תפלה ה

This is the aspect of tefillah [prayer] — for the essential aspect of tefillah is the revelation of the Ratzon [Divine Will — the supreme desire/will of the Creator, the core concept of this entire Torah], the aspect of (Tehillim 69): "Va'ani sefilasi l'cha Hashem ais ratzon" — "My prayer is to You, Hashem, at a time of favor"; the aspect of (Yeshayahu 49): "B'ais ratzon anisicha" — "At a time of favor I answered you"; the aspect of (Tehillim 19): "Yih'yu l'ratzon imrai fi" — "May the words of my mouth find favor..." 2

This is the aspect of what is stated in the kavanos: at the beginning of the tefillah one enters the Haichal kodshay Kodashim [the Palace of the Holy of Holies]. For the Ratzon is the aspect of kodesh [holiness] — as explained regarding the verse "Mikra Kodesh" — the aspect of calling forth and revealing the Ratzon. When it is revealed that everything is governed only by His will and there is no nature whatsoever — this is the aspect of kodesh, the essential kedushah of Hashem. But when Yisrael stand to pray and nullify nature — then it is revealed all the more that everything is His will alone. This is the aspect of Kodesh Kodashim — an addition of kedushah upon kedushah — for the essential revelation of His kedushah is when all see the power of Yisrael's tefillah. They are the crown of Hashem, as our Sages said — and as it is written (Tehillim 22): "V'Atah Kadosh yoshaiv t'hilos Yisrael" — "And You are holy, enthroned upon the praises of Yisrael" — the essential kedushah being the tefillos and praises of Yisrael. 6

Therefore the essential Kedushah [the responsive prayer of "Kadosh, Kadosh, Kadosh"] is recited during the tefillah — specifically during the Chazaras HaShatz [the repetition of the Amidah by the prayer leader] in a minyan [quorum of ten] — and it is greater than the Kedushah of Yotzer [recited during the morning blessings before Shma], which even an individual may say (called Kedushah d'miyushav). For the Kedushah of Yotzer describes the order of the angels' sanctification — how they sanctify His Name in awe and fear, revealing that He governs His worlds by His will, as it is written: "Kadosh, Kadosh, Kadosh" — and the Targum: "Holy in the heights above... holy upon the earth..." — His kedushah is above and below. This is the aspect of the three times "Kadosh" — corresponding to the three regalim [the three pilgrimage festivals: Pesach, Shavuos, Sukkos], the Mikra'ai Kodesh [Holy Convocations that call forth the Ratzon]. 7

This is the aspect of the story of Balak and Bilaam. For Balak and Bilaam are the aspect of the wild beasts and the metzach hanachash [the "forehead of the serpent" — the root of naturalistic thinking that denies Divine Will] — who seek at every turn to overpower Yisrael, the holy nation, because Yisrael are strong in emunas haRatzon [faith in the Divine Will]. Their nourishment comes from the elders of the generation who lack completeness — for through those incomplete elders came all the corruption, all the blemishes that Yisrael inflicted on His Name through the ten trials in the wilderness. 10

Therefore, when Balak saw that Yisrael were prevailing in ways beyond nature — and he himself lacked the power to defeat them — he sent for Bilaam, who is the metzach hanachash, the root of the wisdom of nature, hoping that through his power he might defeat them, chas v'shalom. For it is written in the holy sefarim that Balak's work was through physical practice — through some impure body, etc. — whereas Bilaam's work was only through his mouth. For Balak is the aspect of wild beasts who overpower through bodily desires — and through this they introduce the ways of their heresy into the world, so that they can pursue their evil desires (as our Sages said: "Yisrael did not worship avodah zarah except to permit forbidden relations to themselves publicly"). Bilaam was far more profoundly impure — more cunning, concealing his wickedness. All his power was in his mouth — he knew sorceries and all the philosophies of every current thinker subsumed within him. With all of this he sought to conceal and obliterate all the ways of the Torah from beginning to end — the aspect of the metzach hanachash. Therefore it was truly a time of great distress for Yaakov, as it is written (Michah 6): "Ami z'chor na mah ya'atz Balak melech Mo'av, u'mah anah oso Bilaam ben B'or..." — "My people, remember now what Balak king of Moav devised, and what Bilaam son of Beor answered him..." 16

This is the aspect of (Bamidbar 22): "Vayomer Moav el ziknai Midyan" — "And Moav said to the elders of Midyan." Rashi explains: were they not always enemies of one another? What prompted Moav to take counsel from Midyan? Once they saw Yisrael prevailing in ways contrary to the natural order, they said: "The leader of these people — his power is in his mouth." They responded: "Then we too shall come against them with a man whose power is in his mouth." 17

From him began our good inheritance in which we take pride daily, saying: "Ashrainu, mah tov chelkainu, u'mah na'im goralainu, u'mah yafah yerushasainu! Ashrainu she'anu mashkimim..." — "How fortunate we are! How good is our portion, how pleasant our lot, how beautiful our inheritance! How fortunate we are that we arise early..." In his holy path walked his children — Yitzchak and Yaakov and all the holy tribes — until Moshe Rabbainu came and gave us, upon this foundation, the holy Torah in writing and orally. From the day we merited kabbalas haTorah [the receiving of the Torah] — from Moshe to Yehoshua, from Yehoshua to the Elders, etc. — until this very day, we must walk in their footsteps: seeking and searching for His will, as it is written (Tehillim 105): "Dirshu Hashem v'uzo, bakshu fanav tamid" — "Seek Hashem and His might; seek His face always" — and: "Yismach laiv m'vakshay Hashem" — "The heart of those who seek Hashem rejoices." 21

