Yom HaKippurim - Chumash with Likutey Halachos

The essential weapon: by a hairsbreadth one is saved. Since two thoughts cannot coexist — every thought occupies its own channel (like each hair from its own follicle) — the instant one begins even a thread of a different thought, the evil one departs. One must not argue with the evil thought, not look back at it — simply do as Yaakov: "Vayignov Yaakov al b'li higid lo" — he "stole away" without engaging Lavan at all. Lavan pursued Yaakov until Hashem told him not to speak to Yaakov good or bad. Then Yaakov and Lavan made the gal: "Ad haGal hazeh" — this heap is a witness: Lavan will not pass beyond it toward Yaakov and Yaakov will not pass toward Lavan = the partition in the Moach between holy and profane thoughts. This = Lag BaOmer — the 33rd day = "Gal" (Gimel-Lamed = 33).

The essential weapon: by a hairsbreadth one is saved. Since two thoughts cannot coexist — every thought occupies its own channel (like each hair from its own follicle) — the instant one begins even a thread of a different thought, the evil one departs. One must not argue with the evil thought, not look back at it — simply do as Yaakov: "Vayignov Yaakov al b'li higid lo" — he "stole away" without engaging Lavan at all. Lavan pursued Yaakov until Hashem told him not to speak to Yaakov good or bad. Then Yaakov and Lavan made the gal: "Ad haGal hazeh" — this heap is a witness: Lavan will not pass beyond it toward Yaakov and Yaakov will not pass toward Lavan = the partition in the Moach between holy and profane thoughts. This = Lag BaOmer — the 33rd day = "Gal" (Gimel-Lamed = 33).

The essential weapon: by a hairsbreadth one is saved. Since two thoughts cannot coexist — every thought occupies its own channel (like each hair from its own follicle) — the instant one begins even a thread of a different thought, the evil one departs. One must not argue with the evil thought, not look back at it — simply do as Yaakov: "Vayignov Yaakov al b'li higid lo" — he "stole away" without engaging Lavan at all. Lavan pursued Yaakov until Hashem told him not to speak to Yaakov good or bad. Then Yaakov and Lavan made the gal: "Ad haGal hazeh" — this heap is a witness: Lavan will not pass beyond it toward Yaakov and Yaakov will not pass toward Lavan = the partition in the Moach between holy and profane thoughts. This = Lag BaOmer — the 33rd day = "Gal" (Gimel-Lamed = 33).

Therefore after eating — when we must clarify the eating to be mezona d'nishmasa — we bless Him on "ha'aretz hatovah," Eretz Yisrael. Through this we draw upon ourselves the holiness of Eretz Yisrael, through which the song of the future is aroused. Through this, mezona d'nishmasa prevails over mezona d'gufa. Therefore one must say Birkas HaMazon over a cup of wine — "one says song only over wine" — for the song to elevate the eating to mezona d'nishmasa can only be aroused through holy wine, the clarification of the medameh, through which one merits emunah and the song. Therefore Yaakov, when he brought the savory food to his father — wanting to make mezona d'nishmasa prevail, the aspect of fragrance — therefore it is written: "Vayavei lo yayin vayeisht" — "And he brought him wine and he drank" (Bereishis 27:25). And then specifically: "Vayarach es reiach begadav" — "And he smelled the fragrance of his garments." For through the wine specifically, the song is aroused — "one says song only over wine" — through which the good fragrance is aroused, which is mezona d'nishmasa.

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For the taking of Sarah to the house of Pharaoh and Avimelech is the secret of the aspect of tefillah of the ba'al koach in the aspect of din — when the Sitra Achara wants to swallow it, but through the great strength of the ba'al koach, the prayer stands in the throat of the Sitra Achara, which is then forced to vomit — "chayil bala vayki'enu" — disgorging all the holiness it swallowed. This is the aspect of the taking of Sarah — the prayer, the aspect of "ishah yiras Hashem hi tis'halal" — who in her great power extracted holy sparks from them, bringing plagues upon them. Through this, all the holy sparks seized by the Sitra Achara were returned to holiness. "Hinei nasati elef kesef l'achicha" — the holy sparks they were forced to disgorge and return to holiness, giving Avraham silver, wealth, and great possessions. "Hinei hu lach kesus einayim" — this is tzitzis. "V'es kol v'nochachas" — through this one merits the good rebuke, the rebuke of Moshe.

For the taking of Sarah to the house of Pharaoh and Avimelech is the secret of the aspect of tefillah of the ba'al koach in the aspect of din — when the Sitra Achara wants to swallow it, but through the great strength of the ba'al koach, the prayer stands in the throat of the Sitra Achara, which is then forced to vomit — "chayil bala vayki'enu" — disgorging all the holiness it swallowed. This is the aspect of the taking of Sarah — the prayer, the aspect of "ishah yiras Hashem hi tis'halal" — who in her great power extracted holy sparks from them, bringing plagues upon them. Through this, all the holy sparks seized by the Sitra Achara were returned to holiness. "Hinei nasati elef kesef l'achicha" — the holy sparks they were forced to disgorge and return to holiness, giving Avraham silver, wealth, and great possessions. "Hinei hu lach kesus einayim" — this is tzitzis. "V'es kol v'nochachas" — through this one merits the good rebuke, the rebuke of Moshe.

Therefore the essential miracle was through the taking of Esther to the king's house — the aspect of tefillah in the aspect of din of the ba'al koach, as with the taking of Sarah to Avimelech and Pharaoh. He did not touch her, as brought in the Tikkunim, and through her great power she extracted all the holy sparks from the Sitra Achara until Haman and his house fell in an irrecoverable downfall and everything was given to Mordechai — "Vatasem Esther es Mordechai al beis Haman" (Esther 8:2). Therefore the miracle came through the disruption of sleep: "Balailah hahu naddah shenas hamelech" (Esther 6:1) — then the miracle's power began. The disruption of sleep is the clarification of the medameh — when properly clarified, one does not need to sleep. Through tefillah in the aspect of din (the taking of Esther), the medameh was clarified — hence the disruption of sleep. The essential miracle of Purim is to subdue Amalek — the essence of heresy and denial — and to reveal emunas chiddush ha'olam, as our Rebbe wrote (Likutay Tinyana, Siman 19) on "Vayehi yadav emunah" — said regarding the war with Amalek. Therefore Haman-Amalek's downfall came through the disruption of sleep — clarification of the medameh — through which holy emunah is revealed.

This is the aspect of the Arba Minim [Four Species] taken on Sukkos — through which we draw upon ourselves the hints mentioned above. We wave them in every direction — the aspect of the hints, so we can recognize Him in every place and every time through the thought, speech, and action of each day (= the aspect of ADaM — initials of Adam, Dibur, Ma'aseh [man, speech, action], as brought in the kavanos). The Arba Minim are repaired through the circuits [hakafos] — thought, speech, action (the essential of man being the thought in the mind = the soul). As the holy Zohar says: through taking the Four Species in our hands, we take Him, as it were, into our hands — drawing the hints (= the memory), what Hashem contracts Himself from the Infinite to the endless depths through the thought, speech, and action of each day, hinting to every person in every place and every day to draw close and return to Him.

This is the aspect of the Arba Minim [Four Species] taken on Sukkos — through which we draw upon ourselves the hints mentioned above. We wave them in every direction — the aspect of the hints, so we can recognize Him in every place and every time through the thought, speech, and action of each day (= the aspect of ADaM — initials of Adam, Dibur, Ma'aseh [man, speech, action], as brought in the kavanos). The Arba Minim are repaired through the circuits [hakafos] — thought, speech, action (the essential of man being the thought in the mind = the soul). As the holy Zohar says: through taking the Four Species in our hands, we take Him, as it were, into our hands — drawing the hints (= the memory), what Hashem contracts Himself from the Infinite to the endless depths through the thought, speech, and action of each day, hinting to every person in every place and every day to draw close and return to Him.

This is the aspect of the Arba Minim [Four Species] taken on Sukkos — through which we draw upon ourselves the hints mentioned above. We wave them in every direction — the aspect of the hints, so we can recognize Him in every place and every time through the thought, speech, and action of each day (= the aspect of ADaM — initials of Adam, Dibur, Ma'aseh [man, speech, action], as brought in the kavanos). The Arba Minim are repaired through the circuits [hakafos] — thought, speech, action (the essential of man being the thought in the mind = the soul). As the holy Zohar says: through taking the Four Species in our hands, we take Him, as it were, into our hands — drawing the hints (= the memory), what Hashem contracts Himself from the Infinite to the endless depths through the thought, speech, and action of each day, hinting to every person in every place and every day to draw close and return to Him.

This is the aspect of the Arba Minim [Four Species] taken on Sukkos — through which we draw upon ourselves the hints mentioned above. We wave them in every direction — the aspect of the hints, so we can recognize Him in every place and every time through the thought, speech, and action of each day (= the aspect of ADaM — initials of Adam, Dibur, Ma'aseh [man, speech, action], as brought in the kavanos). The Arba Minim are repaired through the circuits [hakafos] — thought, speech, action (the essential of man being the thought in the mind = the soul). As the holy Zohar says: through taking the Four Species in our hands, we take Him, as it were, into our hands — drawing the hints (= the memory), what Hashem contracts Himself from the Infinite to the endless depths through the thought, speech, and action of each day, hinting to every person in every place and every day to draw close and return to Him.

And therefore gemilus chesed is greater than tzedakah — for the poor person who needs to receive does not have as great a grip of strict judgment upon him as does the borrower who needs to borrow — for the debt is the very aspect of obligation and absolute strict judgment, G-d forbid — from which comes the sustenance of idolatry, G-d forbid, which is the aspect of chovah, as above. And therefore this one who bestows chesed with the borrower and lends him a gracious loan and is not upon him as a creditor at all — and the loan is not designated by the name of debt at all but by the name of gemilus chesed — he performs with him a greater chesed than tzedakah — for the borrower requires more sweetening and chesed than the ordinary poor person, as above. And this is why the Torah called the borrower by the name "poor" — as it is said: "If you lend money to My people, to the poor among you..." — for he is the very aspect of poor and requires more chesed than the ordinary poor person — in order to sweeten from him the aspect of debt, as above. And therefore gemilus chesed is greater than tzedakah, as above.

