קריאת שמע ג

This is "Kol korai bamidbar" — one must clear the path of Hashem in desolate wildernesses and make straight a highway for our God in the desert — in all places distant from Hashem. All through the Chesed Chinam → we will return to our land. Therefore this is read on Shabbos Nachamu.

This is the aspect of Hashem's praise for Kneses Yisrael: "Shor'rareich agan hasahar al yechsar hamezeg" — "Your navel is a round basin; let the blended wine not be lacking" (Shir HaShirim 7:3). Our Sages expounded (Sanhedrin 37a) on the seventy members of the Sanhedrin, who would sit in a semicircle like the moon. "Shor'rareich" — this is the aspect of the retzuah of Tefillin that descends from the knot of the head down to the navel, which is drawn from the aspect of the kingship of Dovid Mashiach who lives and endures — the aspect of the knot of the head. From there the strap extends down to the navel: the aspect of "Shor'rareich agan hasahar" — the seventy Sanhedrin, corresponding to the seventy faces of Torah. Dovid sits at their head, as our Sages expounded on the verse "Yosheiv basheves tachk'moni rosh" (Shmuel II 23:8). All the seventy Sanhedrin — the seventy faces of Torah — receive from Dovid Mashiach, whose entire chiyus comes from the elders — the Tikkunei D'ikna Kadisha, the splendor of the countenance, the aspect of stories of primordial years, from which all seventy faces of Torah are drawn, as explained in the Torah "Pasach Rabbi Shimon" (LM I:60). Through them, one awakens from sheinah [sleep] — the departure of the Mochin. Through the elders and the stories of primordial years, all seventy faces of Torah are drawn and one awakens from sleep. This is the aspect of the seventy years that Dovid HaMelech lived. Therefore he minimized sleep exceedingly, as our Sages said (Sukkah 26b): Dovid never slept more than sixty breaths — so that he should not taste the taste of death. For sleep is one-sixtieth of death, drawn through the sin of Adam HaRishon, who ate from the Eitz HaDa'as [Tree of Knowledge] and blemished the Eitz HaChayim [Tree of Life] — which is the aspect of the light of Tefillin. For Tefillin = life = the Eitz HaChayim, of which it says: "V'achal v'chai l'olam" — "And he shall eat and live forever" (Bereishis 3:22). Had Adam not sinned, he would have merited true life — eternal life, long life while still in the body: while still in the body he could have been included in the Ein Sof forever in ratzo vashov [running and returning], living long life — renewing his chiyus forever in the aspect of the renewal of life of the uppermost elder, the Blind Beggar, who is always old and always yanak. But after sinning, eating from the Eitz HaDa'as Tov vaRa, being driven from Gan Eden, and having the contamination of the serpent (mishka d'chivya) cling to his body — now it is impossible to live in the body forever. One can only merit eternal life through death, which is a great good: "V'hinei tov me'od — zeh hamaves" — "Behold, it is very good — this is death" (Bereishis Rabbah 9). Through death (= sleep), the brain is renewed, the body is purified, and at the resurrection one will rise in a pure body completely cleansed of the serpent's contamination. Then one will merit to receive new Mochin — the aspect of Tefillin, the Eitz HaChayim — long life: life that is added each moment, where the more one ages the more one begins to live anew. This is the life of the Blind Beggar. This is the essential eternal life of the World to Come — for constant, unchanging pleasure is not pleasure and not truly called life. Only when one merits to live chiyus chadash each moment — this is the essential long, eternal life the Tzaddikim will merit after the resurrection. This is the aspect of Tefillin. Even now in this world, the Tzaddikim who truly serve Hashem draw upon themselves eternal life through Torah, tefillah, and ma'asim tovim. Though their entire aspiration is to live always the long life described above — renewing their chiyus with added holiness, new Mochin and new chiyus each moment — nevertheless, it is impossible in this world to live this long life without interruption. The brain must become weary. Therefore one must sleep, and sleep is a great good: by completely withdrawing the Mochin when necessary and sleeping a little, one gives rest to the brain. Through this, one is renewed in the morning and merits to receive new Mochin — to begin living anew. This is the aspect of Tefillin that one merits in the morning specifically after sleep, as brought in the