נשיאת כפים ג

Nevertheless, even though one must nullify himself and engage in business, the primary thing is Torah: "Aseh Soras'cha keva um'lacht'cha arai" — "Make your Torah permanent and your work secondary." The vitality of the bitul aspect (= Chesed Chinam sustaining the world before Mattan Torah) is only in the aspect of arai [temporary] = a temporary dwelling. The essential sustenance in a permanent way = only through Torah (= the essential sustenance of the world permanently). Before Yisrael received the Torah: "N'mogim eretz v'chol yosh'veha" — "The earth melts with all its inhabitants" — the world tottered like a temporary dwelling. The essential permanent sustenance = through the Torah: "Anochi tichanti amudeha Selah" — "I established its pillars forever" — said regarding Kabbalas HaTorah, when the world was solidified.

Halacha 3 (§1–4)

Based on the Ma'aseh of the Prince Who Was Exchanged(Sipuray Ma'asiyos, Story #11)

This is the aspect of Kri'as HaTorah after tefillah. Tefillah = mikra kodesh [holy calling] that calls and reveals the Ratzon [Divine Will] — that everything is governed only by His Will and there is no compulsion of nature at all. By praying to Hashem for everything — rain, livelihood, healing, children-life-sustenance — we demonstrate that everything is governed by His Will alone, with no natural compulsion. Tefillah alters nature (as explained in Siman 7).

Based on LM I:31 — "Is Lan Baira B'Dabra" (The Well in the Field)

Tefillah = Yom Tov / mikra kodesh — calling and revealing that everything is by His Will alone, no nature at all. All the awesome signs, great wonders, the mighty hand and great terror that Moshe did before all Yisrael — for which all the Yamim Tovim are a remembrance — were all accomplished through tefillah. All the true mofsim of Moshe Rabbainu and of all the true N'vi'im and true Tzaddikim who follow until this day — all through tefillah. As the Sages said (Megillah 27): "What Elisha did — through tefillah he did it" (as brought in Rabbainu z"l Siman 66, Likutay part 1).

See there the entire teaching well:

