בית הכנסת ג

This is the aspect of Rosh HaShanah. On Rosh HaShanah the world was created → therefore then we work to make a paved path to Eretz Yisrael (for all our hope is to return there soon). The essential revelation of kedushas Eretz Yisrael is on Rosh HaShanah: "Tamid ainay Hashem Elokecha bah maiRaishis haShanah" — "The eyes of Hashem your God are always upon it, from the beginning of the year" (D'varim 11). The essential path to Eretz Yisrael = drawing the Chesed Chinam through which the world was created → this is accomplished on Rosh HaShanah ("this day is the beginning of Your works"). The world was created then through His chesed, with the Asarah Ma'amaros → we reveal His Malchus over us: He is the Creator, the Ruler, by His will He gave it to them, by His will He took it and gave it to us.

Chapter Headings for Hilchos Pesach (continued) & ConclusionBased on LM I:215

The twenty-four types of pidyonos [redemptions — the practice of bringing a monetary redemption to a tzaddik to sweeten harsh judgments] that sweeten the twenty-four courts [batai dinim — channels of Divine judgment through which all harsh decrees flow] — this is the aspect of the twenty-four priestly gifts. For the kohain [priest] is the aspect of the rav and tzaddik [the righteous leader], to whom one must give from everything as a pidyon — and they are twenty-four. This is the aspect of the twenty-four books of the Torah; the aspect of the twenty-four adornments of the bride, etc.; the aspect of "v'chadah al shichmah" — "her pitcher upon her shoulder" — mentioned in the Zohar HaKadosh. This is the aspect of the twenty-four chapters of Maseches Shabbos. From the intensity of the dinim [harsh Divine judgments] in the twenty-four, the grasp of the twenty-four species of impure birds is derived — those from which Hashem commanded us to separate. This parshah is read on Pesach, for then is the Seder of Sh'mini.

This is the aspect of (Yeshayahu 54): "V'samti kadchod shimsho'sayich" — "I will set your windows of rubies" — mentioned in the Zohar HaKadosh regarding the aspect of the twenty-four. This is also the aspect of the twenty-four priestly and Levite watches; and the twenty-four hours of the day — which are the aspect of the twenty-four permutations of the Name A-d-n-y, sweetened through the twelve permutations of the Tetragrammaton of the day and twelve of the night (see Likutai Torah of the Arizal on Yeshayahu 13b). All of this is the aspect of the forty-nine days of the Sefirah [Sefiras HaOmer — the forty-nine-day counting period between Pesach and Shavuos], as above.

The essential Sefirah begins with the waving of the omer and counting — to draw the mochin [Kabbalistic intellective lights — channels of holy consciousness] in orderly fashion, level by level, in order to merit ascending to the holy Dikna [the Divine "Beard" — Kabbalistic configurations of supreme mercy], the aspect of Ra'ava d'Ra'avin [Aramaic: "the Will of wills" — the supreme, all-encompassing Divine pleasure revealed at Shabbos Minchah; the highest root of Ratzon] on Shavuos [the festival of the Giving of the Torah]. Each day an illumination and sweetening is drawn from there — for the way is that whenever one prepares oneself to ascend to a certain level, an illumination is immediately drawn from the ultimate summit of that level. This is the aspect of (Yeshayahu 46): "Magid mairaishis acharis" — "He declares from the beginning the end." Therefore there are seven weeks, seven times seven — to elevate all those who have fallen from sh'mad [forced apostasy; spiritual destruction — here a Kabbalistic term for the state of being cut off from holy Ratzon] to ratzon [Divine Will — the supreme desire/will of the Creator, the core concept of this entire Torah]. This is what the gairim [converts] and those very far away need — and likewise every person according to his level, his ascents and descents, needs this at every time, as above. As explained in the name of the Baal Shem Tov z"l on the verse "V'sartem va'avadtem..." — "You will turn aside and serve..." Therefore one must work to elevate from the aspect of (Mishlai 24): "Sheva yipol tzaddik v'kam" — "The righteous one falls seven times and rises" — in which all the falls and descents of every person are included. One must sustain them through the seven restorers of reason — binding them to the Torah, the aspect of (ibid. 9): "Chatzva amudehah shiv'ah" — "She has