Kavanos: through the sleep of the night and through awakening at chatzos [midnight] to engage in Torah, the lights of Tefillin emerge in the morning. These are the reshimu [imprint] of yesterday's Mochin that were renewed during the night's sleep. Through this, one afterward receives during tefillah complete, entirely new Mochin — the essential life, the aspect of long life. Examine the Kavanos and understand well — for all the kavanos of Tefillin are included in our words in a wondrous way, such that each person can receive from them new awakening and wondrous yearning and great, true, and proper counsel at all times for serving the Creator — each person according to his level, his place, and his moment. Even the lowest of the low can remind himself of Hashem at all times, in any place, however he may be. For now, it is impossible to merit the long life of renewing one's brain and chiyus each moment except through sleep. But the Tzaddikim minimize sleep exceedingly — each one only as much as is necessary for the renewal of the Mochin. Therefore Dovid never slept more than sixty breaths — for he lived the long life described above: new life each moment. He could not sleep more than the barest minimum required for long life. Therefore the kingship of Dovid is compared to the moon, which renews itself each time — hinting at Kneses Yisrael, the aspect of Malchus Dovid, which is comprised of all Yisrael who must renew their avodah each time, so that they will merit to be renewed in the future and live the long life described above. As we say in Kiddush Levanah: "V'laLevanah amar shetischadesh ateres tiferes la'amusei vaten" — "And to the moon He said that it should renew itself, a crown of glory for those borne from the womb" — who are destined to renew themselves like it, to glorify their Creator on account of the honor of His kingship. Then we say: "Dovid Melech Yisrael chai v'kayam" — for this is the essential chiyus: renewal each time. Therefore Yisrael counts by the moon, from which the months derive (Chullin 60b) — a hint that we must renew ourselves each time, living new chiyus each day and each moment in serving the Creator. For we never grow old — even if we live a thousand years: "Ki elef shanim b'einecha k'yom esmol" (Tehillim 90:4). All our days are counted by months. Every day of the month is counted toward the month — the 2nd of the month, the 3rd, and so on — and then a new month begins. All our days are counted by "chodesh" [month] — the very word for "new." "Mechadesh chodashim" — "He who renews the months" — "mechadesh" precisely. All the days of Yisrael — the holy nation who received the Torah, which is eternal life ("Ki hu chayecha") — all their days are in the aspect of "chodesh": new chiyus each moment. This is the essential long, eternal life. All this is merited through Tefillin. Therefore the kingship of Dovid is bound there — in the kesher shel Tefillin. From there descends a holy retzuah to the navel — the beginning of man's chiyus and birth when he enters the air of the world. The beginning of his separation from his mother's womb to begin living on his own is at the cutting of the umbilical cord — then he is separated and begins new life, receiving chiyus independently for the first time. The essential illumination of Tefillin drawn upon us through the retzuos comes through the brain of the elder who remembers all this — from whom we receive the power to renew our chiyus each time as if born today and having our umbilical cord just cut. From there is drawn the chiyus of man, comprised of seventy years — the days of man's life: "Yemai sh'nosseinu bahem shiv'im shanah" (Tehillim 90:10) — the years of Dovid HaMelech who lived seventy years, corresponding to the seventy faces of Torah, as explained in "Pasach Rabbi Shimon" (LM I:60). All the seventy faces — the chiyus of the seventy years — are drawn from the elders (stories of primordial years), whose illumination reaches us through the youngest elder who draws the renewal of chiyus by virtue of his extraordinarily great brain that remembers even the cutting of the umbilical cord. The Mochin of the deeper elders cannot be revealed outwardly. This is "Shor'rareich agan hasahar" — the moon that renews itself each time, which is itself the seventy Sanhedrin. They are the seventy faces, the seventy years, received through Tefillin, through the elders, through the retzuah descending to the navel — through which one merits to renew his chiyus each time. This is the essential chiyus of the entire