Tefillah = the essential kedushah of Yom Tov / Mikra'ay Kodesh (= remembrance of Yetzi'as Mitzrayim, of the awesome signs Hashem performed on each Yom Tov) — through which they call and reveal that everything is governed only by His Will. Therefore there are three daily tefillos corresponding to the t'las avahan [three Avos] = the three Regalim (as known and brought in the sefarim: the three Regalim correspond to the three Avos = the three tefillos established by the three Avos) (Berachos 26). But as explained in the above Torah: against the kol hak'ri'ah [voice of calling] of Yom Tov that reveals the Ratzon — there is the voice of the evil predatory chayos who roar with their voice, according to their evil, mistaken wisdom, claiming everything follows nature, chas v'shalom. To counter this, one needs a great Chacham d'Kedushah who can connect all the r'tzonos to the root of the Ratzon — the Maitzach HaRatzon [Forehead of Will] = Ra'ava d'Ra'avin [Will of wills] = the histalkus of Moshe who was absorbed there, into the Will of wills. This is Kri'as HaTorah after tefillah. Tefillah calls and reveals the Ratzon — but against the three tefillos (= three Regalim / Mikra'ay Kodesh revealing the Ratzon) stand the three evil chayos (brought in the Tikkunim): the kitrug [accusation] against the three tefillos — the dog, the donkey, and the hawk — from which all machshavos zaros [foreign thoughts] in tefillah are drawn. As is known and understood from Rabbainu z"l: the essential machshavos zaros in tefillah derive from denials, Apikorsus, and damage to emunah in each person. Even somewhat kosher people and the common populace who do not follow the philosophical inquiries of the philosophers and Apikorsim — nevertheless most of them have confusions of emunah; some Apikorsus has been cast into their hearts, drawn through chata'as n'urim [sins of youth]. Great strengthening, salvation, and immense mercy are needed to expel and eradicate the denials and confusions of emunah from their hearts (as explained in Rabbainu's holy sichos). All this derives from the three evil chayos (= the kitrug of the three tefillos) — the voice of the evil chayos = the denials of the chachmai hateva [wise men of nature / naturalists] who roar against the voice of Yom Tov's calling (= the voice of tefillah). Therefore we read Torah after tefillah — to subdue and break the roaring voice of the adversaries (= the evil chayos = the chachmai hateva). Torah = Chochmah d'Kedushah which has the power to connect all r'tzonos to the root of the Ratzon — Ra'ava d'Ra'avin — where the root of Torah lies. From there Torah was given on Shavuos through Moshe Rabbainu, whose neshamah's root is from Ra'ava d'Ra'avin; therefore his neshamah ascended there. Moshe = the totality of Torah, whose root is Ra'ava d'Ra'avin. Therefore Torah was given on Shavuos and He appeared to them as a zakain [elder] (Mechilta, Beshalach): a zakain = the Maitzach HaRatzon / Ra'ava d'Ra'avin, which is revealed through the zakain d'kedushah. Torah's root = the Will of wills. Therefore we read Torah after tefillah: Torah (= Chacham d'Kedushah) connects all r'tzonos to the root of the Ratzon → the evil chayos (= the chachmai hateva) are subdued, fall, and are nullified → the voice of tefillah's calling is heard (= Yom Tov revealing the Ratzon). Kri'as HaTorah = tikkun of tefillah. Therefore one reads with no fewer than three p'sukim and three men — corresponding to the three tefillos (= three Regalim) that reveal the Ratzon, whose tikkun is through Torah connecting all r'tzonos to the root of the Ratzon. Therefore we read Torah on Monday and Thursday — days of Ratzon, specifically. The essential Kri'as HaTorah = to reveal the illumination of the Ratzon revealed through tefillah. The Ratzon illuminating on Monday and Thursday comes from Moshe ascending then to receive the second Luchos (Tosafos, Bava Kama 82, citing the Midrash). All this = the above aspect: subduing the denials of the chachmai hateva and strengthening the revelation of the Ratzon — strengthening holy emunah to reveal the truth that everything is governed by His Will alone. The last forty days (in which Moshe received the second Luchos) were b'ratzon — "in favor." As the Sages said (Rashi, Shemos 33): "Va'esnapal" — "like the first days: the first were in favor, so too the last in favor; the middle were in anger." Anger = the opposite of Ratzon. All this was due to the chet ha'aigel — they served avodah zarah and denied the Ratzon, not believing everything is governed by His simple Will alone. They erred in avodah zarah, wanting to draw forces from wherever they chose — this was the nature of their avodah zarah. The chet ha'aigel = damage to the Ratzon = the denials of the chachmai hateva. In earlier generations all denials followed the paths of avodah zarah. In these later generations, since the yaitzer hara for avodah zarah was nullified, the yaitzer hara of philosophy has intensified — the denials of the chachmai hateva who introduce denial through their evil wisdom. In truth it is all the same: the root of their wisdom derives from the chartumay Mitzrayim [sorcerers of Egypt] (great sorcerers who knew the impure names → great knowledge of natural wisdom). The foundation and root of all worldly wisdom derives from them (as brought in the books of the philosophers: the beginning of this wisdom was among the b'nay Kedem and chartumay Mitzrayim → nation to nation → the Greeks → nation to nation → until in our many sins, even Jews began to be ensnared in their evil, world-destroying wisdom). Over time, the knowledge of sorcery itself was forgotten, until they mock sorcery and demons and deny the Sages' words — though in truth all their own wisdom derives from there. The principle: all avodah zarah of earlier generations and the chet ha'aigel = damage to the Ratzon = the denials of the chachmai hateva who deny the Ratzon and say everything follows the arrangement of the constellations (= natural compulsion, chas v'shalom). Through this the middle forty days were in anger (= the