chariot of Israel" (II Kings 2:12) etc. And as our Sages of blessed memory said (Sanhedrin 19b): "Whoever teaches the son of his fellow Torah, it is as if he bore him." For since he taught him Torah, it turns out that he drew for him a levush for his wisdom, as mentioned above — for without this it is impossible to teach, as mentioned above. It turns out that he is truly his father, as mentioned above. And therefore it is best that his father himself should learn with his son, as mentioned above. And if he is unable to learn with him, he is obligated to pay tuition (s'char limud), as is written in the Shulchan Aruch. For the aspect of the tuition that the father pays for his son — through which the son merits learning and understanding — this is the aspect of hisbonenus that is received through ashirus, which is the inheritance of fathers: that is, the tuition that the father pays for his son, through which he receives the hisbonenus, as mentioned above.

And this is the aspect of what is explained in the words of Rabbeinu in the ma'amar "Pasach Rabbi Shimon" etc. (Torah 60): that the primary hisbonenus [contemplative understanding] is received through ashirus [wealth]; see there. For ashirus is the aspect of levush and tzimtzum, in the aspect of "From the north (mitzafon) gold comes" (Job 37:22) — which is the left side (sitra dism'ol), from which comes the tzimtzum. And ashirus is the inheritance of fathers, as it is written, "House and wealth are the inheritance of fathers" (Proverbs 19:14), as Rabbeinu wrote in the aforementioned ma'amar; see there. And therefore through this specifically — that is, through the aspect of ashirus, which is the aspect of tzimtzum and levush that is received from the father, as mentioned above — through this one can receive the hisbonenus, as mentioned above. And therefore the Rav is also called av [father], as it is written, "My father, my father, chariot of Israel" (II Kings 2:12) etc. And as our Sages of blessed memory said (Sanhedrin 19b): "Whoever teaches the son of his fellow Torah, it is as if he bore him." For since he taught him Torah, it turns out that he drew for him a levush for his wisdom, as mentioned above — for without this it is impossible to teach, as mentioned above. It turns out that he is truly his father, as mentioned above. And therefore it is best that his father himself should learn with his son, as mentioned above. And if he is unable to learn with him, he is obligated to pay tuition (s'char limud), as is written in the Shulchan Aruch. For the aspect of the tuition that the father pays for his son — through which the son merits learning and understanding — this is the aspect of hisbonenus that is received through ashirus, which is the inheritance of fathers: that is, the tuition that the father pays for his son, through which he receives the hisbonenus, as mentioned above.

And all this — that is, the hisbonenus together with the levush, that is, the aspect of ashirus which is the inheritance of fathers — all this is received from arichus yamim [length of days], which is the aspect of zakain, the aspect of Atik, the aspect of avuha d'abba [the father of the father], as is explained there in the aforementioned ma'amar; see there well. And this is the aspect of the obligation for the grandfather to teach his grandson Torah — for he is most suited for this. For the root of the Torah and the hisbonenus that this son needs to receive is from the aspect of the zakain, that is, avuha d'abba, the aspect of Atik — from which is the root of the Torah and the hisbonenus, as mentioned above. And similarly it is explained elsewhere that the root of the Torah is from the aspect of Atik. For it is stated in the words of Rabbeinu (Torah 118) that all renewal of Torah is the aspect of Moshe-Mashi'ach, as it is written, "And the spirit of G-d hovered over the face of the waters" (Genesis 1:2) — "this is the spirit of Mashi'ach." And the waters are the aspect of the Torah; see there. And Mashi'ach is the aspect of Atik, as it is written, "And he reached the Atik Yomaya" (Daniel 7:13) etc. It turns out that the root of the Torah is from the aspect of Atik, that is, the aspect of Mashi'ach. And this is what our Sages of blessed memory said: "Whoever is a talmid chacham, and his son is a talmid chacham, and his son's son is a talmid chacham — the Torah will never cease from his descendants, as it says, 'They shall not depart from your mouth'" (Isaiah 59:21) etc. And the Tosafos explained: "And this is when they see each other." For this is the fulfillment of the Torah in completeness — that the grandson merits receiving the Torah from its root, that is, the aspect of the zakain, the aspect of Atik, as mentioned above. And therefore every aspect of the Torah is tripartite (m'shuleshes), as our Sages of blessed memory said (Shabbos 88a): "Blessed is the Merciful One who gave a threefold Torah to a threefold people through a third-born" etc. For from there is the chain of descent of the Torah, from a threefold aspect — that is, the grandfather, the father, and the son, as mentioned above.

