Sukkos - Chumash with Likutey Halachos

The third berachah — Boneh Yerushalayim — instituted by Dovid and Shlomo when the Bais HaMikdash was built: inclusiveness of both = the essential union of the worlds. Through all three, the illumination of Ratzon during eating is drawn — "mah" specifically.

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Therefore the essential tefilah is to focus on the ais ratzon — when the metzach haratzon is revealed: the evil creatures (= wise men of nature) are subdued, foreign thoughts in tefilah are subdued, the tefilah is pure, clean, and complete — received favorably. This is what Rabbi Chanina ben Dosa said: "if my prayer is fluent in my mouth, I know it is received; if not, I know it is m'turaf [torn apart]." M'turaf [torn] specifically — the aspect of the evil creatures that snatch and tear, overpowering against the tefilah. Rashi explains: "m'turaf — they tear his prayer in his face." Rabbi Chanina ben Dosa understood from his prayer (which was certainly pure, without any admixture of foreign thoughts): when he felt the evil creatures overpowering — he knew this from his prayer not being fluent in his mouth, the words not flowing and being spoken in order (as Rashi explains). When there is some disturbance, the prayer is not fluent. He understood: when his prayer was not fluent — certainly the evil creatures were overpowering, chas v'shalom. Even the great tzadik has a war in his prayer, according to his level, in great subtlety. "If my prayer is fluent in my mouth" — with no delay or prevention in the prayer — this indicates the metzach haratzon is revealed and the evil creatures opposing prayer are subdued — "then I know it is received" (when the metzach haratzon is revealed, it is an ais ratzon and the prayer is received). "If not" — indicating no ais ratzon, chas v'shalom, and the evil creatures overpower — "I know it is m'turaf": torn, specifically.

But now, on Pesach, at the time of the Exodus from Egypt, it is certainly not within our power to draw these tikkunim on our own, through an is’ar’usa dil’sasah [arousal from below]. Therefore, it was very difficult to go out from Egypt. But Hashem, blessed be He, had compassion on us and illuminated upon us from Above a wondrous illumination, not in the ordinary order, etc. — namely, He draws upon us the illumination of the Ratzon from Above, even though we have not yet merited it. Therefore, one must eat matzah and be very careful of chametz, even in a mashehu. For we must be careful that immediately when water is placed into the dough — namely, the waters of Daas that are drawn now from an exceedingly lofty place — one must immediately not allow it to become chametz, G-d forbid; not to delay between placing the water on the flour and the baking in the fire. For one must hurry in great haste to bake it in the fire before it leavens — so as not to give sustenance to the k’lipos that draw sustenance from the leavening of the mind — namely, from one who is not careful and enters, G-d forbid, into kushyos that are loftier than his intellect, which are for him in the aspect of “above time” — from where come all the k’firos [heresies], which are the essence of the Evil Inclination and the k’lipos. And one needs great guarding from them. But now we do not have it in our power to guard from them on our own, because we have not yet received the Torah. Rather, Hashem, blessed be He, Himself guards us from them, for “It is a night of guarding for Hashem” (Sh’mos 12:42). And in His compassion, He commanded us to guard the matzos — that we must now eat matzah, which is the aspect of mahn, the aspect of a supernal food — namely, that the food itself comes from Above in such holiness that the chitzonim [external forces] cannot introduce the aforementioned kushyos into the heart through this holy food — namely, matzah, when one merits guarding it well from any suspicion of leavening, G-d forbid. Rather, on the contrary, through this holy food, which is matzah, one merits the aforementioned extraordinary illumination of the Ratzon. For this illumination of the Ratzon is the opposite of the aforementioned kushyos and is their rectification (as is understood from this teaching for one who studies there well). And because now we do not have the power in ourselves to rectify the partitions of the mochin to guard ourselves from the aforementioned kushyos — from which come all the exiles, which come from the blemish of emunah [faith] that is drawn from there — therefore, Hashem, blessed be He, had compassion on us and commanded us to eat matzah, as above. And the essential tikkun is through the aspect of lechem oni — not to enter into kushyos that are above our understanding, but rather to turn back and to contemplate the kindnesses of Hashem that He performed with us — that He took us out from Egypt, etc., as above. And this is [the explanation of]: One does not end [the Pesach meal] after the Pesach[-offering] with afikoman (P’sachim, Mishnah 10:8). Pesach is peh sach [“a mouth that speaks”], the aspect of “Speak of all His wonders” (Divrai HaYamim I, 16:9) — namely, the mitzvah of telling the Exodus from Egypt: to speak and to tell at all times of His awesome wonders that He performed with us in the Exodus from Egypt, and likewise what He does with us in every generation and at every time. For “not one alone has risen against us to destroy us, and the Holy One, blessed be He, saves us from their hand” (Haggadah) in exceedingly wondrous and awesome ways. And it is a great mitzvah upon each and every one of Yisrael to speak and tell of this always, the aspect of “Speak of all His wonders.” And just as it is a mitzvah upon us to tell of this always, so too it is forbidden for us to ask and to investigate that which is above our intellect — to ask and to raise kushyos, G-d forbid — questions that are impossible to understand and to resolve. For the ways of Hashem are exceedingly wondrous (as explained in the aforementioned teaching) — and because of this, the chacham [wise one] must make a fence for his words, so that [people] should not enter into investigations and kushyos that are above time, for which time does not suffice to explain the questions and answers that exist there; see there. And this is [the explanation of] what they answer the chacham who asks: “What are the testimonies, the statutes, and the laws that Hashem our G-d has commanded you?” (D’varim 6:20) — “And you, too, say to him: according to the hilchos of Pesach — one does not end [the meal] after the Pesach[-offering] with afikoman.” And at first glance, the answer is a deep wonder — what kind of answer is this to his question, “What are the testimonies,” etc., that they answer him, “One does not end,” etc.? And also, what is the expression “according to the hilchos of Pesach”?!

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].

• • • Translator’s Summary This halacha is built on Likutay Moharan I:13 (“Happy Is the People — Providence”), one of Rabainu’s most intricate teachings, which establishes that complete Divine Providence (Hashgachah) comes through receiving Torah, which comes through gathering souls, which comes through breaking the craving for money via tz’dakah. Reb Nosson maps the entire Pesach–S’firah–Shavuos arc onto this chain: Pesach = Avraham / chesed / tz’dakah / matzah = breaking the craving for money. The omer of barley = “I have gathered my myrrh with my spice” = gathering both the bitter souls (fallen desires = animal food) and the good souls. The S’firah = bringing scattered souls under the count so that not one is lost. Shavuos = Atzeres (Assembly) = all souls finally gathered = Torah received = complete Hashgachah. The Shavuos customs are decoded: staying awake all night = the “Eye that does not slumber” = breaking the “sleep” of the craving for money. Eating dairy = “His eyes bathing in milk” = the eyes of Providence receiving from the open Eye. Reading Rus = revelation of Mashiach / David’s kingship. David’s passing on Shavuos = the sun setting as the new sun of Mashiach rises. The stunning wordplay: “when he places his eye in the cup (bakos)” / “in the purse (bakis)” = the craving for money blemishes wine (= the bloods) which blemishes the eyes (= Providence). And: “silver refined, purified seven times” = the 7×7 weeks of S’firah purifying the “silver” of the craving for money, extracting the sparks, and making from them Torah. Pesach: Avraham / Chesed / Matzah = Tz’dakah → break the craving for money

Likutay Halachos — Orach Chaim, Volume 2

And therefore in truth, from Shabbos all the hashpa'os and all the blessings and all the wealth are drawn, as it is brought in the holy Zohar: "from her, all six days are blessed." And one must draw the holiness of Shabbos into every day, and draw upon oneself the holiness of Shabbos, which is the opposite of anger and din. And therefore paying the wages of a hired worker on his day is conducive to this, as above. For paying the wages of a hired worker on his day is the aspect of the nullification of anger and the drawing of shefa and wealth, which are one aspect, as above.

Two of them Torah scholars — who are masters of da'as and mental faculties. Therefore they are two — corresponding to the pursuit and the obstructer. When there are two Torah scholars, there is certainly the aspect of pursuit and obstruction — the virtue of studying with a companion: one asks his fellow because his mind pursues to grasp and understand the matter properly, and his fellow responds: "Wait until I settle my mind" — as this matter is explained in the above Torah. Likewise in the roots of their souls in the perception of G-dliness — through which the nine chambers are grasped, the essential thanksgiving, the aspect of joy, as above. § 8 — Training Oneself Every Day in Joyful Thanksgiving Therefore one must accustom himself very much, every day and at every moment, to give thanks and praise to Hashem for all the good He has bestowed upon us. Even in the intensity of the soul's distress, Rachmana litzlan — even when one has descended and become distant however he has become distant, however he is — let him turn everything to gladness and joy: "gladness and joy shall they attain" etc., as explained elsewhere. For despite everything, one still merits reciting Krias Shma and unifying His Name twice daily, believing in Hashem and in Moshe His servant — the true tzadikim in every generation — etc. "How many good stages has the Omnipresent bestowed upon us" etc. "Were our mouths filled with song" etc.

And therefore David knew exactly when midnight was, through the harp mentioned above. For he was a skilled musician (I Samuel 16:16). For this entire holy teaching — to search for the good and to revive oneself through it — all of this is the aspect of holy nigunim that issue from the harp of David, the aspect of "Azamrah" specifically, as above — the aspect of "Awake… O nevel and kinor! I shall awaken the dawn" — as above. And through this, David merited to know how to accurately determine the point of midnight mentioned above, upon which the final redemption depends — both collectively and individually, for every Jewish soul — for David is Mashiach, through whom the final redemption will come, which is the complete redemption after which there will be no more exile. And the main thing is through the aspect of the zemiros and nigunim mentioned above, in the aspect of: "the anointed of the G-d of Yaakov, and the sweet singer of Israel" (II Samuel 23:1) — that is, through the aspect of Azamrah mentioned above. Speedily in our days, amen. And understand these matters well, for it is impossible to explain everything. Rather, each person, according to what passes over him all the days of his life — in the days of his youth and in the days of his old age — can revive himself always through all of these words of ours, which explain somewhat the truth of the advice and the holy teaching of "Azamrah — I shall sing to my G-d with my odi" — about which our master, our teacher, our Rebbe, of blessed memory, urged us very, very much to follow. Fortunate is he who grasps hold of it.

Likutay Halachos — Orach Chaim, Volume 2 Hilchos Birchas HaPairos — Halachah 5 Part 3 (§§ 11–15)

Section 5 Based on the above, it is possible to give some rationale for what Rabbeinu [Rebbe Nachman of Breslov] wrote (Siman 278 [Chayay Moharan]): that upon a good chalif [slaughtering knife], one can see all the vessels of the Beis HaMikdash [Holy Temple], etc. For the chalif is the aspect of the lower point, the aspect of Yehoshua — which is the aspect of cutting off the seed of Amalek (Sanhedrin 20b) (as explained there, Siman 6, Section 7). And Moshe is the upper point, the aspect of building the Chosen House [the Temple] (ibid.). And it is known that the upper point is revealed within the lower point — for "all colors are seen within her" [the moon reflects all the lights of the sun]. And therefore, upon the chalif, which is the aspect of the lower point, the aspect of the Beis HaBechirah [Chosen House] with its vessels is revealed — for that is the aspect of the upper point, as mentioned above. The chalif is the aspect of cutting off the seed of Amalek, as mentioned above. And therefore, through it, the animal is slaughtered and the spirit of animality is subdued, for this is the aspect of Amalek — for Amalek used to transform himself into an animal (as Rashi explains in I Shmuel [15:3]). Translator's Summary This opening halachah of Shechitah establishes the mystical framework for understanding ritual slaughter: it is not merely a physical procedure, but a process of spiritual teshuvah — the return of a fallen soul to its source. Through sin, a person descends from the level of adam (Man/speaker) to the level of beheimah (animal/mute). The tikkun is to endure the anguish of silence — transforming dam (blood) into dom (stillness), and thereby ascending back to the stature of Man. The five sections unfold as follows: (1) The metaphysical purpose of shechitah — it elevates souls reincarnated in animals, paralleling the process of teshuvah through silence. (2) A parallel to the Exodus — speech was trapped in the "constriction of the throat" (Egypt/Mitzrayim), and the prohibition of shehiyah (pausing) reflects the urgency of leaving Egypt without delay. (3) The prohibition of derasah (forceful pressing) corresponds to the need for gradual teshuvah — running and returning, entering and exiting — one cannot rush holiness. (4) The knife corresponds to Malchus/the moon, and its blemish-free state depends on da'as (awareness) — the aspect of Moshe/the sun filling the moon. (5) On a fine chalif, the Temple vessels can be seen — for the upper point (Moshe/Temple) is revealed within the lower point (Yehoshua/knife), and the knife serves to cut off the power of Amalek-animality. Sin → descent from Adam to Beheimah Loss of Speech (defining trait of Man) Endure Silence: Dam → Dom Shechitah — the knife (Malchus/Moon) elevates the soul Soul ascends from Beheimah back to Adam Teshuvah complete — Speech restored — Summary and diagram by the translator —

And why do we not blow on Shabbos? Because of the decree that perhaps one will carry it four amos in the public domain [r’shus ha’rabbim]. For in truth, blowing the Shofar is chochmah and not m’lachah, which is the aspect of above time. And if so, why should it be forbidden to blow on Shabbos? But the reason is: lest one carry it four amos in the public domain. For Shabbos itself is above time, and then there is no bairur [clarification/sorting]. And therefore it is forbidden to blow on Shabbos — which is the aspect of clarifying and elevating the time to the aspect of above time. And on Shabbos it is forbidden to engage in this, for Shabbos itself is above time. And if one blows the Shofar on Shabbos — which is the aspect of bairur, where one clarifies and elevates the time to the aspect of above time — then we are concerned that perhaps one will carry it four amos in the public domain. Meaning, perhaps one will enter the public domain and carry it there. For there, in the public domain, is the main clarification — to clarify from the r’shus ha’rabbim to the r’shus ha’yachid [private domain]. For this is all our service during the weekdays: to clarify and elevate the holy sparks from the public domain to the private domain. And on Shabbos it is forbidden to engage in this through labors and works, for then there is no bairur, as is known.

[“The voice is the voice of Yaakov”]

Oas 4 And this is the aspect of what is found in the Midrash: “I am black but beautiful” (Shir HaShirim 1:5) — “I am black” during the weekdays, “but beautiful” on Shabbos. For this verse “I am black but beautiful” alludes to the holy path of “Azamra” mentioned above, and as is explained among us in Hilchos Hashkamas HaBoker, Halacha 1 (see there) — that the souls of Yisrael say to the nations and the Sitra Achra who want to make them fall, chas v’shalom, by showing them their ugly deeds. And then Yisrael respond to them: “I am black but beautiful.” It is true that I am black with my bad deeds, but “beautiful am I” with the good points of the mitzvos and good deeds that are still found in me — as Rashi explains there: “I am black” with my deeds, “but beautiful” with the deeds of my forefathers. And even among my own deeds there are some that are beautiful — if I have the sin of the Golden Calf, I have against it the merit of receiving the Torah. This is as above, for this is the holy path of “Azamra l’Elokai b’odi” that our master, our teacher and our rebbe, of blessed memory, revealed. But this holy path — its essential illumination is drawn through the holiness of Shabbos, which is the aspect of the holiness of the true Tzaddik, as above. And this is what is found in the Midrash on this verse: “I am black” with my deeds, “but beautiful” with the deeds of my forefathers; “I am black” all the days of the week, “but beautiful” on Shabbos. And there it further enumerates many more: “I am black” in Mitzrayim, “but beautiful” in Mitzrayim; “I am black” in Mitzrayim — “they rebelled against Me,” etc.; “but beautiful” in Mitzrayim — with the blood of the Pesach offering and the blood of circumcision, as is written, “And I passed over you and I saw you wallowing in your bloods, and I said to you: ‘In your blood, live!’” (Yechezkel 16:6) — this is the blood of the Pesach, “and I said to you,” etc. — this is the blood of the circumcision. “I am black” at the Sea, as is said, “They rebelled at the Sea,” etc. (Tehillim 106:7). “But beautiful” at the Sea, as is said, “This is my G-d and I will beautify Him,” etc. (Shemos 15:2). And so it enumerates there many more instances where they sinned greatly, yet in that very place they also merited much good. And all of this is the aspect of the aforementioned holy path of “Azamra l’Elokai b’odi,” as above.

And the six days of creation are in the aspect of time, for they are in the aspect of Olam Ha’Zeh [this world], the aspect of “Today, to do them” (D’varim 7:11) — where the main time is. And therefore everything was created first, during the six days of creation, before Adam. For Adam is a bar da’as [one who possesses knowledge] — which is the defining characteristic of Adam. And therefore he is farther from time than all other creatures. And therefore he was created at the very end of time — namely, on the sixth day — so that he would enter Shabbos immediately, as our Sages, of blessed memory, said. Meaning, so that he would enter immediately into the aspect of above time, which is Shabbos. For this is the main purpose of the creation of Adam in this world: to connect the lower with the upper — to connect and elevate the aspect of time to the aspect of above time.

And this is the aspect of the awakening from sleep at the time of the Shofar, as is brought — the aspect of “Awaken, you sleepers, from your slumber,” etc. For the main time is in the aspect of sleep, as above — for then there is the withdrawal of da’as, and then the time is greatly lengthened, etc., as above. And when one awakens from sleep, one sees that what seemed in the dream to be a very long time is in truth only a quarter of an hour, as above. It emerges that the awakening from sleep is the aspect of above time. And therefore the blowing of the Shofar is in the aspect of the awakening from sleep, the aspect of “Awaken, you sleepers,” etc. For then the time — which is the aspect of Yitzchak, the aspect of kuf-tzaddik — “sleepers,” etc., as above — ascends to the aspect of above time, which is the aspect of the awakening from sleep, as above.

And this is the aspect of the awakening from sleep at the time of the Shofar, as is brought — the aspect of “Awaken, you sleepers, from your slumber,” etc. For the main time is in the aspect of sleep, as above — for then there is the withdrawal of da’as, and then the time is greatly lengthened, etc., as above. And when one awakens from sleep, one sees that what seemed in the dream to be a very long time is in truth only a quarter of an hour, as above. It emerges that the awakening from sleep is the aspect of above time. And therefore the blowing of the Shofar is in the aspect of the awakening from sleep, the aspect of “Awaken, you sleepers,” etc. For then the time — which is the aspect of Yitzchak, the aspect of kuf-tzaddik — “sleepers,” etc., as above — ascends to the aspect of above time, which is the aspect of the awakening from sleep, as above.

And this is the aspect of “Yitzchak son of Avraham,” as he goes on to explain: “Avraham who loves Me. In his eyes like a few days, through his love” (B’raishis 29:20) — meaning, Avraham is in the aspect of above time. For Avraham is the aspect of ahavah [love], the aspect of “Avraham who loves Me.” And love is the aspect of the unification of time, as is written: “In his eyes like a few days, through his love.” And ben [son] is the aspect of t’shuvah, as is written: “A remnant will return — your son” (Y’shayahu 10:21). Through which one merits the aspect of above time, the aspect of “If you return, I will restore you — before Me you will stand” (Yirmiyahu 15:19) — which is the aspect of above time.

22 Oaseyos (Aleph–Kaf Bais) And in it is included the subject of Purim. Based on the ma’amar “Chosam B’soch Chosam”

22 Oaseyos (Aleph–Kaf Bais) And in it is included the subject of Purim. Based on the ma’amar “Chosam B’soch Chosam”

But as explained in the above Torah: against the kol hak'ri'ah [voice of calling] of Yom Tov that reveals the Ratzon — there is the voice of the evil predatory chayos who roar with their voice, according to their evil, mistaken wisdom, claiming everything follows nature, chas v'shalom. To counter this, one needs a great Chacham d'Kedushah who can connect all the r'tzonos to the root of the Ratzon — the Maitzach HaRatzon [Forehead of Will] = Ra'ava d'Ra'avin [Will of wills] = the histalkus of Moshe who was absorbed there, into the Will of wills.

This is the aspect of: "and this is the workmanship of the Menorah — mikshah [hammered] gold, from its base to its flowers, it is mikshah." For it is stated in the words of Rabbainu zichrono livrachah: one must be a great stubborn person in the service of Hashem. Anyone who has begun even slightly in the service of Hashem knows this: it is impossible to be a true Jewish person except through great stubbornness. For many hardships and ascents and descents without measure must pass over every individual. If he will not be a great stubborn person — so as not to abandon the small avodah he began — he cannot remain in his place. Especially to travel and come to Eretz Yisrael, which is the essential holiness of the Jewish person and the essential victory of the war, as Rabbainu writes in "Tisha Tikkunin" — see there. Certainly it is impossible to win this war except through very great stubbornness.