hewn her seven pillars" — comprised of all seven middos [character traits / Divine attributes], the seven days of building, the seven days of Beraishis [Creation]. All through the power of the true tzaddikim who are comprised of the Seven Shepherds — the last of whom is Dovid, who is Mashiach [the ultimate Redeemer], who will be comprised of all of them. Through him is the essential hope, and all strengthening even now comes from there. Therefore Dovid equals fourteen in gematria [the numerical value of Hebrew letters] — twice seven — the aspect of "sheva yipol," the aspect of "sheva so'avos b'libo" — "seven abominations in his heart" (Mishlai 26), the seven chambers of Gehinnom, the seven lands, etc. — all aspects of the seven of descent. One must elevate from there to the Torah — "Chatzva amudehah shiv'ah" — and the aspect of (Tehillim 119): "Sheva bayom hilalticha" — "Seven times a day I praise You" — said regarding Bircas Kri'as Shma. One transforms the descent into ascent — the aspect of (Tehillim 12): "Imros Hashem amaros t'horos... m'zukak shiv'asayim" — "The words of Hashem are pure words... refined sevenfold." Therefore Dovid said (Shmuel I 20): "K'fesa baini..." — "There is but a step between me [and death]..." This is the aspect of twice twenty-four — the aspect of Ka"D Ko"D — totaling forty-eight. This is the aspect of the forty-eight things by which the Torah is acquired — which subdue the aspect of Cham [=48 in gematria], the aspect of Mitzrayim. Then the Torah is acquired — comprised of forty-nine facets. Through this one merits on the fiftieth day, which comprises all, to ascend to Ra'ava d'Ra'avin — the Yud-Gimmel Tikkunai Dikna [the Thirteen Rectifications of the Beard — Kabbalistic configurations of supreme mercy through which harsh judgments are sweetened] — studied on Shavuos in the Idra Rabbah [a section of the Zohar]. From there is the pidyon — the fiftieth gate, the aspect of Shavuos. Now we merit this, etc. — but the essential completion will be through Mashiach. All of this is the tikkun [rectification] of the Airev Rav [the Mixed Multitude — the insincere converts who left Mitzrayim (Egypt) with Yisrael] who blemished the upper da'as [holy knowledge/awareness], the enlarged daled of "Echad," as brought in the Likutai Torah of the Arizal, Parshas Bo, on Parshas Kadaish. The prohibition of chametz on Pesach is the aspect of the blemish of the Airev Rav. He Who said to His world "Enough!" shall say "Enough!" to our troubles — the aspect of (Iyov 28): "Kaitz sam lachoshech" — "He has set a limit to the darkness" — and: "Asher samti chol g'vul layam" — "I have set sand as the boundary for the sea." All through the aspect of Dovid, whose gematria is Dai [=14, "enough"] — for he is the aspect of Mashiach who will say "Enough!" to our troubles and redeem us. So too now for every individual — that there be a limit to the troubles of his soul, to redeem him through the pidyon. "Ki im Hashem hachesed, v'harbai imo f'dus, v'Hu yifdeh..." — "For with Hashem is lovingkindness, and abundant redemption is with Him, and He will redeem..." — "Podeh u'matzil, hapodainu miyad m'lachim..." — "He redeems and saves, He who redeems us from the hand of kings..." — "Ki fadah Hashem es Yaakov u'g'alo..." — "For Hashem has redeemed Yaakov and rescued him..." These are said every day. "Baruch Podeh u'Matzil, Baruch Sh'mo" — which in gematria equals "Ratzon" — as above. The general principle: the tzaddik, the aspect of Moshe, who works to elevate from sh'mad to ratzon — this is also needed by every person according to his level. For even upright people, when they turn aside from Hashem, this is considered avodah zarah [idol worship] — the aspect of sh'mad, rachmana litzlan — as brought in the name of the Baal Shem Tov z"l on the verse "V'sartem va'avadtem elohim achairim." Even one who has fallen and become exceedingly far, however he may be — upon all of them the mercy of the tzaddik reaches to awaken and elevate him from sh'mad to ratzon. This is essentially through the power of the pidyon — through the Metzach HaRatzon [the Forehead of Divine Will — the Kabbalistic "higher forehead" that radiates pure Ratzon, in contrast to the metzach hanachash (forehead of the serpent) that radiates denial of Ratzon]. The tzaddik, through the greatness of his power, draws chesed [lovingkindness], rachamim [mercy], and wondrous ratzon from there — until the ratzon illuminates