§ 20 — Marriage: The Chupah, Joy, Veiling the Bride, and the Memory of the World to Come

This is the aspect of marriage [chasunah]. The essential purpose of marriage is for the memory — to leave remembrance after oneself forever. This is the essential mitzvah of marriage (the first mitzvah in the Torah): to leave children after him, that his memory endures for all generations. The essential purpose is the memory of the World to Come — the essential purpose of the world. For this alone Hashem desires the world's continuity — that man beget children so the world endures, remembering Him forever: "Hashem, Your remembrance is for all generations"; "this is My remembrance for all generations" — the memory of the World to Come. The essential memory of the World to Come is to remember Him (as understood from the above Torah) — the essential delight of the World to Come, when all will know Him. Man was created in this world solely for this, and solely for this he is obligated to leave children — that they remember Him forever: "this is My remembrance for all generations." As understood there: one who flaws the memory does not merit a male child (as brought there regarding Avshalom).

This is what our Sages extolled regarding the joy of Tu B'Av and Yom Kippur: "there were no days as good for Israel as the fifteenth of Av and Yom Kippur." The essential joy is the aspect of marriage, as the Mishnah says: "on them the daughters of Israel would go out..." and concludes: "go out and see... on the day of his wedding" — this is the giving of the Torah. On these days the memory of the World to Come was repaired: the flaw of the broken Luchos (= forgetfulness) was sweetened and repaired. Therefore the essential joy is the joy of marriage: "on the day of his wedding" — the essential joy of marriage is the joy of the World to Come. Through this proper marriage according to the holy Torah, children of Israel are born who always remember the World to Come — His remembrance enduring from generation to generation forever: "this is My remembrance for all generations."

This is the aspect of the blessing and the birthright that Yaakov strove to take from Esav. The blessing is the blessing of intellect merited through joy — the aspect of the birthright, the service of korbanos that was then vested in the firstborn. The service of korbanos is the aspect of joy, as above. Therefore the event occurred when Yaakov Avinu was engaged in comforting his father Yitzchak from his mourning over Avraham, as it says: "Yaakov cooked a stew" etc., as our Sages say. Then "Esav came from the field, exhausted" — from murder, adultery, and idolatry (= anger and sadness). Yaakov was then engaged in the meal of consolation for his father, to comfort him from mourning. The essential consolation is: "You have turned my mourning into dance" — the aspect of "gladness and joy shall they attain, and sorrow and sighing shall flee," as above: one must transform sorrow and sighing to joy: "I shall turn their mourning to gladness and comfort them and gladden them from their sorrow."

This is the aspect of the blessing and the birthright that Yaakov strove to take from Esav. The blessing is the blessing of intellect merited through joy — the aspect of the birthright, the service of korbanos that was then vested in the firstborn. The service of korbanos is the aspect of joy, as above. Therefore the event occurred when Yaakov Avinu was engaged in comforting his father Yitzchak from his mourning over Avraham, as it says: "Yaakov cooked a stew" etc., as our Sages say. Then "Esav came from the field, exhausted" — from murder, adultery, and idolatry (= anger and sadness). Yaakov was then engaged in the meal of consolation for his father, to comfort him from mourning. The essential consolation is: "You have turned my mourning into dance" — the aspect of "gladness and joy shall they attain, and sorrow and sighing shall flee," as above: one must transform sorrow and sighing to joy: "I shall turn their mourning to gladness and comfort them and gladden them from their sorrow."

This is the aspect of the blessing and the birthright that Yaakov strove to take from Esav. The blessing is the blessing of intellect merited through joy — the aspect of the birthright, the service of korbanos that was then vested in the firstborn. The service of korbanos is the aspect of joy, as above. Therefore the event occurred when Yaakov Avinu was engaged in comforting his father Yitzchak from his mourning over Avraham, as it says: "Yaakov cooked a stew" etc., as our Sages say. Then "Esav came from the field, exhausted" — from murder, adultery, and idolatry (= anger and sadness). Yaakov was then engaged in the meal of consolation for his father, to comfort him from mourning. The essential consolation is: "You have turned my mourning into dance" — the aspect of "gladness and joy shall they attain, and sorrow and sighing shall flee," as above: one must transform sorrow and sighing to joy: "I shall turn their mourning to gladness and comfort them and gladden them from their sorrow."

This is the aspect of the blessing and the birthright that Yaakov strove to take from Esav. The blessing is the blessing of intellect merited through joy — the aspect of the birthright, the service of korbanos that was then vested in the firstborn. The service of korbanos is the aspect of joy, as above. Therefore the event occurred when Yaakov Avinu was engaged in comforting his father Yitzchak from his mourning over Avraham, as it says: "Yaakov cooked a stew" etc., as our Sages say. Then "Esav came from the field, exhausted" — from murder, adultery, and idolatry (= anger and sadness). Yaakov was then engaged in the meal of consolation for his father, to comfort him from mourning. The essential consolation is: "You have turned my mourning into dance" — the aspect of "gladness and joy shall they attain, and sorrow and sighing shall flee," as above: one must transform sorrow and sighing to joy: "I shall turn their mourning to gladness and comfort them and gladden them from their sorrow."

This is the aspect of the blessing and the birthright that Yaakov strove to take from Esav. The blessing is the blessing of intellect merited through joy — the aspect of the birthright, the service of korbanos that was then vested in the firstborn. The service of korbanos is the aspect of joy, as above. Therefore the event occurred when Yaakov Avinu was engaged in comforting his father Yitzchak from his mourning over Avraham, as it says: "Yaakov cooked a stew" etc., as our Sages say. Then "Esav came from the field, exhausted" — from murder, adultery, and idolatry (= anger and sadness). Yaakov was then engaged in the meal of consolation for his father, to comfort him from mourning. The essential consolation is: "You have turned my mourning into dance" — the aspect of "gladness and joy shall they attain, and sorrow and sighing shall flee," as above: one must transform sorrow and sighing to joy: "I shall turn their mourning to gladness and comfort them and gladden them from their sorrow."

This is the aspect of the blessing and the birthright that Yaakov strove to take from Esav. The blessing is the blessing of intellect merited through joy — the aspect of the birthright, the service of korbanos that was then vested in the firstborn. The service of korbanos is the aspect of joy, as above. Therefore the event occurred when Yaakov Avinu was engaged in comforting his father Yitzchak from his mourning over Avraham, as it says: "Yaakov cooked a stew" etc., as our Sages say. Then "Esav came from the field, exhausted" — from murder, adultery, and idolatry (= anger and sadness). Yaakov was then engaged in the meal of consolation for his father, to comfort him from mourning. The essential consolation is: "You have turned my mourning into dance" — the aspect of "gladness and joy shall they attain, and sorrow and sighing shall flee," as above: one must transform sorrow and sighing to joy: "I shall turn their mourning to gladness and comfort them and gladden them from their sorrow."

§ 19 — Chanukah: Days of Thanksgiving = Joy This is the aspect of Chanukah. Chanukah is the aspect of todah-thanksgiving: "they established these eight days of Chanukah to give thanks and praise to Your great Name" — the aspect of joy, as above. This is the aspect of the Ner Chanukah. The holy anointing oil is the aspect of the mind, whose essential perception is through the "striking," etc., in the aspect of "crushed for illumination" — from which the pure olive oil is received, to kindle the eternal lamp that illuminates all the worlds from above to below and from below to above: "a lamp for my feet is Your word"; "he dips his foot in oil" (Devarim 33). The light of the lamp illuminating through the oil is the aspect of joy — for light gladdens everything: "the light of the eyes gladdens the heart"; "who arranged luminaries that gladden His world."

§ 19 — Chanukah: Days of Thanksgiving = Joy This is the aspect of Chanukah. Chanukah is the aspect of todah-thanksgiving: "they established these eight days of Chanukah to give thanks and praise to Your great Name" — the aspect of joy, as above. This is the aspect of the Ner Chanukah. The holy anointing oil is the aspect of the mind, whose essential perception is through the "striking," etc., in the aspect of "crushed for illumination" — from which the pure olive oil is received, to kindle the eternal lamp that illuminates all the worlds from above to below and from below to above: "a lamp for my feet is Your word"; "he dips his foot in oil" (Devarim 33). The light of the lamp illuminating through the oil is the aspect of joy — for light gladdens everything: "the light of the eyes gladdens the heart"; "who arranged luminaries that gladden His world."

§ 19 — Chanukah: Days of Thanksgiving = Joy This is the aspect of Chanukah. Chanukah is the aspect of todah-thanksgiving: "they established these eight days of Chanukah to give thanks and praise to Your great Name" — the aspect of joy, as above. This is the aspect of the Ner Chanukah. The holy anointing oil is the aspect of the mind, whose essential perception is through the "striking," etc., in the aspect of "crushed for illumination" — from which the pure olive oil is received, to kindle the eternal lamp that illuminates all the worlds from above to below and from below to above: "a lamp for my feet is Your word"; "he dips his foot in oil" (Devarim 33). The light of the lamp illuminating through the oil is the aspect of joy — for light gladdens everything: "the light of the eyes gladdens the heart"; "who arranged luminaries that gladden His world."

Upon reflection: the essential sustenance of the metzach hanachash (drawing from the generation's elders) is specifically at Minchah time — as the day turns, the day ascends above. Whoever added holiness and da'as that day — fortunate is he. But when the flawed days of the aforementioned elders ascend — those who did not add holiness and da'as that day, flawing it — from this the metzach hanachash overpowers, chas v'shalom (= rogez). The essential sustenance from flawed elders is at Minchah — when their day has turned, departed in darkness and flaw without holiness. Perhaps this is why harsh judgment prevails at Minchah — many flawed days of such elders ascend, and from this judgments intensify (the metzach hanachash drawing from those flawed days = rogez, the opposite of Will). At Minchah: the prevailing of judgments (= rogez). Therefore one must exert himself greatly in Tefilas HaMinchah, concentrating deeply — overcoming the evil creatures that overpower then.