Just as it is a mitzvah to teach one's son, so too it is a mitzvah to teach one's grandson, as it says, "And you shall make them known to your sons and your sons' sons." And not his grandson alone — rather, it is a mitzvah upon every chacham to teach students etc. However, it is a mitzvah to give precedence to his son over his grandson, and his grandson over the son of his fellow. [Until here is the language of the Shulchan Aruch.] The matter of ben and ben haben [son and grandson] is according to what Rabbeinu of blessed memory wrote in the ma'amar "Vayehi mikaitz — ki merachamam yenahaigem" (Likutay Tinyana, Torah 7) — the matter of ben and talmid; see there well the matter. And the general principle: the illumination of the ben is the aspect of Ayay — the aspect of the perception of the daray ma'alah [the dwellers above]. And the illumination of the talmid is the aspect of "The whole earth is full of His glory" — the aspect of the perception of the daray matah [the dwellers below]. And one must include the worlds: the upper in the lower and the lower in the upper etc.; see there the entire matter well. And this itself is the aspect of ben and ben haben. For b'nai vanim [grandchildren] are the aspect of limudai Hashem [students of Hashem], the aspect of students. For b'nai vanim are Netzach and Hod, as is brought in the Kavanos on "u'maivi go'el livnai v'naihem" [and brings a redeemer to their children's children]. And Netzach and Hod are the aspect of limudai Hashem, the aspect of students, as is explained in the words of Rabbeinu of blessed memory at the end of the aforementioned ma'amar.

Just as it is a mitzvah to teach one's son, so too it is a mitzvah to teach one's grandson, as it says, "And you shall make them known to your sons and your sons' sons." And not his grandson alone — rather, it is a mitzvah upon every chacham to teach students etc. However, it is a mitzvah to give precedence to his son over his grandson, and his grandson over the son of his fellow. [Until here is the language of the Shulchan Aruch.] The matter of ben and ben haben [son and grandson] is according to what Rabbeinu of blessed memory wrote in the ma'amar "Vayehi mikaitz — ki merachamam yenahaigem" (Likutay Tinyana, Torah 7) — the matter of ben and talmid; see there well the matter. And the general principle: the illumination of the ben is the aspect of Ayay — the aspect of the perception of the daray ma'alah [the dwellers above]. And the illumination of the talmid is the aspect of "The whole earth is full of His glory" — the aspect of the perception of the daray matah [the dwellers below]. And one must include the worlds: the upper in the lower and the lower in the upper etc.; see there the entire matter well. And this itself is the aspect of ben and ben haben. For b'nai vanim [grandchildren] are the aspect of limudai Hashem [students of Hashem], the aspect of students. For b'nai vanim are Netzach and Hod, as is brought in the Kavanos on "u'maivi go'el livnai v'naihem" [and brings a redeemer to their children's children]. And Netzach and Hod are the aspect of limudai Hashem, the aspect of students, as is explained in the words of Rabbeinu of blessed memory at the end of the aforementioned ma'amar.

Just as it is a mitzvah to teach one's son, so too it is a mitzvah to teach one's grandson, as it says, "And you shall make them known to your sons and your sons' sons." And not his grandson alone — rather, it is a mitzvah upon every chacham to teach students etc. However, it is a mitzvah to give precedence to his son over his grandson, and his grandson over the son of his fellow. [Until here is the language of the Shulchan Aruch.] The matter of ben and ben haben [son and grandson] is according to what Rabbeinu of blessed memory wrote in the ma'amar "Vayehi mikaitz — ki merachamam yenahaigem" (Likutay Tinyana, Torah 7) — the matter of ben and talmid; see there well the matter. And the general principle: the illumination of the ben is the aspect of Ayay — the aspect of the perception of the daray ma'alah [the dwellers above]. And the illumination of the talmid is the aspect of "The whole earth is full of His glory" — the aspect of the perception of the daray matah [the dwellers below]. And one must include the worlds: the upper in the lower and the lower in the upper etc.; see there the entire matter well. And this itself is the aspect of ben and ben haben. For b'nai vanim [grandchildren] are the aspect of limudai Hashem [students of Hashem], the aspect of students. For b'nai vanim are Netzach and Hod, as is brought in the Kavanos on "u'maivi go'el livnai v'naihem" [and brings a redeemer to their children's children]. And Netzach and Hod are the aspect of limudai Hashem, the aspect of students, as is explained in the words of Rabbeinu of blessed memory at the end of the aforementioned ma'amar.