seventy years. For if one does not renew his chiyus each time, he has not truly lived seventy years. The essential chiyus is Avodas Hashem — "Ki hu chayecha." When one does not add holiness and da'as each day, his days are short — who knows if all his seventy years will amount to even a single day? Therefore the complete reshaim who do not keep the Torah at all are called "dead in their lifetime" — for they are truly dead, since they do not keep the Torah which is the essential life. Even one who serves Hashem a little — only the days of his service and good deeds are counted among his days of life. All his chiyus may not amount to more than one day. But the essential life is the life of Dovid HaMelech, who merited to live seventy complete years in truth — new life each moment. This is why in Kiddush Levanah, regarding the renewal of chiyus (the essence of the moon's renewal = Kneses Yisrael = Malchus Dovid), we say: "...shetischadesh ateres tiferes" — "Ateres Tiferes" precisely = Tefillin, which are called Ateres Tiferes [Crown of Glory], as brought regarding the blessing "Oteir Yisrael b'Sifarah" — "Who crowns Yisrael with glory" — which hints at Tefillin. Through Tefillin is the essential renewal of chiyus = the renewal of the moon. This is the aspect of the holiness of the bechor — the opening of the first parshah of Tefillin: "Kadeish li chol bechor." One must redeem the bechor from the Kohen to draw the renewal of chiyus and Mochin. The essential Pidyon HaBen [Redemption of the Firstborn] is from ben chodesh [one month old]: "Ufeduyav miben chodesh tifdeh" (Bamidbar 18:16) — "miben chodesh" precisely — for the essential redemption is for the sake of renewal of chiyus, which is the aspect of "chodesh" — "mechadesh chodashim." For Dovid had no chiyus of his own at all. He was destined to be a nefel [stillbirth]. Only Adam HaRishon gave him seventy years from his own lifespan, as our Sages said. The chiyus of Adam HaRishon was drawn from Arich Anpin — the aspect of Arichas Apayim, the stories of primordial years. As brought in the Writings, the chiyus of the early generations came from Arich Anpin — therefore they lived very long. All the stories the Torah tells about the early generations are aspects of the stories of primordial years — the splendor of the countenance — from which all seventy faces of Torah receive. Therefore the Torah begins with these holy stories before explicating the mitzvos — for all the mitzvos of Torah, comprised in the seventy faces, need to receive from the splendor of the countenance — the beauty of Adam — the stories of primordial years. The essential chiyus d'Kedushah drawn from there is to renew one's chiyus each moment, to begin living anew. This is "Ani hayom yelidticha" — said about Dovid Mashiach: Dovid merited that the matter was reversed from one extreme to the other. Initially he had no chiyus at all and was destined to be an actual nefel. The matter was reversed and he merited to live seventy years from Adam HaRishon's years — and he lived all seventy years in the aspect of new chiyus each moment, as if he had never yet lived at all. He was at all times like a nefel just now born, having no chiyus of his own, needing to receive new chiyus through Hashem's kindness. And so every moment and instant — and so he lived all seventy years. This is the essential life. Until through his avodah and toil in this aspect — striving all his days not to sleep away his days but to add holiness and da'as each moment, renewing his chiyus each hour — he merited long and eternal life forever: Dovid Melech Yisrael chai v'kayam. This is the aspect of Tefillin. For Tefillin is from the word "v'niflinu" — "V'niflinu ani v'amecha" — "I and Your people shall be distinguished" (Shemos 33:16) — said when Hashem revealed the Thirteen Attributes = the light of Tefillin = "V'raisa es achorai" = the knot of Tefillin. There is the root of Dovid Mashiach's neshamah — who was destined to be a nefel but now merited to live new life each moment as if born today. This is Tefillin = v'niflinu: the matter was reversed — from nefel to v'niflinu = Tefillin = long life. Therefore Mashiach is called Bar Nafli [son of the fallen] — for Mashiach will merit the life described above: "Ani hayom yelidticha." This is: "Someich Hashem l'chol hanoflim" — "Hashem supports all who fall" (Tehillim 145:14). These are those who fall from Avodas Hashem. Hashem supports and awakens them from their sleep through the Tzaddikei HaDor, who are the aspect of Dovid Mashiach — who