And the tikkun for impure thoughts that come upon a person is to say Sh'ma and Baruch Shem — in order to include one's soul in the twelve tribes of Y-a-h through K'rias Sh'ma, which is the aspect of the acceptance of the yoke of the Kingdom of Heaven — the aspect of the Sea of Sh'lomoh that stands upon twelve oxen, etc. — and to separate one's soul from the souls of the Airev Rav, who come from the harlot, the evil maidservant, which is the spleen — the mother of the Airev Rav, etc. — see there. But one who is habituated in the thoughts of the all-encompassing desire must also shed tears at the time of accepting the yoke of the Kingdom of Heaven — for tears come from the residue of the black bile, and when one sheds tears the residue is expelled — that is, the desire for immorality that comes from the turbidity of the blood of the spleen, which is the black bile, etc. — and one includes one's soul in the Kingdom of Heaven. And this is a great principle: from the Most High issues forth only simple light. But according to the nature of the vessel that receives the light, so is the light depicted within it. If the vessel is in a state of completeness, then the light is depicted in the aspect of blessing — and vice versa, chas v'shalom. For the simple light that comes from Above is in the aspect of kamatz — closed and sealed. But according to the nature of the receiving vessels, it is in the aspect of tzairai — that the light is depicted according to the nature of the vessel. And therefore it is written regarding Bil'am: "Behold, to bless I have taken" (hinai varaich lakachti) — "lakachti" with a kamatz, and "varaich" with a tzairai. For even the taking — which is in the aspect of kamatz, closed and sealed — is in the aspect of varaich (blessing). This is a proof, for he wanted the light to be depicted according to the nature of his vessel, which was the aspect of a curse — but he was unable to reverse it, etc. And this is the aspect of: "He blessed, and I cannot reverse it." And the reason is that the verse testified regarding them that Yisrael are called the tribes of Y-a-h, etc. And the essential completeness of the vessel — which is the aspect of one's capacity to grasp the mochin — is according to the tikkun of the bris. And then one can receive and grasp the Torah of the tzaddik — for the light is depicted in one's case for good and for blessing, through the completeness of one's vessel, which is one's capacity to grasp the mochin according to the tikkun of the bris (see there well). ✦ ✦ ✦ ~ 1 ~ And this is the aspect of the exile of Mitzrayim. For it is known and well-established that the essential exile of Mitzrayim was on account of the blemish of the bris. The seventy souls of the House of Ya'akov had to be tested and refined in the exile of Mitzrayim, which is the aspect of the exile of the seventy nations — for the exile of Mitzrayim encompasses all the exiles of all seventy nations (as brought in the Midrash: that all exiles are called by the name "Mitzrayim," as brought in the words of our Rebbe). For the Mitzrim are the "nakedness of the earth" (ervas ha'aretz), steeped in immorality — that is, they are the aspect of the all-encompassing exile of the seventy nations, the aspect of the all-encompassing desire, which is the desire for immorality in which the Mitzrim were immersed more than all. It follows that when the seventy souls of the House of Ya'akov came into the exile of Mitzrayim, this is the aspect of the exile explained in the discourse: the exile of every soul of Yisrael that must come into the exile of the seventy nations — that is, into the all-encompassing desire, which is the aspect of the exile of Mitzrayim, for they were steeped in immorality. And for this reason the exile of Mitzrayim encompasses all exiles — because they were immersed more than all in the all-encompassing desire of the seventy nations, which is the essential exile. And therefore the exile of Mitzrayim and the Exodus from Mitzrayim apply to every person and in every time — for every individual must be tested with the all-encompassing desire, which is the aspect of the exile of Mitzrayim. And to the degree that one merits to break the all-encompassing desire and leave the exile of the all-encompassing desire of the seventy nations — this is the aspect of the Exodus from Mitzrayim. And when the soul of a Jewish person comes into this exile, it cries out seventy cries, like a woman before giving birth. And this is the aspect of: "And the children of Yisrael cried out to Hashem" — and: "Hashem heard our voice," etc. — said regarding the exile of Mitzrayim, which is the aspect of the above exile — the aspect of the cries that the soul cries out when it comes into this exile. And the essential purpose of the exile of Mitzrayim was in order to come to the revelation of the Torah — for afterward they merited the receiving of the Torah at Har Sinai. ✦ ✦ ✦

And the tikkun for impure thoughts that come upon a person is to say Sh'ma and Baruch Shem — in order to include one's soul in the twelve tribes of Y-a-h through K'rias Sh'ma, which is the aspect of the acceptance of the yoke of the Kingdom of Heaven — the aspect of the Sea of Sh'lomoh that stands upon twelve oxen, etc. — and to separate one's soul from the souls of the Airev Rav, who come from the harlot, the evil maidservant, which is the spleen — the mother of the Airev Rav, etc. — see there. But one who is habituated in the thoughts of the all-encompassing desire must also shed tears at the time of accepting the yoke of the Kingdom of Heaven — for tears come from the residue of the black bile, and when one sheds tears the residue is expelled — that is, the desire for immorality that comes from the turbidity of the blood of the spleen, which is the black bile, etc. — and one includes one's soul in the Kingdom of Heaven. And this is a great principle: from the Most High issues forth only simple light. But according to the nature of the vessel that receives the light, so is the light depicted within it. If the vessel is in a state of completeness, then the light is depicted in the aspect of blessing — and vice versa, chas v'shalom. For the simple light that comes from Above is in the aspect of kamatz — closed and sealed. But according to the nature of the receiving vessels, it is in the aspect of tzairai — that the light is depicted according to the nature of the vessel. And therefore it is written regarding Bil'am: "Behold, to bless I have taken" (hinai varaich lakachti) — "lakachti" with a kamatz, and "varaich" with a tzairai. For even the taking — which is in the aspect of kamatz, closed and sealed — is in the aspect of varaich (blessing). This is a proof, for he wanted the light to be depicted according to the nature of his vessel, which was the aspect of a curse — but he was unable to reverse it, etc. And this is the aspect of: "He blessed, and I cannot reverse it." And the reason is that the verse testified regarding them that Yisrael are called the tribes of Y-a-h, etc. And the essential completeness of the vessel — which is the aspect of one's capacity to grasp the mochin — is according to the tikkun of the bris. And then one can receive and grasp the Torah of the tzaddik — for the light is depicted in one's case for good and for blessing, through the completeness of one's vessel, which is one's capacity to grasp the mochin according to the tikkun of the bris (see there well). ✦ ✦ ✦ ~ 1 ~ And this is the aspect of the exile of Mitzrayim. For it is known and well-established that the essential exile of Mitzrayim was on account of the blemish of the bris. The seventy souls of the House of Ya'akov had to be tested and refined in the exile of Mitzrayim, which is the aspect of the exile of the seventy nations — for the exile of Mitzrayim encompasses all the exiles of all seventy nations (as brought in the Midrash: that all exiles are called by the name "Mitzrayim," as brought in the words of our Rebbe). For the Mitzrim are the "nakedness of the earth" (ervas ha'aretz), steeped in immorality — that is, they are the aspect of the all-encompassing exile of the seventy nations, the aspect of the all-encompassing desire, which is the desire for immorality in which the Mitzrim were immersed more than all. It follows that when the seventy souls of the House of Ya'akov came into the exile of Mitzrayim, this is the aspect of the exile explained in the discourse: the exile of every soul of Yisrael that must come into the exile of the seventy nations — that is, into the all-encompassing desire, which is the aspect of the exile of Mitzrayim, for they were steeped in immorality. And for this reason the exile of Mitzrayim encompasses all exiles — because they were immersed more than all in the all-encompassing desire of the seventy nations, which is the essential exile. And therefore the exile of Mitzrayim and the Exodus from Mitzrayim apply to every person and in every time — for every individual must be tested with the all-encompassing desire, which is the aspect of the exile of Mitzrayim. And to the degree that one merits to break the all-encompassing desire and leave the exile of the all-encompassing desire of the seventy nations — this is the aspect of the Exodus from Mitzrayim. And when the soul of a Jewish person comes into this exile, it cries out seventy cries, like a woman before giving birth. And this is the aspect of: "And the children of Yisrael cried out to Hashem" — and: "Hashem heard our voice," etc. — said regarding the exile of Mitzrayim, which is the aspect of the above exile — the aspect of the cries that the soul cries out when it comes into this exile. And the essential purpose of the exile of Mitzrayim was in order to come to the revelation of the Torah — for afterward they merited the receiving of the Torah at Har Sinai. ✦ ✦ ✦

✦ ✦ ✦ ~ 10 ~ And this is the aspect of the four cups of wine. For wine has the numerical value of seventy — as our Sages said. For when one subdues the all-encompassing desire and merits to leave the exile of the seventy nations, which is the above desire — which is the aspect of the Exodus from Mitzrayim — then one merits the revelation of the Torah, which is the aspect of seventy faces of the Torah. And then one can drink wine, which has the numerical value of seventy, and merit through it the secrets of the Torah — the aspect of: "Wine enters, a secret emerges." And therefore wine has the same two forces as the Torah: "he merited — it becomes for him an elixir of life," etc. As our Sages said regarding wine: "he merited — he becomes a head; he did not merit — he becomes poor." For it is all according to the vessel, according to one's capacity to grasp the mochin. And one whose vessel is in a state of completeness through guarding the bris — he can drink wine, since he has already subdued the evil of the seventy nations. And therefore through the wine he can merit the revelation of the Torah, the aspect of seventy faces of the Torah — the aspect of "he merited — he becomes a head": the aspect of head and mochin, meaning he merits new mochin, the aspect of the revelation of the Torah. But "he did not merit — he becomes poor." And "there is no poor person but one lacking in da'as." For since he did not merit and his vessel is not in a state of completeness, additional foolishness accrues to him — for it becomes for him an elixir of death, chas v'shalom. For the essential rectification of wine is according to the rectification of the bris — as our Sages said: "One who sees a sotah in her disgrace should abstain from wine." That is, when there is a blemish of the bris, one must abstain from wine. For one can drink wine only when one has rectified the bris and merited to leave the exile of Mitzrayim — that is, from the evil desire of the seventy nations, which is the desire for immorality. And then one can drink wine — which has the numerical value of seventy — and merit through it the revelation of the Torah. And therefore on Pesach, at the time of the Exodus from Mitzrayim, it is a mitzvah to drink wine. And this is the aspect of the four cups, corresponding to the four expressions of redemption, corresponding to the four camps of the Sh'chinah — the aspect of the four banners, which are the twelve tribes of Y-a-h, corresponding to the twelve oxen upon which the Kingdom of holiness stands — "three facing north and three facing south," etc. — aligned just like the four banners that traveled in the four directions. And the essential tikkun of the bris is through the twelve tribes of Y-a-h — which is the aspect of Sh'ma and Baruch Shem (as explained in the discourse). And this is the aspect of the four cups of wine — in the aspect of the tikkun of the bris. ✦ ✦ ✦ ~ 11 ~ And this is the aspect of eating maror. This alludes to what our Rebbe wrote in the above discourse: that the essential desire comes from the turbidity of the blood that comes from the spleen, which is the black bile. And therefore one must shed tears at the time of accepting the yoke of the Kingdom of Heaven — in order to emerge from the above thoughts, for one who is habituated in them, chas v'shalom — see there. And this is the aspect of maror — a remembrance of "they embittered their lives" — the aspect of the above desire, which is the aspect of black bile. And therefore we eat the maror now — in order to sweeten and subdue and break the bitterness of the desire. For we dip the maror in charoses, which is the aspect of chas + Rus (as brought in the Kavanos). Chas + Rus — this is the aspect of the Kingdom of holiness, the woman of yiras Hashem. For Rus is the aspect of the woman of yiras Hashem, from whom Dovid descended — who is the aspect of the Kingdom of holiness. And chas has the numerical value of chayyim (life) — as is brought — the aspect of the woman of yiras Hashem about whom it is said: "See life with the woman whom you love." And this is the aspect of the tikkun of the bris — for the Kingdom of holiness, the aspect of the woman of yiras Hashem, is the aspect of the tikkun of the bris. And this is that we dip the maror in charoses — to subdue the aspect of black bile, the aspect of the above desire, through the aspect of the Kingdom of holiness.

✦ ✦ ✦ ~ 10 ~ And this is the aspect of the four cups of wine. For wine has the numerical value of seventy — as our Sages said. For when one subdues the all-encompassing desire and merits to leave the exile of the seventy nations, which is the above desire — which is the aspect of the Exodus from Mitzrayim — then one merits the revelation of the Torah, which is the aspect of seventy faces of the Torah. And then one can drink wine, which has the numerical value of seventy, and merit through it the secrets of the Torah — the aspect of: "Wine enters, a secret emerges." And therefore wine has the same two forces as the Torah: "he merited — it becomes for him an elixir of life," etc. As our Sages said regarding wine: "he merited — he becomes a head; he did not merit — he becomes poor." For it is all according to the vessel, according to one's capacity to grasp the mochin. And one whose vessel is in a state of completeness through guarding the bris — he can drink wine, since he has already subdued the evil of the seventy nations. And therefore through the wine he can merit the revelation of the Torah, the aspect of seventy faces of the Torah — the aspect of "he merited — he becomes a head": the aspect of head and mochin, meaning he merits new mochin, the aspect of the revelation of the Torah. But "he did not merit — he becomes poor." And "there is no poor person but one lacking in da'as." For since he did not merit and his vessel is not in a state of completeness, additional foolishness accrues to him — for it becomes for him an elixir of death, chas v'shalom. For the essential rectification of wine is according to the rectification of the bris — as our Sages said: "One who sees a sotah in her disgrace should abstain from wine." That is, when there is a blemish of the bris, one must abstain from wine. For one can drink wine only when one has rectified the bris and merited to leave the exile of Mitzrayim — that is, from the evil desire of the seventy nations, which is the desire for immorality. And then one can drink wine — which has the numerical value of seventy — and merit through it the revelation of the Torah. And therefore on Pesach, at the time of the Exodus from Mitzrayim, it is a mitzvah to drink wine. And this is the aspect of the four cups, corresponding to the four expressions of redemption, corresponding to the four camps of the Sh'chinah — the aspect of the four banners, which are the twelve tribes of Y-a-h, corresponding to the twelve oxen upon which the Kingdom of holiness stands — "three facing north and three facing south," etc. — aligned just like the four banners that traveled in the four directions. And the essential tikkun of the bris is through the twelve tribes of Y-a-h — which is the aspect of Sh'ma and Baruch Shem (as explained in the discourse). And this is the aspect of the four cups of wine — in the aspect of the tikkun of the bris. ✦ ✦ ✦ ~ 11 ~ And this is the aspect of eating maror. This alludes to what our Rebbe wrote in the above discourse: that the essential desire comes from the turbidity of the blood that comes from the spleen, which is the black bile. And therefore one must shed tears at the time of accepting the yoke of the Kingdom of Heaven — in order to emerge from the above thoughts, for one who is habituated in them, chas v'shalom — see there. And this is the aspect of maror — a remembrance of "they embittered their lives" — the aspect of the above desire, which is the aspect of black bile. And therefore we eat the maror now — in order to sweeten and subdue and break the bitterness of the desire. For we dip the maror in charoses, which is the aspect of chas + Rus (as brought in the Kavanos). Chas + Rus — this is the aspect of the Kingdom of holiness, the woman of yiras Hashem. For Rus is the aspect of the woman of yiras Hashem, from whom Dovid descended — who is the aspect of the Kingdom of holiness. And chas has the numerical value of chayyim (life) — as is brought — the aspect of the woman of yiras Hashem about whom it is said: "See life with the woman whom you love." And this is the aspect of the tikkun of the bris — for the Kingdom of holiness, the aspect of the woman of yiras Hashem, is the aspect of the tikkun of the bris. And this is that we dip the maror in charoses — to subdue the aspect of black bile, the aspect of the above desire, through the aspect of the Kingdom of holiness.

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This is why a name is given at the milah. Through cutting and removing the orlah (= kelipas Amalek = the concealment) → Shem Hashem (= the Tzaddik's light) is revealed → from there the infant receives a Jewish name. All the names of Bnei Yisrael = Shem Hashem = the Tzaddik's name, for "shemo meshutaf bishmenu." Therefore Avraham, the first to be circumcised — at the command of milah, his name was enlarged: "V'lo yikarei od es shimcha Avram, v'hayah shimcha Avraham" (Bereishis 17:5). Milah removes the concealment → the Tzaddik's name (= Shem Hashem) is magnified → the circumcised infant is called by a name of Yisrael. All this = Purim and Parshas Zachor read beforehand — the subduing of kelipas Amalek, the essential kelipah of the orlah covering the holy Bris, from which the concealment always fights to hide the light of Tzaddik Yesod Olam through the blemish of the Bris. "Asher karcha baderech" = the blemish of the Bris. He attacks the weak: "Vayezanev b'cha kol hanecheshalim acharecha" (Devarim 25:18). Haman thought that when Esther was taken to the uncircumcised king, the Me'orei Eish would prevail completely — for all Me'orei Eish nurse from the aspect of "ishah." But through Mordechai's mighty holiness, and Esther's great righteousness (the Tikkunei Zohar: "b'gin d'ach natir lah" — her brother guarded her), she extracted holy sparks from them = including the Me'orei Eish in the root of Me'orei Or. Haman's defeat came through Mordechai crying out in sackcloth and ashes: "Vayilbash sak va'eifer" — eifer specifically — for the weeping was over the Me'orei Eish (= eifer / ashes). Through this = Chatzos mourning → "pe'er tachas eifer" — the Me'orei Eish were included in the root of Me'orei Or. This = "U'Mordechai yatza milifnei hamelech bilvush malchus techeiles vachor" — the pe'er, beauty, and splendor of the true Tzaddik = the inclusive colors (techeiles, chur, butz, argaman) = Me'orei Or. Mordechai = Rosh Bayis: "V'atah kach lecha b'samim rosh, mor dror" (Shemos 30:23) = "Mordechai min haTorah" (Megillah 10b). The Rosh d'Kedushah = spices = rei'ach tov = the vitality of the neshamah = Mochin.

§77: Makifin. The tzadik ascends through free choice; the angel stands still. "The end of knowledge is that we do not know." Rabbainu: where philosophy ends, true Kabbalah begins — and even there, ascent continues.

And this is “crouching between the boundaries (mishp’sayim)” — this is the aspect of “If you lie between the boundaries (sh’fasayim), the wings of the dove are covered with silver” (Tehillim 68:14), etc. That is, mishp’sayim means the edges, borders, and boundaries of the nations and the Sitrin Achranin [Other Sides], who lie in wait at the borders that are called sh’fasayim [boundaries] and do not allow the man of Yisrael to leave their territory to draw close to the holiness, in the aspect of “All her pursuers overtook her between the narrow straits” (Aichah 1:3). And the verse says that this is the essential praise and elevation of Yisrael: “If you lie between the boundaries” — namely, when you, the nations and Sitra Achara, when you were lying and ambushing between the boundaries — the borders and straits — to prevent the man of Yisrael from drawing close to Hashem, blessed be He — even then, “the wings of the dove” — which is the Assembly of Yisrael — “are covered with silver,” etc., as Rashi explained: with the desire and preciousness of Torah and mitzvos. For the man of Yisrael who truly desires the truth and does not want to deceive himself — then even when the cravings and the obstacles, etc., overpower him, as they overpower and extend themselves far and wide and spread against him greatly until he cannot escape them, even then, in the midst of his extreme distance, he yearns and desires at all times for Hashem, blessed be He, and never abandons the ratzon and the longings. And this is exceedingly precious in the eyes of Hashem, blessed be He, for the essential thing is the ratzon and the longings, as explained in the words of Rabainu, of blessed memory, in many places. And Hashem, blessed be He, praises Yisrael for this — that through this they merit what they merit. For “if you [enemies] lie between the boundaries” to ambush and prevent Yisrael, as above — even then “the wings of the dove are covered with silver” — with the desire and preciousness of Torah and mitzvos, as above. And this is the aspect of “Yissachar is a strong-boned donkey, crouching between the boundaries” — that even there, between the boundaries and straits and borders that lie in wait against him and lead him astray greatly through the overpowering of the cravings and the obstacles, even there he strengthens himself to subjugate and nullify himself before the Torah and the tzaddik, and subjugates his body and his coarse materiality like a donkey to bear upon it the yoke of Torah. And through the Torah, he merits to transform everything to the holiness. And this is the aspect of “And of the children of Yissachar, those who had understanding of the times, to know what Yisrael should do” (Divrai HaYamim I, 12:33). For many, many times pass over each and every one of Yisrael — for there are twenty-eight times: times for good, times for bad — and within them are included all the times that pass over each and every one from the day of his birth until the day of his death — regarding which David pleaded: “In Your hand are my times; save me from the hand of my enemies and from those who pursue me” (Tehillim 31:16). And this is the essential completeness of the great tzaddik who teaches Torah and Daas to Yisrael — like Yissachar — that he can illuminate in each and every one of Yisrael, so that he can strengthen himself and remain in his standing through all the times and seasons that pass over him, in the aspect of “And of the children of Yissachar, those who had understanding of the times” — who know how to introduce into Yisrael understanding and true wisdom so that they will know, in every time and season that passes over them, however things may be, not to fall in their spirits, G-d forbid, and never to become distant from Hashem, blessed be He. And this is “to know what Yisrael should do” — that each one of Yisrael should know what to do at every time: how to strengthen himself at every time — sometimes through Torah, sometimes through prayer, sometimes through crying out and supplication and weeping, sometimes through joy and gladness, sometimes through speech, sometimes through silence. And there are times when one is compelled to nullify himself specifically from the service, in the aspect of “It is a time to act for Hashem; they have abrogated Your Torah” (Tehillim 119:126) — as our Sages of blessed memory said: “The nullification of Torah is its sustaining” (M’nachos 99b). For there are times when one must eat or sleep for the sustaining of the body, or speak with people in order to broaden his Daas, and similar things in great abundance. And likewise, all the times, both in general and in particular, that pass over a person — sometimes he is in the aspect of ascent, and sometimes he is in the aspect of descent. And also within the ascent itself, there are thousands and myriads of levels. And likewise, there are the days of youth and young adulthood, days of ascent and days of standing, and days of descent, which are the days of old age and gray hair, etc. And likewise all that passes over a person in all of these times — as our Sages of blessed memory said regarding Rabbi Eliezer, who would stand even before an elderly gentile, saying: “How many misfortunes have passed over him!” (Kiddushin 33a). For it is inevitable that many, many kinds of diverse times pass over every person — and in particular over the man of Yisrael who desires to draw close to Hashem, blessed be He, for whose sake all was created. And the true tzaddik of the generation, the aspect of Yissachar, illuminates in Yisrael “understanding of the times, to know what Yisrael should do” — that each one of Yisrael should know what to do at every time, in a manner that he should never fall and never become distant from Hashem, blessed be He. And likewise it is written regarding David, king of Yisrael, when he passed away: “And the times that passed over him and over Yisrael” (Divrai HaYamim I, 29:30). And Rashi explained there: “times” — troubles that passed over him.

For the essential falling is through gadlus [arrogance] — that because of his haughtiness, it seems to him that he has already labored in the service of Hashem, and when he sees afterward the extent of his distance still from Hashem, blessed be He, he falls in his spirits greatly, for it seems to him that he is laboring in vain, G-d forbid. And through this he falls completely, G-d forbid. But whoever desires the truth knows his lowliness in truth and the greatness of the Creator, blessed be He, to the extent that all the labors and efforts in the world are worthwhile in his eyes for one single point of a flash of G-dliness. And he rejoices in every single good point that he finds within himself of the holiness of Yisrael — in particular, the fact that he merited that He did not make him a gentile, etc. (as explained in our words; see there). And on the contrary, the more he sees his distance, the more he comes to joy, because he comes to greater lowliness and humility. And this is the aspect of “the descent is the ultimate purpose of the ascent” — for through the descent, he comes to true lowliness. For he did not allow himself to fall through the descent, G-d forbid — which comes from haughtiness, that he cannot bear to still wait for Hashem, blessed be He, in such lowliness and descents. For he would have been willing to serve G-d if he had merited being a great and righteous tzaddik and chassid of the highest level, etc. But when he sees that he does not merit this and he is so far away and placed in such lowliness, he no longer wants [to serve] at all, G-d forbid, and seeks a pretext to separate himself, G-d forbid, entirely from behind the Omnipresent. But whoever wants to have compassion on his true, eternal life is willing to serve Hashem with whatever he can, even if, G-d forbid, he will not merit any level at all — only that it should lighten somewhat his punishments of Gehinnom, etc., or that he should merit some good point at all. And as I once heard from Rabainu, of blessed memory, who said regarding a matter like this: “And what will be if I will not have the World to Come? What is to be done? And if I will receive even Gehinnom…” And he raised his hands as if to say that a person must be willing to accept everything. For certainly Hashem, blessed be He, will not commit injustice against him, G-d forbid, for He is righteous and upright, etc. And whoever strengthens himself always, as above, comes through the descent to true lowliness and draws closer to Hashem, blessed be He. And he trusts in the kindnesses of Hashem and His goodness that everything will be transformed for good, through the power and merit of the true tzaddikayya, who have the power to transform everything for good. And then he merits great joy always and draws closer to Hashem, blessed be He, even more — in the aspect of “the descent is the ultimate purpose of the ascent” — for Hashem, blessed be He, dwells with the lowly, etc. And this is the aspect of “For with You is forgiveness, in order that You be feared” (Tehillim 130:4) — that because they trust that Hashem, blessed be He, forgives and pardons, through this specifically they merit good fear and return to Hashem, blessed be He. For one who does not strengthen himself with this cannot merit fear, for when some fear comes upon him, he is drawn to sadness, G-d forbid, and falls even more through this. But through knowing that “with You is forgiveness” and trusting in His kindness always, that everything can be rectified and transformed into merits — through this, one merits fear, the aspect of “in order that You be feared” — for he receives the fear for good, as above. And this is “I hoped for Hashem; my soul hoped, and for His word I waited. My soul [waits] for Hashem more than watchmen for the morning, watchmen for the morning. Let Yisrael hope for Hashem, for with Hashem is kindness, and with Him is abundant redemption” (Tehillim 130:5–7). And Rashi explained: hope after hope — namely, as above, that one must hope and wait for Hashem always, hope after hope, without limit. For there are with Him, blessed be He, many kinds of redemption, and He will certainly redeem us from all our sins. And “He shall redeem Yisrael,” etc. Only that one must hope and guard and wait, hope after hope, etc., until He looks down and sees from heaven, as above. And this is the aspect of S’firas HaOmer [the Counting of the Omer]. For through the waving of the omer of barley, one reveals and publicizes that “the whole earth is full of His glory” and “in all the places of His dominion” — which is the illumination of daray matah, which is the essential thing, as it is written: “And I desire praise from clods of earth” (Tehillim 113), etc. (as explained there) — namely, to reveal to all who have fallen and to all who are exceedingly, exceedingly far from Hashem, blessed be He, through their evil deeds, G-d forbid, to reveal to them that Hashem is still with them and near them and close to them always, the aspect of “Awaken and sing, you who dwell in the dust,” etc., for “the whole earth is full of His glory,” etc. (as explained there; see there).