And they were all of fire -- to subdue the evil of the m'dameh, from which is the main death that was decreed upon Adam HaRishon. But Eliyahu did not die -- for he merited the chariot of fire and horses of fire, to subdue their evil. For from the fire they emerged, and the fire will consume them. And through this specifically he departed from him to eternal life. For the true tzaddik who merits all of the above does not die. And this is seen most especially through Eliyahu -- who did not die at all, and he lives and endures forever. And from him we learn regarding all the true tzaddikim -- that even though they died and were buried, they live and endure forever. And as Adoneinu Morainu viRabbainu, zichrono livrachah, wrote regarding the statement of Chazal: "A person does not die with even half of his desire in his hand," etc. See there (Siman 144). Meaning, since he clarified the m'dameh -- where all the animalistic desires are located -- until even half of his desire was in his hand, he certainly does not die, as above. And therefore Chazal learned from this that two Torah scholars who walk on the road and there are no words of Torah between them -- the aspect of ruach hakodesh, the aspect of the clarification of the m'dameh -- which is needed more so on the road, which is the aspect of "your going out," where the confused thoughts of the m'dameh intensify more. And the main tikkun is through words of Torah, as above. Therefore, when there are no words of Torah between them, they are worthy of being burned through the evil of the m'dameh, which is the aspect of fire.

And they were all of fire -- to subdue the evil of the m'dameh, from which is the main death that was decreed upon Adam HaRishon. But Eliyahu did not die -- for he merited the chariot of fire and horses of fire, to subdue their evil. For from the fire they emerged, and the fire will consume them. And through this specifically he departed from him to eternal life. For the true tzaddik who merits all of the above does not die. And this is seen most especially through Eliyahu -- who did not die at all, and he lives and endures forever. And from him we learn regarding all the true tzaddikim -- that even though they died and were buried, they live and endure forever. And as Adoneinu Morainu viRabbainu, zichrono livrachah, wrote regarding the statement of Chazal: "A person does not die with even half of his desire in his hand," etc. See there (Siman 144). Meaning, since he clarified the m'dameh -- where all the animalistic desires are located -- until even half of his desire was in his hand, he certainly does not die, as above. And therefore Chazal learned from this that two Torah scholars who walk on the road and there are no words of Torah between them -- the aspect of ruach hakodesh, the aspect of the clarification of the m'dameh -- which is needed more so on the road, which is the aspect of "your going out," where the confused thoughts of the m'dameh intensify more. And the main tikkun is through words of Torah, as above. Therefore, when there are no words of Torah between them, they are worthy of being burned through the evil of the m'dameh, which is the aspect of fire.

