Laws of Rising in the Morning — Halacha 4

Shulchan Aruch, Orach Chaim 1:1 "One should muster the strength of a lion to rise in the morning, that he should be the one who awakens the dawn. 'I have set Hashem before me always,'" etc.

Based on the Torah-teaching "Mishra D'Sakina," etc. (Likutay Moharan I, 30) — see there the entire Torah-teaching.

And the general principle: every person must seek and search very, very much for a true Rebbe who is exceedingly great in stature, who can illuminate within him the hasagas Elokus [perception of G-dliness]. For the perceptions of G-dliness cannot be attained except through many tzimtzumim [constrictions/contractions], etc. — which are the aspects of roundabout approaches and preliminary steps — like a teacher who teaches a small child, etc. And the lower one is in stature, and the more ill he is — he needs a greater physician, that is, a greater Rebbe, who is so great in stature that he can heal him as well and can work through the roundabout approaches with him as well, until he implants within him the perceptions of G-dliness — which is the ultimate purpose, etc.

And it is explained there that these tzimtzumim — which are the aspects of the preliminary steps, etc. — through which one comes to the perceptions of G-dliness — they are the aspect of chochmah tata'ah [the lower wisdom], the aspect of Malchus, the aspect of se'aros [hair], the aspect of "the measures of the letters of the Torah" (Tikunay Zohar 70), the aspect of "black hair" (Tikunay Zohar 113), "hair in roundness" (Tikunay Zohar 111), the aspect of: "I am black but comely" (Song of Songs 1:5). And this is the aspect of: Avraham established the morning prayer [Shacharis], etc. And one must vivify the Malchus, etc. — through the light of the Face that illuminates during the Three Festivals, etc. And sometimes the Malchus falls — that is, the aspect of the dalet [of echad] — to the four kingdoms, which are the chochmos chitzoniyos [external wisdoms]. And who can bear the sound of the cry when the Malchus falls among them? — the aspect of: "the cry of the ruler among the fools" (Ecclesiastes 9:17) — for the fool wants to make himself wise, etc. And one must cut her away from them, in the aspect of: "cut her to the dalet." And this is through the chesed that is revealed through tochachah [reproof/rebuke], etc. — see there all this well.

And all this takes place each morning, when at Shacharis the ayeles hashachar ascends — which is the aspect of the ascent of the morning pillar [amud hashachar] — which is the aspect of Malchus — chochmah tata'ah mentioned above — which is called shachar. For it constricts the sight, so that all the perceptions of G-dliness come through it. And therefore, one must muster great strength to rise early in the morning in order to engage in Torah and avodah — in order that he should magnify, elevate, and awaken the shachar mentioned above — the aspect of chochmah tata'ah mentioned above — in the aspect of: "Awake, my glory… I shall awaken the dawn" (Psalms 57:9) — in order that one should merit the aspect of the hasagas Elokus, to recognize Him yisbarach — for which we were created. For every person is compelled to arrive at this, for only for this purpose did he come into the world. And all the worlds were created only for this: "so that they should know Me."

And this is the aspect of the awakening from sleep. For the essential sleep is drawn from the fact that this aspect — which is the aspect of Malchus, the lower intellect mentioned above — is close to the external forces, for it is the last level of holiness, as is known. Therefore, sometimes it falls to them, as above — that is, it falls among the four kingdoms, which are the aspect of the chochmos chitzoniyos. They seek to draw this intellect to themselves, to overpower through this intellect with their chochmos chitzoniyos, etc. — as is written there. And then one needs sleep. That is, as long as one can use this intellect in holiness — that he can work through it with the roundabout approaches to arrive at the hasagas Elokus — it is a great mitzvah to use it, according to each person's level. But when the intellect begins to fall and confusions overpower it — which is drawn from the above: that the chochmos chitzoniyos, which are the four kingdoms, seek to overpower and draw this intellect to them — then one must sleep, which is the departure of da'as. That is, to remove one's da'as entirely. And from there is the essential aspect of sleep. And therefore, during sleep, the neshamah — which is the intellect — enters into emunah, as it is written: "They are new every morning; great is Your faithfulness [emunah]" (Lamentations 3:23). For then one must remove the intellect entirely and rely only on emunah alone. And therefore, during sleep, the "side of death rules" — as is brought in the Holy Zohar (Vayaishev 184b). For then the life-force that is drawn from the light of the Face departs, and the aspect of the four kingdoms overpowers — which are the "side of death." And then the essential sustenance is through emunah — through reciting Krias Shema upon the bed with kavanah, which is the aspect of emunah. For when the chochmos chitzoniyos — which are the totality of all the confusions that every person in the world has, and all the evil thoughts and alien thoughts, and the musings and evil ponderings, all of which are drawn from the aspect of the kleepoas, which are the four kingdoms, which are the chochmos chitzoniyos — when they begin to overpower the intellect, then one must remove [the mind] entirely and rely on emunah. And this is the aspect of sleep, which is the departure of da'as — that then the neshamah enters into emunah, as is written in another place (Likutay Moharan I, 35). And even though sleep is a great benefit, nevertheless one must muster strength not to sleep excessively. And therefore, one must muster the strength of a lion to rise in the morning — to break the sleep and engage in Torah and prayer — in order to cut away and elevate the Malchus — chochmah tata'ah — from them, in order to merit through this the perceptions of G-dliness, as above. And this is: "I have set Hashem before me always" — that one should merit to recognize Hashem yisbarach — that is, that he should perceive His G-dliness yisbarach, until he sets Him yisbarach before himself always and does not forget Him for an instant.

And this is the meaning of the verse: "I have set Hashem before me always" (Psalms 16:8) — that is, the perceptions of G-dliness, as above. "For He is at my right hand; I shall not be moved" — for the essential building of the Malchus — chochmah tata'ah mentioned above — is through the aspect of yameen [the right], which is chesed, as is written there. For through chesed, one cuts her away from the four kingdoms and elevates her to the light of the Face that is in the Three Festivals — which is the aspect of the joy of the heart through the mitzvos one performs throughout the year, etc. — see there. And this is: "For He is at my right hand; I shall not be moved" — that is, through the aspect of yameen, which is chesed — through this, "I shall not be moved": I will not be moved and my intellect will not fall to them, G-d forbid, to the aspect of chochmos chitzoniyos, G-d forbid. Rather, I will merit to elevate my intellect until I merit through it the perceptions of G-dliness — which is the aspect of "I have set Hashem before me always," as above.