For the essential falling is through gadlus [arrogance] — that because of his haughtiness, it seems to him that he has already labored in the service of Hashem, and when he sees afterward the extent of his distance still from Hashem, blessed be He, he falls in his spirits greatly, for it seems to him that he is laboring in vain, G-d forbid. And through this he falls completely, G-d forbid. But whoever desires the truth knows his lowliness in truth and the greatness of the Creator, blessed be He, to the extent that all the labors and efforts in the world are worthwhile in his eyes for one single point of a flash of G-dliness. And he rejoices in every single good point that he finds within himself of the holiness of Yisrael — in particular, the fact that he merited that He did not make him a gentile, etc. (as explained in our words; see there). And on the contrary, the more he sees his distance, the more he comes to joy, because he comes to greater lowliness and humility. And this is the aspect of “the descent is the ultimate purpose of the ascent” — for through the descent, he comes to true lowliness. For he did not allow himself to fall through the descent, G-d forbid — which comes from haughtiness, that he cannot bear to still wait for Hashem, blessed be He, in such lowliness and descents. For he would have been willing to serve G-d if he had merited being a great and righteous tzaddik and chassid of the highest level, etc. But when he sees that he does not merit this and he is so far away and placed in such lowliness, he no longer wants [to serve] at all, G-d forbid, and seeks a pretext to separate himself, G-d forbid, entirely from behind the Omnipresent. But whoever wants to have compassion on his true, eternal life is willing to serve Hashem with whatever he can, even if, G-d forbid, he will not merit any level at all — only that it should lighten somewhat his punishments of Gehinnom, etc., or that he should merit some good point at all. And as I once heard from Rabainu, of blessed memory, who said regarding a matter like this: “And what will be if I will not have the World to Come? What is to be done? And if I will receive even Gehinnom…” And he raised his hands as if to say that a person must be willing to accept everything. For certainly Hashem, blessed be He, will not commit injustice against him, G-d forbid, for He is righteous and upright, etc. And whoever strengthens himself always, as above, comes through the descent to true lowliness and draws closer to Hashem, blessed be He. And he trusts in the kindnesses of Hashem and His goodness that everything will be transformed for good, through the power and merit of the true tzaddikayya, who have the power to transform everything for good. And then he merits great joy always and draws closer to Hashem, blessed be He, even more — in the aspect of “the descent is the ultimate purpose of the ascent” — for Hashem, blessed be He, dwells with the lowly, etc. And this is the aspect of “For with You is forgiveness, in order that You be feared” (Tehillim 130:4) — that because they trust that Hashem, blessed be He, forgives and pardons, through this specifically they merit good fear and return to Hashem, blessed be He. For one who does not strengthen himself with this cannot merit fear, for when some fear comes upon him, he is drawn to sadness, G-d forbid, and falls even more through this. But through knowing that “with You is forgiveness” and trusting in His kindness always, that everything can be rectified and transformed into merits — through this, one merits fear, the aspect of “in order that You be feared” — for he receives the fear for good, as above. And this is “I hoped for Hashem; my soul hoped, and for His word I waited. My soul [waits] for Hashem more than watchmen for the morning, watchmen for the morning. Let Yisrael hope for Hashem, for with Hashem is kindness, and with Him is abundant redemption” (Tehillim 130:5–7). And Rashi explained: hope after hope — namely, as above, that one must hope and wait for Hashem always, hope after hope, without limit. For there are with Him, blessed be He, many kinds of redemption, and He will certainly redeem us from all our sins. And “He shall redeem Yisrael,” etc. Only that one must hope and guard and wait, hope after hope, etc., until He looks down and sees from heaven, as above. And this is the aspect of S’firas HaOmer [the Counting of the Omer]. For through the waving of the omer of barley, one reveals and publicizes that “the whole earth is full of His glory” and “in all the places of His dominion” — which is the illumination of daray matah, which is the essential thing, as it is written: “And I desire praise from clods of earth” (Tehillim 113), etc. (as explained there) — namely, to reveal to all who have fallen and to all who are exceedingly, exceedingly far from Hashem, blessed be He, through their evil deeds, G-d forbid, to reveal to them that Hashem is still with them and near them and close to them always, the aspect of “Awaken and sing, you who dwell in the dust,” etc., for “the whole earth is full of His glory,” etc. (as explained there; see there).

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And this is the aspect of the mikveh, which is the aspect of the waters of da’as that come through the aforementioned tikkun. For the mikveh is made through rainwater, which is the aspect of g’vuros g’shamim, or from a well and a spring, which are the aspect of the wells of Yitzchak. For specifically through the aspect of the might of Yitzchak are the waters of da’as and compassion revealed, the aspect of the mikveh, as mentioned above. And this is the essential tikkun, for it is the aspect of tefillah in the aspect of din of the man of great power, as mentioned above in the aforementioned teaching. And therefore through this specifically they are purified from the contamination of the serpent, etc., as mentioned above. And this is the aspect of the immersion in the mikveh, whether of the niddah or of the gentiles when they convert. For through this they emerge from the aspect of din, which is the contamination of the serpent, the blemish of the desire of adultery, and they are included in the totality of compassion and da’as, upon which the essential holiness of the union depends, as mentioned above. Oas Ches And therefore the Kohein, who is the aspect of the ultimate compassion and da’as — as is brought, that the Kohein is the aspect of great chesed (kindness), for the Kohein is the first of the three aforementioned brains, of the three aforementioned kinds of compassion — therefore the Kohein is warned even more regarding the holiness of the union, and must distance himself from the aspect of din more and more. And even among Israelites themselves, wherever there is any hold of din whatsoever, she is forbidden to him.

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For this reason we do not bless SheHechiyanu during the Bain HaMetzarim [the Three Weeks]. Then the Bais HaMikdash was destroyed, and the essential tikun of encompassing all differences in unity was in the Bais HaMikdash — in the Kodesh Kodashim, where the Even Sh'siyah [Foundation Stone] stood, from which veins and channels extend to all the places in the world. Each place differs from the next according to its vein and channel — therefore one place is suited to grow peppers and another different fruits, as our Sages say on: "I shall plant in them a tree of every fruit." But at the place of the Even Sh'siyah, all the veins, channels, and differences are encompassed in one unity. There, at the Even Sh'siyah, the Kohain Gadol entered on Yom Kippur — one day in the year that encompasses the entire year: "days were formed, and for Him one among them" — this is Yom Kippur, which encompasses all the days of the year, as Rabbainu writes. It encompasses and joins all the days of the year (= all temporal differences), joining them together in One, at the place of the Even Sh'siyah (which encompasses all differences of place). All this is accomplished through the Kohain Gadol — the choicest of all Israel, whose trait is peace and unity (the aspect of Aharon, the first Kohain Gadol: "lover of peace and pursuer of peace"): "behold, I give him My covenant of peace; it shall be for him and his seed after him — a covenant of eternal priesthood." Through the Kohain Gadol on Yom Kippur, all of the House of Israel are encompassed in love and peace — all appease each other, all in love and one unity. Then all differences (in man, time, and place) are encompassed together: through the Kohain Gadol (encompassing all people), entering on Yom Kippur (encompassing all days), to the Even Sh'siyah (encompassing all places) — all differences encompassed in one Will. All through the holy fast of Yom Kippur: "on this very day..." — "to encompass everything, body and soul... their will shall be in the Holy One, blessed be He."

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This is the aspect of K'dushah D'Sidra [the Kedushah of U'va L'Tziyon], which was composed in lashon targum [Aramaic] — the targum is included within the Kedushah. The p'ullos mishtanos that are included in achdus haPashut through the tikkunim of tefillah — this is the aspect of lashon targum ascending and being included in Lashon HaKodesh.

§ 9 — "V'avarti B'Eretz Mitzrayim — Ani Hashem": The Essence of Torah Without Intermediaries

But regarding the specific laws and details of the mitzvos — from this their teeth are set on edge, and they cannot find any reason in them. And therefore, in truth, they mock the words of our Sages, of blessed memory, and deny the entire Torah — and especially the Oral Torah. And there is no need to elaborate on the disgrace of their evil thinking. And therefore, Korach, who fell into these heresies — for he denied the fundamental [principle], as our Sages, of blessed memory, said — therefore mocked the specific details of the mitzvos. For he does not believe that there are awesome secrets in the mitzvos; that according to these secrets, the mitzvos reach the place they reach. And therefore, one needs to fulfill the mitzvos in this specific manner, exactly as Moshe Rabbainu, peace be upon him, commanded — specifically to hang the tzitzis on the corners of the garment specifically. And as long as one does not hang them on the corners of the garment — even if one hangs them before his eyes constantly, and even if one wraps himself in the tzitzis from head to toe, or wears a garment that is entirely techailes — he does not fulfill [the mitzvah of] tzitzis at all. On the contrary — he is a heretic and one who blasphemes and reviles the Torah of Moshe. For "every word of G-d is refined" (Proverbs 30:5), in the aspect of: "The words of Hashem are pure words, refined seven times" (Psalms 12:7). And all the mitzvos are refined and purified from Him, blessed be He — and one needs to fulfill them in this specific manner, according to the words of our holy Torah. And therefore, Korach, who denied this — therefore asked: "A garment that is entirely techailes — is it obligated in tzitzis?" etc. And he mocked [Moshe] over the fact that a single thread of techailes exempts the entire garment, while a garment that is entirely techailes is obligated in tzitzis. For he did not believe that the mitzvos bind all the worlds from raishis to acharis, until they elevate and include the acharis in the raishis. For which reason one must fulfill the mitzvah from beginning to end, according to all its laws and details, in their completeness — until, through the mitzvah, His light, blessed be He, reaches us in the aspect of complete Providence — so that the world should be included in Him, blessed be He — which is the aspect of the inclusion of the acharis in the raishis, as mentioned above.

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Section 4 And this is the aspect of: "And you shall be men of holiness to Me, and flesh in the field that is traifah you shall not eat" (Shemos 22:30). "And men of holiness" — specifically. For the root of the souls of Yisrael is drawn from the aspect of "all is one, all is good, all is holy." For they are called children of the Omnipresent, the aspect of father and son as one. And this is: "and you shall be men of holiness to Me" — "men of holiness" specifically, the aspect of "all is holy, all is one, all is good." And this is: "you shall be to Me" — "to Me" specifically. That is, that you should be subsumed within Me literally, the aspect of father and son as one, where all is one, all is holy, as mentioned above. And therefore: "and flesh in the field that is traifah you shall not eat" — so that the tumah should not take hold, G-d forbid, of the pure species, which are the aspect of taharah, etc., as mentioned above. But when one is careful regarding traifah and nevailah, then one refines the taharah from the grip of the tumah. And then the taharah is subsumed within the aspect of "all is holy," the aspect of "all is one, all is good," the aspect of father and son as one — so that after the Creation it is as before the Creation, in the aspect of: "and you shall be men of holiness to Me," as mentioned above. Section 5 And therefore the essential traifos depend on the lungs more than on all other organs. For the lungs are the aspect of eyes, as our Sages of blessed memory expounded (Chullin 49a): "Why is it called 're'ah' [lung]? Because it illuminates [me'iras] the eyes." And therefore, when there is some deficiency in it, it is the aspect of the flaw of the eyes. And one cannot draw the eyes of His Providence through this — and this is the essential flaw of the aspect of Nogah, the aspect of taharah: when one flaws the eyes of hashgachah, then "after the Creation" is separated, G-d forbid, from "before the Creation," as mentioned above.

Section 3: Aiver min hachai, nevailah, and traifah: only a human being — possessor of bechirah — can refine the taharah through shechitah. Death by Heaven = nevailah. Traifah = considered as having died by itself. Why all traifos are named after lion-mauling (Rashi): because the tumah = wild beasts that maul and tear (mazikei alma) — their grip takes hold as soon as a vital organ is compromised. Section 4: "And you shall be men of holiness to Me" = Yisrael's root in "all is one, all is holy" = father and son as one. Therefore: "flesh in the field, traifah, you shall not eat" → guarding against traifah and nevailah subsumes taharah within holiness. Section 5: Traifos depend on the lungs = eyes (Chullin 49a: "re'ah illuminates the eyes"). Lung deficiency = flaw of eyes = severing hashgachah. Inspection of the lungs = with the eyes = drawing Divine Providence. Section 6: The knife = "sword for Hashem" = holy gevuros = taharah = sitra d'Levai'ai (holy left). The knife needs thorough inspection — no pegam — so that the tumah (sword of Eisav, mazikei alma) does not grip it. Section 7: All Creation was brought from potential to actuality for man's bechirah. Because of Adam HaRishon's sin, nothing can be fully refined in its lifetime → death was decreed. Pure animals are forbidden as aiver min hachai throughout their lives — tumah still grips them. Only after shechitah by man (possessor of bechirah) are they permitted. "An animal in its lifetime stands in the presumption of being forbidden; when it is slaughtered, it is permitted." The editorial note records that Basar SheNis'aleim Min HaAyin, Halachah 1 is subsumed within this halachah.

And this is the aspect of the four cups of wine on Pesach, corresponding to the four expressions of geulah: "v'hotzaisi" (and I shall take out), "v'hitzalti" (and I shall save), "v'ga'alti" (and I shall redeem), and "v'lakachti" (and I shall take). These correspond to the four aspects explained in the Torah cited above, which are all aspects of emunah: emunah, t'filah, nissim, and Eretz Yisrael. It is explained there that they are all one aspect. And corresponding to these four aspects one must drink the four cups. Therefore, over the first cup we make Kiddush — the sanctification of the day. This is the aspect of the very essence of emunah, which is the essence of k'dushah. For the essential praise of the sanctity of the day is through emunah, which encompasses all the k'dushos, as it is written, "And with the holy ones He is faithful." As Rabbainu, zichrono livrachah, wrote in the Torah "Chosam b'soch chosam" — that emunah is the totality of k'dushah. And the second cup is the aspect of nissim, for over the second cup we tell the entire essential nes of Yetzias Mitzrayim and the entire intensity of the nissim of the ten plagues, etc. So the essential revelation of the nissim is told over the second cup, for it corresponds to the aspect of nissim. And the third cup — we say over it Birkas HaMazon, which is to bless Hashem Yisbarach for Eretz Yisrael which He gave us, as it is written, "And you shall eat and be satisfied and bless Hashem your G-d for the good land which He gave you." And the fourth cup is the aspect of t'filah, for over the fourth cup we complete the Hallel and the Hallel HaGadol and Nishmas — which are the totality of all the praises and thanksgivings and blessings — and this is the aspect of t'filah. It turns out that the four cups correspond to the four aspects encompassed in emunah, as mentioned above. And for this reason we recite the blessings over wine, for wine elevates the da'as above its ordinary level. And therefore wine comprises two aspects — for good or for harm, chas v'shalom — as Chazal said: "If he merits — he becomes a head (rosh); if he does not merit — he becomes poor (rash). If he merits — it gladdens him; if not — it desolates him." Therefore it is impossible to drink wine except with great k'dushah, when one merits to rectify the bris — which is the aspect of Yosef, the aspect of tzitzis — through which one merits holy aitzos and emes and emunah, as mentioned above. And then one can merit through the wine that one's moach will be elevated in k'dushah, and one can become more inflamed toward Hashem Yisbarach and more aroused in avodas Hashem Yisbarach. For since one's moach is elevated and one's da'as is expanded, one can ascend to the root of the da'as, which is the aspect of the root of the Torah and the mitzvos. There, it is above all the mitzvos of the Torah, yet all the mitzvos receive their life-force and illumination from there. And when one ascends there, one becomes more inflamed and more strengthened to fulfill the mitzvos of the Torah, because one draws upon oneself the light of the root of the mitzvos, through which one's fulfillment of the mitzvos is strengthened further. But conversely, chas v'shalom, when one does not merit the aspects mentioned above and one's emunah is not yet complete — then through drinking wine and intoxication one can cause great damage. As it is written, "He sets his eye upon the cup; it goes smoothly" — that all paths seem smooth to him. For since his moach is elevated above the vessels of his moach, he no longer sees, according to his level, all the warnings of the mitzvos of Moshe Rabbainu. As Rabbainu, zichrono livrachah, wrote: that through intoxication one forgets all the warnings of Moshe. For Moshe Rabbainu is clothed in every single member of every person of Yisrael, and he reminds every single member of the mitzvah pertaining to that member. And through intoxication one strips away the da'as until one does not hear any of these warnings — until all paths seem smooth to him.

Therefore we need "azminyeh v'tzar beh" — meaning machshavah and ma'aseh [thought and action]. The root of kedushah is in machshavah (= Chochmah = Kodesh). But the essential completeness of kedushah is when it is drawn into the yadayim in the aspect of uvda [deed]. This is the essential merit and completeness of kedushah: connecting the deed and action to kedushah — "S'u y'daichem Kodesh" — "Lift your hands in holiness" (T'hillim 134). The essential completeness of kedushah is in the yadayim — when one lifts and elevates the yadayim (= asiyah) to kedushah. The essential completeness of kedushah is when it is drawn into even the lowest level (= asiyah). This is the aspect of tashmishay kedushah: their kedushah takes effect specifically through machshavah and uvda (= "azminyeh v'tzar beh"). Designation alone is not sufficient — the essential merit and completeness of kedushah is when drawn specifically into uvda (= asiyah). The essential kedushah = kedushas Eretz Yisrael; the essential kedushas Eretz Yisrael = through "Ko'ach ma'asav." This = emunah: knowing that Hashem created the entire world by His will, by His will He took it from them, etc. This is the essential kedushah — knowing that everything is from Him. Hashem is called "Kadosh." As soon as one knows that Hashem created the thing → kedushah is drawn there. The essential merit of this knowledge is when one knows in Olam HaAsiyah, the physical world, of His kedushah — for because He contracted His kedushah until He created this physical world, His kedushah became concealed until there is the power to choose kedushah or the opposite, chas v'shalom. Therefore the essential merit of kedushah is sanctifying Olam HaAsiyah — drawn from the aspect of yadayim (= "Ko'ach ma'asav" = 28 joints = kedushas Eretz Yisrael). This is the aspect of Shiv'ah Tuvay Ha'Ir [the seven city leaders] — they are the heads of the people, the aspect of Mochin (from where the root of kedushah comes). Therefore they are called "Tuvay" [good ones] — for Da'as and the Moach = the aspect of "tov" [good]: "Gam b'lo da'as nefesh lo tov" — "Without da'as, even the soul is not good" (Mishlai 19), as brought in Rabbainu z"l (Siman 29, part 1). This = kedushas Eretz Yisrael: "HaHar haTov hazeh v'haL'vanon" — "This good mountain and the L'vanon." The Shiv'ah Tuvay Ha'Ir — through them the kedushah of the Bais HaK'nesses and all tashmishay kedushah depends (= kedushas Eretz Yisrael). They also establish straight takanos and guide the people on the good and straight path, in derech eretz — leading the world so no one steps outside the line and no one wrongs his fellow — all the aspect of kedushas Eretz Yisrael (= derech eretz), as explained in the above ma'amar. Therefore they are called Shiv'ah Tuvay Ha'Ir — for they draw kedushas Eretz Yisrael into all holy things, batay ch'nessiyos, and batay midrashsos — wresting them from the aspect of the Shiv'ah Amamim [seven nations] in whose hands Eretz Yisrael originally lay. All things and places must be sanctified with kedushas Eretz Yisrael → must be taken from the aspect of the seven nations. Therefore they are seven Tuvay Ha'Ir — to subdue the seven nations and sanctify all things (tashmishay kedushah, batay ch'nessiyos, batay midrashsos) with kedushas Eretz Yisrael (= "HaHar haTov"). For in all things in the world, kedushah lies concealed — meaning the vitality of Elokus. This = the hidden Torah [Torah ha'ne'elemes] that sustained the world before Mattan Torah (= derech eretz that preceded Torah = the path to Eretz Yisrael), as explained well in the above ma'amar. Specifically through this aspect one can sanctify all things in the world, making from chol [secular] — kodesh [holy]: all holy objects, batay ch'nessiyos, batay midrashsos that were initially entirely secular → made holy through this aspect (= the hidden Torah = derech eretz = "Ko'ach ma'asav"). Therefore Eretz Yisrael is called "Tov" (= "HaHar haTov") — for the essential kedushas Eretz Yisrael is through "Ko'ach ma'asav," through revealing that Hashem created everything. As soon as His Elokus is revealed = the aspect of "Tov": "Tov Hashem lakol" — "Hashem is good to all." Baruch Hashem l'olam, Amain v'Amain.

Hilchos Bais HaKnesses, Halacha 6, Section 24.

And this is what our Sages of blessed memory said (Shabbos 10a): "I have a precious gift in My treasure-house, and Shabbos is its name, and I wish to give it to Yisrael — go and inform them" etc. And they ask there: "But surely Rav [Chama bar Chanina] said: One who gives a gift need not inform the recipient!" And they answer: "That applies to something that will eventually become known" etc. And they challenge: "But Shabbos will eventually become known!" And they resolve: "The reward of Shabbos will not become known."