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And the primary intention (kavanah) when lighting ner Chanukah must be that we intend to draw upon ourselves through this the light of the true tzadikim, so that through this we will merit searching for them and seeking them until we merit finding them and drawing close to them in truth. For it is explained there in the aforementioned Torah the greatness of the warning that our Master of blessed memory warned: to search and seek very, very much for the true tzadik in order to merit complete emunah, which is the primary thing. But how shall we ourselves merit this — to strive in this matter, to seek and search for the true tzadik until we merit finding him? For this we need to draw upon ourselves the light of the tzadik himself, who himself illuminates for us and awakens us to strive to seek him and find him. And this we must intend when lighting ner Chanukah: that we should merit through the holiness of this mitzvah to draw upon ourselves the light of the tzadik, and through this we should merit to search for him and seek him until we find him. For searching is done by a lamp (ner), as our Sages of blessed memory said (Pesachim 8) — and they learned from the verse, "The lamp of Hashem is the soul of man, searching" (Proverbs 20:27) etc. That is: through the ner mitzvah of holy Chanukah — which is the light of the tzadik himself — through this we merit searching for him and seeking him with all our strength until we find him. Through this we merit complete emunah, and His great Name, blessed be He, will be magnified and sanctified in the world — just as His Name, blessed be He, was sanctified in those days at this time, in the days of Matisyahu etc., through the true tzadikim of that generation, who restored and drew the rectification of emunah and established for us ner Chanukah. That is, they established for us this rectification — that we should have the power in all the generations, in all the days of this exile, to draw upon ourselves the light of the tzadik, which is the light of the holiness of the Beis HaMikdash — through the lighting of this holy lamp of Chanukah, just as through the lighting of the lights of the holy Menorah in the Beis HaMikdash. ☰ Hebrew § 11 And this is the aspect of: "And when Aharon lights the lamps, in the afternoon he shall burn it (the ketores)" (Exodus 30:8). The Torah linked the burning of the ketores [incense] with the lighting of the lights. For through the lighting of the lights, one draws the light of nevuah — through which the medameh is clarified and one merits emunah. Through this one merits all the aspects stated there in the aforementioned Torah — until one merits the kol of the melody that waters the garden, through which all the fragrances grow etc.; see there. And therefore the Torah linked ketores with the lights. For ketores, which is the aspect of the aforementioned fragrances — which are the vitality of the neshamah etc. — this one merits through the emunah that one merits through ruach nevuah, which is the aspect of the lights of the Menorah, as mentioned above. And this is the aspect of "Oil and incense (ketores) gladden the heart" (Proverbs 27:9). For the primary joy is through this — for through this one merits the kol of the aforementioned melody, from which comes all joy, as it is written, "With a ten-stringed instrument and with a lyre" etc. "For You have gladdened me, Hashem, with Your work" (Psalms 92:4-5) etc.; see there in the aforementioned Torah and you will understand all this. ☰ Hebrew § 12 And this is the aspect of: "For a mitzvah is a lamp and Torah is light, and the way of life is the rebukes of discipline (tochachos musar)" (Proverbs 6:23). "Tochachos musar" specifically. For through "a mitzvah is a lamp and Torah is light" — the aspect of the light of the tzadik, the aspect of nevuah — through this one merits emunah etc., until one merits the kol of the aforementioned melody. And through this specifically one can rebuke Israel with the rebuke of Moshe — through which he added and gave them a good fragrance etc., as is explained well there in the aforementioned Torah.

