נשיאת כפים ד

This is the aspect of Sukkah — diras arai ba'inan [we require a temporary dwelling]. Sukkah = the Chesed Chinam — Sukkah = the aspect of very great and abundant chasadim drawn then. During Sukkos we draw the path to Eretz Yisrael (= the Chesed Chinam sustaining the world when one is idle from Torah). Therefore shiv'im parim [70 bulls] are offered on Sukkos for the 70 nations — giving them their minimal vitality (which flows from the Chesed Chinam = Sukkah).

"Kad shama kol tarnegola mevareich: HaNosein laSechvi vinah l'havchin bein yom u'vein laylah..." — When one hears the call of the rooster, he blesses: "He Who gives the rooster understanding to distinguish between day and night..." And the matter of the blessings of "shelo asani goy" and "eved" and "ishah" etc., and the matter of Bircas HaTorah, and the matter of Parshas HaTamid and the other korbanos, and the matter of Pesukay D'Zimrah: Based on the Ma'aseh of the Prince who was exchanged with the Son of the Maidservant, etc. See there the entire story from beginning to end — it is wondrous. As the Rebbe said after telling this story, in these words: "This story is entirely wondrous..." One should not elaborate here in praise of the greatness of the Stories, for they are beyond our understanding. Only whatever hints we can find in them, we are obligated to strive and find, through Hashem's kindness. For I heard his holy will expressed from his holy mouth — that he wants us to strive to seek and search in them for whatever is possible to find. He also said that one who is expert in and understands holy sefarim can find much of what is explained in the Stories. Only the essential story itself — who and what and when — is impossible to understand. This is not the place to elaborate on this. The matter of this awesome story of the Prince who was exchanged — through this, the world thought he was the son of the maidservant, and through this the cruel one — the true son of the maidservant — overpowered him and drove him from his place. Through this, the true Prince fell in his mind, until he came to evil, etc. All this is well understood to one who understands even a little: this is the secret of the entire matter of the exile of Yisrael — they are driven from their land and from their place, wandering like a bird from its nest, scattered among the nations. The kingdom and dominion belong to them [the nations], and Yisrael are considered, in our great sins, like slaves and maidservants. All this is drawn from the aspect of the exchange of the Prince who was switched — this is the secret of Heichalei HaTemuros [the Chambers of Exchanges], where neshamos are sometimes exchanged. As we heard from his holy mouth explicitly, before he told the story, he first spoke about the matter of Heichalei HaTemuros where neshamos are exchanged, chas v'shalom. Then, on this subject, he told the story and said: "There was already once such a story" — and began to tell the entire story until he finished it. Thus, the story of the Prince who was exchanged is drawn from Heichalei HaTemuros. This is the secret of all the exile and suffering of Yisrael collectively and individually — what each person goes through. The essential point is the exile and suffering of the nefesh — that we are exiled among the nations and far from our Father in Heaven. All this is drawn from the exchange of the Prince who was switched, which is the aspect of Heichalei HaTemuros, which was caused by the sin of Adam HaRishon who ate from the Eitz HaDa'as Tov vaRa. Through this, the aspect of Lahat HaCherev HaMishapechos [the Flaming, Turning Sword] was empowered — which is the aspect of Heichalei HaTemuros, the aspect of transformation from a staff to a serpent and from a serpent to a staff. This is the aspect of the oppressed neshamos in the tikla [scale/balance], within Klipas Nogah, revolving in gilgul. From there are drawn all the exchanges and substitutions in the world, from which is the essential grip of the Sitra Achra. From there is the essential exile of Yisrael collectively and individually. For in truth, the kingship belongs only to Yisrael — all Yisrael are children of kings, for the entire world was created only for Yisrael, as it is written: "Bereishis..." — for the sake of Yisrael who are called "reishis." Everything belongs to and is subject to them, as it was somewhat in the days of Dovid and Shlomo when kingship was primarily with Yisrael, and as it will be in the future when Mashiach Tzidkeinu comes and returns the kingship to Yisrael. But now in exile, in our great sins, the matter has been exchanged — the nations are kings and rulers, and Yisrael are, chas v'shalom, like slaves. All this is drawn from Heichalei HaTemuros, caused by the sin of Adam HaRishon and the sins of subsequent generations — the aspect of the Prince who was exchanged. Through this, the Sitra Achra — d'machashich anpei b'riyasa [that darkens the face of creation] — was