And this is: "Therefore my heart rejoices and my glory exults" (Psalms 16:9). "My heart rejoices" — this is the aspect of the joy of the heart from the mitzvos one performs, which is the aspect of the light of the Face in the Three Festivals, from which the Malchus draws its life-force — which is the aspect of kavod [glory], the aspect of the King of Glory. And this is: "Therefore my heart rejoices" — which is the light of the Face of the Three Festivals, the aspect of: "a joyful heart makes a good countenance" (Proverbs 15:13) — as is written there. And through this: "and my glory exults" — that joy and life-force are drawn to the Malchus, which is the aspect of kavod. And through this: "even my flesh shall dwell in security" (Psalms 16:9) — which is the flesh of the body. For this is why man was created: that he should toil with his body through labor and exertion in Torah and mitzvos — for "man is born to toil" (Job 5:7) — this is the toil of Torah, as our Sages said (Sanhedrin 99b). For one must toil in Torah and avodah and sanctify and purify oneself so much that one merits to illuminate even within one's body the illuminations of the hasagas Elokus. For the true, great Tzadik works through us with such awesome roundabout approaches and such wondrous constrictions until he illuminates within us the perception of G-dliness — even while we are still in our bodies — in order that an illumination from this should reach even the body. For this is the ultimate perfection: to make known even to the body all the illuminations and perceptions that the neshamah perceives, as is written in the Torah-teaching "Chosam B'soch Chosam" (Likutay Moharan I, 22). And this is the aspect of: "even my flesh shall dwell in security" — that even the flesh of the body shall dwell in security, by meriting in his lifetime, while still in the body, to recognize his Creator — through the true Tzadik who illuminated within him the perceptions of G-dliness, as above.

And this is: "For You will not abandon my soul to the grave" (Psalms 16:10). Nefesh [soul] is the aspect of Malchus, as is known — that is, the aspect of chochmah tata'ah mentioned above. And this is: "You will not abandon my soul to the grave" — that my portion of the Malchus should not fall — the aspect of my Torah-innovations, which is the aspect of "my soul" — should not be abandoned to the grave, G-d forbid — which are the chochmos chitzoniyos, which are the sitra achra and the kleepoas that strive to overpower at all times the soul of man, which is his intellect through which he must arrive at the perceptions of G-dliness, as above. But I am confident that You will not abandon my soul to the grave — "for You will not allow Your devout one [chasidecha] to see destruction" (Psalms 16:10). "Your devout one" — this is the aspect of the Rebbe, the true Tzadik who engages in my rectification. In his merit and by his power, I am confident that You will not abandon my soul to the grave, for You will not allow Your devout one — who is the Rebbe, the true Tzadik — to see destruction. So that he should not need to look there constantly — to the grave — to elevate us from there. For if, G-d forbid, I were in the grave and destruction, surely the Tzadik, the true Rebbe, would be looking there constantly, in great pain, in order to elevate us from there — for he engages in my rectification at all times. And therefore, in his merit and by his power, I am confident that You will not abandon my soul to the grave — so that You will not need to allow Your devout one, who is the true Tzadik, to see destruction, as above.

And this is: "You will make known to me the path of life; fullness of joys is Your countenance" (Psalms 16:11). That You will make known to me the path and the way to arrive at true life — to draw life-force to vivify the aspect of the Malchus — chochmah tata'ah mentioned above — which is through the light of the Face in the Three Festivals, which is the aspect of the joy of the heart — the aspect of: "fullness of joys is Your countenance" — etc., as above.

And this is the aspect of kimas chatzos — that one must muster great strength to rise at midnight, to mourn greatly over the destruction of the Bais HaMikdash. And through this is the essential ascent of the Malchus from the external forces and kleepoas mentioned above, as is known from the kavanos. For when one mourns over the destruction of the Bais HaMikdash, it is as if he engages in its building — for whoever mourns, etc., merits to see its joy (Ta'anis 30b). And through this, one draws upon himself the holiness of the Bais HaMikdash, where the essential light of the Face is — which is drawn during the Three Festivals, when one was required to ascend to the Bais HaMikdash to see the Face of Hashem, in order to receive the light of the Face — as is written there in the Torah-teaching mentioned above. It emerges that the essential light of the Face is in the Bais HaMikdash. And therefore, one must rise at chatzos and mourn greatly over the destruction of the Bais HaMikdash — and through this, one will merit, according to his level, to see its joy and to draw upon himself from there a life-force from the light of the Face that illuminates there — to vivify the aspect of the Malchus, the aspect of chochmah tata'ah, in order to merit the perceptions of G-dliness, as above.

And this is why one mentions the pilgrimage ascents in Tikun Chatzos in the mizmor: "As the deer pants" (Psalms 42:2) — as it is written: "These things I remember… how I would pass with the multitude, leading them to the house of G-d" (Psalms 42:5) — which is the ascending on the festivals to the Bais HaMikdash, as Rashi explains there. And this is the aspect of the three times the word "face" [panim] is mentioned there — as it is written: "Why are you downcast, my soul?… For I shall yet thank Him — the salvation of His countenance" — etc. — and so three times, corresponding to the three times in the year that are the Three Festivals, when one would ascend to receive the light of the Face, as above. And therefore, one must engage in Torah at chatzos, for each and every letter of the holy Torah — they are all holy measures and constrictions through which one perceives His G-dliness yisbarach, as is written there. And through the Torah that one studies then at night, a thread of chesed is drawn upon him during the day, as our Sages said (Chagigah 12b). And through this chesed, one cuts away and builds the Malchus in completeness at the break of dawn, in the aspect of: "and the throne is established through chesed" (Isaiah 16:5) — as above in the Torah-teaching mentioned above, and as understood from the kavanos.

And therefore, one must cry bitterly and cry out greatly at chatzos over the destruction of the Bais HaMikdash, etc. — in order to join oneself with the Shechinah and with all who are distressed over her suffering — for it is impossible to bear the sound of the wailing and the crying that is there when the Malchus falls among them, as is written there in the Torah-teaching mentioned above: "And who can bear the sound of the cry," etc. — see there. And the essential crying — one must cry out most of all over the passing of the true tzadikim who labored to implant within us the perception of G-dliness — and we have been left orphans with no father. For one must seek and search greatly for such a true tzadik, as above. Therefore, one must weep and cry out exceedingly before Hashem yisbarach — over this especially — that He should have compassion and mercy upon us and restore our crown to its former [glory], that He should return and send us speedily true tzadikim who will endeavor for our rectification and illuminate within us the perceptions of G-dliness, to bring us to the good tachlis [purpose] for which we were created — which it is impossible to merit except through the true Tzadik who is exceedingly great in stature, who has the power to heal the gravely ill — those sick with ailments of the soul, like us today in ikvos d'Meshicha [the footsteps of Mashiach] — as each person knows within his own soul, as above.