And therefore Chanukah is so called — which is a language of beginning and renewal (haschalah v'hischadshus). That is, through the mitzvah of ner Chanukah, one merits to believe in the first beginning and renewal — that is, in chiddush ha'olam: that Hashem, blessed be He, created His world yesh me'ayin hamuchlat [something from absolute nothingness], which is the primary emunah that one merits through ner Chanukah, as mentioned above. And this is the aspect of chanukas habayis [inauguration of the house], the aspect of "the house (beis) of Beraishis." For the world is compared to a house, as is brought. That is, as mentioned above: to believe that the world, which is the aspect of beis, is created — and this is the aspect of the beis of Beraishis, the aspect of "Beraishis bara Elokim es hashamayim v'es ha'aretz" (Genesis 1:1). And therefore we draw this emunah upon ourselves through the light of the ner of mitzvah. For through this we draw upon ourselves an illumination from the hidden light (or haganuz) from the seven days of Beraishis — through which man could gaze from one end of the world to the other. That is, from end to end — that is, through the hidden light one could gaze and perceive from the first end to the last end: that is, up to chiddush ha'olam of the future. For one depends on the other, as is explained in the aforementioned Torah; see there. But Hashem, blessed be He, saw that the world was not worthy to use it, so He stored it away for the tzadikim for the future. For He saw that the wicked with their evil deeds would corrupt, G-d forbid, even this light and knowledge — and then it would have been impossible to be rectified, G-d forbid. Therefore He stored it away for the tzadikim. No one can attain from this hidden light except the tzadikim, who receive their holy spirit from there. And they illuminate throughout the entire world the light of emunah — to believe in chiddush ha'olam through emunah alone. For now that the light has been stored away, it is impossible to perceive chiddush ha'olam through da'as — only through emunah alone, which is received from the tzadikim who merit drawing from the hidden light of the seven days of Beraishis, as mentioned above. And therefore the first ma'amar in revelation was "And G-d said: Let there be light" (Genesis 1:3). For before this, "Vayomer" is not mentioned, for Beraishis is the ma'amar sasum [sealed utterance] (as is explained elsewhere). For the beginning and origin of the creation is sealed and very hidden. And therefore, immediately after "Beraishis bara Elokim es hashamayim v'es ha'aretz," it states immediately, "And the earth was tohu vavohu and darkness" etc. For then, immediately after the creation, there was the darkness that covered the face of the deep — which was drawn from the concealment of knowledge: the light of knowledge was hidden, to know the beginning and the creation of the world. For knowledge and the absence of knowledge are the aspect of light and darkness, as it is written, "For there is an advantage to wisdom etc. like the advantage of light over darkness" (Ecclesiastes 2:13). But immediately: "And G-d said: Let there be light, and there was light" etc. That is, Hashem, blessed be He, illuminated the light in the world — which is the aforementioned hidden light — through which man could gaze and perceive from one end of the world to the other. That is, from end to end: that he could perceive chiddush ha'olam from the beginning of the creation until chiddush ha'olam of the future. But Hashem, blessed be He, saw that the world was not worthy to use it, so He stored it away for the tzadikim etc., as mentioned above. And therefore, now it is impossible to see and perceive through da'as the chiddush ha'olam, except through emunah that is received from the tzadikim who draw from the hidden light, as mentioned above. And this we merit through the light of the holy lamp of Chanukah — for from there we light ner Chanukah, from the aspect of the hidden light that is stored for the tzadikim, as mentioned above. Through this one merits emunah in chiddush ha'olam, and through this we will merit chiddush ha'olam of the future, as is explained in the aforementioned Torah. And just as through the aforementioned hidden light one could gaze and perceive through da'as the chiddush ha'olam yesh me'ayin hamuchlat from the beginning of the creation until chiddush ha'olam of the future — so too we now merit knowing this through the complete emunah that we receive from there, through the tzadikim — which is the aspect of ner Chanukah, as mentioned above.

☰ Hebrew § 18 And this is the aspect of: ner Chanukah, it is forbidden to use its light. For it is forbidden to draw close to the tzadik for the sake of mundane uses, as is common practice now, because of our many sins. Rather, the primary drawing close must be for the sake of Hashem, blessed be He — in order to merit complete emunah, as mentioned above. ☰ Hebrew § 19 And therefore we read Parashas Vayehi Mikaitz on Chanukah, or sometimes Parashas Vayaishev. For these parshiyos speak of Yosef HaTzadik — whose entire greatness was through the interpretation of dreams. For the true tzadik is the aspect of Yosef, who is called tzadik, as is known. And therefore his entire greatness was through the dreams that he dreamed and through the interpretation of Par'oh's dream and the ministers' dreams. For dreams come through the medameh, and the tzadik — the aspect of Yosef — merits the aspect of ruach nevuah, ruach hakodesh, through which he merits clarifying the medameh. And through this he merits true dreams and the ability to interpret all dreams — for all this is the aspect of the clarification of the medameh. And this is what Par'oh said when he saw that Yosef knew how to interpret his dream. He said, "Can there be found such a man in whom is the spirit of G-d?" (Genesis 41:38). "The spirit of G-d (ruach Elokim)" specifically — the aspect of ruach nevuah, ruach hakodesh, through which comes the clarification of the medameh, which is the aspect of the interpretation of dreams, as mentioned above. And therefore we read these parshiyos on Chanukah. For the primary aspect of ner Chanukah is to draw the light of the tzadik through ner Chanukah, so that we should merit seeking him and finding him — so that he should clarify for us the medameh, through which we should merit emunas chiddush ha'olam. And all this is the aspect of the greatness of Yosef HaTzadik — who is the aspect of the true tzadik in every generation, as mentioned above. ☰ Hebrew § 20

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