Upon reflection: the essential sustenance of the metzach hanachash (drawing from the generation's elders) is specifically at Minchah time — as the day turns, the day ascends above. Whoever added holiness and da'as that day — fortunate is he. But when the flawed days of the aforementioned elders ascend — those who did not add holiness and da'as that day, flawing it — from this the metzach hanachash overpowers, chas v'shalom (= rogez). The essential sustenance from flawed elders is at Minchah — when their day has turned, departed in darkness and flaw without holiness. Perhaps this is why harsh judgment prevails at Minchah — many flawed days of such elders ascend, and from this judgments intensify (the metzach hanachash drawing from those flawed days = rogez, the opposite of Will). At Minchah: the prevailing of judgments (= rogez). Therefore one must exert himself greatly in Tefilas HaMinchah, concentrating deeply — overcoming the evil creatures that overpower then.

Upon reflection: the essential sustenance of the metzach hanachash (drawing from the generation's elders) is specifically at Minchah time — as the day turns, the day ascends above. Whoever added holiness and da'as that day — fortunate is he. But when the flawed days of the aforementioned elders ascend — those who did not add holiness and da'as that day, flawing it — from this the metzach hanachash overpowers, chas v'shalom (= rogez). The essential sustenance from flawed elders is at Minchah — when their day has turned, departed in darkness and flaw without holiness. Perhaps this is why harsh judgment prevails at Minchah — many flawed days of such elders ascend, and from this judgments intensify (the metzach hanachash drawing from those flawed days = rogez, the opposite of Will). At Minchah: the prevailing of judgments (= rogez). Therefore one must exert himself greatly in Tefilas HaMinchah, concentrating deeply — overcoming the evil creatures that overpower then.

Upon reflection: the essential sustenance of the metzach hanachash (drawing from the generation's elders) is specifically at Minchah time — as the day turns, the day ascends above. Whoever added holiness and da'as that day — fortunate is he. But when the flawed days of the aforementioned elders ascend — those who did not add holiness and da'as that day, flawing it — from this the metzach hanachash overpowers, chas v'shalom (= rogez). The essential sustenance from flawed elders is at Minchah — when their day has turned, departed in darkness and flaw without holiness. Perhaps this is why harsh judgment prevails at Minchah — many flawed days of such elders ascend, and from this judgments intensify (the metzach hanachash drawing from those flawed days = rogez, the opposite of Will). At Minchah: the prevailing of judgments (= rogez). Therefore one must exert himself greatly in Tefilas HaMinchah, concentrating deeply — overcoming the evil creatures that overpower then.

Upon reflection: the essential sustenance of the metzach hanachash (drawing from the generation's elders) is specifically at Minchah time — as the day turns, the day ascends above. Whoever added holiness and da'as that day — fortunate is he. But when the flawed days of the aforementioned elders ascend — those who did not add holiness and da'as that day, flawing it — from this the metzach hanachash overpowers, chas v'shalom (= rogez). The essential sustenance from flawed elders is at Minchah — when their day has turned, departed in darkness and flaw without holiness. Perhaps this is why harsh judgment prevails at Minchah — many flawed days of such elders ascend, and from this judgments intensify (the metzach hanachash drawing from those flawed days = rogez, the opposite of Will). At Minchah: the prevailing of judgments (= rogez). Therefore one must exert himself greatly in Tefilas HaMinchah, concentrating deeply — overcoming the evil creatures that overpower then.

Now the wonder of the poskim [legal authorities] is well resolved — they wondered why this prayer is specifically called Minchah, since the Minchah offering was also brought in the morning (as the Magen Avraham discusses in siman 232). Based on Rabbainu's words in the above teaching, it is well understood: the essential tikun of this prayer is through tzedakah — through which the flaw of the generation's elders is repaired, the metzach hanachash (which draws sustenance from them) is subdued, and the Will is revealed. Therefore it is called Minchah — the aspect of tzedakah: "those who bring the Minchah in righteousness [b'tzedakah]." As Rabbainu writes there: tzedakah is especially needed at the time of this prayer.

Now the wonder of the poskim [legal authorities] is well resolved — they wondered why this prayer is specifically called Minchah, since the Minchah offering was also brought in the morning (as the Magen Avraham discusses in siman 232). Based on Rabbainu's words in the above teaching, it is well understood: the essential tikun of this prayer is through tzedakah — through which the flaw of the generation's elders is repaired, the metzach hanachash (which draws sustenance from them) is subdued, and the Will is revealed. Therefore it is called Minchah — the aspect of tzedakah: "those who bring the Minchah in righteousness [b'tzedakah]." As Rabbainu writes there: tzedakah is especially needed at the time of this prayer.

Now the wonder of the poskim [legal authorities] is well resolved — they wondered why this prayer is specifically called Minchah, since the Minchah offering was also brought in the morning (as the Magen Avraham discusses in siman 232). Based on Rabbainu's words in the above teaching, it is well understood: the essential tikun of this prayer is through tzedakah — through which the flaw of the generation's elders is repaired, the metzach hanachash (which draws sustenance from them) is subdued, and the Will is revealed. Therefore it is called Minchah — the aspect of tzedakah: "those who bring the Minchah in righteousness [b'tzedakah]." As Rabbainu writes there: tzedakah is especially needed at the time of this prayer.

Now the wonder of the poskim [legal authorities] is well resolved — they wondered why this prayer is specifically called Minchah, since the Minchah offering was also brought in the morning (as the Magen Avraham discusses in siman 232). Based on Rabbainu's words in the above teaching, it is well understood: the essential tikun of this prayer is through tzedakah — through which the flaw of the generation's elders is repaired, the metzach hanachash (which draws sustenance from them) is subdued, and the Will is revealed. Therefore it is called Minchah — the aspect of tzedakah: "those who bring the Minchah in righteousness [b'tzedakah]." As Rabbainu writes there: tzedakah is especially needed at the time of this prayer.

Now the wonder of the poskim [legal authorities] is well resolved — they wondered why this prayer is specifically called Minchah, since the Minchah offering was also brought in the morning (as the Magen Avraham discusses in siman 232). Based on Rabbainu's words in the above teaching, it is well understood: the essential tikun of this prayer is through tzedakah — through which the flaw of the generation's elders is repaired, the metzach hanachash (which draws sustenance from them) is subdued, and the Will is revealed. Therefore it is called Minchah — the aspect of tzedakah: "those who bring the Minchah in righteousness [b'tzedakah]." As Rabbainu writes there: tzedakah is especially needed at the time of this prayer.

Now the wonder of the poskim [legal authorities] is well resolved — they wondered why this prayer is specifically called Minchah, since the Minchah offering was also brought in the morning (as the Magen Avraham discusses in siman 232). Based on Rabbainu's words in the above teaching, it is well understood: the essential tikun of this prayer is through tzedakah — through which the flaw of the generation's elders is repaired, the metzach hanachash (which draws sustenance from them) is subdued, and the Will is revealed. Therefore it is called Minchah — the aspect of tzedakah: "those who bring the Minchah in righteousness [b'tzedakah]." As Rabbainu writes there: tzedakah is especially needed at the time of this prayer.

And this is: "Chishavti d'rachai va'ashivah raglai el eidvoseicha" — "I considered my ways, and turned my feet to Your testimonies" (Tehillim 119:59). That is, according to the great intensity of this fervor and teshuvah, it would be possible for them to attack even more and more, G-d forbid, and seek to cause him to fall, G-d forbid, through this very thing, as above. Therefore he said: "I considered my ways and turned my feet to Your testimonies" — that I calculate my way at all times, each day and each hour — what is the tachlis of this entire world and its vanities? And according to my calculation and thought, I am certainly inflamed at all times to nullify myself entirely. But G-d forbid that I should fall from this any fall whatsoever, G-d forbid. When I see that it is not succeeding in my hands, then I "turn my feet to Your testimonies" — to comfort and enliven myself through the testimony, which is the Torah that we have received, and to be careful not to depart, at the very least, G-d forbid, from the ways of the Torah in simplicity, as above. And this is: "Chashti v'lo hismahmahtee lishmor mitzvoseicha" — "I hastened and did not delay to keep Your mitzvos" (Tehillim 119:60) — that immediately I spur myself with very great alacrity to keep Your mitzvos in simplicity at the very least. For because they attack then with greater intensity, as above, one must therefore strengthen oneself and hasten with great alacrity against them, to guard His mitzvos, blessed be He, as above. And this is: "Chevlei resha'im ivduni, Torascha lo shachachti" — "The cords of the wicked have ensnared me, [but] Your Torah I have not forgotten" (Tehillim 119:61). Here he explains and elucidates well the entire matter mentioned above — that they gather against him and attack him more intensely because of the aspect of the great yearning and bittul mentioned above, which is the aspect of: "Chelki Hashem amarti" — "I said, Hashem is my portion," etc., as above. And this is: "The cords of the wicked have ensnared me" — that the wicked ones, which are the Sitra Achara and the klipos, gather and attack me more intensely because of the above. But "Your Torah I have not forgotten" — for I enliven myself at all times through the Torah, which cools the thirst and shatters and nullifies them, as above. And this is: "Chatzos lailah akum l'hodos l'cha al mishp'tai tzidkecha" — "At midnight I rise to give thanks to You for Your righteous judgments" (Tehillim 119:62). For all our words, as explained throughout this entire halachah, all revolve around the matter of rising at chatzos [midnight] — for then is the awakening from sleep, which at its root is drawn from the aspect of returning from bittul, as above. And then the Sitra Achara seeks to overpower through physical sleep, which is the side of death, which is the aspect of the impure side that rests upon the hands, as above. And then one must strengthen oneself to awaken from sleep with alacrity and rise at chatzos to engage in Torah. And through this, one draws the power of the Torah that is drawn from the light of the radiance of the reshimu. And through this, one stands against them and subdues them, as above. And this is the aspect of: "At midnight I rise to give thanks to You for Your righteous judgments" — which is juxtaposed to these verses that begin with "Chelki Hashem" — that speak of the matter of the sparkling of the bittul mentioned above: that one must enliven oneself only through the Torah — which is the aspect of: "At midnight I rise to give thanks to You for Your righteous judgments," as above. ✦ ✦ ✦ Hilchos Nitteylas Yadayim Shacharis, Halacha 5, is included within Hilchos Hashkamas HaBoker, Halacha 5.