empowered, until the kingship was exchanged to them, and it seems as if they are the prince and Yisrael are in exile beneath them as if the son of a slave. This is the aspect of: "Tachas shalosh ragzah aretz — tachas eved ki yimloch, v'shifchah ki sirash g'virtah" — "Under three things the earth trembles — under a slave when he reigns, and a maidservant when she inherits her mistress." In our great sins, the son of the maidservant overpowered the prince and drove him from his land — this is the exile of Yisrael from Eretz Yisrael, the land of their fathers which Hashem gave them. Because they were driven from their land and considered like slaves, a mockery and a scorn, counted among the nations like sheep led to slaughter — Rachmana litzlan — through this they fell in their minds. From there are drawn all the materialism and sins and blemishes of Yisrael, each according to his level. This is the essential exile and suffering of Yisrael: because of the severity of the exile and the empowerment of the Sitra Achra now in the time of exile, through this the Sitra Achra overpowers the holy neshamos of Yisrael and contaminates them with sins and transgressions. As it is written (Tehillim 106): "Vayis'arvu vagoyim vayilmedu ma'aseihem" — "They mingled with the nations and learned their ways." For in truth, Yisrael are entirely distant from sin and sin does not pertain to them at all, as explained elsewhere (LM II:7). The essential sins of Yisrael are drawn only from the severity of the exile, which is drawn from the exchange — the aspect of Heichalei HaTemuros. This is the secret of Yitzchak and Yishmael, Yaakov and Eisav. Because of Heichalei HaTemuros, Avraham was compelled to take a maidservant to first expel the p'soles [impurity/waste] within him from the sin of Adam HaRishon — he being the main one who began to rectify it. From this p'soles drawn from zuhamas hanachash [the venom of the serpent], Yishmael was born — the son of the maidservant. Because of the exchanges of Heichalei HaTemuros, it was not recognized in the world who was the son of the maidservant and who the son of the Queen — the aspect of Sarah, who is named for kingship (sarah = ruling). Therefore Yishmael boasted that he was the primary seed of Avraham and that dominion belonged to him — this is the dispute between Yishmael and Yitzchak. As it is written (Bereishis 21): "And Sarah saw the son of Hagar... laughing" — and as Rashi explains from Sarah's response "For the son of the maidservant shall not inherit with my son" — you learn that he was quarreling with Yitzchak over the inheritance, saying "I am the firstborn..." Likewise with Yaakov and Eisav: there the grip of the exchanges of Heichalei HaTemuros was within one womb — the aspect of: "Shnei goyim b'vitnech u'shnei l'umim mimeayich yipareidu, ul'om mil'om ye'ematz, v'rav ya'avod tza'ir." For the exchanges of Heichalei HaTemuros change constantly in countless different aspects. Also within each individual person, the changes and substitutions multiply without measure — this is the aspect of all the rises and falls that pass over every person all the days of his life from birth to death, and all the gilgulim that his neshamah undergoes from generation to generation. All this is drawn from the secret of Heichalei HaTemuros, from which is drawn the secret of gilgul haneshamos — HaKadosh Baruch Hu troubles Himself to roll the neshamos through many different incarnations in order to refine them from Heichalei HaTemuros, from the sin of Adam HaRishon, from which come all sins. For it is explained in the writings of the Arizal: we see that sometimes a great tzaddik and servant of Hashem falls from his service, and sometimes falls into complete transgressions, Rachmana litzlan — some have fallen so far that they became great reshaim who caused the many to sin. At first they were great tzaddikim, like Yarav'am ben Nevat and Acher, and similar ones in other generations. All this is drawn from gilgulei haneshamos — sometimes the neshamah of a wicked person becomes impregnated in a person, and through this he can suddenly, chas v'shalom, be transformed into a different person. And conversely, sometimes a holy neshamah becomes impregnated in a rasha, through which he is aroused to teshuvah. This is the secret of (Koheles 8): "There is vanity upon the earth — there are tzaddikim who receive what the wicked deserve, and reshaim who receive what the tzaddikim deserve." As referenced in the Rebbe's words in the Torah of Kisufin (LM I:31). In truth, man has free choice, and everything is according to his choice, his yearnings, and the truth of his strengthening himself and his emunah in Hashem — and accordingly Hashem deals with him in His mercy, for "Hashem is righteous and just are His judgments." Therefore a person must increase greatly in tefillah always — that he merit to be saved from this Lahat HaCherev HaMishapeches, the aspect of Heichalei HaTemuros, that