It turns out that the four cups correspond to the four aspects encompassed in emunah, as mentioned above. And for this reason we recite the blessings over wine, for wine elevates the da'as above its ordinary level. And therefore wine comprises two aspects — for good or for harm, chas v'shalom — as Chazal said: "If he merits — he becomes a head (rosh); if he does not merit — he becomes poor (rash). If he merits — it gladdens him; if not — it desolates him." Therefore it is impossible to drink wine except with great k'dushah, when one merits to rectify the bris — which is the aspect of Yosef, the aspect of tzitzis — through which one merits holy aitzos and emes and emunah, as mentioned above. And then one can merit through the wine that one's moach will be elevated in k'dushah, and one can become more inflamed toward Hashem Yisbarach and more aroused in avodas Hashem Yisbarach. For since one's moach is elevated and one's da'as is expanded, one can ascend to the root of the da'as, which is the aspect of the root of the Torah and the mitzvos. There, it is above all the mitzvos of the Torah, yet all the mitzvos receive their life-force and illumination from there. And when one ascends there, one becomes more inflamed and more strengthened to fulfill the mitzvos of the Torah, because one draws upon oneself the light of the root of the mitzvos, through which one's fulfillment of the mitzvos is strengthened further. But conversely, chas v'shalom, when one does not merit the aspects mentioned above and one's emunah is not yet complete — then through drinking wine and intoxication one can cause great damage. As it is written, "He sets his eye upon the cup; it goes smoothly" — that all paths seem smooth to him. For since his moach is elevated above the vessels of his moach, he no longer sees, according to his level, all the warnings of the mitzvos of Moshe Rabbainu. As Rabbainu, zichrono livrachah, wrote: that through intoxication one forgets all the warnings of Moshe. For Moshe Rabbainu is clothed in every single member of every person of Yisrael, and he reminds every single member of the mitzvah pertaining to that member. And through intoxication one strips away the da'as until one does not hear any of these warnings — until all paths seem smooth to him. ~ 15 ~ And therefore on Pesach, when the light of emes itself is revealed — which is above the levels of the mochin, before they received the garments of the mochin which are the holy aitzos — therefore it is then an obligation to drink wine, four cups. For now, through the wine specifically, the moach is elevated and one receives the light of emes in its very essence, through which emunah is completed in all its four aspects — which are the aspect of the four cups, as mentioned above. For now we merit to receive the light of emes, which is the light of the mochin in their very essence, above the level of the vessels of our mochin. And Hashem Yisbarach has compassion upon us and gives us the strength to receive this illumination in k'dushah, through which is the essential geulah, as mentioned above. And therefore we must specifically drink wine, which is the aspect of the elevation of the moach above its level, as mentioned above. And in these four cups of wine, which are the aspect of emunah, we allude to the tikkun of the four tzitzis, through which is the essential tikkun of emunah, as mentioned above. For the four cups correspond to the four tzitzis, which are the aspect of eyes — the aspect of "ben poras alai ayin." For wine is the aspect of eyes, as it is written, "Chachlili ainayim miyayin" ("red-eyed from wine"), etc. And through this we rectify the blemish of Noach, who drank from the wine and became drunk and was uncovered within his tent. The tikkun for which was through the aspect of tzitzis, as explained in the Torah cited above on the pasuk, "And Shem and Yefes took the garment" — "da tzitzis" (this is tzitzis), etc. And through this, "the nakedness of their father they did not see" — the aspect of tikkun habris, the opposite of Cham, etc. So through the garment — the aspect of tzitzis — they rectified the blemish of the wine and intoxication of Noach, which is itself the aspect of the blemish of the sin of Adam HaRishon — the aspect of "the serpent seduced me" (as is understood from the Tikkunim and the sefarim). For Noach thought he could already drink the wine in k'dushah to elevate the moach above its vessels in k'dushah. But in truth, at that time the sin had not yet been rectified and he did not merit, etc. And therefore he came to blemish through this. And the essential tikkun is through tzitzis, which is the fulfillment of the entire Torah, through which one merits to receive the 613 aitzos of the Torah and to nullify the aitzah of the serpent, etc., as mentioned above. And this one merits on Shavuos, as mentioned above. But now on Pesach, we do not yet merit the light of tzitzis and the 613 aitzos, etc. Rather, Hashem Yisbarach illuminated upon us the mochin above our level and gave us the strength to receive them, in order to be redeemed. And therefore now it is an obligation upon us to drink wine specifically — four cups. For specifically through the wine we rectify the blemish of Noach, which is the aspect of the sin of Adam HaRishon. For now is the time of geulah, the aspect of tikkun habris — for in the merit of our Avos, who are the aspect of guarding the bris, and in the merit of Yosef HaTzaddik who withstood the trial and guarded the bris, He redeems us. And through this we have the strength to drink the wine in k'dushah, and through this is the essential tikkun. And one merits through this specifically to receive the light of emes, through which emunah is completed — which is the aspect of the four cups of geulah, as mentioned above. For the geulah is through emunah, as mentioned above. ~ 16 ~ And this is the aspect of the blessing for Tal (dew) that we say on the first day of Pesach. For the dew is never withheld. The rains descend in the merit of emunah (as explained in the Torah cited above). And when emunah is blemished, chas v'shalom — which is the aspect of avodah zarah — then the rain is withheld, chas v'shalom, as it is written, "And you turn aside and serve," etc., "and He will shut the heavens," etc. But the dew is the aspect of the light of emes that descends from above to arouse sleepers and awaken those who slumber. For the aspect of Pesach and Yetzias Mitzrayim is in every person and at every time, in every single year. And also in every single day there is the aspect of Pesach and Yetzias Mitzrayim. And therefore one must mention Yetzias Mitzrayim every day, as it is written, "So that you remember the day you left the land of Mitzrayim all the days of your life." For every awakening and supernal arousal that comes from above upon every person every single day — this is the aspect of the illumination of Yetzias Mitzrayim, which is a supernal illumination that comes not gradually, before a proper awakening from below. For this matter is enacted in every generation and every year and every day, in the general and particular sense. For Hashem Yisbarach orchestrates for a person through many means to bring him back in t'shuvah, to give him the merit of eternal life. And the general principle: what Hashem Yisbarach sends upon a person initially — the awakening until one begins to be aroused in t'shuvah and to walk in the ways of Hashem — this is the aspect of Yetzias Mitzrayim, where the illumination comes from above, not gradually, without a proper awakening from below, all in order that one should leave one's harsh galus. But afterward, when one begins to walk in the ways of Hashem, then the illumination is taken from him and he is left to walk on his own, gradually, in order, from day to day. And afterward one needs fresh strengthening. And therefore the intensity is not like the beginning of one's chassidus — because then one is inflamed with great enthusiasm on account of the supernal awakening that has come upon him. But the essence is that afterward, when this supernal light is withdrawn from him and he is left to walk on his own, he should strengthen himself in his service of Hashem Yisbarach from day to day, gradually, in order. (As the mashal brought in the name of the Ba'al Shem Tov, zecher tzaddik v'kadosh livrachah: like a child who begins to walk — at first they lead him, and afterward they let him walk on his own.) And this is the matter of Pesach and S'firas HaOmer — that at first the light comes from above, and afterward it is withdrawn and one must walk on one's own, gradually, until one merits to receive the k'dushah, which is the aspect of receiving the Torah on Shavuos. And also within a single day itself this takes place. For every single day, hirhurei t'shuvah come even to complete r'sha'im. And these hirhurei t'shuvah and supernal awakening that come from above every single day — this is the aspect of the supernal proclamation that cries out every day, as is written in the Zohar HaKadosh, as is known. And all of this is the illumination of Yetzias Mitzrayim, where the illumination comes from above. And one who merits to draw himself to the light of emes can merit t'shuvah through this. And this is the aspect of the dew that is never withheld. For dew is the aspect of the first three letters of the Name in their expansion, which equal Tal (39) — as is known — which are the letters yud-kuf-vav, all of which are encompassed in the Vav of the Name, which is the aspect of emes, as is known. For emes comprises three: beginning, middle, and end — which are the aspect of these three letters (as is understood from the sefarim). So Tal is the aspect of the illumination of emes. And therefore we draw this Tal on the first day of Pesach, when the supernal illumination shines without an awakening from below — in order to bring Yisrael out of the galus of their soul, from the 49 gates of tumah to the 49 gates of k'dushah. And therefore we draw this illumination through the aspect of Tal, which is the aspect of the light of emes, as mentioned above. For even though after the first day of Pesach the great illumination is withdrawn, nevertheless the r'shimah (impression) remains. And from this r'shimah the dew descends every day, drawn from the aspect of the supernal illumination that descends every day to arouse the wicked to t'shuvah. And this is the aspect of the Tal of t'chiyah (resurrection) — to revive the dead with great compassion. That is, the wicked who in their lifetimes are called dead — Hashem Yisbarach revives them through the aspect of Tal, which is the aspect of supernal awakening and hirhurei t'shuvah that descend upon them every day, until in the end they must return in t'shuvah, in this gilgul or in another. For Hashem Yisbarach will certainly accomplish His will, and His hand is always uppermost. And also, all these hirhurei t'shuvah are never lost — not a single one of them — even if one does not yet merit to return in complete t'shuvah, and even if afterward the ba'al davar overpowers one and one falls lower and lower. Nevertheless, whatever was aroused initially — even some tiny bit at times — is never lost forever. And in the end it will bring about tikkun through the accumulation of the hirhurei t'shuvah that one had at times during one's life, through the supernal kindness of Hashem Yisbarach Who illuminated upon him every day the Tal of t'chiyas hamaissim, to incline him toward life, in the aspect of "Your dead shall live, my corpses shall arise; awake and sing, you who dwell in the dust, for Your dew is a dew of lights." And therefore they placed the blessing of Tal within the blessing of t'chiyas hamaissim, etc. And this Tal nullifies the zuhamah of the serpent — the aspect of "the serpent seduced me" — from which are drawn all the 39 m'lachos, as is known. For Tal (39) is the opposite of the 39 m'lachos, as brought in the words of Rabbainu, zichrono livrachah (in Siman 11). ~ 17 ~ And therefore we mention Tal on the first day of Pesach, for all of this is drawn from the great illumination that was drawn on Pesach at the time of Yetzias Mitzrayim, as mentioned above. And the essential illumination of Pesach is in order to merit emunah, even though we have not yet merited the 613 aitzos of the Torah whose fulfillment is through tzitzis. Nevertheless, Hashem Yisbarach illuminates upon us the light of emes in His kindness. But afterward we merit to receive the emes through the 613 aitzos of the Torah gradually, until we merit on Shavuos to receive the Torah, whose fulfillment is through tzitzis, as mentioned above. And this is the aspect of Tal corresponding to the 39 windings of the tzitzis, through which is the essential fulfillment of the 613 aitzos of the Torah. And now all of this is encompassed in the supernal illumination that comes from above at the time of Yetzias Mitzrayim, which is the aspect of Tal. And this is the aspect of the mahn which would descend with the dew and was nestled within the dew as in a box, as Rashi explains. For the mahn is the aspect of matzah, as Chazal expounded: the cake (ugah) that Yisrael took out of Mitzrayim — they tasted in it the taste of mahn. For it is bread that descends from heaven without any action by those below at all. All of this is drawn from the r'shimah of the supernal illumination that was revealed at the time of Yetzias Mitzrayim, which is the aspect of matzah, as mentioned above, from which comes the aspect of the mahn. And it nullifies the zuhamah of the serpent — the aspect of "in sorrow you shall eat of it"; "by the sweat of your brow you shall eat bread" — which is sustenance that comes through great toil through the 39 m'lachos. For the mahn descended from above without any toil or labor at all. And therefore the mahn descends with the dew, for they are of one aspect, as mentioned above. ~ 18 ~ And therefore Gid'on, when he wished to see a sign and nes from Hashem Yisbarach on the day of the waving of the Omer, tested through the dew upon the fleece of wool. The fleece of wool alludes to the tzitzis which come from wool, through which is the essential fulfillment of the Torah which we begin to prepare ourselves to receive on the day of waving the Omer. And the dew is the aspect of the illumination of Pesach, as mentioned above. And through these aspects — which are the aspects of dew and tzitzis — is the essential geulah from all the exiles which are all called by the name galus Mitzrayim. And therefore, when Gid'on wished to redeem Yisrael from their trouble, he tested through the dew upon the fleece, as mentioned above. ~ 19 ~ And this is the aspect of K'rias Yam Suf. For the essential splitting of the sea was through emunah, as Rashi explains on the pasuk, "Why do you cry out to Me?" etc. — they are worthy on account of the emunah with which they believed in Me and went out, to split the sea for them. For emunah in itself is the aspect of K'rias Yam Suf — the aspect of "He turned the sea into dry land." For the essential complete emunah is to set aside one's da'as entirely, as if one has no da'as at all, and to rely on emunah alone, which we received from our holy forefathers. And through this one is saved from all manner of questions, speculations, and confusions. For one has no confusion or question in the world that can unsettle him, since he sets aside his da'as as if he has no intellect at all and relies only on emunah alone. For in truth our da'as is absolutely nothing compared to the da'as of our holy forefathers — Avraham, Yitzchak, Ya'akov, and Moshe, etc. — and all the tzaddikim in every generation from then until now. And we must rely only upon them, who bequeathed to us the holy emunah which is our life and the length of our days — and to nullify our da'as entirely and rely only on the emunah which they planted in us through Hashem's kindness. And Yisrael, the holy ones, by merit of having attained this — nullifying their da'as entirely and relying only on emunah — through this they merited afterward to receive the Torah. As Rabbainu, zichrono livrachah, wrote on the pasuk, "Am naval v'lo chacham" — "ama d'kabilu Oraisa v'lo chakimu" — that they set aside their da'as entirely and nullified their intellect completely and relied only on emunah. As it is written, "And they believed in Hashem and in Moshe His servant" — through this they merited then K'rias Yam Suf. For K'rias Yam Suf — the aspect of the sea being turned to dry land — is literally this same aspect: that one sets aside the waters of da'as entirely and relies only on emunah, which is the aspect of dry land and earth, in the aspect of "Dwell in the land and tend emunah." And this is the aspect of the creation of the world — the aspect of "Let the waters beneath the heavens be gathered to one place, and let the dry land appear." For da'as is the aspect of water, as it is written, "And the earth shall be filled with knowledge of Hashem, as waters cover the sea." But Yisrael, the holy nation, do not employ their da'as except when the da'as is in k'dushah and purity, when through it one can merit additional emunah. For they draw all manner of da'as and intellect into the aspect of emunah — which is the essential k'dushah. And through this is the essential sustenance of the world, which stands upon emunah, as it is written, "And all His deeds are in emunah." And as Chazal expounded: "Until Chavakuk came and established them on one — 'And the tzaddik lives by his emunah.'"

And everyone in the category of Yisrael certainly receives some illumination from tosefes Shabbos. But each person receives the holiness of tosefes Shabbos according to his preparation during the weekdays, in the aspect of “one who labored on erev Shabbos shall eat on Shabbos,” as above. And therefore now, due to our many sins, we do not have the power to receive tosefes Shabbos in its completeness, in a manner that we would merit through it the complete aitzos mentioned above, to return to Hashem, yisbarach — except through the power of drawing close to the true tzaddikim, who sanctify themselves with wondrous holiness during the weekdays. Through this, they receive the holiness of Shabbos in great completeness, and they draw the holiness of Shabbos upon us as well. Therefore one travels to the tzaddikim for Shabbos, as above. And therefore the nations, who did not receive the Torah at all — therefore they have no portion in the holiness of Shabbos. On the contrary, “on Shabbos Kodesh, all evildoers shall be scattered” — and the nations and the sitra achra have no sustenance from the sparks of holiness on Shabbos, as is brought. And therefore a non-Jew who observes Shabbos is liable to death. For even though the holiness of Shabbos comes from Above without lower arousal, nevertheless it is impossible to receive its holiness except for the children of Yisrael, who merited receiving the Torah. Through this they have the power to receive this great light of Shabbos, each one according to his level. But in any case, every person of Yisrael receives some holiness and wondrous illumination, and joy of the heart in Hashem, yisbarach, and wondrous longing for Him, yisbarach, with love and desire, every Shabbos — since every person of Yisrael has a portion in the Torah of Moshe.