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The essential weapon: by a hairsbreadth one is saved. Since two thoughts cannot coexist — every thought occupies its own channel (like each hair from its own follicle) — the instant one begins even a thread of a different thought, the evil one departs. One must not argue with the evil thought, not look back at it — simply do as Yaakov: "Vayignov Yaakov al b'li higid lo" — he "stole away" without engaging Lavan at all. Lavan pursued Yaakov until Hashem told him not to speak to Yaakov good or bad. Then Yaakov and Lavan made the gal: "Ad haGal hazeh" — this heap is a witness: Lavan will not pass beyond it toward Yaakov and Yaakov will not pass toward Lavan = the partition in the Moach between holy and profane thoughts. This = Lag BaOmer — the 33rd day = "Gal" (Gimel-Lamed = 33).

"Bereishis bara Elokim es hashamayim v'es ha'aretz" — Bereishis = Rosh Bayis = Shem Hashem = the root of Tefillin Mochin = Me'orei Or and the rectification of Me'orei Eish (= shel Yad and shel Rosh). Shamayim and Aretz = the Tzaddik and K'nesses Yisrael = the root of day and night = Me'orei Or and Me'orei Eish d'Kedushah = shel Rosh and shel Yad. "V'ha'aretz haysah sohu vavohu v'choshech al pnei s'hom" — Sohu, Vohu, Choshech, and S'hom = the evil in the four yesodos = the evil in Me'orei Eish = all desires and evil traits that embitter life — man wanders as in a wilderness of sohu vavohu, darkness upon the abyss. The four exiles correspond: Sohu = Bavel; Vohu = Madai, etc. (Bereishis Rabbah). Only the Tzaddik Yesod Olam (= the spirit of Mashiach) can rectify this. "V'Ruach Elokim merachefes al pnei hamayim" — our Sages said (Zohar Vayechi 240a): this is the spirit of Mashiach hovering over the waters = over the face of the Torah = the Torah studied by the God-fearing and upright, especially at midnight. "Shifchi chamayim libeich nochach pnei Hashem" (Eicha 2:19) — the abundant tears wept at midnight = the waters over which the spirit of Mashiach hovers. "Ki rachak mimeni menachem" (Eicha 1:16) — the Tzaddik, the true Comforter ("Zeh yenachamenu"), is so far from us in our sins. Through weeping → "Vayomer Elokim yehi or vayhi or" = Me'orei Or. "Vayar Elokim es ha'or ki tov" — Rashi: it was not fitting for light and darkness to serve together — "Vayavdeil Elokim bein ha'or u'vein hachoshech" = the secret of Havdalah. The evil in Me'orei Eish prevails through mixture (nursing too much from Me'orei Or). Through Ruach Elokim → Me'orei Or prevail → separation → Havdalah at Motzaei Shabbos: we bless over fire to separate and elevate the Me'orei Eish, including them in Me'orei Or through the blessing "Borei me'orei ha'eish." "Vayhi erev vayhi voker yom echad" — through Havdalah, night is included in day = shel Yad joined with shel Rosh — which is why one may not interrupt between them. This is the aspect of Tefillin made from or [leather/skin] — to rectify and clarify "kasnos or" [garments of skin], which are the aspect of fingernails. Our Sages said (Bereishis Rabbah 21): "[He] clothed them smooth as a fingernail." This is why one gazes at the fingernails when blessing the fire at Havdalah — for there the essential separation and clarification occurs: extracting the Me'orei Eish (= fingernails = kasnos or [with Ayin]) from the evil and transforming them into kasnos or (with Aleph) = Me'orei Or. All the Tefillin components — parshiyos written on parchment, batim and retzuos of leather — are made from or precisely because the essential tikun of Tefillin is transforming kasnos or into kasnos or.

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

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.