downward, even in all the lowest levels, even in the ten crowns of impurity. The holy ratzon reaches all the nefashos [souls] that have fallen there — until even there they are aroused each time with a strong ratzon and good yearnings for Hashem. For those who have fallen so greatly cannot be revived and brought back except through ratzon — illuminating upon them from above, from the upper Ratzon, from the Metzach HaRatzon — down to the very lowest level, until even those who fell through the intensity of the dinim to the aspect of "metzach ishah zonah" are also aroused with a good and strong ratzon for Hashem, and elevated from sh'mad to ratzon. For it is known that the lower one has fallen, the higher the place from which mercy must be aroused upon him. This is the aspect of Sefiras HaOmer — waving the omer of barley, which is the aspect of animality, the minchas k'na'os [jealousy offering] of the sotah [the suspected adulteress] — the blemish of licentiousness that comes through a ruach shtus [spirit of foolishness], through the metzach ishah zonah [the "forehead of the harlot" — brazen impurity]. Now we begin to draw an illumination from the summit of the ascent — that we will merit on Shavuos, the Metzach HaRatzon. Through this power we wave the omer of barley to sweeten the dinim and nullify the spirit of foolishness — the animalistic behavior, the aspect of barley which is animal food — elevating everything to Hashem through the kohain who waves it in the Beis HaMikdash [the Holy Temple] in all six directions, declaring that all belongs to Hashem. This is the daled of "Echad" — where we proclaim His sovereignty in all six directions. In these lowest levels one can only be aroused through ratzon. Then one begins to count seven weeks to purify oneself from the contamination of Mitzrayim and merit drawing upon oneself each day holy mind and da'as — the aspect of the kedushah of kabbalas haTorah [the receiving of the Torah]. All of this is explained in the Torah "V'es ha'orvim tzivisi" (LM II:4), spoken on Shavuos — there it is explained about the metzach of the nachash [the "forehead of the serpent" — the root of atheistic/naturalistic thinking that denies Divine will], the root of the wisdom of nature, which must be subdued through tzedakah [charitable giving]. Through this one rectifies the blemish of the long-lived elders of the generation who lack completeness, and through this strengthens the Metzach HaRatzon. For a person must add kedushah and da'as each day all the days of his life — this is the essential meaning of long life. See there well. All of this is the aspect of the Sefirah — counting the days of the Omer — through which one draws each day holy mind and intellect, as explained well in the kavanos [Kabbalistic meditations] of the Arizal. But all this power is drawn from the tzaddik, the aspect of Moshe, who stands between sh'mad and ratzon, elevating from the contamination of Mitzrayim [Egypt — also a Kabbalistic term for spiritual constriction] (full of kefiros [heretical denials of God] and licentiousness — all the aspect of sh'mad) to ratzon. The essential tikkun is through all three tzaddikim who departed on Shabbos at Minchah in Ra'ava d'Ra'avin, the Ratzon of retzonos — Yosef, Moshe, and Dovid. For this reason we say "Tzidkas'cha" three times then. Mashiach will be comprised of all of them, and through him will be the essential tikkun. For the tikkun of everything depends only on the true tzaddikim who are the aspect of Mashiach — the aspect of these three tzaddikim. The essential tikkun is through the illumination of the Ratzon, as above — and as our Master and Teacher z"l spoke abundantly about this: that the essential thing is the ratzon, as explained in our writings at length. For there are young people who are still upright and have not yet corrupted — and even they must be awakened to merit arichas yamim [long life] of kedushah, adding kedushah and da'as each day. This is the aspect of Yosef — the aspect of additional kedushah (tosefes). For Yosef conquered his inclination and stood in the test, and through his power all who truly wish to do so can also conquer their inclination and constantly strengthen themselves with a strong ratzon for Hashem — adding kedushah and da'as each day. But there are many who have already corrupted greatly — some exceedingly so, rachmana litzlan — and this is very common, especially now. They need to be