For one must banish sleep from his eyes and slumber from his eyelids — to wander, to seek, and to multiply prayer and supplications — that he should merit to find the true Tzadik who can heal him and implant within him the perception of G-dliness, in order to save his soul from destruction. As Shlomo HaMelech, alav hashalom, cried out about this in the Book of Proverbs (chapter 6), as it is written: "Give not sleep to your eyes, nor slumber to your eyelids. Deliver yourself like a gazelle from the hand, and like a bird from the hand of the fowler" (Proverbs 6:4–5). And this is through seeking until one finds the true Tzadik, the true leader, who will draw him close to Hashem yisbarach — as is written there in the preceding verse adjacent to this: "Do this now, my son, and save yourself — for you have come into the hand of your fellow; go, humble yourself and importune your fellow" (Proverbs 6:3). And Rashi explains: "Increase friends who will pray for you before Him" — that is, true tzadikim who are called brothers and friends to Hashem yisbarach — before whom one must humble oneself like a trodden and trampled threshold, to seek them with all the essence of one's strength until one merits to find them, in the manner that Rashi explains there regarding "go, humble yourself," see there.

And this is what is written there adjacent to it: "A little sleep, a little slumber, a little folding of the hands to lie down — and your poverty will come like a traveler, and your want like a man of shields" (Proverbs 6:10–11). That one must minimize sleep and slumber in order to seek the true Tzadik who is called a "traveler" [mehalech] and a "man of shields" [ish magen]. For the tzadikim are called "travelers" because they go from level to level constantly, as it is written: "And I will give you walkers [mehalchim] among these that stand" (Zechariah 3:7). And the tzadik is also called a "man of shields" — for he shields all who take refuge in him. And this is: "A little sleep, a little slumber," etc. — until you merit that there shall come "like a traveler" — "your head [roshcha]," and Rashi explains: "the things that you are lacking [rash] and your want shall be filled," etc. That is, all the things that you lack and everything that is missing for you — in the physical and the spiritual — everything will come to you swiftly, like a "traveler" and like a "man of shields." That is, according to the stature of the tzadik that you merit to find — who is called a "traveler" and a "man of shields" — correspondingly all your wants and your "head" — that is, the things you are lacking — will come to you. For all deficiencies are filled through the tzadik, for he draws down all abundance, in the physical and the spiritual, through implanting the knowledge of His G-dliness yisbarach in those who are attached to him — through which all deficiencies are filled, as it is written: "If you have acquired da'as, what do you lack?" (Nedarim 41a).

And therefore, one must break the sleep and rise at midnight to mourn and to lament and to weep and to cry out greatly over the destruction of the Bais HaMikdash and the intensity of the bitterness of the exile in body and soul. And all the more so to weep and cry out exceedingly over the passing of the tzadikim, which is twice as grievous as the destruction of the Bais HaMikdash, as our Sages, of blessed memory, said — for all the sufferings, may the Merciful One save us, that we endure come through this, as it is written: "The righteous one perishes, and no one takes it to heart; for on account of the evil, the righteous one is gathered in" (Isaiah 57:1). Therefore, everyone who has compassion for his own soul must cry out greatly that he should merit, even now, to find a true Rebbe and leader who can implant within him the knowledge of His G-dliness yisbarach — through which all deficiencies will be filled, all sufferings will be nullified, and everything will be rectified.

And this is the aspect of the donning of shoes — that one must put on the right shoe first and tie the left shoe first (Shulchan Aruch, Orach Chaim 2:4) — and they derived this from tefillin, as our Sages said: "Like tefillin, so shoes" (Shabbos 61a). For the shoes are a protection for the feet. For the feet must be guarded especially, to elevate them from the external forces that are close to them. For the feet are the aspect of chochmah tata'ah, the aspect of the ultimate constrictions mentioned above — that one must cut them away from the four kingdoms and elevate them to the aspect of the light of the Face in the Three Festivals, as above. And from there is drawn the aspect of shoes, which guard the feet from the external forces. And this is: "Like tefillin" — which are the light of the Face, as is known — "so shoes." For from there the aspect of shoes is drawn — which are the aspect of protection for the feet (and see all this at length in Hilchos Chalitzah, Halacha 4). And therefore, one must put on the right shoe first, for the essential thing is the aspect of yameen, which is chesed — through which one cuts her away from them and builds her, as above. And as for tying, the left first — like tefillin, where one ties the shel yad on the left first. For the tying of the shel yad on the left first is because it is impossible to receive the chesed except through tochachah, as is written there, see there. And tochachah is the aspect of gevuros, the aspect of the left. And this is the aspect of yad kaihah [the dimmed hand] — see there — the aspect of the tochachah that is sometimes in a manner of disgrace, that dims one's face. As it is written regarding Eli (I Samuel 3:13): that he did not reprove his sons and did not dim their faces [lo kihah bam]. For tefillin are mochin [mental faculties] — they are the essential drawing down of the perception of G-dliness spoken of in the Torah-teaching mentioned above, whose essence is the aspect of tefillin, as is known to one who understands his words. For the tefillin shel rosh and the shel yad are the aspects of chochmah ila'ah [upper wisdom] and chochmah tata'ah. And this is the aspect of the shachrus [blackness] of the tefillin, the aspect of the shachrus mentioned above in the Torah-teaching. And therefore, one must tie the shel yad first on the left, on the dimmed hand [yad kaihah] — in order to draw down the aspect of the tochachah, through which the chesed is revealed — through which one cuts the Malchus — chochmah tata'ah mentioned above — away [from the four kingdoms].

And therefore, it is forbidden to wipe with the right hand (Shulchan Aruch, Orach Chaim 3:10) — because one ties tefillin with it. For the chochmos chitzoniyos, through which kifeeroas are drawn — they are called "vomit and filth, with no clean place" (Isaiah 28:8). For food gives life to a person, and through this, his face shines — when one eats in holiness — as it is written: "and he ate and drank, and his heart was merry" — as is written in another place (Likutay Moharan I, 19). And the essential life-force — the aspect of the illumination of the face — that one receives through the food, is through the spirituality of the food, which is the good within the food. Only this gives life to a person, in the aspect of: "man does not live by bread alone, but by all that proceeds from the mouth of Hashem does man live" (Deuteronomy 8:3). But the materiality of the food, in which the evil is embedded, becomes complete waste and is expelled outward. For it is the aspect of chochmos chitzoniyos — kifeeroas — which are "vomit and filth," as above.