they should not overpower, chas v'shalom, to oppress and steal and exchange the little good of his nefesh that still remains in him. About this Dovid HaMelech prayed (Tehillim 119): "Arov avdecha l'tov — al ya'ashkuni zeidim" — that the wicked ones, who are the Sitra Achra and kelipos that oppress the neshamos in the tikla, should not oppress him. This is the aspect of "the tears of the oppressed — and from the hand of their oppressors there is power, and they have no comforter." This is the aspect of (ibid.): "P'deini me'oshek adam v'eshmerah pikudecha" — as Rashi explains: "Redeem me from the oppression of man" — from the yetzer hara that oppresses people. This is the oppression of the oppressed neshamos in the tikla — the aspect of Heichalei HaTemuros that are suspected of exchanging and corrupting — the aspect of the Prince who was exchanged. This is the aspect of (ibid. 140): "Chaltzeini Hashem me'adam ra, me'ish chamasim tintzereini." And the aspect of (ibid. 22): "Yechalku vegadai lahem, v'al levushi yapilu goral... hatzilah meicherev nafshi, miyad kelev yechidasi." For Dovid greatly multiplied in prayer to Hashem to be saved from the oppression, robbery, and violence of the kelipos — the yetzer hara and its forces that oppress the neshamos through their sins and strip them of their holy garments and clothing, until their faces are changed and the precious glory of their splendor is unrecognizable — exchanging good for evil and evil for good, chas v'shalom. All this is the aspect of Heichalei HaTemuros. This is the aspect of (ibid. 31): "B'yadcha afkid ruchi, padisa osi Hashem Kel emes" — "Into Your hand I entrust my spirit; You have redeemed me, Hashem, G-d of truth." A person must always deposit his ruach, nefesh, and neshamah in Hashem's hand, so that He will be the guardian of the deposit, to redeem him from the oppression and exchanges. "Padisa" — emes specifically — the opposite of the exchanges and oppression, which are the aspect of sheker that deceives his nefesh and exchanges it for another. "Padisa" specifically — the aspect of (Devarim 13): "HaPodcha mibeis avadim" — that Hashem redeems his nefesh from the aspect of avdus [slavery], which is the aspect of sheker. For one must always surrender his nefesh with all its movements and vitality to Hashem — through this, Hashem saves him from the enemies who want to steal and oppress and exchange the nefesh in Heichalei HaTemuros. For it is impossible to be saved from all this except through much, much tefillah and supplication. Therefore Dovid HaMelech specifically multiplied in prayer about this more than any other tzaddik, for the essential tikun of Heichalei HaTemuros is through Dovid, who worked on this tikun more than anyone. He will complete this tikun fully in the days of Mashiach Tzidkeinu — who is the aspect of Dovid — when this tikun will be completed. For there in Heichalei HaTemuros, through the sin of Adam HaRishon, exceedingly holy and precious neshamos were captured — the aspect of the nefesh of Avraham (which is why he had to emerge from Terach), and the neshamos of many lofty and awesome tzaddikim, as brought in the writings [of the Arizal]. This is the aspect of the nefesh of Dovid — who is the aspect of Mashiach — which was also captured there. Against him they overpowered tremendously, without limit. Therefore, HaKadosh Baruch Hu performed many gilgulim until He extracted his nefesh from there by way of stealth and cunning — "Im ikeish tispatal" — "With the crooked, You deal crookedly." As explained in the writings of the Ari: because of this, the nefesh of Dovid was compelled to first emerge through the daughters of Lot, through a strange and unusual act. Similarly the matter of Yehudah and Tamar — all this was to extract his nefesh by stealth from the Sitra Achra that had oppressed it and did not want to let it out except by stealth. (See Likutay Torah on Iyov and other places.) For Dovid was fit to be a stillborn and had no life of his own, except what Adam HaRishon and the Avos gave him, as is known. Therefore he was truly in great danger all his days from the Sitra Achra that overpowered him at all times, as it is written (Tehillim 94): "Lulei Hashem ezrasah li, kim'at shachnah dumah nafshi." This is the secret of "K'fesha beini u'vein hamaves" — "There is but a step between me and death." From this, every person can take mussar for himself: when he sees that the yetzer hara and desires overpower him greatly and it seems impossible to break them — he must know that certainly HaKadosh Baruch Hu does not come with unreasonable demands upon him. Certainly if he did not have the strength to break them, Hashem would not provoke such a yetzer hara against him. Rather, the opposite — he should know in his nefesh: when he sees he has such a great yetzer hara, then certainly his nefesh is exceedingly precious and holy at its root. Therefore they overpower him so greatly — for the more precious