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

And this is [the meaning of] staying awake on the night of Shavuos and reciting the beginning and the end of every book [sefer]. For the beginning and the end of every book is the aspect of potential and actuality [koach v'po'al] — for the beginning of the book is the aspect of potential, since all the matters stated in that book are still in a state of potential; and after the book is completed, this is the aspect of having already come forth from potential into actuality. For example: when one begins the beginning of the Torah, "In the beginning G-d created, etc." [Genesis 1:1] — this is the aspect of potential, for in the beginning of creation on the first day, everything was still in potential, as our Sages of blessed memory explained, as brought in Rashi's commentary [to Genesis 1:1]. And afterward everything came forth from potential into actuality, until the entire creation was completed. And afterward the creation continued to come forth from potential into actuality from generation to generation — from Adam to Shet, etc. — until Noach came into the world, for he was the [one who achieved] the sustaining of the creation, as it is said: "this one will comfort us from our work and from the toil of our hands, etc." [Genesis 5:29]. Thus, when one begins with: "In the beginning G-d created, etc." — and concludes with: "and Noach found favor, etc." [Genesis 6:8] — this is the aspect of going from potential into actuality. And similarly with the portion of Noach, which begins with Noach and concludes with the birth of Avraham our father — who was the first to make G-d's divinity known in the world — at which time the entire creation that had come forth from potential into actuality was considered [complete] in the aspect of: "be'hibaram — through Avraham" [Genesis 2:4, read as בְּהִבָּרְאָם being an anagram of בְּאַבְרָהָם], as stated above. And similarly with every portion and every book — for all the narratives, laws, and commandments elucidated in every book and every tractate are all at the beginning of the book in the aspect of potential, and afterward when the book is completed, this is the aspect of having come forth from potential into actuality. For instance, tractate Berachos, which begins: "From when does one recite the Shema, etc." [Mishnah Berachos 1:1] — and at this point all the laws of blessings [brachos] are not yet elucidated and are still in the aspect of potential — and afterward when tractate Berachos is concluded, this is the aspect of bringing from potential into actuality: all the laws of blessings have now been properly elucidated and come forth from potential into actuality. And so with every book. And therefore on Shavuos — when one must receive the Torah, which is the essential time of bringing all of creation from potential into actuality from beginning to end, for everything was contingent until the sixth of Sivan, etc., as stated above — therefore one engages at that time in reciting the beginning and the end of every book, which is the aspect of bringing from potential into actuality, as stated above. For it is well known and has already been explained above that the essential receiving of the Torah on Shavuos each and every year — even though it was already given at Sinai — is primarily to receive the revelation of the Torah's inner dimension. And the essential [aim] is that we should now merit that the illumination of the face of the holy Torah be drawn upon us in such a manner that we merit to fulfill it — that each person should merit to awaken and arise from his sleep [shnas'to] to open his eyes to his situation [l'fakaych al asakov] and to think about his ultimate purpose, in a manner that he should merit to go from bad to good, and from level to level [mi'darga l'darga], etc. And for this, many obstacles must be broken — and the essential [thing] is the will [ratzon], as stated above. But one would not have had the strength to overpower [them] through will, hope, and expectation toward the true good — since every person sees the extent of his distance from the good, and how long he has yearned toward the good and still has not achieved it — and because of this many become lax even in the good will and yearning. But when a person recalls for himself all the kindness and goodness that we have already merited in this world — for we have already merited to receive the Torah from Berayshis to "before the eyes of all Israel" [Deuteronomy 34:12], and afterward the six holy orders of the Mishnah and all the holy books from the tzadikim who followed them — until in our own generations as well we have merited the revelation of such wondrous Torah novellae [chidushay Torah] from the true tzadikim of truth [tzadikey emes] who came before us and in our days — through this we have the strength to hope and long and wait for salvation with strong will. [We pray] that even into old age and grey hairs He should not forsake us — until we merit through the strong will to break all the obstacles and come to the true ultimate purpose to which the Jewish man [ha'ish ha'Yisra'eli] needs to come in this practical world. And therefore one recites on the night of Shavuos the beginning and the end of every book from the essential foundations of the Torah — which are the Tanach and the six orders of the Mishnah, in which all the Torah in its entirety is contained, as is well known — in order to recall before Hashem, may He be blessed, all the kindness and goodness He has already done with us: that we have already merited that such holy and sweet Torah should have come forth from potential into actuality. And through this we hope and await — even now, with strong will and mighty longing — that we should merit on the morrow, on the holy day of Shavuos, the time of the giving of our Torah, to receive anew all the holy Torah in a manner that we merit to fulfill it from now on, and to ascend from level to level, as stated above. And this is what Dovid prayed: "Let G-d arise and His enemies be scattered, etc." [Psalms 68:2] — in which he prays for the downfall of the enemies and foes who are the obstacles. And he prays much there about this. And within his prayer he recalls the kindnesses of the Omnipresent, blessed be He, that He granted us the receiving of the Torah — as the entire psalm speaks of this: "You ascended to the heights, You captured the captive, etc." [Psalms 68:19]. And this is what is said there: "Your G-d has commanded your strength — uzecha" [Psalms 68:29] — and: "Show Your strength, O G-d — uzecha — that which You have wrought [pa'alta] for us" [Psalms 68:29]. Pa'alta — precisely — meaning: You have already brought forth from potential into actuality all of creation through the receiving of the Torah in the generation of Moshe. So too now, have mercy on us and grant us holy boldness [azus d'kedushah], that we should merit to overpower all the enemies through holy boldness and strong will — until we merit to break and nullify all the enemies who are the obstacles, as stated above. And this is what he mentioned first: the great merit of Israel and the power of their self-sacrifice at the sea — that they believed in Hashem and in Moshe His servant and leaped into the sea [Sotah 37a] — as it is said there: "there was Binyamin, the youngest, ruling over them; the princes of Yehudah with their multitude" [Psalms 68:28] — and as Rashi explained there: Binyamin descended first into the sea and the princes of Yehudah became zealous after them — and through this they merited kingship [malchus]. And this is: "Your G-d has commanded your strength" — that through the greatness of their strong will with such self-sacrifice they merited to break such obstacles that the sea split before them, and they attained what they attained at that time — until they merited to receive the Torah and were strengthened with such power and might: the aspect of "Hashem will give His nation strength" [Psalms 29:11] — which is the explanation of: "Your G-d has commanded your strength," as understood from Rashi's commentary there. Therefore we pray: that now too, even now, have mercy on us and give us the strength to overpower with strong will — until we merit to break all the enemies who are the obstacles that spread themselves like the very waters of the sea. And this is: "Show Your strength, O G-d, that which You have wrought for us" — as stated above. And this is [Psalms 44]: "O G-d, with our own ears we have heard, etc. — You wrought deeds [po'al pa'alta] in their days, etc. — Your hand drove out the nations and You planted them, etc." [Psalms 44:2–3] — which is likewise as stated above: since You have already helped us to break such mighty obstacles — those being the nations whom You drove out before them, etc. — until You wrought deeds in their days, etc., and revealed to us such wondrous revelations of Torah, which is the aspect of bringing from potential into actuality, as stated above — therefore we now pray as well: "command salvations for Yaakov" [Psalms 44:5] — that even now He should command His salvation in the merit of Yaakov, who is the aspect of truth [emes], the aspect of: "give truth to Yaakov" [Micah 7:20]. That is: since we are all children of Yaakov who is the aspect of truth — that we are of his seed, which is all seed of truth [zerah emes] — therefore have mercy on us to break all the obstacles and to reveal the truth in the world. For the essential strengthening of the holy will — through which all obstacles are broken — is through truth, as stated above. And this is: "through You we shall gore our foes, etc." [Psalms 44:6] — and so the entire psalm continues, praying for the downfall of the enemies who are the obstacles. For even now our will is very strong toward the truth truthfully — as it is said: "our heart has not turned back, and our steps have not strayed from Your path; yet You crushed us in the place of jackals, etc." [Psalms 44:19–20] — "if we had forgotten the name of our G-d, etc. — does not G-d search this out? For He knows the secrets of the heart. For Your sake we are killed all the day, etc." [Psalms 44:21–23]. This is the aspect of the will with self-sacrifice of the worthy children of Israel who endure what they endure for the sake of truth. And therefore he prays: "Awaken! Why do You sleep, Hashem? Arise, etc.! Rise up to help us and redeem us for the sake of Your kindness" [Psalms 44:24, 27] — that even now He should help us for the sake of His kindness, which is the aspect of lovingkindness [ahavas chesed] — the aspect of longing and holy will that He planted in our heart in His kindness — and through this we should merit that He help and redeem us from all the enemies, etc., as stated above. And this is what he prayed [Psalms 31:19]: "Let lying lips be struck dumb — those that speak against the tzadik with arrogance and contempt" [Psalms 31:19] — he prayed that the mouths of the opponents who speak falsehoods and lies against the true tzadik with such arrogance and such contempt should be struck dumb, sealed, and stopped. As it is said in the Midrash: "tay'alemna" [be struck dumb] — they will crumble, they will be silenced, etc. And this is: "How great is Your goodness that You have hidden away for those who fear You — You have wrought, etc." [Psalms 31:20]. That is: we cry out to Hashem, may He be blessed, that the mouths of the opponents to the truth should be struck dumb and sealed — from whom come all the obstacles — so that we should merit to draw from the Torah of the true tzadik, which is the aspect of: "how great is Your goodness that You have hidden away for those who fear You." And if the baal davar [the Adversary] should wish to weaken our resolve, G-d forbid, by saying: surely we are not worthy of attaining such hidden and concealed great goodness as this — and it is because of this that he raises up enemies and obstacles against us — to this we spread our palms before Him like a child before his father [and say]: behold, You have already wrought [pa'alta] for those who take shelter in You — against [all] human beings! You have already brought forth from potential into actuality such wondrous Torah revelations as these for those who take shelter in You — those who take shelter in Hashem, may He be blessed, and perpetually await His salvation with strong will. And this is: "against human beings [neged bnay adam]" [Psalms 31:20] — for the revelation of the wonders of the Torah is openly before all human beings, and anyone can taste and see the wonders of its depth and its truth if he truly desires it. And since You have already wrought so much for us — therefore even now we pray: "hide them in the concealment of Your face from the conspiracies of man, etc." [Psalms 31:21] — so that we should be able to merit the great goodness hidden in the Torah, which is the aspect of: "how great is Your goodness, etc." And this is what concludes there: "Be strong and let your heart take courage — all who hope [hamyachalim] to Hashem" [Psalms 31:25] — hamyachalim precisely — which is the aspect of will: that even though many days have passed during which he has not merited to attain the good, nonetheless he hopes and waits and looks expectantly to Hashem, may He be blessed, with strong will — until Hashem looks down and sees from heaven. And this is: "all [kol] who hope" — kol [all] precisely — whoever one may be, even the most inferior of the inferior, must strengthen and fortify oneself to hope and wait for Hashem, may He be blessed, without ever weakening or slackening the good will. And certainly through this we shall accomplish many true and eternal goods — as we have already accomplished much through His kindness, which all human beings can see — the aspect of: "You have wrought for those who take shelter in You against human beings." And as mentioned above. And therefore one stays awake on the night of Shavuos — for darkness precedes the light in the order of creation on each and every day, as it is said: "and there was evening and there was morning, etc." [Genesis 1:5]. For each and every day is the aspect of creation — the aspect of bringing from potential into actuality in accordance with the creation of that day, as stated above. But before one brings from potential into actuality, there must necessarily be obstacles — which is the aspect of the darkness that precedes the light on every day. For darkness is the aspect of obstacles — the aspect of "and you did not withhold [v'lo chasachta]" [a verse cited and explained by our master, teacher, and Rebbe, of blessed memory, in another place; the root חָשַׁךְ — withholding/darkness — is there connected to the concept of menius (obstruction)] — as our master, teacher, and Rebbe, of blessed memory, said in another place. Thus, night and darkness are the aspect of obstacles. And then one must overpower [them] with intense holy yearning and will — to break the obstacles, as stated above. And therefore in truth, the essential longing and will toward Hashem, may He be blessed, is at night — in the aspect of: "I recall my song [neginasi] in the night; with my heart I meditate and my spirit searches" [Psalms 77:7]. And this is the aspect of: "I remember Your Name in the night, Hashem" [Psalms 119:55]. And this is the aspect of: "on my bed at night I sought the one my soul loves, etc." [Song of Songs 3:1]. And through the intensity of the will that a person has in the darkness of the night, he merits the light of day — which is the aspect of bringing from potential into actuality, as stated above. And this is the aspect of the sleep of the night — for the obstacles overpower progressively more and more. And when the Adversary [baal davar] sees that a person has already broken several obstacles and is very close to holiness, he spreads himself and stretches himself against him with such great and powerful obstacles that it seems to the person that he has no power to break them. And the essential counsel for this is the very strong will — that despite all this he should strengthen himself with strong will forever, as stated above. But most of the time the Adversary overpowers and stretches himself against him to such a degree that one is brought to the aspect of sleep — which is the aspect of complete nullification [bitul gamur] at the time of the darkness of the night that is the aspect of the very great spreading of the obstacles. But G-d forbid that one should sink into sleep! — rather one must awaken from one's sleep: that one should overpower with strong will and yearning to such a degree — the aspect of complete self-nullification — until one merits in the process to awaken from one's sleep and strengthen one's hand in G-d, never to despair of the good hope. And this is [Psalms 3]: "Hashem, how many are my tormentors! Many rise up against me" — these are the obstacles and enemies — "many say of my soul: there is no salvation for him, etc." [Psalms 3:2–3] — who say, G-d forbid, that there is no longer any hope for salvation. But I know and believe: "for You, Hashem, are a shield for me, etc." [Psalms 3:4]. And therefore still: "I called out to Hashem with my voice and He answered me, etc." [Psalms 3:5]. And through this: "I lay down and slept and I awoke, etc." [Psalms 3:6] — for the obstacles and enemies spread themselves against me to such a degree that "I lay down and slept" — I was brought to the aspect of sleep, which is the aspect of nullification. And through the hope [of]: "for You, Hashem, are a shield for me" — through this I awoke — "for Hashem supports me; I shall not fear the tens of thousands of people, etc." [Psalms 3:7] — for Hashem will surely save me, as His mercy has helped me until now. As stated above. And therefore: after we have counted the days of the counting of the Omer — through which we sweetened the aspect of the barley omer [omer s'orim] which is the aspect of the absence of knowledge [he'der hada'as], from which come all the obstacles as stated above — and we merited to amplify the holy will [l'hagbir ha'ratzon d'kedushah]. And this is the aspect of the great amplification of the holy will of all worthy Israel at the time of the counting, as one can tangibly feel the magnitude of the arousal with wondrous longing at the time when Israel fulfills the commandment of counting the Omer [sefiras ha'omer]. For the essential purpose of the commandment of counting the Omer is to amplify the holy will — to sweeten the judgments [dinim] through this, and to nullify and break all the obstacles, as stated above. And therefore one stays awake on the night of Shavuos the entire night — banishing sleep from one's eyes and engaging in Torah. For we have already nullified the aspect of the darkness of the night — from which comes the sleep that descends through the excessive overpowering of the obstacles — since we have already merited to nullify the obstacles through the force of the will that we merited to amplify over the obstacles through the commandment of the counting, as stated above. And therefore one has no need now for sleep — rather, to engage in Torah: to begin every book and complete it — in order to bring from potential into actuality, as stated above. And this is the aspect of the commandment of bris milah [circumcision] — and at every bris Eliyahu is present, for "Eliyahu is the angel of the bris" [from the liturgy of the bris milah ceremony]. For Eliyahu draws the holy path explained above — which is the aspect of: "and let there be, I pray, a double portion [pi shnayim] of your spirit upon me" [II Kings 2:9] — for this verse was spoken in the context of Eliyahu and Elisha, before Eliyahu ascended and passed away to the heavens. For Eliyahu is Pinchas ben Elazar ben Aharon the Kohen — and the entire service of the Kohen is to sweeten the wrath and to draw the aspect of the spirit of Mashiach from potential into actuality, which is the essential aspect of pi shnayim, as stated above. And therefore the essential redemption that will come through our righteous Mashiach is contingent upon Eliyahu — who will come and proclaim the redemption. And every time we pray for the coming of our Mashiach, we first pray for the coming of Eliyahu. For the essential coming of Mashiach will be through the aspect