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

Likutay Halachos Orach Chaim – Volume 1 Introduction of the Author An introduction from the author himself, the memory of the tzadik and holy one for a blessing, which he wrote with his own hand: This time I will give thanks to Hashem, Who has helped me thus far. What can I say? For He spoke and He acted. "Who is like Hashem our G-d…" (Psalms 113:5), "He raises the destitute from the dust, from the refuse-heaps He lifts the pauper" (Psalms 113:7) — such as myself — to draw me close to a light so pure and radiant as this, the Light of lights, the most brilliant of brilliances. Who can recount his praises? Who can tell of his glory? And although it is known that all expressions of praise and acclaim have already been customarily written about anyone of note, nevertheless, one who examines his holy books with an eye of truth — and "the understanding one will increase his learning" (Proverbs 1:5) — who sets his contemplative eye upon these words of mine, which Hashem has graciously granted me through His power, which are explained in these books — he will understand and perceive and know that all the praises and accolades and declarations of greatness that I have written about him, of blessed memory, I have still not reached even the ankles of his praiseworthy glory. For his stature, his greatness, and his might are exalted beyond limit, beyond end — that which the mouth cannot speak and the heart cannot fathom. And the One who examines hearts knows that I know within myself how meager I am. For who am I that I have come this far — to compose books? Especially matters such as these, which stand at the very apex of the universe, which open a gateway for all who knock in teshuvah [repentance], who desire to emerge from darkness into light, to draw close to Hashem yisbarach, to bask in the light of life. And if indeed, now in these generations, composing books is not considered a matter of greatness or importance — and if only it should not be cause for derision, for mockery and scorn, as there are now so many who ridicule new books, and before they even come close to look at them to see whether they are good or bad, they scheme against them in advance with sly cunning and bundles upon bundles of mockery, and assign them derogatory names — [and what of the one who assigns a nickname to his fellow — he has no share in the World to Come (Bava Metzia 58b); one who assigns a derogatory name to a sefer that speaks words of Torah, words of the living G-d, etc. — how much more so! But it is not the place to elaborate on this here] — in any event, composing books is not considered a matter of greatness and importance in these times. But even so, upright and sincere individuals are found in every generation, even now, who walk in wholeness and confidence, and "in the company of scoffers they do not sit" (Psalms 1:1), upon whom words of truth shall drip, like cold water upon a weary soul; they shall seek like silver and search like hidden treasures for words of truth and righteousness, founded upon pedestals of fine gold, upon the words of our holy Rabbis, of blessed memory. And I, in my lowliness, know that I have not attained this level — not in the slightest — to express my opinion even before the most unworthy and the most insignificant. But this I shall proclaim and not be ashamed, and the truth I shall declare and not conceal, and "at the head of the bustling throngs I shall call out, at the openings of the gates in the city, my words I shall speak" (Proverbs 1:21), and "I shall speak of Your testimonies before kings and not be ashamed" (Psalms 119:46). For just as I am small in my own eyes on account of myself — as the One who examines hearts knows — so too is my soul precious on account of the stature and holiness of the one who bestows upon me wisdom, understanding, and knowledge: he is the honor of my master, my teacher, the holy and awesome Rav, the Rav of truth, the memory of the tzadik for a blessing. And if I were to attempt to recount even a minuscule fraction of all that he has done for my soul, the entire earth would not suffice to contain all my words. "With what shall I come before Hashem, bow before the G-d on high?" (Micah 6:6). "You have done much, You, Hashem my G-d — Your wonders and Your thoughts toward us — there is none comparable to You; were I to declare and speak of them, they are too numerous to recount" (Psalms 40:6). And behold, the nature of this book and its construction — the reader will see with his own eyes that it is entirely founded and arranged upon all the halachos [laws] in the four sections of the Shulchan Aruch. For so was I commanded from his holy mouth: to ponder and examine each and every halachah until Hashem would illuminate my eyes to produce some novel insight within them. And everything that Hashem yisbarach merited me to innovate within them — all of it is founded upon the foundational premises that I received from our Rebbe, the holy and awesome one, the memory of the tzadik and holy one for a blessing, which are explained in his holy books — namely, Likutay Moharan Volumes 1 and 2. And at times I extracted certain awesome foundational premises from the awesome tales that he told, which are explained in the book Sipuray Ma'asiyos. For even though the allusions of the tales are beyond our comprehension — for the waters have risen to become a river that cannot be crossed — nevertheless, Hashem yisbarach graciously grants a person knowledge, and He illuminated my eyes to find within them at times certain wondrous things, as the reader will see with his own eyes in Hilchos Tefillin, Halacha 5 and in Hilchos Birchos HaShachar, Halacha 3, and in other places. And at times I gathered certain foundational premises from Sefer HaAleph-Beis. And all the foundational premises that I extracted from the books of our Rebbe, of blessed memory, and all that Hashem yisbarach helped me to innovate within them — in all of them, Hashem illuminated my eyes to find them well-explained in the verses of Tanach and in the statements of our Sages, of blessed memory, in the Gemara and Midrashim, and in the books of the holy Zohar and the writings of the Arizal. Until Hashem illuminated my eyes to incorporate them in the manner of PaRDeS into the laws of the mitzvos, according to the order of their halachos as they are explained in the four sections of the Shulchan Aruch. And I have hoped to Hashem that your eyes will behold wonders in most places — "how great are the works of Hashem, exceedingly profound are His thoughts" (Psalms 92:6) — for through these matters explained in these books, every person will be able to understand and perceive from afar the great, awesome, and wondrous [dimensions of] each and every mitzvah, and each and every detailed law of a mitzvah, and even the laws between a person and his fellow, which are explained in Choshen Mishpat, which no one takes to heart to understand from them allusions and pathways for serving Hashem yisbarach. And through the kindness of Hashem, through these books, one will quench his soul that thirsts to hear the words of Hashem. For it is known that from the entire Torah, and all the laws and halachos in all sections of the Torah, one must extract eitzos [practical advice], pathways, and allusions to draw close to Him, yisbarach, in truth. As is explained in the words of our Rebbe, of blessed memory, in the Torah [teaching] "Chadi Rabbi Shimon" in siman 61 (Likutay Moharan I): that from all the studies a person learns, one must extract upright guidelines of conduct, etc. — see there. However, not every person merits this. And with the help of Hashem and His wondrous salvation, in these books I have opened a gate somewhat, to find true pathways in all the studies of the holy Torah. And in most places they are not merely in the manner of remez and drush alone; rather, this is truly the essence of the matter according to the esoteric intention of the mitzvah. And to explain these words of mine — multitudes of pages would not suffice to elaborate upon them. But the person who perceives in truth will understand my words somewhat, when he sets his heart well upon the matters stated in these books and in the books of our Rebbe. And behold, although it may seem to the reader at a superficial glance, in several places where I have been lengthy in my discourse and doubled and tripled the matters in numerous places — know, my dear reader, that this too has come from Hashem of Hosts, "Who made His counsel wondrous and magnified His wisdom" (Isaiah 28:29). For the one who takes to heart to examine in truth the words of our Rebbe, of blessed memory — which are deeper than all depths in the world, and wider than the sea, to which there is no comparison — and then sets his heart well upon these words of mine, which Hashem has graciously enabled me to innovate and explain within them, he will understand well that given the extreme depth of these matters, I have still not fulfilled the obligation of explanation, even in the places where I have been very lengthy, all the more so in the other places where I have been brief. For know, that everything our Rebbe, of blessed memory, revealed consists of entirely novel foundational premises [even though they are all built and founded upon all the mitzvos of the Torah that have been received into our hands from long ago, nevertheless they are entirely novel foundational premises], and all of them are wondrous eitzos and pathways to draw close through them to Hashem yisbarach, each and every person from wherever he is. And the main intention is to fulfill them with peshitus [simplicity], just as they emerged from his mouth, with temimus [sincerity] and peshitus. However, due to the extreme materiality of our bodies and the dullness of our intellects, it is very hard and difficult to implant in a person's heart the temimus and peshitus of these matters. For every person's mind is inclined toward the wisdoms of the world, which for the most part warp the heart away from the point of truth in its truest sense, in peshitus and temimus. Especially since, in absolute truth, the temimus and peshitus of the words of our Rebbe, of blessed memory, are "deep, deep — exceedingly deep; deep, deep — who can fathom it?" (cf. Ecclesiastes 7:24). And in each and every matter that he, of blessed memory, revealed there are mountains upon mountains of halachos, wellsprings of the deep flowing forth in the valley and upon the mountain. For all his words are like an ever-flowing wellspring. As the reader will see, little by little, in the places where Hashem has graciously enabled me to find wondrous and awesome things — and the inner intentions of numerous mitzvos within a single teaching that our Rebbe, of blessed memory, revealed. For example, in the Torah [teaching] "Joy and gladness they shall attain, and sorrow and sighing shall flee" [in siman 23 of Likutay Moharan II], which is a single teaching: to snatch the sorrow and sighing into the joy, as explained there. And Hashem yisbarach helped me and illuminated my eyes to find, based on this foundational premise, very many wondrous things, as the reader will see in Even HaEzer at its beginning, and similarly in many other places. And nevertheless, the main intention is literally to strive to snatch the sorrow and sighing into the joy — that is, to transform all forms of sadness into joy, as explained there in its place. But this matter, in its simplicity — to endeavor to overcome all types of sadness and transform everything into joy — is very hard and difficult to implant in a person's heart. And Hashem yisbarach has helped me to expand the discourse on this, and to reveal and show that upon this depends the fulfillment of the entire Torah, for simchah [joy] is the point of the entire Torah and mitzvos, etc. And through expanding the discourse on this, one can perceive from afar the immense stature of simchah, and how very much one must strengthen himself to transform sadness into joy. And the gist of the intention is to merit to fulfill this advice in peshitus, and to beseech Hashem yisbarach to merit this. And similarly with the other wondrous eitzos and pathways that he, of blessed memory, revealed — such as the Torah [teaching] "And where is the lamb for the burnt-offering?" in Likutay Moharan II, siman 12 — where the advice explained there is very deep. That is, the peshitus and temimus of this advice and pathway is very deep, and one must expand the discourse on this greatly, and speak of it in many expressions. And through the kindness of Hashem, He illuminated my eyes and I found that the pathway of this advice is alluded to in many places in the Torah, as explained in Hilchos Geviyas Chov MeHaYesomim, where the perceptive person can understand on his own one thing from another — that the entire Torah is filled with this pathway and advice. And similarly in the Torah [teaching] "Azamrah — I shall sing to my G-d with my remaining" in siman 282, which is cited in Hilchos Hashkamas HaBoker, Halacha 1. And similarly regarding the matter of ratzon [will/yearning] and longing for Hashem yisbarach — that in all these matters, one must speak extensively, until we merit to implant them in a person's heart to fulfill them in peshitus and temimus. For this is the essential thing: "it is not the study that is the main thing, but rather the deed" (Avos 1:17). Indeed, on account of all this, the necessity to be lengthy in most places — in order to explain the advice in peshitus, so that this study will lead to actual practice. And also on account of the novelties themselves, for the words of our Rebbe, of blessed memory, are very deep and wide. And in each and every Torah [teaching] there are numerous foundational premises, subjects, and wondrous novelties. In all the novelties that Hashem yisbarach opened my eyes to innovate within them — they are all bound and fastened with many connections to his awesome and holy words. And in every place where the discourse and the novelty I innovated with the help of Hashem yisbarach expands, in all of them one must return each time to all the parts of the Torah [teaching] that our Rebbe, of blessed memory, revealed — in all of them there are very many divisions and details. And as I heard from his holy mouth, of blessed memory, who said regarding my novelties: that no one understands them properly, because one needs to remember very well the words of his holy Torah, and to be fluent in all its chambers, and its details and fine points. And therefore, I was compelled in many places to be lengthy and to expand the discourse, and to repeat a single subject several times — perhaps the essence of the true intention will enter the heart of the reader, to know the novelty thoroughly. And the main thing is that through this, it should come to actual practice — to be aroused through this to fulfill the words of our Rebbe, of blessed memory, in peshitus; to fulfill the foundational premise that I extracted from the words of our Rebbe, of blessed memory, upon which I built that structure — "for exceedingly profound are His thoughts" (Psalms 92:6). And this is clear and known to every perceptive person: that in all the places where one finds in holy books novelties and explanations at great length — whether in the Gemara, the commentary of Tosafos, or in the books of Kabbalah and PaRDeS [Peshat (literal), Remez (allusion), Drush (homiletic), Sod (esoteric)] — such as in the books of the Shach on Choshen Mishpat, or in the books of She'eilos U'Teshuvos in a very lengthy manner, or in the books of the Ari, of blessed memory, where each and every discourse expands and continues at great length, and for the most part, the discourse at the end is very much connected to the discourse from many pages earlier; and one who is well-versed in the writings of the Arizal understands that virtually the entire book Eitz Chaim and Pri Eitz Chaim are one great discourse — similarly, in all places that come at such length, Heaven forbid that the reader should become alarmed and afraid, wondering how it is possible to grasp in mind and intellect such a very long discourse. For regarding this it was said: "and the eyes of the fool are at the ends of the earth" (Proverbs 17:24), as Rashi explained there — see there. But the wise man says: "today I will learn a little, and tomorrow a little," etc., as explained there in the commentary of Rashi — see there. And this matter the youth especially need to know, and it is an obligation upon their teachers and rabbis to inform them of this, so that they should not be alarmed or afraid at all of a lengthy discourse or novelty. Rather, they should set their eyes and hearts upon it in order, little by little, and first connect one subject until they understand it somewhat, and afterwards proceed onward in order, gradually, from novelty to novelty, and from subject to subject, until they complete a column or a page. And so they should proceed, in order, each time from subject to subject, without alarm or confusion. And then they will arrive at their destination in peace, and will be able to understand even a very long discourse, even one who is not exceedingly accomplished. And I was compelled to mention this here, because in our books, praise G-d, length is very common in them in many places. Therefore, I have come to remind the reader that his thoughts should not alarm him; rather, he should proceed in order, gradually, from subject to subject, and then he will go confidently on his way. And then, if he sets his heart well, he will understand that all that appears to be lengthy discourse — it is all essential to the explanation of the matter. For in truth, in many places what seems like length is only at first glance, before one sets his heart to understand the matter well and precisely. But afterwards, when one looks further and further and sets his eyes and heart upon the matters stated there until one understands them well, then one sees that all the matters I have repeated several times — there is still much lacking, that which still would have needed to be explained further. For with the help of Hashem, in most places in these books there are very deep matters, for their foundations are upon the holy mountains, based upon the awesome foundational premises that our great, holy, and awesome Rebbe, the memory of the tzadik for a blessing, revealed. There is no measure and no limit to the depth contained therein, unto infinity without end, as each person will understand according to what he senses in his heart, whoever desires the truth in its truest sense. (And this is not the place to elaborate on this; a bit is explained in other places — see Chayay Moharan, entry: Ma'alas Toraso V'Sefarav, sections 340–391; Sichos HaRan 196–211 — see there.) And therefore, these novelties as well, which Hashem has graciously granted me, which are all built upon his holy words — in all of them there is depth, since all of them are like a commentary and explanation upon his holy words, of blessed memory. But in truth, I know within myself that I have still not touched upon his words even less than a drop in the sea. And Hashem, the G-d of truth, shall guide me in the path of truth, as the One who examines hearts knows what is hidden in my heart and my thought: that all my yearning is only for the point of truth. Blessed is our G-d Who has dealt bountifully with us and given us a Torah of truth. "These and more may He continue with us, and may He remember the kindnesses of the Patriarchs, and grant truth to Yaakov" (Micah 7:20). And may it be speedily fulfilled: "Truth shall sprout from the earth" (Psalms 85:12), until the throne of David shall be established in kindness, "and he shall sit upon it in truth" (Isaiah 16:5), speedily in our days, amen, so may it be His will. The Laws of Rising in the Morning — Halacha 1 "One should muster the strength of a lion to rise in the morning for the service of his Creator, so that he should be the one who awakens the dawn." Hagahah: "I have set Hashem before me always — this is a major principle of the Torah," etc. For it is brought in the words of our Rebbe, of blessed memory (Likutay Moharan I, 282): when a person begins to search within himself and sees that he is very far from Hashem yisbarach, and he is full of sins and many blemishes, and it appears to him that he is far from good — then he must search and seek and find within himself some good. How is it possible that he has never done any good in all his days? And even though he sees that even the little good he did is full of wounds, for it is thoroughly mixed with much pesoles [impurity/waste] — even so, it is impossible that there is not some nekudah tovah [good point] within it, at the very least. And similarly, he should search and find within himself yet more good. And even though this good is also mixed with much pesoles, even so, at the very least there is some nekudah tovah within it. And so he should search and find within himself still more nekudos tovos [good points]. And through this — that he judges himself to the side of merit and finds within himself nekudos tovos still, even though he did what he did and blemished what he blemished — through this, he truly moves from the side of guilt and enters the side of merit in truth. And through this, he can merit teshuvah [repentance]. And this is the aspect of: "Yet a little while and there is no wicked one" (Psalms 37:10) — etc. Through that "yet a little" where he is not wicked, through this: "and you shall contemplate" — etc. See there. And through this, he can gladden himself, and then he can pray. And this is the aspect of: "Azamrah — I shall sing to my G-d with my odi [remaining]" (Psalms 146:2) — through the "yet a little" that he finds within himself, through this he can sing and give thanks to Hashem. And through this, nigunim [melodies] are fashioned, for the melodies are fashioned through sifting a good spirit from a despondent spirit, etc. And this is the meaning of "Azamrah" — precisely — an aspect of nigunim, etc. And similarly, one must judge others to the side of merit; even a complete rasha — one must search and find in him some nekudah tovah, etc. — see there. And whoever can accomplish this — to find a nekudah tovah even in the sinners of Israel — he can serve as a chazan and pray before the amud, etc. — see there. And know that each one of the tzadikim of the generation builds a Mishkan [Tabernacle], from which the schoolchildren receive the breath of their mouths which has no sin in it; for this reason they begin [their Torah study] from Vayikra, etc. — see there. And this tzadik, who can gather all the good found in each person, he knows all the aspects pertaining to this matter of the Mishkanos mentioned above that the tzadikim build, from which the schoolchildren receive the breath of their mouths which has no sin in it, etc. — see there, all of this well. And this is the aspect of the awakening from sleep. For when a person sees that he is far from Hashem yisbarach, etc. — this is an aspect of sheinah [sleep], which is one-sixtieth of death. And when he searches and seeks and finds within himself some nekudah tovah still, and revives and gladdens himself and arouses himself to the service of Hashem yisbarach through this — this is the aspect of awakening from sleep. And this is the aspect of: "Hashem, how numerous are my tormentors, the many…" (Psalms 3:2) — etc. That is, the tormentors of the soul, which are the sins and blemishes of each person — for this is the primary tribulation of a person. And when they overpower the person, G-d forbid, then they seek to fell him entirely, G-d forbid — as if there is no longer any hope for him, G-d forbid. And this is: "Many say of my soul: there is no salvation for him through G-d, selah" (Psalms 3:3). And then he is in the aspect of sleep, as above. And this is: "I lay down and I slept" (Psalms 3:6) — for this is the aspect of sleep, as above. But in truth, a person is forbidden to despair of himself. And he must muster strength to awaken from his sleep through the bit of good he still finds within himself, as above. And this is: "I awoke, for Hashem supports me" (Psalms 3:6) — that I muster strength and awaken from my sleep, for I do not despair of myself yet, for Hashem supports me. For the nekudah tovah that a person finds within himself — this is an aspect of G-dliness, as it were. For all good comes from Him, yisbarach. For Oraysa and Yisrael and Kudsha Brich Hu are all one (Zohar III, 73a). It follows that when there is within a Jew some nekudah tovah — that is, some mitzvah or good deed — that good is in complete unity with Him, yisbarach. For "Hashem is good to all" (Psalms 145:9), and as it is written: "Taste and see that Hashem is good" (Psalms 34:9). For all the good found anywhere is entirely from Him, yisbarach. And this is: "for Hashem supports me" — that is, the nekudah tovah that I find within myself — which is an aspect of G-dliness, an aspect of "Hashem is good to all" — this is what supports me and awakens me from the sleep. And then: "I shall not fear the myriads of people who have set upon me all around" (Psalms 3:7) — for I no longer fear them, even though they are myriads upon myriads of blemishes and sins standing against me to fell me, G-d forbid. For since I find within myself yet some nekudah tovah, through this I awaken from the sleep, and through this I truly enter the side of merit, and through this I will merit teshuvah, etc., as above. For all the evil is repelled before the bit of good that one finds within himself, and through this he revives and lifts himself. For a little light dispels much darkness, as is known. And this is the aspect of: "I awoke, and I am still with You" (Psalms 139:18) — through the "od" [remaining], the "yet a little" that is mine — that is, the nekudah tovah, as above — the aspect of "Azamrah — I shall sing to my G-d with my odi" as above. And this is: "and my 'od' is with You" — that is, the "yet a little" of mine that is still with You, as above — through this, "I awoke," for this is the aspect of awakening from sleep, as above. And this is the aspect of: "Awake, my glory! Awake, O nevel and kinor! I shall awaken the dawn!" (Psalms 57:9). That is, a person must arouse himself from his sleep and from his fallen state. And through what will he arouse himself? Through the nekudos tovos that he still finds within himself. And this is: "I shall awaken the dawn [shachar]" — for the nekudah tovah is in the aspect of shachar, in the aspect of: "I am black [shechorah] but comely, O daughters of Jerusalem" (Song of Songs 1:5). For since this nekudah is intermingled with much pesoles and with many blemishes that this person has committed, therefore it appears as though she is shechorah — for she lies in gloom and darkness, G-d forbid, within him. But when one judges himself to the side of merit and arouses and finds within himself the nekudah tovah, as above, then she declares: "I am black but comely — do not gaze upon me that I am swarthy," etc. — for the darkness is not from me, etc., as Rashi explained there. For the nekudah tovah itself that exists within a person — even within the sinners of Israel — is comely and beautiful exceedingly. Only the darkness covers over her. But when one arouses her, she declares: "I am black but comely — do not gaze upon me that I am swarthy" — for on my own account, I am comely exceedingly. And this is the aspect of what our Sages, of blessed memory, said (Midrash Shir HaShirim 1): "I am black" — through the deed of the [Golden] Calf; "and I am comely" — through the making of the Mishkan. That is, even though I have many sins and have become very distant from Him, yisbarach — and this is the aspect of the deed of the Calf, which encompasses all the sins in the world, for "anyone who acknowledges idolatry is as if he denies the entire Torah" (Chullin 5a) — even so: "I am comely through the making of the Mishkan" — that is, the aspect of the little bit of good that I still find within myself. For immediately after the deed of the Calf they were commanded regarding the work of the Mishkan, since Hashem yisbarach became appeased toward Israel through Moshe, who devoted his very life on their behalf and prayed for them. For Moshe was able to find a nekudah tovah even in the most lowly of the lowly, as is explained in the words of our Rebbe, of blessed memory, many times (Likutay Moharan I, 282; II, 8). And through this he was able to pray on their behalf, even when they had blemished the entire Torah through the deed of the Calf; nevertheless, he found nekudos tovos within them. And therefore Moshe said: "Why, Hashem, should Your anger flare against Your people?" (Exodus 32:11) — etc. For he found the good within them, and then the evil is completely repelled, as above. And therefore he said: "Why, Hashem, should Your anger flare against Your people?" — for the evil is not considered at all in comparison to the bit of good that is still within them. And Hashem yisbarach was appeased by him: "and Hashem relented regarding the evil" (Exodus 32:14), etc. And then Hashem yisbarach taught Moshe the order of prayer, and arranged before him the Thirteen Attributes of Mercy. And this is: "and He said: I shall cause all My goodness to pass before you" (Exodus 33:19) — etc. That He taught him and revealed to him all of His goodness, yisbarach, as it were — so that he should know that Hashem yisbarach is good to all, always, and one can awaken the good in the worst of the worst, and bring him to the side of merit, and return him in teshuvah. And this is the aspect of the Thirteen Attributes of Mercy, the aspect of: "Hashem, Hashem, G-d, compassionate and gracious, slow to anger" (Exodus 34:6) — etc. That Hashem yisbarach is full of mercy and good to all, and extends patience to the righteous and to the wicked alike. For He inclines toward chesed and judges everyone to the side of merit, and finds a nekudah tovah even in the sinners of Israel. And through this, He tips the scale to the side of merit, as above. And this is the aspect of: "He preserves chesed for thousands" (Exodus 34:7) — that the aspect of chesed, His inclining toward chesed, yisbarach, and judging to the side of merit, and finding a nekudah tovah, etc. — this chesed is preserved and sweetens for "thousands" — that is, even though there are thousands and myriads of blemishes that this person committed standing against it, even so, the little bit of good that is found through the chesed repels everything, as above. And through this: "He bears iniquity and transgression" (Exodus 34:7) — etc. For through this, one truly enters the side of merit, etc., as above. And then, when Hashem yisbarach became appeased by Moshe — through his finding good in all of Israel even after the deed of the Calf, as above — for Moshe was entirely good, in the aspect of: "and she saw him, that he was good" (Exodus 2:2), and therefore he always had the power to find the good in each person, even in the sinners of Israel, as above — through this, Hashem yisbarach was appeased, as above. And then He commanded them regarding the work of the Mishkan: that each one should bring the donation of his heart for the work of the Mishkan. For He was arousing the good within each person, and each one, according to the good he possessed, brought the donation of his good heart for the work of the Mishkan. For the Mishkan was built from all the good that was sifted and clarified from each individual of Israel. And this is the aspect of: "gold and silver and copper, and turquoise and purple and scarlet thread" (Exodus 25:3–4) — etc. — that each and every person brought according to the nekudah tovah that was his. For gold, silver, copper, and turquoise, etc. are aspects of the supernal colors, which are aspects of the good that exists within each Jew. And this is the aspect of: "Israel, in whom I take glory" (Isaiah 49:3) — that they are comprised of many colors — that is, the nekudos tovos that exist in each Jew. There is a nekudah tovah even in the most lowly among them, which his fellow does not possess, as is explained elsewhere (Likutay Moharan I, 34). And Hashem yisbarach takes glory in them, as above. And this is the aspect of the colors in the Beis HaMikdash and the Mishkan, the aspect of gold and silver, etc., that each one brought from the donation of his good heart. For there, all the nekudos tovos were gathered — which are the aspect of the supernal colors that exist in each Jew. And therefore, after the deed of the Calf, when Moshe needed to search and find the nekudos tovos in each Jew, as above — therefore at that time specifically they were commanded regarding the work of the Mishkan. For the Mishkan was built from this — from the nekudos tovos, as above. And this is: "I am black" — through the deed of the Calf; "and I am comely" — through the work of the Mishkan — that is, through the nekudos tovos that I find within myself, which are the aspect of the work of the Mishkan, as above. And similarly it is understood from the words of our Rebbe mentioned above: that through the good found in each Jew, the Mishkan is built. And therefore, he who can find all the good in Israel — who is the aspect of the chazan, as above — he knows all the aspects pertaining to the Mishkanos of each of the tzadikim mentioned above — see there. For the essential building of the Mishkan is through this — through the good mentioned above. And in this, the words of our Rebbe mentioned above are beautifully connected — see there well. And this is: "Awake, my glory! Awake…" (Psalms 57:9) — etc. And through what can I awaken? Through "I shall awaken the dawn [shachar]" — through my arousing the shachar, that is, the nekudah tovah, which is the aspect of shachar, the aspect of "I am black [shechorah] but comely" — through this I can awaken from my sleep and from my fallen state, etc., as above. And this is the aspect of: "Awake, O nevel" — etc. For through this, nigunim are fashioned, the aspect of "Azamrah — I shall sing to my G-d with my odi" as above. And this is alluded to in the words of the Shulchan Aruch: "One should muster the strength of a lion to rise in the morning for the service of his Creator" — that a person must muster strength and awaken from his sleep and from his fallen state. And through what will he awaken? Through "he should be the one who awakens the dawn [shachar]" — that is, as above: that he should awaken the nekudos tovos, which are aspects of shachar, the aspect of "I shall awaken the dawn" — and through this he will awaken from his sleep and his fallen state, etc., as above. And this is the aspect of: "to rise in the morning [baboker]" — for the essential awakening from the sleep mentioned above is through the aspect of "the morning of Avraham" (Zohar, Mikeitz 203a), the man of chesed. That is, through inclining toward chesed and judging himself to the side of merit, as above. And therefore Avraham used to convert converts — for he would incline toward chesed and find a nekudah tovah in each person, and through this he would draw everyone close to Hashem yisbarach, as above. And this is why the Hagahah is juxtaposed: "I have set Hashem before me always" — that is, I constantly place and set Hashem before my eyes. For even though I am far from Him, yisbarach, nevertheless, Hashem is before me always, in every place — for I find within myself a nekudah tovah, as above. And this is the meaning of the verse: "I have set Hashem before me always, for He is at my right hand, I shall not falter" (Psalms 16:8). That is, I constantly set Hashem before me, even in the lowest levels, G-d forbid. For "He is at my right hand, I shall not falter" — for through the aspect of the yamin, the aspect of Avraham, the aspect of chesed — through this I shall not falter, in the aspect of: "If I said, my foot has slipped — Your chesed, Hashem, supported me" (Psalms 94:18). For through the chesed — through inclining toward chesed and judging himself to the side of merit, and finding within himself some nekudah tovah still — through this he can find Hashem yisbarach always, and through this he will never falter. And this is: "When my troubling thoughts multiply within me, Your consolations delight my soul" (Psalms 94:19) — that is, when the multitude of thoughts confuse me and seek to fell me, G-d forbid, through the multitude of blemishes, etc. — then "Your consolations delight my soul" — that is, that Hashem yisbarach consoles him through helping him find some nekudah tovah within himself. And this is his consolation, and through this he delights his soul, etc., as above. It emerges that the essential aspect of the awakening from sleep is through the nekudos tovos that one finds within himself, even when he is, G-d forbid, in the very lowest level, etc., as above. And through this, nigunim are fashioned, etc., as above. For at night, which is the time of sleep, then the Shechinah performs berurim [clarifications/siftings], as is known. And this alludes to the above: that when the aspect of sleep overpowers a person, then he must seek and search to find within himself nekudos tovos, and through this he will awaken from his sleep, as above. And this is the aspect of: "I recall my melody in the night; with my heart I converse and my spirit searches" (Psalms 77:7) — that in the night and darkness, the aspect of sleep, then "with my heart I converse and my spirit searches" — that I search and seek the good spirit, the aspect of the nekudah tovah. And through this, nigunim are fashioned, as above, the aspect of "I recall my melody in the night." And through this — that one musters strength to awaken from his sleep through the nekudos tovos he finds within himself, as above — through this is the essential rectification of prayer. For the essential prayer is only when one merits to find within himself the nekudos tovos, in the aspect of "Azamrah — I shall sing to my G-d with my odi" as above. And this is the aspect of the order of the prayer service: that first we recite the Korbanos [sacrificial passages] and Ketores [incense passage], which are aspects of berurim — finding and sifting nekudos tovos even from the aspect of animality, from the very lowest level of asiyah, as is known. For this is the essential aspect of the korban — to elevate from animal to human. And this is the aspect of the Ketores, which included chelbonah [galbanum — a foul-smelling spice]. That is, one sifts and finds the good even in the sinners of Israel, in the aspect of chelbonah. And as our Sages, of blessed memory, derived from this (Kerisus 6b): "Any fast [prayer] in which the sinners of Israel do not participate, is not a [valid] fast [prayer]." For the essential prayer, in the aspect of Ketores, is through sifting and finding nekudos tovos even in the sinners of Israel in the aspect of chelbonah, as above. And this is the aspect of the eleven spices of the Ketores: that is, ten spices apart from chelbonah — this is the aspect of the ten types of melody, which are fashioned through sifting and finding the good within the sinners of Israel in the aspect of chelbonah, as above. And when we recite the passage of the Korbanos, it is as if we have offered them, as our Sages, of blessed memory, said: "Whoever engages in the Torah [study] of the olah-offering, it is as if he offered an olah" (Menachos 110a) — etc. For the essential rectification of the Korbanos is through the aspect of dibur [speech] — to elevate from domem [inanimate], tzomeiach [vegetative], chai [animate] to medaber [speaking]. For the nekudos tovos, when they ascend from where they ascend — from the lowest levels — the essential thing is that they should ascend to the level of dibur. For initially, when the good is not yet clarified and recognized — because the evil covers over it — then one is in the aspect of a mute who has no speech, in the aspect of: "I was mute with silence, I was still, [deprived] of good" (Psalms 39:3) — etc. And when one reveals the good, as above, then the essential revelation and elevation of the good is the aspect of dibur. And this is the aspect of: "My dove, in the clefts of the rock, in the concealment of the cliff" (Song of Songs 2:14) — this is the aspect of the nekudah tovah, which is the aspect of a faithful dove that is devoted to her mate and never abandons him, etc., as our Sages, of blessed memory, said (Midrash Shir HaShirim 4). For the nekudah tovah within each person — even within the most lowly — is always attached to Hashem yisbarach, in every place that she is. And when she falls, G-d forbid, into the depths of the kelipos, which surround her from every side, in the aspect of "my dove, in the clefts of the rock, in the concealment of the cliff" — in the ultimate concealment — then Hashem yisbarach says to her: "Show me your countenance, let me hear your voice; for your voice is sweet and your countenance is comely" (Song of Songs 2:14). For even though you are in "the concealment of the cliff," nevertheless, you yourself are exceedingly comely, in the aspect of "I am black but comely," as above. And therefore, reveal yourself and show your countenance, for you are still comely — for the nekudah tovah is always comely. And therefore: "Show me your countenance, let me hear your voice" — that is, reveal and discover the beauty of the nekudah tovah, and through this: "let me hear your voice" — for through this one merits dibur, for then one can speak, to give thanks and to praise Hashem yisbarach. For previously, he could not speak at all, as above. And this is the aspect of: "You who dwell in the gardens, companions listen for your voice — let me hear it!" (Song of Songs 8:13). And Rashi explained: "You who dwell in the gardens" — among the nations, etc. That is, the aspect of the nekudos tovos that dwell and lie among the nations — which are the evil desires and blemishes, etc. — which are the aspect of the nations of the world, as brought elsewhere (Likutay Moharan I, 36). And Hashem yisbarach yearns for their voice. And this is: "companions listen for your voice — let me hear it!" — for Hashem yisbarach yearns that the nekudos tovos be revealed and make their voices heard in song and praise to Hashem yisbarach, as above. And this is the aspect of the korban — that one elevates the nekudos tovos to the level of medaber, as above. And therefore, one who engages in the Torah [study] of the olah — it is as if he offered it, etc. For the essential rectification of the korban is through the aspect of dibur, as above. And this is the aspect of: "the Kohanim at their service, and the Levi'im on their platform, and the Israelites at their post [ma'amad]" (Megillah 3a). For the essential rectification of the korban — which is to find and sift the nekudah tovah from within the pesoles, from the aspect of animality — is through the Kohen, the man of chesed. For through inclining toward chesed and judging to the side of merit, through this one finds nekudos tovos in all the lowest levels — and this is the aspect of the Korbanos, as above. And therefore, all the rectifications of the korban are performed through the Kohen, the man of chesed, who is the aspect of Avraham, as it is written: "You are a Kohen forever" (Psalms 110:4) — and as above. And through this, nigunim are fashioned, as above. And this is the aspect of: "the Levi'im on their platform" — who would conduct the singing on the platform at the time of the offering of the korban. For through the aspect of the korban performed by the Kohen, the man of chesed — which is the aspect of sifting and finding good through inclining toward chesed — through this, nigunim are fashioned, as above. And: "the Israelites at their post" — who would engage in Torah study — this is the aspect of dibur; for through this, the good is elevated to dibur, which is the essential elevation, as above. And therefore, the men of the ma'amad would read from Parashas Bereishis (Ta'anis 26a) and from Parashas Ha'azinu. For Ma'aseh Bereishis is essentially [accomplished] through the sifting of the good, in the aspect of: "and in His goodness, He renews each day, constantly, the act of Creation." And this is the aspect of "ki tov" [that it was good] stated throughout each of the six days of Creation. For before the rectification of Ma'aseh Bereishis, it is stated: "and the earth was tohu vavohu and darkness" (Genesis 1:2) — this is the aspect of the overpowering of the evil that covers over the good. And the rectification was through the aspect of: "and the spirit of G-d hovered" (Genesis 1:2) — "this is the spirit of Mashiach" (Bereishis Rabbah 2:4) — which is the aspect of the good. For all the nekudos tovos found in each Jew — this is an aspect of the radiance of Mashiach. For the essential good is Mashiach, the aspect of Moshe, in the aspect of: "And it shall be in the morning: if he will redeem you — good, he shall redeem" (Ruth 3:13). And through the aspect of the spirit of G-d, the good spirit, the aspect of the spirit of Mashiach — through this is the essential sustenance and building of the world. And through this — through the nekudos tovos found from within tohu vavohu and darkness — through this: "And G-d said, 'Let there be light,' and there was light" (Genesis 1:3). And then: "And G-d separated between the light and the darkness" (Genesis 1:4) — etc. For through the nekudah tovah, one truly enters the side of merit, and then the light is revealed, and the darkness is separated from the light, the evil from the good, etc. — as above. It emerges that the essential Ma'aseh Bereishis is through finding and sifting the nekudah tovah, as above. And this is the aspect of: "the form of the Mishkan corresponds to the form of the act of Creation" (cf. Introduction to Tikkunay Zohar) — for the Mishkan is also from the aspect of the good that is sifted, etc., as above. And therefore, the men of the ma'amad — who stood at the Korbanos — would engage in [reading] Ma'aseh Bereishis. For the korban is in the aspect of Ma'aseh Bereishis — which is the aspect of sifting the good, etc., as above. And therefore, the korban was performed in the Mishkan or in the Beis HaMikdash, for the Mishkan and the Beis HaMikdash are also built through the sifting of the good, etc., as above. And this is the aspect of: "this good mountain" (Deuteronomy 3:25) — which is said regarding the Beis HaMikdash. And this is the aspect of Parashas Ha'azinu that the men of the ma'amad would read. For Parashas Ha'azinu is the shirah about which Moshe Rabbeinu promised that through this song, the Torah would never be forgotten, as it is written: "And this song shall speak up" (Deuteronomy 31:21) — etc. That even in the ultimate concealment, in the aspect of "and I shall surely hide [haster astir]" (Deuteronomy 31:18), the song shall endure forever. For the song alludes to the fact that even if Israel are very distant from Hashem yisbarach, in the ultimate concealment — nevertheless, they are close to Him, yisbarach. For nekudos tovos are still found within them — even within the most lowly — as above. And this is the aspect of: "for the portion of Hashem is His people, Yaakov… He found him in a desert land" (Deuteronomy 32:9–10) — that even in a desert land and in tohu, one finds "the portion of Hashem is His people" — that is, the aspect of nekudos tovos, which are the aspect of "the portion of Hashem is His people," etc. And therefore, Parashas Ha'azinu is read over the Korbanos, as above. For this is why Parashas Ha'azinu is called a "song," as it is written: "And this song shall speak up" — etc. For from the nekudos tovos mentioned above, which are found in a desert land and in tohu, etc. — from this, a song and melody is fashioned, as above. And after the recitation of the Korbanos and Ketores — which are the aspect of sifting and finding nekudos tovos even in the very lowest levels, as above — afterwards, we recite Pesukay D'Zimrah. For through the nekudos tovos, nigunim are fashioned, the aspect of "Azamrah — I shall sing to my G-d with my odi" — "Azamrah" precisely, as above. And this is the aspect of Pesukay D'Zimrah, which are the aspect of the zemiros and nigunim that are fashioned through sifting and finding nekudos tovos in the lowest levels, as above. And therefore, within Pesukay D'Zimrah we recite the verse "Azamrah — I shall sing to my G-d with my odi" mentioned above — and as above. And afterwards, we recite Birchos Krias Shema, and we bless Hashem yisbarach for the renewal of Ma'aseh Bereishis — that He renews in His goodness each day, constantly — this is the aspect of the work of the Mishkan, which was built from the good mentioned above, as above. For "the form of the Mishkan corresponds to the form of the act of Creation," as above. And there is the essential rectification of prayer, as it is written: "For My house shall be called a house of prayer for all the nations — declares Hashem, G-d, Who gathers the dispersed of Israel" (Isaiah 56:7–8) — etc. For the essential building of the Beis HaMikdash is through Hashem yisbarach gathering the dispersed of Israel — through finding even in the dispersed and the lost, nekudos tovos, and gathering them into the holiness. And through this good that will be gathered at the time of the coming of the redeemer, speedily in our days — through this will be the building of the Beis HaMikdash, the aspect of "this good mountain," as above. And there is the essential rectification of prayer, as above. For the essential prayer is only through this — through the good that is found, as above. And therefore, before the prayer we recite Korbanos and Pesukay D'Zimrah — that is, we sift the nekudos tovos, etc. — and from this, nigunim and zemiros are fashioned, as above. And afterwards, we build from this a Mishkan, where the essential rectification of prayer takes place. And this is the aspect of Birchos Krias Shema, which are the aspect of the heichalos [celestial chambers] of holiness, the aspect of the Mishkan, the aspect of the Beis HaMikdash — for they are the heichalos of holiness. And therefore we say then: "and in His goodness, He renews each day, constantly, the act of Creation" — for "the form of the Mishkan corresponds to the form of the act of Creation," as above. And from there — from the aspect of the Mishkan — the schoolchildren receive the breath of their mouths that has no sin in it. And this is the aspect of Krias Shema, the aspect of: "And you shall teach them to your children" (Deuteronomy 6:7) — etc. — "and you shall teach them to your children, to speak of them" (Deuteronomy 11:19) — etc. For the essential aspect of Krias Shema is from the aspect of the good that was sifted, as above. And through this, Kudsha Brich Hu and the Shechinah are unified — through the ha'alas ma"n [raising of the feminine waters], that the Shechinah takes pride, as it were: "See with what kind of children I come before You." And all this is through finding nekudos tovos even in the sinners of Israel, for this is the aspect of the ha'alas ma"n — to raise the holiness from the deepest depths of the kelipos. And through this, [the Shechinah] takes even greater pride, for this is the essential honor of Hashem yisbarach, as our Rebbe, of blessed memory, wrote many times, as it is written in the Zohar (Yisro 67a): "When Yisro came — specifically then — the Name of the Holy One, blessed be He, was elevated and glorified above and below." For specifically when the nekudos tovos that were lying very low are elevated and raised up, through this specifically the Shechinah takes pride, as it were, even more so. And through this, Kudsha Brich Hu and the Shechinah are unified, the aspect of "Hashem is our G-d, Hashem is One" — as is known. And this is the aspect of: "and the Mishkan was one" (Exodus 26:6) — that all the nekudos tovos are subsumed within His unity, yisbarach. And then we begin to pray the Shemoneh Esreh, and we begin: "My L-rd, open my lips" (Psalms 51:17) — etc. For through all of the above, specifically, one is able to pray — through finding the good and making a Mishkan, etc., as above. And then one can open his mouth to speak, for this is the essential elevation of the good — that it should ascend to the level of dibur. And therefore we beseech for this: "My L-rd, open my lips" — etc. And this is the aspect of the donning of garments: that one must grasp the garment with the right side and always give precedence to the right over the left. For the essential matter depends upon the aspect of yamin — that is, through inclining toward chesed and finding within himself some nekudos tovos. And through this, one awakens from the sleep, as above. And through this, garments are fashioned — to clothe one's soul, which had been naked until now, throughout the time that the good was not yet revealed, when one was in the aspect of sleep. And this is the aspect of the blessing "Malbish Arumim" — Who clothes the naked — that we bless each morning, as is brought. For through the nekudos tovos that are revealed — which are the aspect of "Israel, in whom I take glory" (Isaiah 49:3) — for through them Hashem yisbarach takes glory, as it were, as above — through this, garments are fashioned, aspects of garments of splendor, garments of honor. And this is the aspect of tzitzis and tefillin, which are aspects of garments of the neshamah, the aspect of "ki hu kesusah levadah, hu simlaso le'oro — this refers to tzitzis and tefillin" (Zohar, Bereishis 23a) — which are fashioned from the nekudos tovos that are sifted during the night, in the aspect of the above, as understood from the sacred writings. It emerges that the essential aspect of garments — garments of splendor, the totality of the colors — is fashioned from the aspect of the nekudos tovos that are sifted, which are the aspect of the totality of the colors, as above. And therefore (Shulchan Aruch, Orach Chaim 2:4), one must give precedence to the right when donning garments, for all of this is drawn from the aspect of yamin — through inclining toward chesed, through which one finds nekudos tovos, etc. — and through this, garments are fashioned, as above. And all the Birchos HaShachar [Morning Blessings] allude to this: that one praises Hashem yisbarach for having helped him find within himself nekudos tovos, so that he may awaken from his sleep and his fallen state. And this is the aspect of: "HaNosein LaSechvi Vinah" — Who gives the rooster understanding to distinguish between day and night — for the nekudah tovah is the aspect of day, and the evil is the aspect of night and darkness. And through finding the nekudos tovos, the evil is then separated, and then one distinguishes between day and night. And this is the aspect of: "Shelo Asani Goy" — Who has not made me a gentile — etc. For if he had not found within himself the nekudah tovah, he could have fallen completely, G-d forbid, and would have become a gentile, G-d forbid. And now, through having been awakened and strengthened — through the help of Hashem yisbarach to find within himself a nekudah tovah, as above — therefore he gives thanks and praises Hashem yisbarach: "Who has not made me a gentile." And this is the aspect of: "Pokei'ach Ivrim" — Who opens the eyes of the blind; "Matir Asurim" — Who releases the bound; "Zokeif Kefufim" — Who straightens the bent. For initially, during his sleep and his fallen state, he was in the aspect of a blind person groping in the dark, and he was literally in a prison-house, and he was bent over, etc. And now, through the nekudah tovah he found within himself — through Hashem opening his eyes — through this he is released from his bonds and straightened from his stoop, etc. For through this he truly merits to move from the side of guilt to the side of merit, and to return in teshuvah, as above. And similarly, all the other blessings allude to this. And this is why it concludes with: "HaNoisen LaYa'eif Ko'ach" — Who gives strength to the weary — that He gave him strength in the midst of his great weariness, so that he could yet awaken from his sleep. And this is: "HaMa'avir Sheinah Me'einai" — Who removes sleep from my eyes — etc. And all of this is through the chesed, as above. And this is why it concludes: "HaGomel Chasadim Tovim" — Who bestows good kindnesses — for everything is through the chesed, the aspect of "the morning of Avraham" (Zohar, Mikeitz 203a) — through inclining toward chesed, as above. And this is the aspect of the Four Special Parshiyos. Parashas Shekalim — the aspect of tzedakah, for tzedakah is the aspect of "chesed to Avraham" (Micah 7:20), who performed charity and kindness with the entire world. For through this, one can find the nekudos tovos, as above. And this is the aspect of: "Righteousness calls him to its feet" (Isaiah 41:2) — that through tzedakah, one can call forth the good that has fallen to the lowest level, the aspect of raglayim [feet] — in the aspect of: "and she uncovered his feet and lay down" (Ruth 3:7). And similarly it is alluded to in the words of our Rebbe, of blessed memory, in another place (Likutay Moharan I, 17): that through tzedakah, one arouses the good that is hidden and concealed in places distant from Hashem yisbarach. And this is the aspect of Shekalim — the donations for the Mishkan. For the Mishkan was built from the aspect of the good that was gathered, etc., as above. And afterwards, we read Parashas Zachor — the aspect of the war against Amalek. For through finding the good, as above, Amalek is subdued — which is the force of the sitra achra that overpowers, G-d forbid, to fell the weak of strength among Israel, as if there is no longer any hope for them, G-d forbid. In the aspect of: "and he cut off all the stragglers at your rear… and you were weary and exhausted" (Deuteronomy 25:18) — etc. That he seeks to cut off the stragglers — that is, the weak of strength — to fell them downward, G-d forbid. But when one merits to find within himself the nekudah tovah even during his fall, G-d forbid — through this, Amalek is subdued. And therefore, after Parashas Shekalim — which is the aspect of the arousal of the good, as above — we read Parashas Zachor, for through this, Amalek is subdued, as above. And afterwards, we read Parashas Parah, which is the aspect of teshuvah, in the aspect of (Midrash Rabbah, Parashas Chukas): "Let the mother come and clean up after her child." For through the nekudos tovos that one finds, through this the evil is subdued — the aspect of Amalek — and through this one truly merits teshuvah, as above. And this is the aspect of (Zohar, Chukas 180b): "Red heifer — completely red — this is harsh judgment; unblemished — this is softened judgment." That is, when one is in the aspect of harsh judgment, where the evil is overpowering, G-d forbid — which is the aspect of harsh judgment, G-d forbid — then one must soften the judgment through finding within himself some nekudah tovah still. And this is the aspect of: "which has no blemish, upon which no yoke has come" (Numbers 19:2) — for the nekudah tovah is the aspect of a faithful dove that has no blemish, for she is comely and beautiful, in the aspect of "I am black but comely," etc., as above. And this is the aspect of: "it purifies the impure and renders impure the pure." For this quality — that one judges himself to the side of merit and finds within himself nekudos tovos — this quality purifies the impure and renders impure the pure. For one who is in the lowest level must specifically find merit within himself in order that he should not fall completely, G-d forbid, and his essential purification and teshuvah is through this specifically, as above. But one who is pure — if he considers himself to be on the level of good — he is certainly damaged by this, for he will fall into arrogance, G-d forbid. And as our Sages, of blessed memory, said: "Even if the entire world says to you 'you are a tzadik,' consider yourself as if you were a rasha." Therefore they said "as if a rasha" — and not an actual complete rasha, G-d forbid — for it is forbidden to consider oneself a complete rasha, G-d forbid. Rather, on the contrary: when it appears to him that he is a complete rasha, G-d forbid — and even if the truth is actually so, G-d forbid — even so, he must search and seek to find within himself a nekudah tovah, so that he should not be, G-d forbid, a complete rasha, as above. And through this he is purified and merits teshuvah, as above. And this is the aspect of "it purifies the impure and renders impure the pure," as above. And afterwards, we read Parashas HaChodesh, for this is the aspect of Kiddush HaChodesh [sanctification of the New Moon], the aspect of the filling of the moon from its diminishment. For it is known that when Israel are, G-d forbid, in a diminished state, this is the aspect of the blemish of the moon, the grievance of the moon, from which all the blemishes and sins derive, G-d forbid. And therefore, when a Jew awakens and finds within himself a nekudah tovah, and through this returns in teshuvah, as above — this is the aspect of the filling of the moon from its diminishment, the aspect of Kiddush HaChodesh. For the essential Kiddush HaChodesh is through the above. For at the beginning of the month, when the moon is seen in order to sanctify it in the Beis Din [court], it is then very, very small and thin, and then it is merely in the aspect of a point — that is, the aspect of the nekudah tovah mentioned above, which is the aspect of "I am black but comely," etc., as above. That is, when the moon is at the ultimate state of diminishment at the end of the month, then all of Israel must search and seek it until they find witnesses who have seen some tiny point of the moon, and then they sanctify the month in Beis Din, which is the aspect of the rectification and filling of the moon. For through the aspect of a mere point — the aspect of the nekudah tovah that one merits to find at the ultimate state of diminishment — through this one is rectified and truly enters the side of merit, etc., as above — which is the aspect of the rectification and filling of the moon from its diminishment, etc., as above. And therefore the Beis Din and all of Israel say: "Mekudash, mekudash! [Sanctified, sanctified!]" (Rosh HaShanah 24a) — for through a mere point, one becomes sanctified, etc., as above, through judging to the side of merit. And this is the aspect that they all say "mekudash, mekudash" — that is, through their words they elevate the moon from the aspect of blemish and diminishment to the aspect of rectification and fullness, which is her sanctification — through the mere point of light they saw of the moon. And this is itself the above, for through the grievance of the moon, she was diminished, and then Hashem yisbarach gave her the stars to appease her, as our Sages, of blessed memory, said (Midrash Rabbah 10), and as Rashi brought. For the stars allude to the aspect of the nekudos tovos that are found within each and every Jew, through which they truly enter the side of merit when they are judged to the side of merit, as above. In the aspect of: "And those who bring the many to righteousness — like the stars" (Daniel 12:3) — etc. "Those who bring the many to righteousness" — that is, the tzadikim of the generation who judge everyone to the side of merit, and through this, even the sinners of Israel truly enter the side of merit, as above. And this is the aspect of the stars, the aspect of "and those who bring the many to righteousness — like the stars," as above. For the stars are in the aspect of points. For this verse — "and those who bring the many to righteousness" — speaks there, at the end of Daniel, about the above, as explained there: "Many shall be sifted and whitened and refined, and the wicked shall act wickedly" (Daniel 12:10) — etc. — "And the wise shall shine like the radiance of the firmament, and those who bring the many to righteousness — like the stars," etc. That is, in the ikvos d'Meshicha [the footsteps of Mashiach], at the end of the final era, when the sitra achra will intensify greatly, G-d forbid, as is known — then there will be an immense sifting and refining, in the aspect of "many shall be sifted and whitened and refined," etc. And then the essential rectification will be through the above — through "those who bring the many to righteousness" — that is, through the tzadikim who will judge everyone to the side of merit and find nekudos tovos even in the most lowly of the lowly. For this is the essential task of the tzadikim. And through this specifically, Mashiach will come speedily in our days, for this is the aspect of Mashiach, etc., as above. And this is: "And the wise shall shine… and those who bring the many to righteousness — like the stars," etc. For the essential rectification and redemption at the final end will be through this — through the aspect of the nekudos tovos mentioned above, which are the aspect of stars, etc., as above. And this is the aspect of: "Praise Him, all stars of light" (Psalms 148:3) — for through the nekudos tovos, which are the aspect of shining stars, through this one can give thanks and praise to Hashem, in the aspect of "Azamrah — I shall sing to my G-d with my odi," as above. And this is the aspect of what Hashem gave the moon the stars to appease her — for through the aspect of the stars, which are the aspect of the nekudos tovos, as above — through this, the blemish of the moon is rectified, as above. And this is the aspect of: "At about midnight I go out into the midst of Egypt" (Exodus 11:4) — "at about midnight" specifically. For at midnight, the nekudah tovah is aroused, in the aspect of the north wind that blows upon the harp of David, as above. And therefore the good spirit, the nekudah tovah, is drawn from the tzafon [north] specifically — for "from the north the evil shall open forth" (Jeremiah 1:14) — and from there specifically the good spirit is drawn. The nekudah tovah comes from tzafon specifically, and from there specifically is drawn the north wind, the good spirit, that blows upon the harp of David and makes music. For this is the essential quality of the good that emerges from within the very force of the evil and the sitra achra, as above. And through this specifically, nigunim are fashioned, as above. And as is brought in the sacred writings: that the advantage of the light comes specifically from the darkness, as is known. For at midnight, then the Shechinah, as it were, is at the ultimate state of diminishment, as is known. And then she is in the aspect of a mere point. And then there is the intensification of sleep. And then specifically, each person in whose heart the fear of Hashem stirs must muster very great strength to awaken from the sleep. And this is the aspect of awakening from the very force of the sleep and the sitra achra through a mere nekudah tovah, etc., as above. And then is the aspect of the Exodus from Egypt, as above. And this is the aspect of Pesach — that Hashem yisbarach had mercy and skipped over the houses of the Children of Israel when He smote Egypt. And this is the aspect of Hashem yisbarach, in His mercy, gathering and rescuing the nekudos tovos — which are aspects of Israel, aspects of "My son, My firstborn, Israel" (Exodus 4:22) — from among the firstborn of Egypt, from within the force of the sitra achra. For this was the essential redemption from Egypt, as above. And therefore, the first to reveal the secret of chatzos was our father Avraham, peace be upon him, at the time he waged war against the kings and rescued Lot, as it is written: "And he divided against them at night" (Genesis 14:15) — etc. For the essential aspect of chatzos — that is, to break the force of sleep, to break the night and the darkness through the nekudah tovah, as above — this is accomplished only through the aspect of Avraham, the man of chesed, through inclining toward chesed, as above. For Avraham pursued the kings in order to rescue Lot, on account of the nekudah tovah within Lot. And therefore, even though Lot was wicked, Avraham devoted his very life on his behalf to rescue him — on account of the nekudah tovah within him. For from him came Ruth, from whom came David-Mashiach, who is the root of the nekudah tovah, as above. And therefore the primary intention of the kings was to kill Lot, for the entire intention of the sitra achra is to overpower the aspect of the nekudah tovah, G-d forbid. But Hashem will not abandon her into their hands, and He gave power to the aspect of Avraham, the aspect of chesed, to rescue Lot through the nekudah tovah within him. And through this, he slew the kings — for through judging to the side of merit and finding the nekudah tovah even within the wicked, through this the sitra achra is subdued. For the evil is repelled before the bit of good, as above. And this is the meaning of what is written in the Zohar Chadash — "You who dwell in the gardens" — etc. — regarding the matter of rising at midnight. See there. And it explains there: "You who dwell in the gardens" — in the disgrace and filth of this lowly world, etc. — see there. That is, as above: that even though a person is in the lowest level, in disgrace and filth — nevertheless, Hashem yisbarach and the angels and the souls of the tzadikim in Gan Eden listen attentively to his voice, in the aspect of "companions listen for your voice." And this is itself the aspect of rising at midnight, as above. And see above, where I brought this verse — "You who dwell in the gardens" — which was said regarding the nekudah that exists within each person, which lies wherever it lies — see there. And now, according to the words of the Zohar Chadash mentioned above, the matter is beautifully explained. And this is the aspect of how our Sages, of blessed memory, delved deeply into the matter of the knowledge of how to determine exactly when midnight falls, as it is brought in Berachos (3a): "And David — did he know exactly when midnight was? After all, Moshe did not know!" etc. Rather, David had a harp suspended, etc. That is, for the essential redemption — both in a general sense and in the particular sense of the redemption of the soul of each and every person — depends upon this knowledge and perception: to accurately gauge the point of midnight. That is, when the force of sleep intensifies upon the Jewish soul and seeks to fell him completely, G-d forbid, through the multitude of his sins and his failings — until he is nearly, nearly about to fall completely, may the Merciful One save us — then specifically, Hashem yisbarach will shine upon him in His kindness, so that he will remind himself of the nekudos tovos within him and revive himself, as above. And this is the aspect of rising at midnight, when the Shechinah — which is the collective of the souls of Israel — is at the ultimate state of diminishment. And then she cries out in a bitter voice to Hashem yisbarach, in the aspect of: "As a hart yearns" (Psalms 42:2) — etc.; in the aspect of: "A voice is heard in Ramah, lamentation and bitter weeping" (Jeremiah 31:14) — etc. And then Hashem yisbarach arouses His mercy and extends a thread of chesed, etc., as is understood from all this in the sacred writings. And all this occurs with every individual Jew at every time — that whenever the aspect of the sleep mentioned above intensifies upon him, until he nearly, nearly [falls], may the Merciful One save us — then specifically, he must search for his nekudah tovah, as above, in the aspect of: "If I said, my foot has slipped — Your chesed, Hashem, supported me. When my troubling thoughts multiply within me, Your consolations delight my soul" (Psalms 94:18–19). For all this is the aspect of the holy teaching of Azamrah mentioned above: that specifically when one reaches in his perception an utter state of diminishment, may the Merciful One save us — to the point where he is about to say "my foot has slipped," G-d forbid — then specifically, the kindness of Hashem will support him, through the above — to awaken him from his sleep and return him. And this is the aspect of literally rising at midnight — that then is the ultimate state of diminishment, and then specifically is the aspect of the awakening from sleep, which is the aspect of awakening from one's fall through the aspect of "Azamrah — I shall sing to my G-d with my odi," as above. And upon this depends the redemption, both generally and particularly, as above. And therefore, the first redemption was at midnight specifically. And similarly, the final redemption — which we await speedily in our days — will be through the aspect of chatzos, through the upright and G-d-fearing who rise every night at midnight. For through this, they draw upon themselves the aspect of the holiness of midnight, when a great chesed is aroused. And through this, they merit to draw upon themselves always the aspect of the awakening from the sleep of midnight — to draw upon themselves this aspect always. That is, at every time that they seek to cast upon them sleep and a very great diminishment — even if they cast them down as they cast them down, G-d forbid — even if what happened to them happened — even so, he will always awaken specifically from within the force of the diminishment, in the aspect of rising at midnight mentioned above. That is, through the aspect of the "yet a little" bit of good that he finds within himself, etc., as above. And therefore Moshe did not yet know how to accurately determine exactly when midnight was, for it was still before the giving of the Torah, and there was not yet the arousal from below, for there were not yet enough tzadikim who rose at midnight and engaged in Torah — because it was before the giving of the Torah. And therefore it was difficult to accurately gauge the point of midnight. And even according to the opinion that Moshe also knew — nevertheless, he was not able to speak about it to such an extent, and he was still apprehensive lest they err, etc. For he was not yet able to draw this illumination into a revealed state, because it was before the giving of the Torah. But David — he knew, for a harp was suspended above his bed. And the power of the harp is drawn from the Torah, as is brought in the words of our master, our teacher, our Rebbe, of blessed memory. For the harp of David had five strings, corresponding to the Five Books of the Torah, and it would awaken him from his sleep until he knew how to accurately determine the exact hour and point of midnight. For David is the aspect of Mashiach, who constantly engages in the rectification of the souls of Israel, to awaken them from their sleep through the above — through the nekudos tovos he finds in each one, and he teaches each one and illuminates in his heart, so that he can search and seek and find within himself nekudos tovos always, in order to awaken him from his sleep and his fall, so that he should not fall completely, G-d forbid. And the main thing is to gauge accurately the time when he is nearly, nearly about to fall, G-d forbid — then specifically, [Hashem] will shine upon him in His kindness to save him and to awaken him, in the aspect of: "Though he fall, he shall not be utterly cast down" (Psalms 37:24) — etc.; in the aspect of: "[The wicked one] watches… Hashem will not abandon him into his hand" (Psalms 37:32–33); in the aspect of: "For He will see that the power is gone, and there is nothing retained or remaining… and He will say… See now that I, I am He" (Deuteronomy 32:36–39) — etc. And all this is through the power of the Torah that we have already received through Moshe Rabbeinu and through all the tzadikim who have been until now, who have explained to us the pathways of the Torah well. And therefore David knew exactly when midnight was, through the harp mentioned above. For he was a skilled musician (I Samuel 16:16). For this entire holy teaching — to search for the good and to revive oneself through it — all of this is the aspect of holy nigunim that issue from the harp of David, the aspect of "Azamrah" specifically, as above — the aspect of "Awake… O nevel and kinor! I shall awaken the dawn" — as above. And through this, David merited to know how to accurately determine the point of midnight mentioned above, upon which the final redemption depends — both collectively and individually, for every Jewish soul — for David is Mashiach, through whom the final redemption will come, which is the complete redemption after which there will be no more exile. And the main thing is through the aspect of the zemiros and nigunim mentioned above, in the aspect of: "the anointed of the G-d of Yaakov, and the sweet singer of Israel" (II Samuel 23:1) — that is, through the aspect of Azamrah mentioned above. Speedily in our days, amen. And understand these matters well, for it is impossible to explain everything. Rather, each person, according to what passes over him all the days of his life — in the days of his youth and in the days of his old age — can revive himself always through all of these words of ours, which explain somewhat the truth of the advice and the holy teaching of "Azamrah — I shall sing to my G-d with my odi" — about which our master, our teacher, our Rebbe, of blessed memory, urged us very, very much to follow. Fortunate is he who grasps hold of it.