and lofty the nefesh, the more the yetzer hara overpowers him. As Chazal said (Sukkah 52a): "Kol hagadol meichaveiro yitzro gadol heimenu" — "Whoever is greater than his fellow, his inclination is greater." And they also said that the yetzer hara ignores all the nations and provokes only Yisrael — moreover, it ignores all Yisrael and provokes only the talmidei chachamim. As it is written: "Ki higdil la'asos" — he stretches his hand specifically against the great ones. For this is not the path of true humility — to consider oneself a complete rasha, chas v'shalom, and to diminish the greatness of one's holy nefesh. Rather, the opposite: one must know and believe that his nefesh at its root is great and precious and exceedingly lofty, and thousands upon thousands and myriads upon myriads of worlds without measure depend upon it. As the Rebbe said: if one could turn a person inside out, one would see that in every sinew of a person's sinews hang thousands upon thousands and myriads of worlds. Even the nefesh of the lowest of the lowly of Yisrael is also exceedingly lofty — how much more so neshamos of bnei Torah, especially those with great intellect. For the greater the intellect, the loftier the neshamah, as the Rebbe said — for the neshamah is the intellect, as it is written (Iyov 32): "V'nishmas Shakai tevinaim." Therefore the intelligent person, when he sees that the Adversary overpowers him greatly — he must know that certainly his nefesh is exceedingly lofty, and he must strengthen himself to have compassion on himself, lest he lose such precious treasures and delights that depend upon his nefesh, which "no eye has seen." He must strengthen himself with all his might to save his nefesh from destruction — primarily through abundant tefillos and requests. This is the aspect of (Divrei HaYamim II 17): "Vayigbah libo b'darkei Hashem" — "His heart was elevated in the ways of Hashem." One must elevate his heart and his mind in the ways of Hashem and say in his nefesh: "It is not fitting for me to do such things — acts of an animal, chas v'shalom! For my nefesh is exceedingly lofty — a nefesh of Yisrael, all of whom are children of kings. It is fitting for me to conduct myself in the customs of the malchus of kedushah, as befits the neshamos of Yisrael who are called: 'Banim atem laHashem Elokeichem' — 'You are children to Hashem your G-d.'" This is the aspect of what is written in the Torah "Vayehi heim meirikim sakeihem" (LM I:17), on the teaching of Chazal (Bava Basra 74a): "Ana b'riyah kalah sh'b'yam..." — see there how the good of the nefesh of Yisrael remembers its greatness: that it is drawn from the neshamos of Yisrael that arose in the Divine Thought first, and with them He consulted in the creation of worlds — and now, chas v'shalom, it should be sunk in such places?! Rachmana litzlan! Through this he has compassion on himself and returns to his level. In truth, this very matter — that most people err about themselves and think their nefesh is not holy at its root, and it is hard for them to return to Hashem and be a true tzaddik or truly kosher person like other tzaddikim and kesherim — as is commonly said: when they hear stories told about some tzaddik or truly G-d-fearing person and hirhurei teshuvah begin to awaken in them, and they begin wanting to draw close to Hashem — for all Yisrael are always full of thoughts of teshuvah and drawing close to Hashem — but immediately they say: "Who can compare themselves to that tzaddik? He had a holy neshamah from his youth!" For they have accustomed themselves to say that the righteousness of the tzaddikim and kesherim comes from the holy neshamah they have from birth. In truth, the Rebbe said explicitly that this is not so — and this is the essential deficiency of the world, that people say this. Because of this they do not awaken and strengthen themselves to emulate the tzaddikim. But in truth it is not so — for the essential righteousness of the tzaddik and the kosher person is only through his hisga'avrus [self-strengthening], his hischazekus, his toil and effort in avodas Hashem — that he labored and toiled so many days and years and never allowed himself to fall under any circumstance and increased in tefillah and supplication until he merited what he merited. Every person can be like them, for free choice is open to all, and the Crown of a Good Name is set aside — whoever wants it, merits it. As Chazal said (Yoma 72b): "The Crown of Kehunah — Aharon merited and took it. The Crown of Kingship — Dovid merited and took it. The Crown of a Good Name is set aside — and whoever wants it, merits it." This very matter — that people err about themselves and think their nefesh is not precious and holy, and because of this they do not strengthen themselves to act like the tzaddikim — all this is drawn from Heichalei HaTemuros: from the story of the Prince who was exchanged. From there come these thoughts upon a person — like the Prince who was exchanged and driven from his place, who because of this fell to where he fell and took himself to drunkenness, etc., until he was as if in doubt about himself whether he was the true Prince or the son of the maidservant. As explained in the story: every time hirhurei teshuvah came to him, he would settle himself saying "either way, if I am the Prince..." See there. He fell so far that he was in doubt about himself whether he was the true Prince. So it is with every person who is far from Hashem — especially now in the severity of the end of this bitter exile, the chevlei shel Mashiach [birth pangs of Mashiach] that intensify in these times, when the Adversary overpowers the neshamos of Yisrael exceedingly, as is known through direct experience. Until many people give up on themselves as if their nefesh is not suited at all for avodas Hashem. All this is only the deception and thoughts of the yetzer hara that weakens his mind and inserts into his heart weakness and katnus of the Sitra Achra. But in truth, a person must know and believe that the nefesh of every Jew is exceedingly lofty and precious, and all of them are children of kings, and they can merit exceedingly lofty and holy levels like all the tzaddikim and kesherim — for even upon all the tzaddikim and kesherim passed such thoughts and weaknesses, but they were wise enough not to let themselves be deceived, and they strengthened themselves greatly until they merited what they merited. This is what Dovid said (Tehillim 86): "Shamrah nafshi ki chasid ani" — as Chazal said (Berachos 4a), and as it is written in the Zohar HaKadosh, Parshas Balak: Dovid called himself a chasid "b'gin d'itztrich leih l'var nash d'lo l'shava'ah garmeih rasha" — because a person must not make himself into a rasha. This is the aspect of "Vayigbah libo b'darkei Hashem," as brought in the Rebbe's words (LM II:125) — one must know the greatness of his nefesh at its root, the aspect of "ana b'riyah kalah sh'b'yam" — to know that he is from the root of the nefesh of the true Prince, so that he will strengthen himself to return to his level. Therefore Dovid strove at this more than anyone, for he needed to merit malchus of kedushah over Yisrael, and therefore the Adversary overpowered him more than anyone — for it always wants to exchange the Prince for the son of the maidservant. Especially regarding the nefesh of the actual Prince — Dovid, the true King over Yisrael — it sought to overpower him exceedingly. But through his great strength and abundant tefillos, he merited to nullify from his nefesh all the zuhama of the aspect of avdus, until he merited the malchus of kedushah of the true Prince — to be king over all Yisrael forever. Therefore he said many times (Tehillim 86): "Hoshia avdecha..." (ibid. 116): "Ana Hashem ki ani avdecha, ani avdecha ben amasecha, pitachta l'moseirai" — to subdue and nullify the aspect of avdus at its root. For this is the principle: the judgment is only sweetened at its root. Therefore he made himself a servant to Hashem — to nullify the avdus of the Sitra Achra. "Pitachta l'moseirai" — "You have opened my bonds" — this is the avdus of the Sitra Achra that Hashem nullified from him. Therefore he merited malchus — the aspect of the true Prince: "Hashem amar eilai b'ni atah..." Therefore Yaakov Avinu strove to take the bechorah [firstborn right] from Eisav, for the bechorah is the aspect of malchus, as the Rebbe said elsewhere (LM I:56): the aspect of (Tehillim 89): "Af ani bechor etnehu." For Yaakov is the aspect of the true Prince, and Eisav's neshamah is the aspect of the son of the maidservant who wanted to deceive his father and draw the blessings and dominion to himself. But Hashem helped Yaakov and he took the bechorah and the berachah — the aspect of malchus of kedushah. For the story of the Prince who was exchanged encompasses the entire Torah and everything that has transpired from beginning to end — from the sin of Adam HaRishon who was driven from Gan Eden (alluded to in the story) — until the culmination when Mashiach Tzidkeinu comes and takes the kingship and returns it to the true Prince. But in every generation and every place and time, the story manifests differently in many variations: Avraham Avinu — who was the beginning of the tikun — had his battle with Nimrod and his generation who called him a heretic. Yitzchak had his battle with his brother, the son of the maidservant. Yaakov was born in one womb with Eisav whose neshamah was from the aspect of the son of the maidservant — for the exchanges of Heichalei HaTemuros contain countless variations. Until the changes and exchanges extend even among Yisrael themselves — the world operates in the opposite of truth. As it is written (Yeshayah 3): "Yirhavu hana'ar bazakein v'hanikle banichbad" — "The youth will be insolent to the elder, the base to the honorable." The truly G-d-fearing and kosher people are greatly despised, while