And therefore (Berachos 14b): whoever wishes to accept upon himself a complete yoke of the Heavenly Kingdom — which is the aspect of chochmah tata'ah mentioned above, which is the aspect of Malchus, as above — should relieve himself and wash his hands, etc. He should relieve himself to expel the waste, which is the aspect of chochmos chitzoniyos, as above. And afterward, he should wash his hands with the waters of chesed, to draw down the chesed mentioned above — through which one cuts the Malchus away and purifies it from them (and see regarding this in Hilchos Sotah, Halacha 4). And afterward, one should don tefillin and recite Krias Shema and pray. For all this is the aspect of the rectifications of the morning prayer — that all the rectifications, which are: the awakening from sleep, relieving oneself, washing one's hands, tzitzis and tefillin, Krias Shema and prayer — all of these are for the sake of the ascent of the Malchus, as is known — which is the aspect of chochmah tata'ah mentioned above — which is the aspect of "Avraham established Shacharis," as is written in the Torah-teaching mentioned above. And therefore, one does not wipe with the right hand — because one ties tefillin with it, which are the light of the Face, from which the essential life-force of the Malchus comes — which ascends and is purified from them, as above. And therefore, it is forbidden to face east or west [when relieving oneself] (Shulchan Aruch, Orach Chaim 3:5) — because that is toward Jerusalem, where the Bais HaMikdash stands, where the essential light of the Face is, as above.

And this is the aspect of Chanukah. For the kindling of the Chanukah light is the aspect of the drawing down of the perception of G-dliness through the constrictions — from which is the essential kindling of all the lights and candles of holiness, the aspect of "to illuminate the lamps and to kindle the candles." And this is the aspect of tefillin — mochin — which are the essential perceptions of G-dliness. For when one says then: "And the good oil You shall pour upon the seven branches of the menorah," etc. — for the drawing down of the perception of G-dliness through the constrictions, this is the aspect of the good oil — the holy anointing oil — which is the aspect of the holy da'as — being drawn into vessels and constrictions, which are the oil and the vessel and the wick. Within these the light is suspended — which is drawn from the aspect of the perception of G-dliness, from which all lights emanate. For He is the light of all lights, as it is written: "Hashem is my light and my salvation" (Psalms 27:1).

And this is the aspect of the intensity of the miracle of Chanukah. For then the wicked kingdom of Greece stood to make them forget the Torah and to lead them astray, etc. For the wicked kingdom of Greece — this is the essential aspect of the chochmos chitzoniyos, which is the wisdom of Greece, because they occupied themselves with this the most — to draw the external wisdoms into the world, as is known. And this is the essential overpowering of the wicked kingdom — which is the aspect of the four kingdoms — over the holy Malchus, as above. And therefore, it was then a time of great distress, for they sought to make the Torah entirely forgotten through the overpowering of the chochmos chitzoniyos, which are the opposite of the Torah. For the Torah and the mitzvos are the aspects of measures and vessels through which to draw down the perception of G-dliness, as above. And they sought to make the Torah and mitzvos forgotten through the overpowering of chochmos chitzoniyos — which are the aspect of the wicked kingdom of the four kingdoms that overpowered the holy Malchus, which is the chochmah tata'ah mentioned above — like in our times, in our many sins, when the heretics overpower and seek to draw chochmos chitzoniyos into the world and to make the Torah entirely forgotten. As one sees tangibly: whoever is drawn after their ways throws off the yoke entirely, shaves his beard and pehyos, drinks non-Jewish wine, until he throws off the yoke entirely, may the Merciful One save us.

But Hashem yisbarach, in His abundant mercy, prepared the remedy before the affliction and performed for us a great and wondrous miracle then, in the days of Mattisyahu ben Yochanan the Kohen Gadol — until not only did they subdue and bring down the wicked kingdom of Greece with a great downfall, but also, through the intensity of the miracle, they drew a wondrous light into the world for all generations. So that we would have the power, through this, to draw down the light mentioned above — each person in his own home. That is, the light of the perceptions of G-dliness through the constrictions mentioned above — which is the aspect of the rectification explained there in the Torah-teaching mentioned above: that the greater the illness, the greater the Rebbe one needs — such a skilled and wise craftsman who can make such wondrous constrictions that he illuminates even within him the perception of G-dliness, as above. And this aspect is drawn upon us during Chanukah through the exceedingly great tzadikim who established the kindling of the Chanukah light — through which there is the power to draw down the aspect of this illumination upon each person in his home, even if he is as he is. For it is explained in the kavanos of Chanukah that the matter of Chanukah is that one draws down the wondrous light — which encompasses all the yichudim [unifications] — and draws it downward. That is, below ten tefachim [handbreadths] — for on Shabbos and Yom Tov, one lights the holy candles, for then is the essential ascent of the Malchus — chochmah tata'ah mentioned above — which is the aspect of "a candle of mitzvah." For then, through the holiness of Shabbos and Yom Tov, the kleepoas — which are the aspect of the four kingdoms — fall, and the holy Malchus ascends from among them and then shines with a great light — which is the aspect of the kindling of the Shabbos and Yom Tov candles, which are lit in their place, at the time of her ascent. But on Chanukah, the kindling is by way of a wondrous miracle, for then she does not have such an ascent — for they are weekdays — for then the kleepoas, which are the four kingdoms, are not completely nullified as on Shabbos and Yom Tov. And nevertheless, we kindle this holy light that encompasses all the yichudim — which is the aspect of drawing down the perception of G-dliness through the constrictions. That is, the aspect mentioned above: that the very great tzadikim draw down such wondrous rectifications that they illuminate the aspect of the perceptions of G-dliness through the constrictions — even below, in the very lowest rung — which is the aspect of below ten tefachim, where the Shechinah never descended (Sukkah 5a). And now, through the intensity of the miracle, specifically there one kindles the holy and awesome Chanukah light — which is the aspect of drawing down the perception of G-dliness through the constrictions — down, down below — to illuminate within each Jew, whoever wishes to receive, even if he is the worst of the worst — even the most gravely ill with ailments of the soul, through the multitude of his sins — to illuminate even within him an illumination of the perception of G-dliness. Through the greatness of the power of the great tzadikim who draw the intensity of the miracle of Chanukah into the world — through which, even in the aspect of weekdays, when one cannot yet fully elevate the aspect of the Malchus — chochmah tata'ah — nevertheless, they draw the light of the perception of G-dliness through the constrictions down below, even to the lowest level. For from the greatness of their power, they can illuminate even in the very lowest in stature, and heal even the most gravely ill — which is the aspect of kindling the Chanukah light below ten tefachim, as above. And this is the aspect of: "Though I walk through the valley of the shadow of death, I will fear no evil, for You are with me" (Psalms 23:4) — the aspect of: "though I sit in darkness, Hashem is a light to me" (Micah 7:8). That one draws the light of the perceptions of G-dliness down below, into the depths of darkness — in the aspect of the valley of the shadow of death — to illuminate to those who are extremely, extremely lowly, so that even to them shall reach an illumination and knowledge of His G-dliness, yisbarach — in order to heal them and rectify them and return them to Him.