Overview & Diagrams — from the translator, not the original text § 1 — Foundation Simchah & the Voice of Prayer True simchah comes from the mitzvah itself — not its reward. The heart's crookedness is straightened by re'amim (thunder): the voice sent forth with force in prayer, which strikes the Mochin (brain). Guard the brain from chametz — external wisdoms. Disputes among Tzaddikim = rebuke for blemishing the drops of the brain. Rebbe said this Torah is about Tefillin kavanos. § 2 — Chatzos → Tefillin The Rooster, Midnight, Morning Rising at Chatzos via the rooster's voice (= thunder from Gevuros) → Torah study while the brain is lucid → Tefillin light emerges in the morning. Chatzos = sitting in Gan Eden. Striking the firstborn of Mitzrayim at midnight = subduing the Da'as of the Sitra Achara = "Kadeish li chol bechor" = the first parshah of Tefillin. § 3 — Structure Kol Yaakov & Four Parshiyos "The voice is Yaakov's voice" = Tefillin = voice from Gevuros combined with Chassadim. Shel Yad first (left arm = Gevuros), then shel Rosh (Mochin). Four parshiyos = Chochmah, Binah, Chesed, Gevurah. § 4 — Eilu Va'Eilu Disputes, Distancing & Teshuvah Tefillin = rectification of the brain = life. Believe "these and these are words of the Living God." The Shin of 3 & 4 heads = Makifin (surrounding light beyond comprehension). The holy dispute is used by great Tzaddikim to bring back even those of whom it says "all who come to her do not return." The distancing IS the ultimate closeness. Nothing stands before teshuvah. § 5 — Crookedness → Closeness Akmimiyus Sweetened at Root All crookedness of heart = machlokes of the Sitra Achara, itself rooted in the holy machlokes. Believing "eilu va'eilu" sweetens the root → all branches (crookedness) are rectified. Every twist of the heart = rebuke of life → compassion on oneself → teshuvah → the crookedness straightens via the thunder. § 6 — Animal Hide Temimus & the Or HaGanuz Tefillin on animal hide: subdue animality through "K'nei Chochmah" — the quill of holiness. Writing = black fire on white fire. Kasnos or (skin) → kasnos or (light) — as in R' Meir's Torah. One must make himself like an animal — set aside Da'as entirely, rely on emunah and temimus — then merit the loftiest Mochin. § 7 — Culmination