the light and lowly ones overpower and rule over them. Countless such reversals operate in the world contrary to truth. Even in the days of the Tanna'im and Amora'im, the world operated somewhat this way: "Olam hafuch ra'isi — elyonim l'matah v'tachtonim l'ma'alah" (Bava Basra 10b) — "I saw an inverted world — the upper ones below and the lower ones above." How much more so now, when falsehood has overpowered beyond measure: "Vatishlach emes artzah" — "Truth was cast to the ground." As Chazal said (Sotah 49b): "B'ikvesa d'Meshicha chutzpa yasga, v'ha'emes tihyeh ne'ederes" — "In the footsteps of Mashiach, brazenness will increase and truth will be absent" — truth becomes flocks upon flocks, and everyone says the truth is with them. All this is drawn from the exchange of the Prince — the son of the maidservant took the kingship for himself and the Prince was driven out. From there are drawn the exchanges of kingship: collectively — the nations have all kingship and dominion while Yisrael are despised in exile and slavery, driven from their land. Also among Yisrael themselves — the wicked and the heretics have dominion and great wealth, while the faithful children of Yisrael are poor and despised. As the Zohar HaKadosh writes: "U'v'galusa basra'ah inun Eirev Rav inun reisha d'ama, v'yir'ei cheit yimasu, v'chashuvim k'chalvim b'eineihem" — in the final exile, the Eirev Rav are the heads of the people and the G-d-fearing are despised and considered like dogs in their eyes. Even among the kosher Jews themselves there is great machlokes and confusion, until no one knows where the truth is. As the Rebbe said (LM II:78): the Adversary has devoted himself now greatly to confusing the world — introducing machlokes among the tzaddikim, establishing many false mefursamim [famous ones] of falsehood. Even among the true tzaddikim he has introduced great machlokes until no one knows where the truth is. Therefore one must plead greatly to Hashem to merit to draw close to true tzaddikim. All this is drawn and descends from the exchange — from there come all the exchanges and changes in the world that seek to exchange truth for falsehood, chas v'shalom, and falsehood for truth. This is the aspect of Bircas HaShachar — the blessings of "shelo asani goy," "eved," and "ishah" — that we bless every morning that his neshamah was not exchanged for the neshamah of a gentile, a slave, or a woman, as explained in the writings of the Arizal. Thus, the essential purpose of these blessings is gratitude that his nefesh was saved from the aspect of the exchanges drawn from Heichalei HaTemuros — which are the exchanges of the Prince who was switched. This is the aspect of the blessing "HaNosein laSechvi vinah l'havchin bein yom u'vein laylah" — to distinguish between light and darkness, which is the aspect of distinguishing between truth and falsehood. For it is taught in the Rebbe's words, in the Sichos near the Stories: there are two kinds of palaces — in one dwells a king, and in the other dwells a slave, and the two look completely identical. It is very difficult to distinguish between them. For there are certain neshamos that connect together and become a house and palace where emes [truth] dwells — which is the aspect of a king. Whoever wants to find truth can find it in this palace of these neshamos. And corresponding to this, certain neshamos connect and become a house where sheker [falsehood] dwells — the aspect of a slave. Thus emes and sheker are the aspects of king and slave. Through the empowerment of sheker, the Prince was exchanged for the son of the slave — until sheker overpowered until people thought the son of the slave was truly the Prince, and about the Prince they thought he was the son of the slave. This sheker is the aspect of darkness — d'machashich anpei b'riyasa — through sheker, people err and exchange truth for falsehood, and exchange evil for good and good for evil, placing darkness for light and light for darkness, placing bitter for sweet and sweet for bitter. As it is written (Yeshayah 5): "Woe to those who say evil is good and good is evil..." All these exchanges and confusions are drawn from Heichalei HaTemuros — the exchanges of the Prince who was switched — from which come all the confusions and exchanges in the world, as now in this generation when "Vatishlach emes artzah v'ha'emes ne'ederes" — truth becomes flocks upon flocks until it is very hard to distinguish between truth and falsehood. Only each person according to what he perceives in his heart can distinguish a little — the pure truth from what is not truth. If he truly wants and doesn't deceive himself, and looks at the truth honestly. As the Rebbe said: for everything true that is revealed, there is a corresponding falsehood — for those distant from truth also use similar language. Therefore it is impossible to clarify the truth except each person according to what he perceives in his heart. This is the