And this is the aspect of the dispute between Bais Shammai and Bais Hillel (Shabbos 21b). Bais Shammai say: one decreases each day. And Bais Hillel say: one increases each day. For Bais Shammai follow their reasoning — for our Sages said (Shabbos 31a): Shammai was strict-tempered, and through this he pushed away the converts from converting and pushed them away with the builder's cubit. But Hillel, through his great humility, drew them close with compassion — even though they were not fitting to be drawn close and they said strange and foolish things — to teach them the entire Torah while standing on one foot, etc. — nevertheless, he did not push them away and drew them close with his wondrous wisdom and humility.

And therefore, Bais Shammai — who were the students of Shammai, who in the greatness of his righteousness and holiness could not bear the distant ones, those sullied with the sins of their youth and the like — therefore said: one decreases each day. For both Bais Shammai and Bais Hillel agree that one must add and increase light each successive day. For surely the miracle of the days of Chanukah — that the light burned when there was only enough to burn for one day and it burned for eight days — surely each successive day the miracle is greater and more wondrous, and therefore surely more light is needed each successive day. However, Bais Shammai maintain that for this very reason — because of the greatness of the light that is drawn each day increasingly — for this very reason, one decreases each day. For the wicked and distant ones are not worthy of using this light — similar to what our Sages said (Midrash Rabbah, ch. 12): the Holy One, blessed be He, saw that the world was not worthy of using the light of the seven days of Creation, and He stood and hid it for the tzadikim, etc. Therefore, they maintain that now too, when the tzadikim perceive a great light, they must conceal the light — and the more they perceive, the more they must conceal, so that the wicked and distant ones should not benefit from it, as above. This is the aspect of "decreasing each day."

But Bais Hillel — who are from the students of Hillel, who occupied himself with drawing the distant ones very close — therefore follow their reasoning and say: one increases each day. For on the contrary — the more the tzadikim draw down a great and increasing light — correspondingly, they must illuminate the world more and more, to illuminate for all who come into the world, in order to draw close all who are very, very distant — to illuminate for those who are very small and lowly — to heal all the most gravely ill, may the Merciful One save us. For just as the more gravely ill the patient is, the more he must seek a greater Rebbe for himself, as above — so too, the more the Rebbe and the Tzadik attains an ever-greater stature, he must illuminate even within those who are most small and lowly. For this is the essential aspect of his stature and his greatness — to draw close the most distant. For this is the essential greatness and glory of Hashem yisbarach, as is written in another place (Likutay Moharan I, 10).

For even though one surely must conceal the great light — and especially when one attains very great and immense levels and perceptions — surely one must conceal and hide the light, for the world is not worthy of using them — nevertheless, they devise such stratagems and establish such rectifications and clothe the light in such wondrous garments and constrictions, that they illuminate even in those who are very small in stature, as above. And through this, they increase and go on, illuminating the light below more and more each and every day — in the aspect of "increasing each day." For "one elevates in holiness and does not diminish" (Berachos 28a). And one may ask: would it enter the mind to diminish holiness, G-d forbid? Rather, this is the aspect mentioned above: that there are tzadikim who are truly great in stature, yet from the intensity of their holiness, they cannot bear the world. And therefore, through the intensity of their holiness, they distance and push down, G-d forbid, certain people — because they are angry with them, because they cannot bear their unseemly deeds. But Hashem yisbarach does not desire this — for He is One who desires chesed — and He wants the tzadikim to have compassion upon Israel always and draw them close, even if they are as they are. And even if He Himself yisbarach is in great anger with them because of their evil deeds — He wants the tzadikim to pray for them and draw them close, as our Sages said regarding the verse: "And Moshe took the tent and pitched it outside the camp, far from the camp" (Exodus 33:7) — because they sinned so greatly. Hashem yisbarach said: "I am in anger and you are in anger — if so, who will draw them close?" — etc. — as brought in the commentary of Rashi there. And similarly, we find with several prophets and tzadikim that Hashem yisbarach Himself complained before them and told them the greatness of His pain, as it were, that He has from the abundant sins of Israel — and when they strengthened His words and did not advocate well for Israel, He was very displeased with them. As we find with Hoshea the prophet (see Pesachim 87a), and with Eliyahu, who said: "I have been very zealous," etc. (I Kings 19:10) — and [Hashem] said to him: "And Elisha ben Shafat you shall anoint as a prophet in your place" (I Kings 19:16). And our Sages explained (Yalkut Shimoni, cited by Rashi): "I have no need for your prophecy — because you prosecute Israel." For Hashem yisbarach wants only that they should advocate for Israel and have compassion on Israel — even on the worst ones — to draw them all close to Him yisbarach, like Moshe Rabbeinu, alav hashalom, who gave his life for Israel and said: "And if not, erase me, please" (Exodus 32:32) — etc.

And this is the aspect of "one elevates in holiness": the more one comes and ascends in holiness, more and more, and perceives the perception of G-dliness more — one must be elevating more and more souls. "And does not diminish" — that is, they should be careful not to be diminishing souls through the greatness of their holiness. That is, they should not reach a state of displeasure with Israel through the greatness of their holiness and their perception of Hashem yisbarach — that on account of this they cannot bear the worst ones, until they become angry with them, until they could push them down, G-d forbid. This is the aspect of "decreasing each day" that Bais Shammai said, as above. For this is not so — rather, one must "elevate in holiness and not diminish." For the more one reaches an ever-greater stature and an ever-greater perception, one must devise and create new constrictions with wondrous stratagems, until one can draw close more and more souls, and heal even the very, very worst and ill, as above. And all this is the aspect of the Chanukah light that is lit below ten tefachim. And therefore, one must increase each day, as above.

And therefore the miracle of Chanukah was through the Kohanim. For the Kohen is the aspect of chesed, the aspect of Avraham. Through this, one cuts the Malchus from the four kingdoms and vivifies it from the light of the Face that illuminates during the Three Festivals, as above. And therefore, Chanukah is called by the name Chanukas [dedication of] the Bais HaMikdash, which took place in those days. For the essential light of the Face is in the Bais HaMikdash, where one ascends on the festivals to receive the light of the Face, as above. And this is the aspect of Chanukah — to vivify the Malchus from the light of the Face, in order to merit through this the perception of G-dliness — which is the essential kindling of the Chanukah light, as above.