of the revelation of Eliyahu who draws the aspect of pi shnayim mentioned above — which is the aspect of the revelation of Mashiach. For when he completes the bringing forth from potential into actuality of the aspect of pi shnayim mentioned above in wholeness — then our righteous Mashiach will come speedily in our days. For the essential aspect of pi shnayim mentioned above is drawn from the spirit of Mashiach, as stated above. And therefore Eliyahu is appointed over the commandment of milah — as our Sages of blessed memory stated [see Pirkay d'Rebbi Eliezer ch. 29]. For the commandment of milah and priah [priah is the second stage of circumcision, drawing back the thin inner membrane to fully expose the crown] — to cut and to nullify the foreskin [klipas ha'arlah] and the priah from the holy bris — this is the aspect of the breaking and nullification of all the obstacles and concealments that cover over the truth. These are the aspect of the foreskin that covers over the bris [arlah d'chafya al bris]. And one must cut and break and nullify all the obstacles with great exertions and self-sacrifice, with the shedding of blood, and to endure great pain and anguish — like the infant literally at the hour when he is circumcised and the foreskin is cut and the skin of the priah is torn — for these [the foreskin and priah] are the aspect of the totality of all the world's obstacles that are drawn from the foreskin and the priah. For the essential [nature of] obstacles is that they prevent one from drawing close to the true tzadik — through whom is the essential rectification of the bris [tikun ha'bris]. For this is the essential [substance] of all the entire Torah in its entirety — which it is impossible to rectify except through the true tzadik who guards the bris with the ultimate perfection beyond which there is no greater perfection. And one who overpowers to break the obstacles with self-sacrifice in this manner merits to draw close to him and to see the truth — which is the aspect of the rectification of the bris, the aspect of: "all of it is seed of truth [zerah emes]" [Jeremiah 2:21]. And then one merits the aspect of pi shnayim — through which is the essential rectification — and all this is drawn through Eliyahu, as stated above. And therefore Eliyahu is the angel of the bris, as stated above. And therefore it is impossible to receive the Torah except through milah and immersion [tevilah] — and similarly a convert is not accepted into the holiness of Israel except through milah and immersion. For the essential receiving of the Torah — which is the aspect of pi shnayim mentioned above — is impossible except through the breaking of obstacles with self-sacrifice, through which one merits to bring from potential into actuality: the aspect of pi shnayim mentioned above, which is the aspect of receiving the Torah. And all of this is the aspect of milah and immersion. For it has already been explained above that the aspect of the rectification of the bris is the aspect of Yosef — who was the firstborn, which is the aspect of pi shnayim, as stated above. For the essential rectification of the world is through the births of the generations — through which the revelation of G-d's divinity is drawn from generation to generation [mi'dor l'dor]: the aspect of: "generation to generation will praise Your deeds, etc." [Psalms 145:4]; the aspect of: "the living, the living — he will praise You, etc.; a father to children will make known Your truth" [Isaiah 38:19] — for all of this is the aspect of pi shnayim: drawing divine vitality, which is the knowledge of His truth — which is the essential vitality — from the spirit above to the spirit below [may'ruach dil'ayla l'ruach dil'tata]: from Rebbe to student, and from father to son. And therefore Elisha called Eliyahu "my father" — as it is said: "my father, my father, the chariot of Israel, etc." [II Kings 2:12]. For it is all one [same principle], as stated above. And all of this is merited through the rectification of the bris, from which comes holy birth — through which is the essential drawing of the aspect of pi shnayim mentioned above. Which is the aspect of Noach Noach — the aspect of Noach above, Noach below, etc. — as stated above. For Noach is the righteous man [ish tzadik] who is the one who guards the bris [man d'natir bris] — for Noach was born already circumcised [mahul]. And therefore immediately when the infant is born, on the eighth day one must cut the foreskin and tear the skin of the priah — to reveal the crown [atara] — in order to nullify and break the husks [klippos] from which come all the obstacles that cover over the holy bris. From there comes the essential drawing of the aspect of pi shnayim, as stated above — the essential aspect of bringing from potential into actuality. For through this all generations come forth from potential into actuality — through which is the essential revelation of His divinity, may He be blessed. And therefore two kinds of husks cover over the bris — the foreskin [arlah] and the priah — corresponding to the aspect of pi shnayim mentioned above, for "G-d made one corresponding to the other" [Ecclesiastes 7:14]. And this is the aspect of chituch [cutting] — the aspect of חת"ך [the Hebrew letters ches-tav-chaf] mentioned in the Torah-teaching above [Likutay Moharan I:66]: those being the final letters of פּוֹתֵחַ אֶת יָדֶיךָ יוּדֶיךָ [pose'ach es yadecha, yudecha] — see there — which has the numerical value [gematria] of two times ruach [spirit], as is explained there — see there. For through nullifying the foreskin one merits the rectification of the bris, through which one merits the aspect of pi shnayim — which is the aspect of two times ruach, the aspect of the spirit above and the spirit below [ruach dil'ayla v'ruach dil'tata], as mentioned above. And this is [Isaiah 59:20]: "a redeemer will come to Zion, and to those who turn from transgression in Yaakov, etc." — and it is brought in the [Lurianic] kavanos [mystical intentions] that this verse alludes to the fact that the essential redemption of Mashiach is through the rectification of the bris, etc. — as is explained there, see there. And this is: "And as for Me, this is My covenant with them, said Hashem: My spirit that is upon you, and My words that I have placed in your mouth, shall not depart from your mouth, nor from the mouth of your children, nor from the mouth of your children's children — said Hashem — from now and forever" [Isaiah 59:21]. That Hashem, may He be blessed, promised the prophet that the Torah will not be forgotten from Israel — for the life-spirit mentioned above will be drawn from generation to generation forever. Which is the aspect of the drawing of pi shnayim mentioned above — upon which the redemption depends, as stated above. And this is the aspect of what is read on Yom Kippur: "After the death of the two sons of Aharon, etc." [Leviticus 16:1] — wherein the entire service of Yom Kippur is detailed — when the Kohen Gadol enters into the innermost sanctuary [lifnai v'lifnim] to atone for the sins of the children of Israel. For the essential teshuvah [repentance] and atonement of sins of Yom Kippur is through the merit of the two sons of Aharon who died — as our Sages of blessed memory stated: all who weep over the death of the sons of Aharon have their sins forgiven [Vayikra Rabbah 20:8]. For it is brought in the writings of the Arizal in several discourses that the pi shnayim that Eliyahu drew to Elisha when [Elisha] requested: "let there be, I pray, a double portion of your spirit upon me" [II Kings 2:9] — these are the secret of the souls of the two sons of Aharon, Nadav and Avihu, that were transmitted [nisabru] into Pinchas, who is Eliyahu — at the time when he was zealous over the act of Zimri, etc. — as all of this is explained there, see there; and especially in the book Tzemach Tzadik in the great discourse on Eliyahu and Elisha — see there. And therefore on Yom Kippur — when one must do teshuvah and atone for sins, all of which is through the aspect of pi shnayim mentioned above, as stated above — therefore one recalls at that time the death of the two sons of Aharon. For through them is the essential drawing of the aspect of pi shnayim mentioned above — the aspect of: "let there be, I pray, a double portion of your spirit upon me" — as stated above. For the essential rectification of sins is through returning and bringing all the rectifications of creation from potential into actuality anew — through the great power of the complete tzadikim who return and draw new holy vitality to all of creation from the spirit above to the spirit below [may'ruach dil'ayla l'ruach dil'tata] — from which comes the drawing of the aspect of pi shnayim mentioned above. And all of this is accomplished during the Ten Days of Repentance [aseres yemay teshuvah] — beginning on Rosh Hashana and being completed on Yom Kippur. And therefore one must travel to the true tzadikim for Rosh Hashana — for on Rosh Hashana the world was created — that is, the first man was created then, who is the essential [purpose of] the world, for everything was created for him. And then the creation was completed and came forth from potential into actuality through Hashem, may He be blessed, Himself. But [Adam and his descendants] still needed to return and rectify all of creation through their complete service — for the sake of which everything was created — so that through this they would return and bring all the rectification of creation from potential into actuality anew, as explained above. But the first man [Adam HaRishon] failed immediately, and Hashem, may He be blessed, had mercy on His world and opened for him an opening of teshuvah, and forgave his sin, and established this day forever for the generations to be Rosh Hashana — as our Sages of blessed memory stated in the Midrash [Vayikra Rabbah 29:1]. And therefore on Rosh Hashana every person of Israel must return in teshuvah and rectify his deeds — so that through this he would return and bring all the rectification of creation from potential into actuality, as stated above. And this is impossible except through the power of the tzadikim — therefore one travels to the tzadikim on Rosh Hashana. And this is why one goes to the graves of the tzadikim on the eve of Rosh Hashana — for the essential rectification is through the tzadikim who dwell in the dust [shokchnay afar], who are greater in their death than in their lifetime — through whom is the essential drawing of the aspect of pi shnayim, as stated above. And this rectification — the aspect of bringing from potential into actuality — the entire creation's essential [time] is on Rosh Hashana, for on that day man was created, who is the totality of the world. And as we say: "this day is the beginning of Your works" [from the Rosh Hashana liturgy], as stated above. But the completion of the rectification is on Yom Kippur — and therefore there are Ten Days of Repentance corresponding to the Ten Utterances [asarah ma'amoros] by which the world was created, which correspond to the Ten Commandments [aseres hadibros] which are the totality of the Torah — for whose sake everything was created. And all of this corresponds to the aspect of the letter יוּ"ד mentioned above — the aspect of: "You open Your hand — yadecha, Your Yuds" — from which one brings forth from potential into actuality from the upper Yud to the lower Yud [mi'yud dil'ayla l'yud dil'tata]. And therefore there are Ten Days of Repentance, as stated above. And the completion is on Yom Kippur — which is the conclusion of the Ten Days of Repentance — when one completes the bringing from potential into actuality of the rectification of creation through the teshuvah and atonement of sins that one merits through the Kohen Gadol, as stated above. And therefore one engages at that time in annulling vows [hatoras nedarim] and opens Kol Nidray at the beginning of Yom Kippur. For the essential rectification of teshuvah is in the aspect of the annulment of vows [hatares nedarim] — which is through an opening of regret [pesach charatah]. Through this one draws the aspect of the pesach [opening] mentioned in the Torah-teaching above — which is the aspect of: "You open Your hands" [Psalms 145:16], as is explained there. For the essential [aim] is to make an opening in the supernal light that is sealed and hidden from us — hidden by reason of its great height. And the tzadikim through their great power open an opening there — through which they draw for us holy vitality from there: from the upper Yud to the lower Yud, as stated above. And it is for this that we pray at the beginning of Rosh Hashana: "Lift up your heads, O gates, and be lifted up, O eternal portals" [Psalms 24:7] — that He should open for us in His mercy openings and gates. And through this: "the King of Glory will come" [Psalms 24:7] — that His divinity will be revealed to the eye of all. And this is the aspect of Yom Kippur — when all the supernal portals open for the true tzadikim — until there is permission for the Kohen Gadol, who is the aspect of the true tzadik, to enter into the innermost sanctuary, to draw new spirit from there. Through which is the essential atonement of sins, as stated above. And this is the aspect of Tefilas Ne'ilah [the closing prayer of Yom Kippur] — when one cries out and prays for the opening of the gate, as one says: "open for us the gate, etc." [Pischu lanu sha'ar] — for the essential rectification is through the aspect of the opening [pesach] mentioned above, which is merited through an opening of regret, which is the essential teshuvah — which is the aspect of the annulment of vows, as stated above. And this is the aspect of the holy immersions of the Kohen Gadol on Yom Kippur — for he required immersion each time he went from outside to inside and from inside to outside [Mishnah Yoma 3:3]. For through all of this he was engaged in bringing from potential into actuality — by first engaging in the service of the sacrifices [korbanos] outside, as in the rest of the year, all of whose service was to atone for the children of Israel, through which he rectified all of creation — which is the aspect of bringing from potential into actuality, as stated above. And afterward he entered to the place where he entered into the innermost sanctuary — from which came the essential atonement of Yom Kippur. For the essential rectification is through the tzadik — in the aspect of the Kohen Gadol — ascending to a very high, lofty, and exceedingly exalted place that is the aspect of lifnai v'lifnim [the innermost sanctuary]. And from there he drew supremely holy, lofty vitality from the spirit above to the spirit below — which is the essential aspect of the drawing of pi shnayim — through which is the essential rectification, as stated above. And therefore he required immersion each time — for all of this is the aspect of immersion in the waters of the mikveh wherein the spirit of G-d — the aspect of the spirit of Mashiach — hovers, etc., as stated above. And this is what the Kohen Gadol prayed in the Holy of Holies: that no woman should miscarry her fruit, and that Your people Israel should not need one another, and that the rule should not depart from the house of Yehudah [the third clause is in Aramaic in the original: "v'la ya'adai shultan mid'bays Yehudah" — as preserved in Yoma 53b]. At first glance this is wondrous — why specifically did he pray for these things?! And what connection and relevance is there between them? But according to the above, everything is well understood. For the essential [content of] his prayer was that we should merit to complete the rectification — to bring from potential into actuality. And this is: "that no woman should miscarry" — for the essential totality of creation is man, for whose sake everything was created. And therefore the more children of Israel multiply from generation to generation, through this is the aspect of the rectification of creation — the aspect of bringing from potential into actuality. And therefore the essential [matter] is the rectification of the bris, from which comes birth — through which one is called a tzadik, as stated above. And therefore he prayed that no woman should miscarry, etc. — rather that children of Israel should be born as enduring children [bnay kayama] who will engage in Torah and serve Hashem, may He be blessed — through which is the essential aspect of bringing from potential into actuality, as stated above. And this is: "that Your people Israel should not need one another, etc." — that is: that there should be no one who needs to depend on others [lehayos nitzrach labriyos]. For through this the truth is blemished — in the aspect of: once a person becomes dependent on others, his face changes [meshaneh panov] [Berachos 6b] — meaning: his face, which is the truth, takes on many hues. And as is explained there well in the Torah-teaching mentioned above [Likutay Moharan I:66] — through this one cannot bring from potential into actuality, as is explained there — see there. And this is: "that the rule should not depart from the house of Yehudah" — that is, the aspect of the kingship of Mashiach who comes from Yehudah — for the essential [source of] all this rectification is through the spirit of Mashiach, as stated above. And therefore Nadav and Avihu sinned because they did not marry [d'lo insivun] — as is stated in the holy Zohar [III:57a] — for through this they blemished the aspect of bringing from potential into actuality, by not producing children, as stated above. And the rectification was through their death in holiness — through being transmitted [b'ibbur] into Pinchas, who is Eliyahu, at the time when he was zealous over the blemish of the bris — through which is the essential drawing of the aspect of pi shnayim, as stated above: the aspect of bringing from potential into actuality. Thus, what they blemished was rectified, as stated above. And therefore the Torah connected the entire service of Yom Kippur to their death — for the essential service of Yom Kippur, which is to atone for the children of Israel through the drawing of the aspect of pi shnayim from a very high place, is through the death of the two sons of Aharon, as stated above. And see in the Torah-teaching mentioned above [Likutay Moharan I:66] where it is explained that through the lack of livelihood [meni'as haparnasah] one cannot bring from potential into actuality. And this is: "all the toil of man is for his mouth [l'fiv]" [Ecclesiastes 6:7] — that the essential toil of man — which is the obstacles that prevent him from his service [avodah] and from drawing close to people of truth — all of it is for his mouth: that is, for livelihood [parnasah], as stated above. For: "man is born to toil" [Job 5:7] — and our Sages of blessed memory said: "toil" — I do not know what it is; whether the toil of livelihood or the toil of Torah, etc. — say: this is the toil of Torah" [Sanhedrin 99b]. For in proportion to how much one breaks and nullifies from oneself the toil of livelihood — which is the obstacles that come through livelihood [parnasah] — and strengthens one's heart with strong trust [bitachon] in Hashem, may He be blessed, that Hashem will not forsake us and the preventers cannot deprive one of one's livelihood — as our Sages of blessed memory said: no man touches what is designated for his fellow; "by your name they will call you, etc." [Yoma 38a, based on Deuteronomy 28:10] — in that proportion one merits the toil of Torah. For it is impossible to merit Torah except through the breaking of the obstacles of the preventers — whose essential [locus] is in the matter of livelihood, as stated above. [This section ends with the notation "shayach l'ayl" — this belongs to what precedes," which is Rebbe Noson's own editorial notation indicating this passage belongs with and amplifies the discussion immediately above.] And this is [Numbers 25:11]: "Pinchas son of Elazar, etc. — turned back My wrath, etc." For Pinchas — who is Eliyahu — merited to nullify and sweeten the wrath, through which the spirit of Mashiach is drawn — from which one brings from potential into actuality — which is the aspect of pi shnayim. As has been mentioned above.