merited to transform from nefel to long life, beginning to live anew each time. This is Tefillin = v'niflinu. Through this they enliven and sustain all who have fallen, that they should not fall in their minds and not despair of their souls' redemption — until they merit to return to Hashem. Then the fall and descent is itself the ultimate ascent. The essential fall is precisely for the sake of beginning to live anew, as explained elsewhere. As our Rebbe said (LM I:261): that a person falls from his avodah is from Heaven — for the distancing is the beginning of the drawing close. Therefore he fell so that he would awaken more to draw close to Hashem. His counsel: begin anew to enter Avodas Hashem as if he had never begun at all. This is a great principle in Avodas Hashem — that one must literally begin anew each day. [End of quote.] Thus precisely through the fall one begins to live anew = Tefillin = the long life of Dovid who was transformed from nefel to long life. This is the aspect of the Geulah that will come through Dovid Mashiach speedily in our days — when Kneses Yisrael will rise from her fall, as our Sages expounded (Berachos 4b) on this verse (for this reason there is no Nun in Ashrei — yet Dovid supported it through Ruach HaKodesh: "Someich Hashem l'chol hanoflim"). In the West they resolve it thus: "She fell and shall not fall again — arise!" For all the fall of Kneses Yisrael is that Yisrael fall from their avodah — and the Geulah depends on teshuvah (Yoma 86b). The essential support is through Dovid, who lived the long life — through which he enlivens, strengthens, and supports all who fall, so that they don't despair: "Al tismachi oyvasi li, ki nafalti kamti, ki eishev bachoshech Hashem or li" — "Rejoice not over me, my enemy — though I fell, I rose; though I sit in darkness, Hashem is my light" (Michah 7:8). This is why the Kohen Gadol prayed on Yom HaKippurim in the Beis HaMikdash: "V'lo tapil ishah pri vitnah, v'lo ye'adi avid shultan midveis Yehudah" — "May no woman miscarry, and may the scepter not depart from the house of Yehudah." Both are one: that there should be no actual nefel, nor any fall — and both are merited through the enduring kingship of Dovid, who was transformed from nefel to long life. Yom HaKippurim is the essential teshuvah — rising from the fall (nefel) to renew one's days: "Hashiveinu... chadeish yameinu." After Yom Kippur comes Sukkos = "Akim es Sukkas Dovid hanofales" — "I will raise the fallen booth of Dovid" — nullifying the aspect of nefilah, raising and enlivening through "Someich Hashem l'chol hanoflim." After Sukkos comes Shemini Atzeres = Malchus Dovid: "Zeh ya'atzor b'ami" — "He will restrain My people" (Shmuel I 9:17). As our Rebbe said (LM I:48): then the Nukva restrains the drop so that it should not miscarry — as written in the Kavanos. This is the aspect of Rosh HaShanah. Rosh HaShanah is the aspect of Tefillin — the renewal one merits each day through sleep, when the Mochin are renewed within emunah — this is Rosh HaShanah, as brought in the Torah "Ashrei ha'am" (LM I:35). Rosh HaShanah is the aspect of the holiness of Eretz Yisrael: "Tamid einei Hashem Elokecha bah, mereishis hashanah v'ad acharis shanah" (Devarim 11:12). This is Tefillin = holiness of Eretz Yisrael = "V'hayah ki yevi'acha" in the parshiyos of Tefillin. The essential holiness of Rosh HaShanah is that we merit complete teshuvah — it is the first of the Aseres Yemei Teshuvah: to renew the days that passed in darkness and to add holiness and avodah anew. This is: "Chadeish aleinu shanah tovah" — "Chadeish" precisely — that we merit a genuinely new year. Each year is a unique face among the seventy faces of Torah. Therefore each year one must merit entirely new faces — to live new life from now on = long life. This is why we multiply our prayers on Rosh HaShanah for life — many, many times in each tefillah: "Zachreinu l'chayim... ukesov l'chayim... zocheir yetzurav l'chayim b'rachamim..." For the essential "chayim" is the long life of the Blind Beggar who merited the ultimate memory in perfection — from whom the holiness of Rosh HaShanah is drawn = the holiness of Tefillin = "Ul'zikaron bein einecha." Therefore Rosh HaShanah is called Yom HaZikaron [Day of Remembrance] — for its essential holiness is from the zikaron of the elder. All our requests for life on Rosh HaShanah — our intention is true, eternal life: renewing chiyus each moment. "Chadeish" precisely. This is the great Chesed Hashem did for us — that He established Rosh HaShanah