Number of Kru'im · 39 Melachos · Yom Kippur · Simchas Torah

Therefore we need "azminyeh v'tzar beh" — meaning machshavah and ma'aseh [thought and action]. The root of kedushah is in machshavah (= Chochmah = Kodesh). But the essential completeness of kedushah is when it is drawn into the yadayim in the aspect of uvda [deed]. This is the essential merit and completeness of kedushah: connecting the deed and action to kedushah — "S'u y'daichem Kodesh" — "Lift your hands in holiness" (T'hillim 134). The essential completeness of kedushah is in the yadayim — when one lifts and elevates the yadayim (= asiyah) to kedushah. The essential completeness of kedushah is when it is drawn into even the lowest level (= asiyah). This is the aspect of tashmishay kedushah: their kedushah takes effect specifically through machshavah and uvda (= "azminyeh v'tzar beh"). Designation alone is not sufficient — the essential merit and completeness of kedushah is when drawn specifically into uvda (= asiyah). The essential kedushah = kedushas Eretz Yisrael; the essential kedushas Eretz Yisrael = through "Ko'ach ma'asav." This = emunah: knowing that Hashem created the entire world by His will, by His will He took it from them, etc. This is the essential kedushah — knowing that everything is from Him. Hashem is called "Kadosh." As soon as one knows that Hashem created the thing → kedushah is drawn there. The essential merit of this knowledge is when one knows in Olam HaAsiyah, the physical world, of His kedushah — for because He contracted His kedushah until He created this physical world, His kedushah became concealed until there is the power to choose kedushah or the opposite, chas v'shalom. Therefore the essential merit of kedushah is sanctifying Olam HaAsiyah — drawn from the aspect of yadayim (= "Ko'ach ma'asav" = 28 joints = kedushas Eretz Yisrael). This is the aspect of Shiv'ah Tuvay Ha'Ir [the seven city leaders] — they are the heads of the people, the aspect of Mochin (from where the root of kedushah comes). Therefore they are called "Tuvay" [good ones] — for Da'as and the Moach = the aspect of "tov" [good]: "Gam b'lo da'as nefesh lo tov" — "Without da'as, even the soul is not good" (Mishlai 19), as brought in Rabbainu z"l (Siman 29, part 1). This = kedushas Eretz Yisrael: "HaHar haTov hazeh v'haL'vanon" — "This good mountain and the L'vanon." The Shiv'ah Tuvay Ha'Ir — through them the kedushah of the Bais HaK'nesses and all tashmishay kedushah depends (= kedushas Eretz Yisrael). They also establish straight takanos and guide the people on the good and straight path, in derech eretz — leading the world so no one steps outside the line and no one wrongs his fellow — all the aspect of kedushas Eretz Yisrael (= derech eretz), as explained in the above ma'amar. Therefore they are called Shiv'ah Tuvay Ha'Ir — for they draw kedushas Eretz Yisrael into all holy things, batay ch'nessiyos, and batay midrashsos — wresting them from the aspect of the Shiv'ah Amamim [seven nations] in whose hands Eretz Yisrael originally lay. All things and places must be sanctified with kedushas Eretz Yisrael → must be taken from the aspect of the seven nations. Therefore they are seven Tuvay Ha'Ir — to subdue the seven nations and sanctify all things (tashmishay kedushah, batay ch'nessiyos, batay midrashsos) with kedushas Eretz Yisrael (= "HaHar haTov"). For in all things in the world, kedushah lies concealed — meaning the vitality of Elokus. This = the hidden Torah [Torah ha'ne'elemes] that sustained the world before Mattan Torah (= derech eretz that preceded Torah = the path to Eretz Yisrael), as explained well in the above ma'amar. Specifically through this aspect one can sanctify all things in the world, making from chol [secular] — kodesh [holy]: all holy objects, batay ch'nessiyos, batay midrashsos that were initially entirely secular → made holy through this aspect (= the hidden Torah = derech eretz = "Ko'ach ma'asav"). Therefore Eretz Yisrael is called "Tov" (= "HaHar haTov") — for the essential kedushas Eretz Yisrael is through "Ko'ach ma'asav," through revealing that Hashem created everything. As soon as His Elokus is revealed = the aspect of "Tov": "Tov Hashem lakol" — "Hashem is good to all." Baruch Hashem l'olam, Amain v'Amain.

And therefore all of Israel must appease one another before Rosh Hashana and Yom Kippurim, so that there be great peace among Israel — for the essential thing is shalom (peace), which is unity, which is the essential life: "life and peace" (Malachi 2:5). For the essential strife comes through the grip of falsehood drawn from the multiplicity and difference of minds, as above. And this is the essential service of Rosh Hashana — which is the beginning of creation, when one must nullify the falsehood at the root of its grip through the supreme power of the revelation of the finest head of emes — in the aspect of "the beginning of Your word is emes" (Tehillim 119:160) — which is the aspect of Rosh Hashana specifically: the aspect of "the beginning (rosh) of Your word is emes." For most disputants — the way of each is to say that he has the truth and that all his contention is only for the sake of truth. And especially now, in our many sins, when "truth shall be absent" has been fulfilled — when truth has become a thing of flocks and flocks, and everyone says that he has the truth. But even so, truth is one. And whoever truly desires truth and prays to the Blessed Lord that he merit truth in truth, can recognize where the true truth is — for truth is its own witness. And the essential strife is only from the distance from the One — from which comes the grip of falsehood. For one who does not nullify the falsehood at its root can afterward go very much astray and reverse falsehood into truth and truth into falsehood — in the aspect of "Woe to those who call evil good and good evil" (Yeshaya 5:20), and so on. And from there all the strife in the world is drawn. And whoever wishes to save and rescue his soul from the fire of strife — which is the worst of all — the essential salvation is through emes, which is the aspect of shalom. As it is said: "For there shall be peace and emes in my days" (Melachim II, 20:19). For when one looks at the true truth, one will certainly be saved from strife at any rate. For even though one may not merit to attain and know where the truth is — because one has not toiled in one's service as one should, for to merit to the essence of truth requires very great toil — nevertheless at any rate, if one desires truth, one will at any rate not be a pursuer and a disputer, and will not hold to strife and persecutions, God forbid, to pursue the people of truth. Even if it seems to him otherwise — for what does he have to do with this trouble, to endanger himself so greatly? All this is impossible to explain in writing; whoever desires truth will understand all of this within himself. And this is the aspect of the judgment of Rosh Hashana — wherein every person comes before Him, blessed be He, for judgment and trial. As is stated in the Mishna of Rosh Hashana: "All who enter the world pass before Him like sheep (ki'vnay maron)" (Rosh Hashana 18a). And the Tanna concluded there: "and they are all surveyed in a single survey (sikirah achas)" — as it is said: "He who forms their hearts together looks upon all their deeds" (Tehillim 33:15). And the commentators explained this as referring back to the preceding verse: "From His dwelling-place He looked upon all the inhabitants of the earth — He who forms and so on." And the matter is astonishing at first glance: since they are all surveyed in a single survey — for the Blessed One is all-powerful and knows many things in a single act of knowledge, as is cited — if so, even from the outset, why do they pass one by one like sheep? For does He not know the deeds of each one in a single act of knowledge, and could He not judge them even at the beginning of judgment as He does at the end — when they are all surveyed in a single survey?! But the essential judgment is emes — for His judgment is emes. And even in human courts below, the essential commandment of judgment is to judge emes: to save the oppressed and the robbed from one who comes to rob them through injustice and falsehood — to render judgment of emes for them. As it is said: "Judge with emes and the justice of peace" (Zechariah 8:16). Only among human beings there are judges who pervert the judgment with falsehood — and they destroy the world. As our Sages of blessed memory expounded: "On three things the world stands — on justice and on emes and on peace" (Avos 1:18), and so on. But He, blessed be He, His judgment is emes always — for His essential intention is to judge and try all the world with His upright and true judgments, in such a manner that every person will ultimately come to the good eternal purpose: to be included in Him, blessed be He — which is the aspect mentioned above, to be included after-creation in before-creation. For this is the essential good purpose for which everything was created. And the entire Torah depends upon this — for through every commandment and act of service one is included in Him, blessed be He. And conversely, through every transgression and blemish one is distanced and creates a separation between before-creation and after-creation, as above. For the entire Torah is the aspect of emes, as it is said: "Torah of emes" (Malachi 2:6), and so on. And through emes the eyes of His supervision are drawn down — as is explained elsewhere: that the essential drawing down of complete supervision is through Torah and so on — through which one is included after-creation in before-creation, as above.

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And therefore Calaiv [Caleb], who was the opposite of the meraglim and did not wish to be swayed after them — therefore he went from them and prostrated himself upon the graves of the Avos [Patriarchs], as our Sages of blessed memory said. For through connecting himself to the tzadikim — the Avos — he received the strength to stand against the meraglim and to hold fast to Eretz Yisra'ail. And this is the aspect of traveling to the tzadikim on Rosh HaShanah — to receive from them the strength to overcome all the meraglim and slanderers and to hold fast to the truth of Eretz Yisra'ail. ☰ Hebrew § 34

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And therefore Eretz Yisra'ail is conducive to children. And likewise, Avraham Avinu — Hashem promised him the inheritance of the Land and children together. For the primary [blessing of] children — which is the aspect of the ben, the aspect of the fruit of the connection of upper and lower — is specifically in Eretz Yisra'ail, which is the primary place of this connection. For Eretz Yisra'ail is the gate of heaven, the aspect of the ladder of Ya'akov whose base is on the earth and whose top reaches to heaven. And therefore children and Eretz Yisra'ail go together — for both are the fruit of the connection of upper and lower realms.

And therefore Eretz Yisra'ail is conducive to children. And likewise, Avraham Avinu — Hashem promised him the inheritance of the Land and children together. For the primary [blessing of] children — which is the aspect of the ben, the aspect of the fruit of the connection of upper and lower — is specifically in Eretz Yisra'ail, which is the primary place of this connection. For Eretz Yisra'ail is the gate of heaven, the aspect of the ladder of Ya'akov whose base is on the earth and whose top reaches to heaven. And therefore children and Eretz Yisra'ail go together — for both are the fruit of the connection of upper and lower realms.

And why on Shabbas all labors are forbidden, even the preparation of food, whereas on Yom Tov the preparation of food is permitted? Based on the teaching “Anochi Hashem Elokecha” (Likutay Moharan I, 4 — regarding “and He filled it from one globe of the eye, three hundred barrels of oil”; see there well) Through the bittul [nullification / self-annulment] toward the Ain Sof [the Infinite One] — where everything is entirely good, the aspect of “Hashem is HaElokim” — afterward, when one returns to the state of y’shus [existence / “somethingness”] in the aspect of ratzo vashov [running and returning], then from the r’shimah [the residual impression] that remains, an illumination is drawn — to know that Hashem is G-d and that everything is entirely good; see there well.

And therefore Eretz Yisra'ail is conducive to children. And likewise, Avraham Avinu — Hashem promised him the inheritance of the Land and children together. For the primary [blessing of] children — which is the aspect of the ben, the aspect of the fruit of the connection of upper and lower — is specifically in Eretz Yisra'ail, which is the primary place of this connection. For Eretz Yisra'ail is the gate of heaven, the aspect of the ladder of Ya'akov whose base is on the earth and whose top reaches to heaven. And therefore children and Eretz Yisra'ail go together — for both are the fruit of the connection of upper and lower realms.

Everyone can draw close • Otzar opened to all "Ad d'lo yada" — all sweetened at the root ∴ "Write it in the marketplace!" The gift must be publicized because its root — the Otzar Matnas Chinam — draws holiness to the outside

Translator's Summary This massive halacha (36 sections), based on Likutay Moharan II:7 ("Ki Merachamam Yenahaigam" — "For He who has mercy on them shall lead them"), weaves together the entire cycle of the Yamim Nora'im and festivals through the lens of nedarim, revealing them all as expressions of a single spiritual dynamic.

The Fourth Beggar: His power over "hevel peh" (breath of the mouth) corresponds to the shofar/crying-out of the tzadik who purifies the world's atmosphere, sweetens all judgments, and draws the makifin/nedarim that sustain everything. CRYING OUT TO HASHEM

And therefore chametz is forbidden on Pesach, and its prohibition is very, very severe. For we must now flee from chametz completely — from the aspect of mochin of chutz la'aretz, as mentioned above. And this is the aspect of how Israel needed to leave Egypt in great haste and could not delay — and this itself is the aspect of the prohibition of chametz, as is brought. And as is stated explicitly in the verse: "And they baked the dough" etc., "cakes of matzos, for it was not leavened (chametz), for they were driven out of Egypt and could not delay" (Exodus 12:39) etc. For certainly they needed to leave in great haste, for they could not leave until the light of the no'am ha'elyon was revealed upon them — which is the aspect of mochin of Eretz Yisra'ail, and this is the primary redemption, as mentioned above. And immediately when the no'am ha'elyon flows, then the chovlim also come and fall into the ne'imim, for they seek rectification for themselves. And when they are not rectified — because the vessel is not in completeness, G-d forbid — then the blemish becomes even greater, G-d forbid, as mentioned above. And therefore now, at the time of the Exodus from Egypt, when this supernal light — the aspect of no'am ha'elyon — is being revealed in a very great revelation, then certainly the mochin of chutz la'aretz also come to be rectified, as mentioned above. But we do not have the power to rectify them. On the contrary, if they would come, G-d forbid, now and fall into the no'am, then the blemish would become even greater, as mentioned above. Therefore, immediately when this light was revealed in Egypt, they needed to flee and leave in great haste — so that the aspect of the chovlim should not come, G-d forbid, to fall into the ne'imim. For through this, the blemish of the mochin would be strengthened even more, G-d forbid, as mentioned above — since they cannot be rectified, as mentioned above. And this itself is the prohibition of chametz on Pesach, as mentioned above. And therefore one must eat on Pesach only matzah alone and no chametz at all. For eating is the aspect of mochin and da'as, for according to the eating, so is the mind — as is explained in the words of our Rebbe of blessed memory elsewhere. And therefore on Pesach we must eat and be nourished only from mochin of Eretz Yisra'ail — the aspect of no'am, the aspect of matzah — and not from mochin of chutz la'aretz at all, as mentioned above. ☰ Hebrew § 12

Dairy foods = blood becomes turbid and becomes milk = whiteness drawn to all 365 sinews ✺ Na Nach Nachma Nachman MayUman ✺

And therefore chametz is forbidden on Pesach, and its prohibition is very, very severe. For we must now flee from chametz completely — from the aspect of mochin of chutz la'aretz, as mentioned above. And this is the aspect of how Israel needed to leave Egypt in great haste and could not delay — and this itself is the aspect of the prohibition of chametz, as is brought. And as is stated explicitly in the verse: "And they baked the dough" etc., "cakes of matzos, for it was not leavened (chametz), for they were driven out of Egypt and could not delay" (Exodus 12:39) etc. For certainly they needed to leave in great haste, for they could not leave until the light of the no'am ha'elyon was revealed upon them — which is the aspect of mochin of Eretz Yisra'ail, and this is the primary redemption, as mentioned above. And immediately when the no'am ha'elyon flows, then the chovlim also come and fall into the ne'imim, for they seek rectification for themselves. And when they are not rectified — because the vessel is not in completeness, G-d forbid — then the blemish becomes even greater, G-d forbid, as mentioned above. And therefore now, at the time of the Exodus from Egypt, when this supernal light — the aspect of no'am ha'elyon — is being revealed in a very great revelation, then certainly the mochin of chutz la'aretz also come to be rectified, as mentioned above. But we do not have the power to rectify them. On the contrary, if they would come, G-d forbid, now and fall into the no'am, then the blemish would become even greater, as mentioned above. Therefore, immediately when this light was revealed in Egypt, they needed to flee and leave in great haste — so that the aspect of the chovlim should not come, G-d forbid, to fall into the ne'imim. For through this, the blemish of the mochin would be strengthened even more, G-d forbid, as mentioned above — since they cannot be rectified, as mentioned above. And this itself is the prohibition of chametz on Pesach, as mentioned above. And therefore one must eat on Pesach only matzah alone and no chametz at all. For eating is the aspect of mochin and da'as, for according to the eating, so is the mind — as is explained in the words of our Rebbe of blessed memory elsewhere. And therefore on Pesach we must eat and be nourished only from mochin of Eretz Yisra'ail — the aspect of no'am, the aspect of matzah — and not from mochin of chutz la'aretz at all, as mentioned above. ☰ Hebrew § 12