However: "Es zeh l'umas zeh asah Elokim" — "This opposite that, God has made" (Koheles 7) — and He gave power also to the Sitra Achra [the "Other Side" — the forces of impurity], able to twist itself like an ape before a man, so that even the sorcerers and magicians can perform feats through impure Names — as explicitly described in the Torah regarding Pharaoh's magicians who mimicked Moshe's wonders. But the truth of kedushah is always supreme — Moshe's hand always prevailed: "Vayivla matteh Aharon es matosam" — "Aharon's staff swallowed their staffs" — and several signs the magicians could not replicate, until they were compelled to confess: "Etzba Elokim hi" — "It is the finger of God." Though Pharaoh still hardened his heart, in the end he was forced to admit that Hashem is the righteous one, and to send them out himself — then he regretted and pursued them to the sea, where Hashem showed His great hand and split the sea. 23

Now, in the early days — in the generations of Moshe Rabbainu and the prophets who followed — the revelation of Hashem's Godliness was very great through prophecy, ruach hakodesh [the holy spirit], and their awesome wonders. Therefore "this opposite that" — those attached to the desires of this world also had the power to perform some minor wonders through sorcery and impure Names — so that b'chirah would exist. But after the destruction of the Second Beis HaMikdash [the Holy Temple], prophecy had already ceased from Yisrael — "ososainu lo ra'inu, v'ain od navi" — "our signs we have not seen, and there is no prophet" — therefore Hashem gave the Men of the Great Assembly the power to kill and nullify the evil inclination of avodah zarah [idol worship], as our Sages said (Yoma 69b). Then the great majority of the knowledge of sorcery, demons, and impure Names was nullified. Likewise, from Yisrael's side the knowledge of the holy Names and the ability to perform open miracles that override nature greatly diminished — except for the elite, the great leaders of each generation, to whom the secrets of Kabbalah were transmitted face to face and partially written in hidden scrolls. But then began to sprout the affliction of Greek and Roman wisdom — the wisdom of nature — which destroyed the Beis HaMikdash through this. All this natural wisdom they inherited and received from the wise men of the East, as explained in many sefarim — for Bilaam and the wise men of the East knew everything, being expert in the impure Names and all the secrets of the wisdom of nature. Now that the knowledge of sorcery and demons is largely forgotten and the natural philosophers have grown dominant, they seek to deny demons and sorcery entirely — and through this they brazenly deny all the secrets of Kabbalah and all the holy Names, etc. — things with which the entire Torah, Gemara, Mechiltos, and Midrashim are filled. 26

All of this is due to the greatness of b'chirah. The essential power of b'chirah in all its depth can be seen in this very parshah of Bilaam — in his pursuit of cursing Yisrael, chas v'shalom, and how Hashem conducted matters with him. For his evil desire to go was very strong. He said to the messengers, "Stay here tonight" — for although he revealed that everything is in Hashem's hands, he pursued his own path, seeking to draw the Ratzon according to his own will. But Hashem had compassion on Yisrael and told him explicitly: "Do not go with them." And even so he did not turn back from his wickedness entirely, saying, "Hashem has refused to let me go with you" — hinting (as Rashi explains) that they should send greater and more distinguished officers, for he thought that perhaps with an intense enough will he could force the upper Ratzon to bend to his will, chas v'shalom, and curse Yisrael. When the second delegation came and Hashem saw the intensity of his impure will to go, He said: "Rise, go with the men, but only the word that I shall speak..." And nevertheless Bilaam went — thinking, "Perhaps I can entice Him and He will consent." Then his donkey halted three times, pressed by the angel who came out to block him — and he paid no attention. Even after Hashem opened the mouth of the donkey and it spoke to him and rebuked him — and afterward revealed the angel standing before him with drawn sword, saying explicitly that the path was adverse to him — even then he would not nullify his will, saying: "V'im ra b'ainecha ashuvah" — "If it displeases You, I will return" — defiantly, as our Sages said. And Hashem answered him according to his will: "Go with them." All this because of b'chirah — as our Sages said regarding this parshah: "B'derech she'adam rotzeh lailaich, molichin oso" — "In the way a person wishes to go, he is led." Anyone who gives thought to this parshah can understand well the immensity of b'chirah. Every person must understand from this, even now — for His dominion endures in every generation — that even now Hashem governs His world in this deep wisdom, both collectively and individually. 27

This is why the early authorities gave the mnemonic "PLG" — on whatever day Purim falls, Lag BaOmer will fall on the same day of the week — as recorded in the Shulchan Aruch. This = "Mi falag l'shetef te'alah" . For thoughts = the aspect of hairs = called "shetef" [a torrent]. Rashi: each hair has its own follicle — if two hairs grew from one follicle, they would darken one's sight. So too in the Moach: two thoughts cannot exist simultaneously. This is the essential counsel: the instant even a hairsbreadth of another thought begins, one is saved from the evil thought. Do not engage it, do not look back — simply redirect: "Vayignov Yaakov al b'li higid lo."