And this is the aspect of: "For a candle is a mitzvah, and the Torah is light, and the way of life is the rebuke of discipline" (Proverbs 6:23). For it is explained there in the Torah-teaching mentioned above that through tochachah, the chesed is revealed — through which the Malchus — chochmah tata'ah — is rectified — through which one merits the perceptions of G-dliness, see there. For through the chesed, one cuts her away from the four kingdoms and vivifies her from the light of the Face, etc. And this is: "For a candle is a mitzvah, and the Torah is light" — and this is the aspect of the perception of G-dliness through the constrictions, from which all the lights and the kindling of all the holy candles derive, as above — which is the aspect of the Chanukah light, as above. And this one merits through: "and the way of life is the rebuke of discipline" — that is, through tochachas musar — the aspect of tochachah mentioned above — through which one merits chesed, as above — through which one can vivify the Malchus, as above. And this is: "and the way of life is the rebuke of discipline" — that through tochachas musar, one draws down life to vivify the Malchus — chochmah tata'ah — through which one merits the perception of G-dliness through the constrictions — which is the aspect of: "for a candle is a mitzvah, and the Torah is light," as above. And this is why the mitzvah is metaphorically called a "candle" and the Torah is called "light." For even though both the Torah and the mitzvah are both aspects of constrictions for the perception of G-dliness, as above — nevertheless, even within the constrictions and the intellects themselves, there are many, many levels. For one must illuminate from intellect to intellect and from constriction to constriction, as understood there. And therefore, the Torah in relation to the mitzvah is in the aspect of light to a candle. For many, many constrictions and intellects are needed in order to merit the perceptions of G-dliness — all of them in the aspect of light and candle that illuminate. Fortunate is he who merits them.

And this is the aspect of the mitzvah of bikur cholim [visiting the sick]. For one must visit the sick person and show him a welcoming face — that is, people come to him and attend to his affairs and do all that he needs, as is stated in the Shulchan Aruch (Yoreh Daya 335:8). And this is the aspect of the illumination of the face — for they do not hide their faces from him and do not conceal themselves in their houses, but rather come to him and tend to his needs and speak to his heart. All of this is the aspect of the illumination of the face. And through this, one draws upon him life-force from the aspect of the illumination of the Face from above — from which the essential life-force comes, to give life to the sick person, in the aspect of: "in the light of the king's countenance is life" (Proverbs 16:15) — as is written in the Torah-teaching mentioned above. And therefore, the Shechinah is above the head of the sick person (Shabbos 12b), as it is written: "Hashem will support him upon the sickbed; all his lying down You have overturned in his illness" (Psalms 41:4). That is, the aspect mentioned above — that specifically because he is ill, the light of the Shechinah is drawn upon him — which is the aspect of the light of the true Tzadik who watches over all the sick, and especially the most ill — those who are in the aspect of "all his lying down overturned in his illness" — upon whom he attends most especially, to draw down to them healing, to give them life in the physical and the spiritual, in a way that he can illuminate within them the perceptions of G-dliness, as above. For this is the essential greatness and stature of the Tzadik — that he endeavors to heal the most ill. And therefore, specifically because he is ill and "all his lying down is overturned" — for this very reason, the Shechinah is above his head — which is the aspect of the light of the Tzadik, for the tzadikim are the Shechinah of the Omnipresent.

And this is the aspect of: "And Hashem appeared to him" (Genesis 18:1) — to visit the sick person. For specifically because he is ill and one must visit him — through this specifically: "Hashem appeared to him" — the aspect of the perceptions of G-dliness that the sick merit through the light of the Tzadik, who is the Shechinah, as above.

And this is the aspect of Chanukah and Purim, which are the aspect of the mitzvah of bikur cholim. For they are very holy and good days — and nevertheless they are on weekdays, for work is not forbidden on them. And they are in the aspect mentioned above — the aspect of illuminating the perceptions of G-dliness upon the most ill — through the greatness of the power of the Tzadik who can make such wondrous vessels and constrictions, etc. — as above. And it is like a parable: when a person is healthy, surely the King does not come to the person to show him His face. Rather, whoever wishes to receive the King's face and to delight in the light of His countenance must cleanse and purify himself very well, and adorn himself properly, and wait at the doors of the King, and ask of those who see the King's face that they receive permission for him to enter — and do all the stratagems that pertain to this — until he merits to come before the King, according to his level: whether to enter the King's courtyard or the house or the palace, etc. — so that the King should illuminate upon him His radiant face. But when one of the King's men is ill and bedridden, may the Merciful One save us — then, when the King's mercy is aroused to give him life from the light of His face, the King Himself must go to him, to his house, to illuminate upon him His face and give him life. And this is the aspect of: the Shechinah is above the head of the sick person, as above.

And this is the aspect of Chanukah and Purim — which are holy festivals that were given to us to sustain us as we are today, in the days of the bitter exile, when the Congregation of Israel is called sick, as is written in the Holy Zohar, in the aspect of: "Support me with dainties, spread me among the apples, for I am sick with love" (Song of Songs 2:5). And from the intensity of our heavy illness, we cannot ascend and see and bow down before Him on our three pilgrimage festivals, to enter His holy House — which is the Bais HaMikdash — to receive the light of the Face. For on account of our sins we were exiled from our land and distanced, etc. — and we cannot, etc. Therefore, the Master of Mercy had compassion upon us in His immense mercy and added for us these two holy days: Chanukah and Purim — which the great tzadikim, the Men of the Great Assembly, established for us — in order to draw for us the light of the Face into our homes, in the intensity of our exile. So that each person should merit, in his own home, on Chanukah, to kindle the Chanukah light — which is the aspect of the light of the Face — the aspect of: "to make the face shine with oil" (Psalms 104:15) — which is the aspect of the perception of G-dliness, as above. And similarly, on Purim, each person draws upon himself the aspect of the receiving of the Torah that is received each year, in the intensity of the exile, in the aspect of: "they upheld and they accepted" (Esther 9:27). And therefore, Chanukah and Purim are in the aspect of raglayim [feet/festivals] (for they are the aspect of Netzach and Hod, which are the aspect of raglayim, as is known). And this is the aspect of the mitzvah of bikur cholim, which is a mitzvah performed with the raglayim [feet]. That is, the aspect mentioned above: that Hashem yisbarach has compassion upon us and goes to visit us and illuminates upon us His holy face — in the intensity of our exile, when we are such ill ones — as each person knows within his own soul. And He, in His mercy, visits us and gives us life through the light of His holy countenance — through the holiness of these holy days that He has given us: Chanukah and Purim — which are holy festivals on weekdays, which are the aspect of the days of exile — when we do not have the strength to ascend to Him, to the Bais HaMikdash, to receive from the light of the Face. Rather, He yisbarach draws for us the light of the Face into our homes — in order to give us life — through the great and true tzadikim of each generation, who engage in our rectification, who endeavor especially to give life to the most ill, as above.