And therefore chametz is forbidden on Pesach, and its prohibition is very, very severe. For we must now flee from chametz completely — from the aspect of mochin of chutz la'aretz, as mentioned above. And this is the aspect of how Israel needed to leave Egypt in great haste and could not delay — and this itself is the aspect of the prohibition of chametz, as is brought. And as is stated explicitly in the verse: "And they baked the dough" etc., "cakes of matzos, for it was not leavened (chametz), for they were driven out of Egypt and could not delay" (Exodus 12:39) etc. For certainly they needed to leave in great haste, for they could not leave until the light of the no'am ha'elyon was revealed upon them — which is the aspect of mochin of Eretz Yisra'ail, and this is the primary redemption, as mentioned above. And immediately when the no'am ha'elyon flows, then the chovlim also come and fall into the ne'imim, for they seek rectification for themselves. And when they are not rectified — because the vessel is not in completeness, G-d forbid — then the blemish becomes even greater, G-d forbid, as mentioned above. And therefore now, at the time of the Exodus from Egypt, when this supernal light — the aspect of no'am ha'elyon — is being revealed in a very great revelation, then certainly the mochin of chutz la'aretz also come to be rectified, as mentioned above. But we do not have the power to rectify them. On the contrary, if they would come, G-d forbid, now and fall into the no'am, then the blemish would become even greater, as mentioned above. Therefore, immediately when this light was revealed in Egypt, they needed to flee and leave in great haste — so that the aspect of the chovlim should not come, G-d forbid, to fall into the ne'imim. For through this, the blemish of the mochin would be strengthened even more, G-d forbid, as mentioned above — since they cannot be rectified, as mentioned above. And this itself is the prohibition of chametz on Pesach, as mentioned above. And therefore one must eat on Pesach only matzah alone and no chametz at all. For eating is the aspect of mochin and da'as, for according to the eating, so is the mind — as is explained in the words of our Rebbe of blessed memory elsewhere. And therefore on Pesach we must eat and be nourished only from mochin of Eretz Yisra'ail — the aspect of no'am, the aspect of matzah — and not from mochin of chutz la'aretz at all, as mentioned above. ☰ Hebrew § 12

And therefore chametz is forbidden on Pesach, and its prohibition is very, very severe. For we must now flee from chametz completely — from the aspect of mochin of chutz la'aretz, as mentioned above. And this is the aspect of how Israel needed to leave Egypt in great haste and could not delay — and this itself is the aspect of the prohibition of chametz, as is brought. And as is stated explicitly in the verse: "And they baked the dough" etc., "cakes of matzos, for it was not leavened (chametz), for they were driven out of Egypt and could not delay" (Exodus 12:39) etc. For certainly they needed to leave in great haste, for they could not leave until the light of the no'am ha'elyon was revealed upon them — which is the aspect of mochin of Eretz Yisra'ail, and this is the primary redemption, as mentioned above. And immediately when the no'am ha'elyon flows, then the chovlim also come and fall into the ne'imim, for they seek rectification for themselves. And when they are not rectified — because the vessel is not in completeness, G-d forbid — then the blemish becomes even greater, G-d forbid, as mentioned above. And therefore now, at the time of the Exodus from Egypt, when this supernal light — the aspect of no'am ha'elyon — is being revealed in a very great revelation, then certainly the mochin of chutz la'aretz also come to be rectified, as mentioned above. But we do not have the power to rectify them. On the contrary, if they would come, G-d forbid, now and fall into the no'am, then the blemish would become even greater, as mentioned above. Therefore, immediately when this light was revealed in Egypt, they needed to flee and leave in great haste — so that the aspect of the chovlim should not come, G-d forbid, to fall into the ne'imim. For through this, the blemish of the mochin would be strengthened even more, G-d forbid, as mentioned above — since they cannot be rectified, as mentioned above. And this itself is the prohibition of chametz on Pesach, as mentioned above. And therefore one must eat on Pesach only matzah alone and no chametz at all. For eating is the aspect of mochin and da'as, for according to the eating, so is the mind — as is explained in the words of our Rebbe of blessed memory elsewhere. And therefore on Pesach we must eat and be nourished only from mochin of Eretz Yisra'ail — the aspect of no'am, the aspect of matzah — and not from mochin of chutz la'aretz at all, as mentioned above. ☰ Hebrew § 12

"Because Hashem your G-d arranged it before me" [Genesis 27:20]. And it is found in the Midrash: Rabbi Yochanan and Reish Lakish [debated this]. One said: If for your sacrifice [at the Akeidah], the Holy One, blessed be He, provided for you — as it says, "And Avraham lifted his eyes and saw, and behold, a ram" [Genesis 22:13], etc. — for your food, how much more so! And the other said: If for your spouse He provided for you — as it is written: "Please cause to happen before me today" [Genesis 24:12]; and it is written: "And he saw, and behold, camels were coming" [Genesis 24:63] — for your food, how much more so! And this is wondrous at first glance, for on the surface it is a weak kal v'chomer [a fortiori argument] — for certainly, to save Yitzchak from the sentence of slaughter at the Akeidah, and also to provide him with his spouse, is a far greater rescue than to provide him with food for the moment! But according to the above, the Midrash is understood very well and comes like a perfect fit — and it will be sweet to your soul, with Hashem's help. For specifically the merit of the Akeidah and the finding of his spouse he mentioned at that moment, when he wanted to receive the blessings. For he said: Is it not so that for the sacrifice of the Akeidah — which is to sweeten your gevuros — Hashem provided you with the ram? And also, to provide you with your spouse Rivkah — who is the aspect of prayer that sweetens the aspect of mishpat and gevurah of Yitzchak — Hashem, blessed be He, helped in a wondrous way, even though it was very difficult to find your spouse due to the intensity of your gevuros, as mentioned above? Nevertheless, Hashem had compassion and provided her for you. And all of this was for my sake — so that Yisrael would emerge from me. And now, for your food — that I wish to feed you in order to receive the blessings, so that Yisrael can endure in the world and sustain themselves through the entire intensity and prolonged bitterness of their exile — how much more so will Hashem, blessed be He, provide for me! It emerges that this Midrash connects very beautifully — for specifically through the sweetening of the Akeidah, and through his spouse Rivkah, the aspect of prayer, as mentioned above — through this he received the blessings, as mentioned above. (And this is what is written in the Sefer HaAlef-Beis, letter 7: that the eating of the tzadikim is greater than sacrifices and than their unions, etc. And understand this well.)

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27 Yoma 54b. 29 Sanhedrin 17a. 31 See Likutay Moharan I:25.

27 Yoma 54b. 29 Sanhedrin 17a. 31 See Likutay Moharan I:25.

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Hilchos Milah ((Halachah 1)): the master is obligated to circumcise his slave, and afterwards the slave is obligated

Hilchos Milah ((Halachah 1)): the master is obligated to circumcise his slave, and afterwards the slave is obligated

Hilchos Milah ((Halachah 1)): the master is obligated to circumcise his slave, and afterwards the slave is obligated

Hilchos Milah ((Halachah 1)): the master is obligated to circumcise his slave, and afterwards the slave is obligated

Hilchos Milah ((Halachah 1)): the master is obligated to circumcise his slave, and afterwards the slave is obligated

And the essential blemish of the moon — from where the halva'ah [stems] — is in the aspect of the blemish of the particular emunah, which is the aspect of Torah Sheb'al Peh, which is in the aspect of the moon. For Torah Shebichsav and Torah Sheb'al Peh are in the aspect of the sun and the moon, as is known. And because of this very thing, it is forbidden to lend without a sh'tar. And the essential power of the lender over the borrower is through the sh'tar. For this borrower who has come to this level — that he needs to borrow — this comes from the aspect of the diminution of the moon, which is the aspect of the blemish of Torah Sheb'al Peh, the aspect of the blemish of the particular emunah, as above. And therefore the lender should not rely on the words of the borrower given orally [b'al peh] — that [the borrower] promises to repay him — since the aspect of the particular emunah, the aspect of Torah Sheb'al Peh, has been blemished in him — from where it comes that he is compelled to borrow, as above.

It emerges that the essential blemish was in the aspect of Torah Sheb'al Peh, as above. And therefore when Moshe descended and saw this evil deed — which came to them through their blemishing Torah Sheb'al Peh, as above — therefore he immediately broke the Luchos before their eyes, to show them that since they denied Torah Sheb'al Peh, there is no longer any sustenance for Torah Shebichsav. For there is no sustenance for Torah Shebichsav except through Torah Sheb'al Peh, as above. And therefore the Luchos immediately became heavy in his hands and he broke them immediately — to show that according to their words, in denying Torah Sheb'al Peh, the entire Torah is nullified, chas v'sholom, even Torah Shebichsav. For there is no sustenance for one without the other, as above. And through this, Moshe accomplished a great rectification, and Hashem Yisborach agreed with his words, as our Sages, of blessed memory, said: "'Asher shibarta' — Yishar kochacha she'shibarta" ["that you broke" — well done that you broke them] — so that the Sitra Achara and the k'lipos would not be left with any sustenance from Torah Shebichsav, and they would not be able to overpower, chas v'sholom. And then, afterward, when [Moshe] prayed before Hashem Yisborach and returned and appeased Him to forgive Yisroel, Hashem Yisborach told him to return and carve second Luchos and return and write upon them anew. That is, now they needed to return and receive even Torah Shebichsav anew — for they needed to renew everything: to return and draw down the Torah in the aspect of the aforementioned rectification, in the aspect of the completeness of Torah Shebichsav and Torah Sheb'al Peh — to know what to write etc. — in order to return and draw down the aspect of the particular emunah, in order to recognize the importance of Yisroel, and they should no longer intermingle with the Airev Rav and not err after them.

And therefore then, specifically, they draw down gishmai brachah [rains of blessing] — which are the totality of all the influxes that are drawn to holiness, to the upright of Yisroel who cling to the true Tzadikim who are engaged in these rectifications. For on Sukkos, rain is not a sign of blessing — so as not to draw the abundance to the nations who still have some grip, as above. But on Sh'mini Atzeres, when "no stranger shall mingle in their joy" (Sukkah 55b), then we draw down gishmai brachah. This is the aspect of Birkas Geshem on Sh'mini Atzeres — for then all their sustenance is nullified, because the ahavah sheba'da'as shines with great radiance. And therefore then the abundance is drawn — the aspect of gishmai brachah — to the upright of Yisroel alone. And therefore then we bless for rain and pray that it should be for blessing and not for curse etc. — that the y'mai ra should not return and reawaken, chas v'sholom, to draw sustenance from them. And each person, according to his closeness to the true Tzadikim, and according to his rectification on Rosh Hashanah, Yom HaKippurim, and Sukkos — so does he merit to draw the abundance as a blessing, to the upright of Yisroel, through the power of the true Tzadikim who engage in all these rectifications in completeness.

And this is the aspect of "and he went on his journeys" (Genesis 13:3), stated regarding Avraham. And our Sages, of blessed memory, expounded (Bereishis Rabbah 41:3): on his return he repaid his debts [hakafos]. For it has already been explained that one must distance oneself from credit purchases and loans — for all the loans are drawn from the overpowering of the y'mai ra etc., as above. But nevertheless, sometimes even the Tzadik is compelled to come to loans. And this is for the benefit of the world, in the aspect of y'ridah tachlis ha'aliyah [a descent that is the ultimate purpose of ascent]. For through the y'mai ra overpowering so greatly that even the Tzadik cannot draw the abundance immediately and is compelled to borrow — through this, the Tzadik subsequently overcomes to an even greater degree, and searches and seeks and finds a great deal of good within the very intensity of the overpowering of the y'mai ra that overpowered so greatly.

All the tikkun of masa u'matan follows the above Torah. During business one does not engage in Torah — he is then a prastik [simple person]. All his vitality and sustenance comes from the great Tzaddik, who sometimes is also a "simple person" — through which he draws vitality from the sustenance of the world before Mattan Torah (= the Chesed Chinam = the hidden Torah = the Asarah Ma'amaros through which the world was created). Through these, all matters of derech eretz are accomplished — all crafts and business = the path to Eretz Yisrael. This is "Tov Torah im derech eretz, shey'gi'as sh'naihem mashkachas avon" — "Good is Torah with derech eretz, for the toil of both causes sin to be forgotten." One certainly needs both: Torah and derech eretz (= business or m'lachah) — to draw vitality from the Chesed Chinam (= the path to Eretz Yisrael) → silencing the mouths of all who contest the conquest of Eretz Yisrael (= the totality of kedushah), who say "Listim atem!" "The toil of both causes avon to be forgotten" — the avon = the Sitra Achra and k'lipah contesting whoever approaches kedushah (= conquering Eretz Yisrael). Every person who sanctifies and purifies himself through any mitzvah or holy matter — he conquers a portion of Eretz Yisrael, working on the path to Eretz Yisrael. Therefore the Sitra Achra wages war constantly: "Listim atem — how dare you enter our territory!" But by drawing the Chesed Chinam (= the Asarah Ma'amaros) → their mouths are stopped, their contest nullified. Therefore one must engage in both Torah and business → "the toil of both causes sin to be forgotten." Business alone is certainly nothing — one cannot draw Chesed Chinam through business alone to nullify the kitrug, only when one engages in Torah truly. As explained in the above Torah: the wicked cannot receive from this Chesed Chinam except through the great Tzaddik who engages in Torah truly — who receives from the Chesed Chinam during his pshitus and through this sustains all. The closer one is to Torah, the more Chesed Chinam flows to him. Likewise, Torah alone is also not completeness — even one deeply attached to Torah must nullify himself sometimes when necessary. Through his bitul (when he becomes completely simple) → he sustains himself from the path to Eretz Yisrael (= Chesed Chinam) → sustaining and maintaining all simple people engaged in m'lachah and business. All crafts and business in the world = accomplished and sustained only through the Tzaddikim, who draw Chesed Chinam during their pshitus. This resolves the apparent difficulty: the Tanna warns strongly to engage in derech eretz and m'lachah, yet we see many Tzaddikim and Talmidai Chachamim who do no m'lachah or business at all! But according to the above Torah, all is resolved well: even those Tzaddikim and T"C who do not do m'lachah — they inevitably nullify themselves sometimes when necessary. Then they are in the aspect of those engaged in m'lachah and business (= derech eretz). Through their bitul (when they become completely simple) → they sustain themselves from the path to Eretz Yisrael (= Chesed Chinam) → sustaining all simple people who engage in m'lachah and business. All derech eretz (= business and crafts of the entire world) is sustained only through them. Nevertheless, even though one must nullify himself and engage in business, the primary thing is Torah: "Aseh Soras'cha keva um'lacht'cha arai" — "Make your Torah permanent and your work secondary." The vitality of the bitul aspect (= Chesed Chinam sustaining the world before Mattan Torah) is only in the aspect of arai [temporary] = a temporary dwelling. The essential sustenance in a permanent way = only through Torah (= the essential sustenance of the world permanently). Before Yisrael received the Torah: "N'mogim eretz v'chol yosh'veha" — "The earth melts with all its inhabitants" — the world tottered like a temporary dwelling. The essential permanent sustenance = through the Torah: "Anochi tichanti amudeha Selah" — "I established its pillars forever" — said regarding Kabbalas HaTorah, when the world was solidified. This is the aspect of Sukkah — diras arai ba'inan [we require a temporary dwelling]. Sukkah = the Chesed Chinam — Sukkah = the aspect of very great and abundant chasadim drawn then. During Sukkos we draw the path to Eretz Yisrael (= the Chesed Chinam sustaining the world when one is idle from Torah). Therefore shiv'im parim [70 bulls] are offered on Sukkos for the 70 nations — giving them their minimal vitality (which flows from the Chesed Chinam = Sukkah).

When one dreamed a bad dream (= the memory was flawed), he must have it ameliorated before specifically three people who love him. Love is the opposite of the evil eye (which hates everyone); love is also the tikun of the imaginative faculty (which comes from lashon hara, causing fallen loves, as explained there). Holy love among Israel is the opposite of this. Through those who love him, the dream is repaired — they have the power through holy love to ameliorate the dream, subdue the evil eye and the flawed imaginative faculty, and turn the dream to good — repairing the flawed memory.

And therefore it was necessary that the Beis HaMikdash should be built and the Aron brought there — even though it was destined to be destroyed — so that the tzaddikim and the Sanhedrin of those generations would have the power to clarify and to purify for us all the halachos and the judgments of the Torah. And if we did not have the inheritance of Torah Sheb'al Peh — whose halachos they clarified for us in the Beis HaMikdash — we would not know now any halachah at all, as above. And therefore for this sake the gates were opened — for the sake of "chasday Dovid," which are the halachos. For it is impossible for them to be clarified except through the Aron entering the Beis Kodesh HaKodashim. Now, even though through our many sins the Beis HaMikdash was destroyed, there remains for us a good and wondrous inheritance — which are the halachos, the aspect of the four amos of halachah — which are the aspect of the gates and the entrances of k'dushah that remain for us. Through which we console ourselves now. For through them we can make nachas ruach before Him, Yisbarach. For He has nothing in His world except the four amos of halachah, as above.

And therefore it was necessary that the Beis HaMikdash should be built and the Aron brought there — even though it was destined to be destroyed — so that the tzaddikim and the Sanhedrin of those generations would have the power to clarify and to purify for us all the halachos and the judgments of the Torah. And if we did not have the inheritance of Torah Sheb'al Peh — whose halachos they clarified for us in the Beis HaMikdash — we would not know now any halachah at all, as above. And therefore for this sake the gates were opened — for the sake of "chasday Dovid," which are the halachos.

For it is impossible for them to be clarified except through the Aron entering the Beis Kodesh HaKodashim. Now, even though through our many sins the Beis HaMikdash was destroyed, there remains for us a good and wondrous inheritance — which are the halachos, the aspect of the four amos of halachah — which are the aspect of the gates and the entrances of k'dushah that remain for us. Through which we console ourselves now. For through them we can make nachas ruach before Him, Yisbarach. For He has nothing in His world except the four amos of halachah, as above.

And therefore now, after the churban, HaKadosh Baruch Hu has nothing in His world except the four amos of halachah. For the Beis HaMikdash was destroyed through our sins, and the rosh bayis — who are the true tzaddikim — have departed through our many sins. And we have neither korban nor K'tores, and no one leads us by hand. And we cannot make nachas ruach to HaKadosh Baruch Hu except through the four amos of halachah. For He has nothing in His world except, etc., as above.

And even though the Sitra Achara has overpowered regarding this also, and has increased machlokes [dispute] in Yisroel — until we do not know a clear halachah and a clear mishnah in one place, as Chazal said. And they said: "Since the students of Shammai and Hillel increased," etc. — "and it was difficult for Yisroel," etc. — nevertheless, through the power of the birur by which the halachos were clarified in the Beis HaMikdash while it still stood, the tzaddikim and the true chachamim have the power to clarify for us in every generation all the halachos of the Torah — how to conduct ourselves in them.

And this is the Kaddish that one says the entire first year, and likewise on the day that one's father and mother died. For the Kaddish is above all the k'dushos — all of them — as is stated in the holy Zohar. And through saying Kaddish with kavannah, one merits to be included in the aspect of "entirely one, entirely good" — which is the tikkun of the t'filah, the tikkun of the field, as above. For the main tikkun of the t'filah is that the entire t'filah should be included in "one" — until even when one stands at the end of the last word of the t'filah, one should still be standing at the beginning of the first word of the t'filah, etc. As is explained there well in the aforementioned holy Torah.

And this is the Kaddish that one says the entire first year, and likewise on the day that one's father and mother died. For the Kaddish is above all the k'dushos — all of them — as is stated in the holy Zohar. And through saying Kaddish with kavannah, one merits to be included in the aspect of "entirely one, entirely good" — which is the tikkun of the t'filah, the tikkun of the field, as above. For the main tikkun of the t'filah is that the entire t'filah should be included in "one" — until even when one stands at the end of the last word of the t'filah, one should still be standing at the beginning of the first word of the t'filah, etc. As is explained there well in the aforementioned holy Torah.

And this is the Kaddish that one says the entire first year, and likewise on the day that one's father and mother died. For the Kaddish is above all the k'dushos — all of them — as is stated in the holy Zohar. And through saying Kaddish with kavannah, one merits to be included in the aspect of "entirely one, entirely good" — which is the tikkun of the t'filah, the tikkun of the field, as above. For the main tikkun of the t'filah is that the entire t'filah should be included in "one" — until even when one stands at the end of the last word of the t'filah, one should still be standing at the beginning of the first word of the t'filah, etc. As is explained there well in the aforementioned holy Torah.

And this is the Kaddish that one says the entire first year, and likewise on the day that one's father and mother died. For the Kaddish is above all the k'dushos — all of them — as is stated in the holy Zohar. And through saying Kaddish with kavannah, one merits to be included in the aspect of "entirely one, entirely good" — which is the tikkun of the t'filah, the tikkun of the field, as above. For the main tikkun of the t'filah is that the entire t'filah should be included in "one" — until even when one stands at the end of the last word of the t'filah, one should still be standing at the beginning of the first word of the t'filah, etc. As is explained there well in the aforementioned holy Torah.

And this is the aspect of the Kaddish — which is "l'aila min kol birchasa v'shirasa v'tushb'chasa v'nechemasa da'amiran b'alma" ["above all the brachos and songs and praises and consolations that are said in the world"]. And above all the brachos is "entirely one, entirely good."

And this is the aspect of the awakening from sleep at the time of the Shofar, as is brought — the aspect of “Awaken, you sleepers, from your slumber,” etc. For the main time is in the aspect of sleep, as above — for then there is the withdrawal of da’as, and then the time is greatly lengthened, etc., as above. And when one awakens from sleep, one sees that what seemed in the dream to be a very long time is in truth only a quarter of an hour, as above. It emerges that the awakening from sleep is the aspect of above time. And therefore the blowing of the Shofar is in the aspect of the awakening from sleep, the aspect of “Awaken, you sleepers,” etc. For then the time — which is the aspect of Yitzchak, the aspect of kuf-tzaddik — “sleepers,” etc., as above — ascends to the aspect of above time, which is the aspect of the awakening from sleep, as above.

And this is the aspect of yahrtzait — that each and every year one needs to engage in the tikkun of the neshamos of the field. For the tikkun of the field is made each and every year, as above.

And therefore Yaakov Avinu — who merited to beget the twelve shevatim in k'dushah, for his bed was complete without blemish — therefore he merited an inheritance without boundaries. For all the m'tzarim and the dinim were nullified, through the fact that he merited to bring all the twelve boundaries inside, in the aspect of "entirely one." For "Oraysa v'Yisroel v'Kudsha B'rich Hu kula chad" ["The Torah and Yisroel and HaKadosh Baruch Hu are entirely one"].

And see on this matter in the Eitz Chayim, at its beginning, in Haichal Adam Kadmon, Sha'ar 1, Anaf 5 — what is brought there: "And moreover, each and every hour the worlds change, and no hour is like the next. And one who looks into the matter of the movement of the constellations and stars," etc. — see there, where it is elaborated on this. And it brings there the teaching of the Tikunim: "The garments that He wears in the morning He does not wear in the evening, and the garment that He wears on this day He does not wear on the next day." And through this you will understand how the state and standing of the worlds — which are the garments of the Ain Sof — change at every time and every moment, etc. — see there.

Topic: Birchos hanehenin and the law of precedence — the Seven Species with which Eretz Yisrael is praised take precedence over all; whichever is earlier in the verse precedes in berachah.

And this is what Ya'akov sent to Aysav: "I have acquired ox and donkey, flock," etc., "and I have sent to tell my lord, to find favor," etc. (Beraishis 32:6). And seemingly this is very puzzling — why did he send to inform him of his wealth? On the contrary, through this he would be more jealous of him! But according to the teaching mentioned above, the matter is well explained. For Aysav is the aspect of the intensity of anger, for he is admoni [ruddy/red], etc. — see there, that he is a murderer who spills blood, the aspect of the intensity of anger, as is explained in the teaching "Sha'alu es Rabi Yosi ben Kisma" (siman 57).

And one who merits breaking the anger and drawing wealth of holiness, then the wealth guards him going forward from anger, as is explained there in the teaching mentioned above — that the wealth is the aspect of a chomah [wall] that guards from anger and rage — see there.