§ 10 — Parshas HaNesi'im on Chanukah: the Colors of His'pa'arus

And Eichah 2 primarily corresponds to the upper point — the aspect of the destruction of the Beis HaMikdash, as it is written (Eichah 2:1): "Eichah ya'iv b'apo… hishlikh mi'shamayim eretz tif'eres Yisrael v'lo zachar hadom raglav" — "How has Hashem clouded… He has cast down from heaven to earth the glory of Yisrael, and has not remembered His footstool" etc. — which is the Beis HaMikdash etc. And this is "He cast from heaven to earth" — and it is taught in the Zohar HaKadosh (Vayechi 219; Terumah 175) that the aspect of "earth" was cast down from "heaven" etc.; see there. That is — the lower point, the aspect of "earth," was cast down and distanced from the upper point, the aspect of "heaven."

And these Elders of the Athenians asked: "the broken millstone" — when Emunas Chachamim has been broken, that is, when one falls from Emunas Chachamim, with what can it be sewn? With what can one go back and sew and connect and repair it? For it was difficult for them: how is it possible to raise the emunah? For they are very far from emunah. "He took a piece from it and threw it to them and said: 'Pull threads from it and sew it.'" For in truth, the raising of emunah is a wondrous matter, and therefore this matter is called peleh [wonder], as it is written: "I shall acknowledge Your Name, for You have done a wonder — etzos mei'rachok emunah omen" (Isaiah 25:1). For the matter is difficult to understand intellectually: how is it possible to raise emunah through some strategy? For since one has no emunah, then one will not believe, G-d forbid, even in the strategy itself! For example, in this Torah it is explained that the strategy for Emunas Chachamim is through a neder. But one who has fallen from Emunas Chachamim completely — certainly this strategy will not help him, for he does not believe even in the strategy itself, and he will not perform the strategy since he does not believe in it. If so, how is it possible to heal and reconnect his broken emunah? But in truth, Yisrael are a holy nation, believers the children of believers, and their root is emunah. Therefore, even when a Jew, G-d forbid, falls from emunah, certainly there still remains in him some point of emunah. Only the emunah is in a state of great diminishment, in the aspect of brokenness. But nevertheless, at least there is in him some good point from the emunah. For the very fact that he is pained that he fell from emunah — this itself is emunah. For in the depths of his heart, he senses from afar the holiness of the emunah of Yisrael — that there is a Singular Primordial One who leads, rules, and oversees, etc. And He has great and awesome Tzadikim who know Him, blessed be He, upon whom all our eternal hope depends. Only he does not feel the emunah in a revealed and complete way. And therefore a strategy helps him — such as vowing a neder etc. For as soon as he is told some good strategy for emunah, he seizes it like a precious stone, since there still remains within his inner self a point of emunah and he truly yearns to complete and raise the fallen and broken emunah. But the nations of the world — especially the sages of the alien wisdoms who are very far from emunah entirely, especially from Emunas Chachamim; and likewise those who are wise in their own eyes, even though they are from among the children of Yisrael, but have corrupted their deeds greatly until they distanced themselves from Emunas Chachamim completely — certainly it is difficult for them to repair the breakage of their emunah, since they do not believe in the Sages at all, nor in their holy strategies.