opposite of Ratzon). But in the last days Moshe sweetened the anger → Hashem was appeased → days of Ratzon. In them Moshe restored the illumination of the Ratzon and subdued the denials of the chachmai hateva (= the damage of the chet ha'aigel). Therefore Monday and Thursday = days of Ratzon → we read Torah on them to strengthen the revelation of the Ratzon revealed through tefillah. This is the aspect of Hagbahas HaTorah [raising the Torah] after the reading — when we raise the Torah and the custom is to purchase this honor at great cost (Shulchan Aruch, Siman 147:1). As explained in the above Torah: even after connecting all r'tzonos to the root of the Ratzon, sometimes the Maitzach HaRatzon is overpowered, chas v'shalom (= the matzach hanachash [forehead of the serpent]) → the evil chayos (= foreign opinions of the chachmai hateva) strengthen again. For this one needs tzedakah — through tzedakah one extracts the chiyus from the matzach hanachash (which draws its chiyus from the elders of the generation who lack completeness) → the Maitzach HaRatzon strengthens again → the voice of Yom Tov's calling that reveals the Ratzon is heard. This is Hagbahah after Kri'as HaTorah — purchased at great cost. After reading Torah (connecting all r'tzonos to the root of the Ratzon), we still need the tikkun that the matzach hanachash should not overpower. Therefore we raise the Torah, showing its writing to the people, and all call out and testify: "This is our holy Torah!" — "V'zos haTorah asher sam Moshe" — to know and make known that the root of the Ratzon (= root of Torah) is from Hashem Himself → subduing and uprooting the matzach hanachash that casts doubt and denial into the very root of the Ratzon. The Hagbahah is done with the hands — a tikkun for the damage of the chet ha'aigel (= damage to the Ratzon), about which it says: "Vayashlaich Moshe miyadav es haLuchos" — "Moshe cast the Luchos from his hands" — they became heavy due to their denial of the Ratzon (Tanchuma, Aikev ch. 11). Now we rectify this by raising the Torah with our hands, calling out and making known that the Torah was given by Hashem. We testify to the root of the Ratzon (= Torah) coming from Hashem → connecting all r'tzonos to the root of the Ratzon. Therefore the golail (the one who raises the Torah) is equivalent to all the others (Megillah 32) — for this is the essential tikkun of the entire Kri'as HaTorah: through Hagbahah, the matzach hanachash is subdued and the Maitzach HaRatzon revealed. The custom to purchase this mitzvah at great cost = the tzedakah that subdues the matzach hanachash. Now it is clear why we decree a fast on Monday and Thursday after Yom Tov. The reason given: perhaps through the simchah of Yom Tov one came to some sin, chas v'shalom. This seems puzzling — simchah of Yom Tov is a great mitzvah from the Torah! Holy Yisrael rejoice in Hashem and His Torah — He performed miracles, brought us out of Mitzrayim, gave us the Torah, drew us close to His great Name. How can we suspect this led to sin? But by the above it is well explained. The essential simchah of Yom Tov is drawn through the revelation of the Ratzon: "Yismach tzaddik ki chazah nakam" — "The righteous rejoice when they see vengeance." But the evil chayos roar against the voice of Yom Tov's calling. When kedushah intensifies to reveal the Ratzon → they intensify against it (as two fighters: when one strengthens, the other strengthens more). Therefore after Yom Tov we fear that through the very simchah of Yom Tov (= the revelation of the Ratzon) → the evil chayos intensified in response → some evil thought (from the opinions of the chachmai hateva) entered, chas v'shalom. Therefore we decree fasting on Monday and Thursday specifically — days of Ratzon (when Moshe received the second Luchos and rectified the chet ha'aigel = damage to the Ratzon). Through the fast → the illumination of the Ratzon strengthens → the simchah of Yom Tov is rectified. The matzach hanachash draws from the Nachash HaKadmoni who was strengthened through the sin and damage of eating (Aitz HaDa'as Tov VaRa = the intensification of the wisdom of nature; Adam HaRishon denied the fundamentals). Therefore through fasting on Monday and Thursday → the damage of eating is rectified → the illumination of the Ratzon strengthens. On fast days we read "Vay'chal" — Moshe's tefillah to sweeten the anger of the chet ha'aigel → transforming anger to Ratzon → drawing the illumination of the Ratzon into the world = the Thirteen Middos of Mercy revealed to him then (recited on fast days). The Thirteen Middos = Ratzon = the thirteen Tikkunay Dikna = the zakain d'kedushah through whom the Maitzach HaRatzon is strengthened. The fast itself = tzedakah ("agra d'sa'anisa tzidkasa" — "the reward of a fast is the tzedakah," as explained in Torah "Dirshu," Siman 37, Likutay part 1). Through tzedakah → the essential subduing of the matzach hanachash. Therefore we fast after Yom Tov. Note: Kri'as HaTorah Halacha 5 is included in Hilchos N'si'as Kapayim Halacha 5. Translator's Overview The following summary and diagram are not part of the original text. This halacha is built on an essential war: tefillah (= Yom Tov / mikra kodesh) reveals the Ratzon — that everything is governed by Hashem's Will alone, with no natural compulsion. Against this stand three evil chayos (dog, donkey, hawk — from the Tikkunim) who roar that everything is governed by nature, injecting foreign thoughts and denials into tefillah. Torah (= Chochmah d'Kedushah from Ra'ava d'Ra'avin) subdues these chayos by connecting all r'tzonos to the root of the Ratzon. Hagbahas HaTorah = tzedakah = defeating the matzach hanachash even after it tries to overpower the root of the Ratzon itself. Fasting Mon/Thu after Yom Tov rectifies the counterattack of the evil chayos, who intensify precisely when kedushah intensifies. Reb Noson traces the genealogy of the chachmai hateva's wisdom from the chartumay Mitzrayim through the Greeks to the present — all one stream of denial, from the chet ha'aigel to modern naturalism.