And this is the aspect of why the poor go around on Chanukah to receive ma'os Chanukah [Chanukah money]. This is the aspect of the illumination of the Face from above — that Hashem yisbarach illuminates His face to us into our homes, as above. For it is impossible to receive the light of the countenance of the King of life except through tzedakah, as it is written: "I, through tzedek [righteousness], shall behold Your face" (Psalms 17:15). And therefore, on the festivals, when one must ascend on the pilgrimage to the Bais HaMikdash to receive the light of the Face — therefore, each man according to the gift of his hand must bring the olas re'iyah [pilgrimage offering], as it is written: "and he shall not appear before the face of Hashem empty-handed" (Deuteronomy 16:16) — etc. But on the festivals, when one must ascend to the House of Hashem to receive the light of the Face, one must bring up the offering, which is his heartfelt donation — the aspect of tzedakah — and must exert himself to bring it up to the House of Hashem. But on Chanukah, the poor come to one's home — for they are "His broken vessels" (Zohar, Yisro 86a), in which the Shechinah of the light of His face dwells, as it is written: "I dwell with the crushed one" (Isaiah 57:15). And therefore, when Hashem yisbarach loves someone and wants to illuminate His face upon him, He sends him a poor person so that he may merit through him, as is written in the Holy Zohar (Yisro 86a): "Whoever the Holy One, blessed be He, loves — He sends him a gift of a poor person." And therefore, on Chanukah — when it is the aspect of Hashem yisbarach illuminating His face into our homes — therefore, in His mercy, He sends us the poor into our homes, in order that we should merit through them, in order to receive through them the light of the Face that illuminates then into our homes, as above.

And behold, the matter of the dispute of Bais Shammai and Bais Hillel mentioned above — regarding the drawing close of souls that are very, very distant, whom it is not fitting by law to draw close — where Bais Shammai say: one decreases each day, to conceal the light from them so that they should not be drawn close — and Bais Hillel say: one increases each day, for one must make such vessels and constrictions that one can illuminate even within them the light of G-dliness yisbarach, so that even they should be drawn close, as above — behold, the matter of this dispute is the aspect of the general machlokes [strife] in every generation against the complete tzadikim who engage in receiving the souls of the distant ones for Hashem yisbarach. For many, many rise against them — and even many among the great tzadikim dispute them — because the Attribute of Judgment clothes itself within them, and through this, hostility enters their hearts, until it appears to them as if he does not conduct himself properly, and they dispute him. As has already been in the world in most generations — and especially in our days, in ikvos d'Meshicha, when the prosecution among the Torah scholars has greatly increased — and especially against our great and awesome Rebbe, of blessed memory, upon whom [the machlokes fell] because he gave his life in opposition and occupied himself all his days with having compassion upon Israel — upon all the distant ones — to draw them close to Hashem yisbarach.

And this is the aspect of the dispute of the Tribes against Yosef HaTzadik. For Yosef is the aspect of the Tzadik who engages in drawing close to Hashem yisbarach by increasing the light each day — for he makes new wondrous constrictions and vessels each time, in a way that whoever wishes in the world can be drawn close. And on this account he is called Yosef — the aspect of "increasing each day," as above. And the Tribes — even though they were all holy, for they were all great tzadikim — disputed him on account of this, as above.

And this is the aspect of: "And Yaakov dwelt in the land of his father's sojournings" (Genesis 37:1) — and our Sages expounded (Midrash Rabbah): that he was converting converts (as brought in his [the Rebbe's] words [Likutay Moharan I, 228]). And this is: "These are the generations of Yaakov: Yosef" (Genesis 37:2). That is, Yosef walked in the path of his father Yaakov and also occupied himself with converting converts and drawing close distant souls. For everything that happened to Yaakov happened to Yosef — which is the meaning of "these are the generations of Yaakov: Yosef," as Rashi explains there: that everything he received from [his father Yaakov] and everything that happened to Yaakov happened to Yosef, etc. And all this is juxtaposed to the verse "the land of his father's sojournings" — which is the matter of Yaakov's converting of converts — and immediately juxtaposed: "These are the generations of Yaakov: Yosef" — the meaning of which is that he transmitted to him all his wisdom, as above. That is, as above: just as Yaakov converted converts through his profound wisdom — that he knew how to make such constrictions that he could heal even the most ill — so too, Yosef HaTzadik occupied himself with this constantly. For Yaakov transmitted to him all his wisdom — for the essential wisdom is to implant the perceptions of G-dliness in the world, to make known to the sons of man His mighty deeds, etc.

And this is the aspect of: "Yosef was seventeen years old, and he was shepherding his brothers among the flock" (Genesis 37:2). "Shepherding the flock" — this is the aspect of the leader of the generation, who is called everywhere by the name "shepherd of the flock." And this is: "seventeen years old," etc. — for seventeen in gematria equals tov [good], as is brought. That is, Yosef was good to all and was entirely good — and through this, he was able to draw close all. For he found even in the worst of the worst nekudos tovos [good points] — and through this, he drew them close to Hashem yisbarach. And this is: "and he was a lad among the sons of Bilhah and the sons of Zilpah" (Genesis 37:2) — who are the sons of the maidservants, who are the aspect of the lowly families of Israel. He would lower himself to them greatly, in order to draw them close. And on this account, the distant ones are called "sons of Bilhah and sons of Zilpah" — this is a hint that the Adversary and his forces had more hold upon them. And this is the aspect of "sons of Bilhah" — the aspect of "I will terrify you with horrors [balahos]" (Ezekiel 28:19) — and Rashi explains there: "demons." That is, the forces of the evil inclination — demons and kleepoas — which frighten and confuse and corrupt a person. And this is the aspect of "sons of Zilpah" — the aspect of: "a burning wind [zal'afah] seizes me from the wicked" (Psalms 119:53). For the forces of the evil inclination are the aspects of terrors and burning winds — and all who are drawn after them are called "sons of Bilhah and sons of Zilpah." And the great Tzadik — the aspect of Yosef — occupies himself with them and lowers himself to them in order to draw them close to Hashem yisbarach. And this is: "and he was a lad among the sons of Bilhah and the sons of Zilpah," etc. And Rashi explains: he would do youthful acts, etc. For the true Tzadik, in his profound wisdom, lowers himself to them so much that it appears as if he does youthful acts — for he speaks mundane conversation with them, and eats and drinks with them, and sometimes strolls and jests with them — and his entire intention is to draw them close thereby to Hashem yisbarach, as is understood from his [the Rebbe's] words in several places (Likutay Moharan I, 60; II, 78) — how much the Tzadik lowers himself to the world, all of which is considered by him youthful acts. But his intention is desired by Hashem yisbarach alone — for the sake of drawing close the very distant to Hashem yisbarach, for it is impossible to draw them close except through this. And this is the aspect of: "and he was a lad among the sons of Bilhah and the sons of Zilpah," etc. — as above.