on Rosh Chodesh. This is a great Chesed, as explained in the Torah "Tik'u I" (LM II). (We also heard more about this from the awesome ma'aseh related to this regarding the kisei [throne], which has not yet been published.) For we need Hashem to renew the year upon us in the aspect of Rosh Chodesh — the renewal of chiyus each time = Malchus Dovid Mashiach. We greatly request on Rosh HaShanah that His kingship — holy kingship — be revealed. As we say many times: "V'simloch... umoloch..." and "Va'arichas ner l'ven Yishai meshichecha u'tzmichas keren l'Dovid avdecha bimheirah v'yameinu." The kingship of Mashiach is the long life we request on Rosh HaShanah = Kiddush HaChodesh. Therefore He established Rosh HaShanah on Rosh Chodesh. This is what our Sages said regarding Rosh HaShanah being on Rosh Chodesh: "One zikaron rises for both" — "zikaron" precisely. The holiness of Rosh HaShanah (= Rosh Chodesh) — to renew the year with new chiyus = long life — all this is the aspect of zikaron. This is also explained in the words of our Rebbe (LM II:40), beginning "Mi she'yode'a mei'Eretz Yisrael" — where it is explained that Tefillin, Eretz Yisrael, and Rosh HaShanah are one aspect. Behold, the sum total of Tefillin is the aspect of Mochin Chayim [living brains]: to begin living anew each time — whether Tzaddik, beinoni, or rasha. As long as the name Yisrael is called upon him, he must begin anew each day. This is: "V'atem had'veikim BaHashem Elokeichem — chayim kulchem hayom" — "You who cling to Hashem your G-d — you are all alive today" (Devarim 4:4) — said regarding the holy Tefillin. "Chayim kulchem hayom" — "hayom" precisely — one must renew chiyus each and every day as if beginning to live today. This is the aspect of Tefillin shel Yad and Tefillin shel Rosh. It is brought in the Kavanos that Tefillin shel Rosh are the aspect of three Names: Ehyeh Havayah Ehyeh, which have the numerical value of Chayim [= 68] — the aspect of Mochin. And Tefillin shel Yad are the Mochin of Malchus — therefore they are three Names: Ehyeh Havayah Adnus, which equal Yabok [= 112]. It is explained there that the light of Tefillin emerges through the sleep of the night, when the Mochin are renewed within emunah (= Malchus). By arising at chatzos and mourning the destruction of the Beis HaMikdash and engaging in Torah — through this, the point of Malchus-emunah, which descended during the night to all the lower worlds to extract holy sparks (the neshamos who fell through their sins, to instill in them hirhurei teshuvah and raise them and return them to Hashem) — is raised up. The Tzaddikim and G-d-fearing, through Tikun Chatzos and Torah study at night, raise the point of Malchus until it ascends at dawn and sits on the left arm — its place. Then Z'eir Anpin shines into it the reshimu of its Mochin that remained in his heart — for the essential Mochin d'Gadlus exist only during tefillah; afterward they depart, leaving only the reshimu. This is the light of Tefillin — the reshimu of the Mochin remaining all day. At night, even the reshimu departs — therefore there are no Tefillin at night. The reshimu of Malchus's Mochin also departs at night, except that this reshimu does not depart completely — it remains in the heart: "Simeini k'chosam al libecha, k'chosam al zero'echa" — "Set me as a seal upon your heart, as a seal upon your arm" (Shir HaShirim 8:6). Then in the morning, he shines the reshimu into her on the left arm — this is Tefillin shel Yad. When Z'eir Anpin sees that she already has her Tefillin — the reshimu of the Mochin — he is aroused with kinah [jealousy]: "Kashah kaSh'ol kinah" — "Jealousy is fierce as the grave." Then he takes back his own Mochin — the reshimu renewed during the night — and this is Tefillin shel Rosh. Thus: Tefillin shel Rosh = the shining of the Mochin of Da'as (Z'eir Anpin). Tefillin shel Yad = the shining of the Mochin of Malchus (emunah). The essential Tefillin, Mochin, and chiyus are drawn through the true Tzaddikei HaDor — the Mochin and chiyus of the entire world. Each Tzaddik HaDor is the aspect of Moshe-Mashiach. Moshe is the Da'as — the Tefillin-Mochin. As our Rebbe said (LM I:38): the true Tzaddik is the aspect of the river that goes out from Eden to water the Garden — "Umisham yipared v'hayah l'arba'ah rashim" — "And from there it divides into four heads" = the four parshiyos of Tefillin. The Mochin of Tefillin are drawn through the river from Eden = the true Tzaddik. Tefillin shel Rosh = the Tzaddik himself, the aspect of Z'eir Anpin. Tefillin