aspect of distinguishing between day and night, between light and darkness. As the Rebbe said (LM I:234): corresponding to every story told about tzaddikim, there is a corresponding story from reshaim told about them in similar fashion. Therefore, one who knows how to distinguish between light and darkness can tell stories of tzaddikim and thereby purify the mind. This is what Chazal said in the Midrash (Bereishis Rabbah 3): "Ul'havdil bein ha'or u'vein hachoshech" — "or" = the deeds of tzaddikim; "choshech" = the deeds of reshaim. For stories told about tzaddikim are the aspect of light, and stories of reshaim are the aspect of darkness. This is the blessing "HaNosein laSechvi vinah" that we bless in the morning — the essential blessing is for the discernment — that we merit to distinguish between truth and falsehood, between light and darkness. "Sechvi" = the heart that gazes and perceives, as Chazal said. For the essential discernment between truth and falsehood is only in the heart — each person according to what he perceives in his heart. For it is impossible to prove the truth through proofs in any manner — anyone can refute through contentiousness, and tell corresponding stories of falsehood and proofs of falsehood to refute and conceal the truth. But the essential discernment is in the heart — each person according to what he perceives in his heart can distinguish between day and night, between truth and falsehood — who is the Prince and who is the son of the slave, who is from this side and who is from that side — to clarify and rectify the exchanges. This is our entire avodah: to clarify our neshamos and all the sparks that depend upon us, to refine them from Heichalei HaTemuros — the exchanges. The essential blessing of "HaNosein laSechvi vinah" is for the call of the rooster at Chatzos — at midnight — through which one distinguishes between the first half of the night (the depth of darkness) and the second half when the light of day begins to spark and stir. For the essential novelty of discernment is at night, in the time of darkness — that is when the real achievement is in distinguishing. In the daytime, discernment is no great novelty. This means: the Geulah that will come speedily through Mashiach Tzidkeinu is called the "light of day," as it is written (Tehillim 92): "L'hagid baboker chasdecha" — "To tell Your kindness in the morning," meaning at the time of Geulah. The exile is compared to night, and the Geulah to the light of day. When the morning of Yisrael shines and Mashiach comes and reveals the truth in the world — then discernment will be no novelty, for everyone will know the truth. The essential novelty is one who merits now, in the depth of the darkness of exile that resembles night, to distinguish between truth and falsehood — between day and night, light and darkness. For even in exile, Hashem has not abandoned us: He extends kindness to us in the depth of this exile, sending us in every generation true tzaddikim to sustain us. For no generation is orphaned. They revive us in the depth of the darkness of night — the darkness of this bitter exile. They fulfill in us (Mishlei 31): "Vatakam b'od laylah vatitein teref l'veisah v'chok l'na'arosehah" — "She rises while it is still night and gives sustenance to her household." The true tzaddikim in every generation during exile are like one who rises before daylight and studies Torah with students — exceedingly precious in Hashem's eyes. Similarly, in the totality of the world, they awaken before the morning of Yisrael and rise while it is still night — while the darkness of exile still prevails — and give sustenance to their household, teaching their students, revealing Hashem's G-dliness, arousing them to teshuvah, and drawing them close to their Father in Heaven. Then, before daylight — before the coming of Mashiach — the essential achievement is one who merits to distinguish now between day and night: between the true tzaddikim who are the aspect of the light of day (for every true tzaddik is the aspect of Moshe–Mashiach, the light of day, the light of truth) and falsehood, which is the aspect of the darkness of night — the aspect of a slave, the aspect of sleep. For "ten measures of sleep descended to the world — nine were taken by slaves" (Kiddushin 49b) — the aspect of "Arur Kena'an," zuhamas hanachash, the side of death, which is the aspect of sheker. This is what the blessing "HaNosein laSechvi vinah" hints at — its essence is for the discernment at midnight, when the light of day begins to spark but day has not yet come. This is precisely the aspect of the tzaddikim in the time of exile — they are the aspect of the sparkling of Mashiach, for every true tzaddik is the aspect of Mashiach, as Chazal said many times. But day itself has not yet arrived — Mashiach himself has not yet come. Therefore, now the essential achievement of discernment is between truth and falsehood — in the heart — each