And therefore he is called Yosef — the aspect of: "G-d has gathered [asaf] my disgrace" (Genesis 30:23) — for he gathers and nullifies all the disgraces and shames from Israel, for he returns them in teshuvah and draws them close to Hashem yisbarach. And this is the aspect of: "May Hashem add [yosef] to me another son" (Genesis 30:24) — on account of which he is called Yosef. That is, the Tzadik occupies himself constantly with adding and drawing close new souls each time — and he constantly asks Hashem yisbarach for this — the aspect of: "May Hashem add to me another son" — that Hashem should add for him each time a new student, who is called a "son" — for whoever teaches his fellow's son Torah, it is as if he bore him (Sanhedrin 99b). And he searches and seeks constantly to add and draw close new ones — in the aspect of: "May Hashem add to me another son." And therefore: "And Yisrael loved Yosef more than all his sons, for he was a son of his old age [ben zikooneem]" (Genesis 37:3) — he loved him greatly for this reason. For He desires this — to have compassion upon all and to devise stratagems to draw close all. And this is: "for he was a ben zikooneem to him" — zaken [elder] is the aspect of very great compassion — the aspect of "an elder full of compassion" — the aspect of the Thirteen Attributes of Mercy [tlaisar tikunay dikna], which are very great mercy. That is, he received from him all the Thirteen Attributes of Mercy, which are the aspect of zaken, as above — through which he has compassion upon all and draws close all. And this is how Onkelos translates "ben zikooneem": "a son of wisdom [bar chakim] is he to him." A bar chakim indeed — for this requires a great wisdom, a wondrous wisdom, a very, very profound wisdom — in order to make such vessels and constrictions that he can draw close such distant souls, such ill ones, and implant within them the perceptions of G-dliness, as above.

And this is: "and he made for him a coat of many colors [kesones passim]" (Genesis 37:3) — the meaning of which is a garment of fine wool that has beautiful colors, the aspect of karpas and tichailes. That is, because he saw that he occupied himself with drawing close distant souls — therefore he made for him wondrous garments that have beautiful and wondrous colors — the aspect of a kesones passim. That is, the aspect of wondrous constrictions, which are the aspects of vessels and garments — in order that through them he could draw down the perception of G-dliness even to the very distant, as above. For the aspect of the constrictions mentioned above — which are the aspect of chochmah tata'ah mentioned above — they are comprised of all the colors. For they are the totality of all the vessels and garments of holiness — through which one perceives His G-dliness yisbarach, as is written in the Holy Zohar many times: "she is comprised of all the colors."

And this is what he dreamed (Genesis 37:7): "And behold, we were binding sheaves [alumim] in the midst of the field." The meaning of alumim is bundles/knots. That is, the aspect of the constrictions mentioned above, which are the aspects of knots. For a constriction is the aspect of a knot. That is, all of them were occupied with this — they were binding sheaves and making knots and constrictions in order to draw through them the perception of G-dliness. But the constrictions and the vessels of Yosef HaTzadik surpassed them all — in the aspect of: "and behold, my sheaf arose and also stood upright" — etc. — for his knot and his constriction arose and also stood forever and for eternity. "And behold, your sheaves gathered around and bowed down to my sheaf" — for they all need to receive from him the perceptions of G-dliness — through the wondrous constrictions that he made with his profound wisdom — through occupying himself with drawing close souls constantly. Through this he merited that even the great tzadikim who occupy themselves with this — with perceiving the perceptions of G-dliness through the constrictions — even they need to receive from him, for his surpasses them all — in the aspect of: "Many daughters have done valiantly, but you surpass them all" (Proverbs 31:29) — which is said regarding the true Tzadik who is the very greatest, who occupies himself with making vessels and garments and drawing down Torah with such true wisdom, until all can draw close to Hashem yisbarach. And this is the aspect of the praise of the aishess chayil, etc. (Proverbs 31) — the aspect of: "She seeks wool and flax" — which are the aspects of vessels and garments for the perception of G-dliness, etc. And this is the aspect of: "She is like the merchant ships, bringing her food from afar… She rises while it is still night and gives food to her household" — etc. — that in the overwhelming darkness of the night of exile of Jewish souls, she gives them sustenance, etc. And so the entire holy praise goes on and revolves. And this is the aspect of: "Her husband is known in the gates [she'arim]" — which are the aspect of "the measures [shi'urin] of the letters of the Torah" — that is, the aspect of the constrictions mentioned above that he draws down with his wisdom. Through them, Hashem yisbarach is known in the world — the aspect of "Her husband is known in the gates." And this is: "She opens her mouth with wisdom, and the Torah of chesed is upon her tongue" — and our Sages expounded (Sotah 49b): "This is one who studies Torah in order to teach it." That is, as above — that he teaches his Torah to others, to draw them close to Hashem yisbarach. And this is: "She watches the ways of her household" — that she watches the conduct of her household, how it should be conducted forever, in a way that her light should never be extinguished, so that the remnant of her wisdom shall remain for all generations, forever. For "the bread of idleness she does not eat" — for her bread and her Torah are not the bread of idleness, G-d forbid, for she was very, very diligent in the service of Hashem yisbarach. Therefore: "her children rise up and call her fortunate" — they are the students who are called children, whom she drew close to Hashem yisbarach. "Her husband praises her" — this is Hashem yisbarach, for Hashem yisbarach agrees with this, for He desires this — that he draw all close to Him — for He is One who desires chesed. And therefore: "Many daughters have done valiantly, but you surpass them all," as above.

And this is (Genesis 37:9): "And behold, the sun and the moon and eleven stars bow down to me." The sun and the moon are the aspects of the giver and the receiver, the aspects of the upper intellect and the lower intellect — the aspects of the Rebbe and the student. For the Tzadik, who is the Rebbe, is called "sun," as it is written: "And the sun rises and the sun sets" (Ecclesiastes 1:5) — and our Sages expounded (Kiddushin 72b): "before one set," etc. And the moon is the aspect of the student who receives the light from his Rebbe like the moon from the sun. And the eleven stars — this is the aspect of the distant souls that are drawn close to Hashem yisbarach. They are very holy souls — but initially they were in the depths of the kleepoas — and they ascended from there, in the aspect of the eleven spices of the ketores. And this is the aspect of the eleven stars — the aspect of: "and those who bring the many to righteousness, like the stars" (Daniel 12:3). And all of them bow down to me — for the great Tzadik draws down such intellects that all the great and the small and all the distant ones wish to be drawn close, and all of them need to receive from him. For it has already been explained above that even within the constrictions themselves, there is the aspect of the upper intellect and the lower intellect — for there are many, many levels within them — and there is among them the aspect of Rebbe and student, sun and moon, etc. And all of them must submit and bow down and be nullified before the greatest Tzadik — the aspect of Yosef — for he implants the perceptions of G-dliness within all of them, as above.