shel Yad = Kneses Yisrael, Malchus. That is: the Tzaddik's own Mochin = shel Rosh. The Mochin of Klal Yisrael, whom the Tzaddik illuminates and draws close to Hashem = shel Yad — whose essence is emunah, the foundation upon which everything depends: "Ba Chavakuk v'he'emidan al achas — v'Tzaddik be'emunaso yichyeh!" — "Chavakuk came and established them on one — and the righteous shall live by his faith!" (Makkos 24a). The Tzaddik must withdraw his Mochin — even the reshimu departs during sleep — and nothing remains but the reshimu of the Mochin of emunah remaining in his heart ("k'chosam al libecha"). Then during sleep, emunah contracts to a point and descends to all the lower worlds to extract sparks — the neshamos who fell through their sins. For them, the Tzaddik must lower himself and withdraw his Da'as in order to instill in them complete emunah and bring them close to the holy emunah and return them to Hashem. All this is the Tzaddik's "sleep" — as understood from our Rebbe's words: that when the Tzaddik engages in mundane conversation and stories, this is the aspect of sleep for him. It is all for the sake of raising and lifting the world to draw them close to Hashem. Since they cannot receive from the Tzaddik's Moach directly, he must withdraw his Da'as, contract himself to a point, and extract and raise them through the point of emunah alone. Afterward, when he awakens from sleep with all the sparks and neshamos he has raised and awakened to Hashem — they must engage in Torah, tefillah, and Avodas Hashem until they merit to ascend to their place, in the aspect of Tefillin shel Yad — Kneses Yisrael sitting on the left arm. Then all the reshimu of all the Mochin of Klal Yisrael, which had departed but remained in the Tzaddik's heart ("k'chosam al libecha") — he shines everything into the point of emunah that ascended with all the extractions (the neshamos of the ba'alei teshuvah whom he raised and returned to Hashem). He shines Da'as and seichel into them to strengthen them in complete emunah, so that they strengthen their avodah and do not look at the hindrances of the Baal Davar and other obstacles, but pass over everything through the strength of their emunah that was greatly strengthened through the Da'as he shone into them — the aspect of Tefillin shel Yad. Through this, yad keihah — all the hindrances drawn from Gevuros and dinim — is sweetened. Through the strength of emunah, they pass over everything — nothing can make them fall. He shines into them the Da'as of holy emunah: knowing that Hashem is in every place and there is no obstacle in the world that cannot be broken and there is no despair in the world at all. When the Tzaddik sees that the point of emunah has succeeded and borne fruit — that it has already received Mochin and Da'as (= Tefillin shel Yad), i.e. his efforts have succeeded, having illuminated Da'as in the souls he raised and drew close to Hashem until they are strong in their emunah to stand their ground and pass over all obstacles — then the Tzaddik himself is aroused with kinah for his students. Seeing that they have received true Mochin and Da'as from him, he is aroused with jealousy — in the aspect of "Umitalmidai yoser mikulam" — "From my students more than from all." Through the students in whom he shone the Moach and Da'as of holy emunah (Kneses Yisrael = Tefillin shel Yad), he is aroused with jealousy and remembers: "Where are my own Mochin?" Then he takes back the reshimu of his Mochin that had departed during sleep — and receives this reshimu renewed with wondrous novelty. This is Tefillin shel Rosh. As explained in our Rebbe's words elsewhere: first the Tzaddik lowers himself to draw close souls, and afterward he returns to his level with added illumination. From these two aspects — the Tzaddik's own Mochin and the Mochin of emunah that he instills in Kneses Yisrael — are drawn Tefillin shel Rosh and Tefillin shel Yad for each and every individual, for every aspect includes all aspects. This is: "Lam'natze'ach l'Dovid l'hazkir" (Tehillim 70:1) — "l'hazkir" — to remind himself, as Rashi explains there: a parable of a king who was angry at his flock... afterward he returned the flock... That is: first the Tzaddik reminds Yisrael to return to Hashem; then, when he sees that his prayer and toil have succeeded and he has returned Yisrael to Hashem — then he reminds himself. This is Tefillin shel Rosh — the aspect of zikaron.

Hilchos Kri'as Shma – Halacha 3 (§1–10)

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