"And the children of Israel were fruitful and swarmed and multiplied and became very mighty." This was the sprouting of the geulah: "myriads like the plant of the field I made you, and you grew great... your breasts were formed and your hair grew" — ready for geulah. The essential exile is from Eretz Yisrael/no'am. But Hashem had mercy — drawing the No'am Ha'Elyon even in Egypt, from which birth derived. They were fruitful and multiplied greatly — "and the children of Israel were fruitful and swarmed" — and through this came the geulah. The more Israel multiply, the more kavod increases and no'am flows — and the more no'am flows, the more Israel multiply and kavod increases. "And the more they afflicted them, so they multiplied" — the more the exile oppressed (from the chovlim), the more Hashem had mercy and drew the no'am, causing rivui [increase] — the geulah's sprouting. So too in the final geulah: "the small one shall become a thousand, and the young one a mighty nation. I am Hashem — in its time I will hasten it." Through Israel's increase — No'am Ha'Elyon — the geulah will come, speedily in our days, Amain.

And it is explained there that the rest of the world certainly needs to be in a state of constant teshuvah, for even when one says "I have sinned" etc., one cannot say it without some ulterior motive. Therefore one must constantly return over one's previous teshuvah etc. And see what is written there — that one needs to be expert in the halachah if one wants to return: the aspect of expert in entering, expert in exiting — the aspect of "If I ascend to the heavens, there You are; and if I make my bed in She'ol, behold You are there" etc. (Tehillim 139:8). That even in all the descents in the world, even in the lowest depths of She'ol, one should strengthen oneself to find Hashem and return to Him — in the aspect of "If I make my bed in She'ol, behold You are there" etc.

For through our many sins — that we have greatly transgressed and have not yet merited the complete teshuvah explained in this Torah — not only do we not merit now to cut off the seed of Amalek, but furthermore, the contamination of Amalek grows stronger and spreads each day. This is the aspect of the intensity of the blood in the chalal has'mali, for he is of the seed of Edom who is "ruddy all over" etc. — the aspect of kaved malei dam [a liver full of blood] — the opposite of kavod malei Vav — the aspect of the Kavod of Hashem, the aspect of the Kavod Elokim mentioned there in the aforementioned Torah. For it is impossible to merit the Kavod of Hashem except by subduing the blood in the chalal has'mali, through bearing insults and humiliations and being silent and still etc., as mentioned above. And therefore, through our many sins, we have neither king nor prince — which is the aspect of the damage to the Vav within the Aleph etc., as mentioned above. And the main thing is that through our many sins, the Beis HaMikdash — the crown of our heads, which is the aspect of the upper point — has been destroyed, as mentioned above.

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 therefore they came to this at the time when they needed water — which is the drawing down of divine bounty that flows from the attainments mentioned above. And since they saw that the divine bounty was delayed from descending to them, through this they entered into the aforementioned trial: the aspect of "al nasosam es Hashem, hayesh... im ayin", as above. And this is the aspect of the sin of the Golden Calf — when they said: "Ki zeh Moshe ha'ish lo yada'nu meh hayah lo" — "For this Moshe, the man — we do not know what happened to him" [Shemos 32:1]. They erred and said that Moshe had been gathered and remained above, having been absorbed into ayin. Therefore they said: "Kum asay lanu Elokim" — "Arise, make us a G-d" — from gold and wealth. For they wanted to draw upon themselves the aspect of the restrainer itself, since through it all divine bounties flow — and therefore they damaged and made a separation between the aspect of the restrainer (from which flows all wealth) and the aspect of pursuit — and they did not want their thoughts to pursue higher and higher to attain the attainments mentioned above in the aspect of matay velo matay. Rather they wanted G-dliness drawn upon them in the aspect of actual yeshus [being/substance]. And this was the error of all idol worshipers of prior generations — all arising from the desires of this world. For in order to ascend and be included in the aspect of the nine chambers mentioned above, one must shatter all desires and elevate the holiness from the heichalei hatemuros. But they wanted to follow their desires and to separate the divine bounty of wealth — which is drawn through the restrainer — and make from it actual G-dliness, G-d forbid. Therefore they went to Aharon — since Aharon was suited for the Priesthood and all the service of sacrifices and ketores was through him — through which specifically one merits attainment of the nine chambers mentioned above, from which all divine bounties are drawn through the formation via the restrainer — but they damaged and wanted to create the separation through him specifically, G-d forbid. Therefore the essential rectification was through the construction of the Tabernacle from the wealth of Israel — and then specifically Aharon was consecrated into the Priesthood and was commanded regarding the sacrificial service and ketores — through which everything was rectified — for they returned the wealth to holiness, to its root above, and made from it a Tabernacle where Aharon served in the sacrificial service and ketores, through which he elevated holiness from the heichalei hatemuros, ascending higher and higher until attaining the lights mentioned above as they should be rectified in the aspect of matay velo matay — through which all the damages mentioned above were rectified, which were the opposite of this. § 8 — Nadav and Avihu; the Necessity of Marriage for the Kohen And Nadav and Avihu — who were awesome tzadikim — nonetheless they damaged in the opposite direction: they wanted only to ascend higher and higher with no restrainer whatsoever, and therefore they offered ketores at a time that was not their own, and entered without permission. Their entire damage was that they did not rectify the restrainer — the arranger and settler. This is the aspect of "b'karvasam lifnay Hashem vayamusu" — "in their drawing near before Hashem they died" [Vayikra 16:1] — they drew too close, more than was fitting, since they did not rectify the arranger and settler. Therefore Aharon was warned: "v'al yavo b'chol eis el hakodesh" — "and he shall not come at all times into the sanctuary" [Vayikra 16:2]. And therefore their damage was because they had not married — as is stated in the holy Zohar — for the woman flows from the aspect of the arranger and settler, as above. Therefore a Kohen must be married, as is stated in the Zohar — and in particular the Kohen Gadol [High Priest] on Yom Kippur, who was forbidden to conduct the service if he was not married. For it is impossible to rectify the arranger and settler except when one is married to a woman — who flows from there, as above. § 9 — "Who Is Rich? One Who Is Happy with His Portion" — Hilchos Kesuvos And this is the aspect of "Ezehu ashir? Hassamayach b'chelko" — "Who is rich? One who is happy with his portion" [Avos 4:1] — for the essential rectification of wealth in holiness is through joy specifically. For specifically through joy one elevates holiness from the klippos until one merits to ascend and make all the rectifications mentioned above, until attaining the lights mentioned above through the aspect of pursuit and restraint — from which flows the descent of divine bounty, which is the aspect of wealth, as above. Hilchos Kesuvos [Laws of the Marriage Document] § 10 — The Obligation of Kesuvah; Elevating the Wife; Ratzo vaShov And this is the aspect of what one is obligated to give his wife a kesuvah [marriage contract], and it is forbidden to cohabit with one's wife without a kesuvah. For one is compelled to draw to her the divine bounty of wealth — through which comes the essential bond and connection between them — for one must elevate her from the heichalei hatemuros which take hold of her more intensely — in the aspect of "raglehah yordos maves" — "her feet descend to death" [Mishlei 5:5] — and to elevate her through joy in the aspect mentioned above, until she rises to the aspect of Keser, in the aspect of "ishah oleh imo" — "a woman ascends with him" — so that the connection be drawn from the aspect of union and the totality of pursuit with restraint, etc., as above.

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Oas 9 And this is the aspect of: “What is the reason that the horn of the kamtza is soft?” Kamtza is the aspect of the secret of the chalal hapanui, which is like that kamtza whose clothing is from itself, as above. Karna (horn) is the aspect of the Divine vitality that is drawn there in great concealment. For keren (horn) alludes to the strength and vitality of an animal or a person, for the essential strength of an ox and the beasts is in their horns. And therefore the strength of a person is also called by the term k’ranos (horns), as is written, “And the horns of a wild ox are his horns,” etc. (Devarim 33:17). And as is written, “And all the horns of the wicked I will cut off; the horns of the righteous shall be raised” (Tehillim 75:11) — meaning, He cuts off the strength of the wicked and raises the strength of the Tzaddik. And it is written, “Did we not take for ourselves horns by our own strength?” (Amos 6:13). And similarly many times in Scripture. And this is the aspect of “He raised the horn of His people,” etc., and “He will raise the horn of His anointed” (Shmuel I 2:10). And the essential strength of all creatures is according to the Divine vitality that is drawn to them, whether through holiness or through the Sitra Achra, Rachmana litzlan. For the radiance of the vitality of His Divinity, Yisbarach, is also called keren, as is written, “Rays of light from His hand” (Chavakuk 3:4). And this is the aspect of “the skin of his face shone (karan)” (Shemos 34:29).

And this is: "Habita ur'eih es cherpaseinu" — "Look and see our disgrace." This is the aspect of our request to Hashem that He look and see the multitude of insults, humiliations, and spilling of blood that we suffer, and have mercy upon us through this — to rectify the aspect of the lower point. For the essential teshuvah is through the insults, humiliations, and spilling of blood that one suffers and remains silent, as mentioned above.

from the manuscript of Rabbainu, of blessed memory,

from the manuscript of Rabbainu, of blessed memory,