person according to what he perceives in his heart: "HaNosein laSechvi vinah" — "Sechvi" specifically = the heart that gazes and perceives. Each person can know and distinguish, if he truly wants, between day and night, light and darkness, truth and falsehood. For the truth testifies for itself. This is the aspect of the blessing "HaMa'avir sheinah mei'einai..." — for the removal of sleep is the aspect of subduing avdus [slavery], which is the aspect of sleep — "ten measures of sleep... nine were taken by slaves." And this is the blessing "Matir asurim" — "He Who frees the bound" — for during sleep one is as if bound in captivity and slavery, as Rashi explains on this blessing. During sleep and darkness is the grip of avdus. Therefore, upon awakening from sleep — from avdus — we bless "Matir asurim." For sleep is one-sixtieth of death, and death is drawn from zuhamas hanachash, which is avdus — the aspect of "Arur Kena'an" = "Arur atah" said to the primordial serpent, as explained in the Rebbe's words (LM I:7). When man was cursed with death, he was also cursed with "B'zei'as apecha tochal lechem" — by the sweat of your brow shall you eat bread — which is the aspect of avdus. All is one aspect. From there is sleep — one-sixtieth of death. Then the aspect of Lahat HaCherev HaMishapeches was empowered — to guard the way to the Tree of Life — from which come all the changes and exchanges, the aspect of the exchange of the Prince. Therefore, upon waking from sleep, one must bless all these blessings — to clarify his nefesh from the exchange, from Heichalei HaTemuros — to extract his nefesh from avdus, from sleep and death — and merit to draw close to and be included in the true tzaddikim, who are the aspect of the true Prince. Through this is the essential tikun of his nefesh. This is the aspect of "Malbish arumim" — "He Who clothes the naked." This is the aspect of the garment that the moon receives from the sun at night, at the time of chiddusei d'sihara [renewal of the moon], from which all garments are drawn, as explained in the story regarding the garment of the moon. See there — all this pertains to the tikun of the Prince, as understood from the story. Therefore we bless this every morning, when one must clarify his nefesh from the exchange. This is the aspect of Bircas HaTorah. For the Torah is the aspect of the Aron HaEidus [Ark of Testimony] — when it was placed upon the cows, they began to sing. All this pertains to the tikun and clarification of his nefesh from the exchange, as understood from the story. For all the things he was told — about the garment of the moon, and about the wondrous vessel (which is the aspect of the Aron), as explained at the end of the story — all this was the tikun of the Prince, through which he merited to return to his level. See there in the story and understand. This is the aspect of Ner Chanukah. For Ner Chanukah is to kindle and illuminate the light of truth in the world — that all should merit to know where the truth is. In the aspect of (Tehillim 43): "Sh'lach orcha va'amitecha" — "Send Your light and Your truth." As the Rebbe said in the Torah "Yemei Chanukah heim yemei hoda'ah" (LM II:2): through the mitzvah of Ner Chanukah we draw the illumination of truth into the world — that we merit to know, recognize, and distinguish between the Prince and the son of the maidservant, and to clarify our neshamos from the falsehood of Heichalei HaTemuros. This is the aspect of eight times "emes" in "Emes V'Yatziv." For the essential revelation of truth is to clarify the truth completely — until we merit to clarify our neshamos from avdus, from the son of the maidservant — by meriting to draw close to tzaddikei emes, who are the aspect of the Prince. This is the eight times "emes" in Emes V'Yatziv: revealing the truth of His G-dliness and His Torah in many expressions, repeating and reiterating to reveal the truth time after time — eight times. As we say: "Emes v'yatziv v'nachon v'kayam... Emes Elokei olam... Emes v'emunah..." And then, the eighth time: "Emes — miMitzrayim g'altanu Hashem Elokeinu u'mibeis avadim p'disanu" — "Truly — from Egypt You redeemed us, Hashem our G-d, and from the house of slaves You redeemed us." We merited to go from slavery to freedom — to clarify our neshamos from avdus, from the slavery of Egypt. We merited to receive the Torah — which is the aspect of malchus: "Bi melachim yimlochu" — so that our neshamos return to their level as the true Prince. This is the aspect of the eight days of Chanukah corresponding to the eight times "emes." For this is the essential miracle of Chanukah: the wicked kingdom, which is the aspect of sheker — the aspect of the slave, the zuhamas hanachash — was subdued, and the malchus of kedushah of Yisrael was elevated and empowered. — End of Part A (§1–16) —Continued in Part B (§17–33)

Hilchos N'si'as Kapayim – Halacha 4 (§1–8)

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