elevated. This is the essential work of Moshe Rabbainu, who is always engaged in elevating from sh'mad to ratzon. Moshe is called by this name because "Ki min hamayim m'shisihu" — "For I drew him from the water" — hinting at the future: Moshe descends into the depths of the treacherous waters of Mitzrayim and draws up the fallen nefashos that have fallen into the waters of the Flood itself, rachmana litzlan. For Moshe is the tikkun of the waters of the Flood — as brought in the writings on the verse "B'shagam hu vasar" — "B'shagam" has the same letters as "Moshe." The galus [exile] of Mitzrayim was to rectify the sin of the generation of the Flood — for this reason they threw the children into the river, and Moshe too had to descend there. He emerged through Bas Pharaoh herself, who converted then. For this he is called Moshe — to hint that through the greatness of his power (to elevate from sh'mad to ratzon), when he was born and descended into the river of Mitzrayim, not only could the river not swallow him, but through his power he instilled thoughts of teshuvah [repentance; return to God] in Bas Pharaoh until she converted — the aspect of elevating from sh'mad to ratzon — until she herself drew him physically from the river. So too now, all his work is always to draw all the fallen from the treacherous waters, from the waters of the Flood — all through the power of the sweetening drawn from the upper Ratzon to which he ascended. When these nefashos are elevated — whether b'nai Yisrael returning in teshuvah or gairim converting — he raises them to the Metzach HaRatzon and constantly strengthens them not to err, chas v'shalom, after the wisdom of nature drawn from the metzach of the nachash — from which comes all desire for money, in which all avodah zarah is rooted, the aspect of sh'mad. This is a general principle: all the middos — whether good or bad — are all interconnected, as brought elsewhere. "Mitzvah goreres mitzvah, va'avairah goreres avairah" — "One mitzvah leads to another, and one avairah leads to another." Therefore when one falls, chas v'shalom, and the desire for money overpowers — chasing vanity with tremendous exertion to earn money (usually unsuccessfully, and if sometimes earning, it is never enough, especially nowadays) — then all the other desires return and overpower: envy, desire, honor — especially the general desire, which is the root of the evil inclination. For the blemish of the bris [the covenant — referring to sexual purity] and the blemish of the desire for money are interconnected, as brought in the Torah "Tzivisa tzedek aidos'cha" [LM I:23]. Therefore, even when these nefashos have been elevated and the illumination of the Metzach HaRatzon shines upon them, the adversary still lies in ambush constantly — renewing himself against every person each day, as our Sages said (Kiddushin 30b) — especially against those who have already stumbled. He schemes to cause them to fall again, chas v'shalom. The essential cause is that the illumination of the Metzach HaRatzon is not yet strong enough within them, as explained in the Torah. Then one must return and strengthen himself by giving abundant tzedakah to strengthen the ratzon. This is the aspect of Dovid — the essential aspect of Mashiach, Mashiach ben Dovid — who waged a great war against the metzach of the nachash (the aspect of Golyas, as explained there). Now the essential hope is through him — he fights against the metzach of the nachash so that emunas haRatzon not weaken (from which come all the falls, chas v'shalom) — strengthening every single person each day, however he may be, to renew himself each day with strong retzonos for Hashem — even if whatever passed over him has passed. All through the power of tzedakah. And if one cannot give tzedakah properly, it has already been revealed that when one is zealous with the jealousy of Hashem Tz'vakos, it is considered like tzedakah, and through this one sweetens the charon af [Divine wrath] — the aspect of Pinchas: "Haishiv es chamasi mai'al b'nai Yisrael b'kan'o es kin'asi b'socham" — "He turned back My wrath from upon b'nai Yisrael by being zealous with My jealousy among them." He engages in this constantly — strengthening the ratzon each time through wondrous tikkunim — until the holy ratzon illuminates in every person however he may be, elevating him each time from doubts, etc. This too is the aspect of elevating from sh'mad to ratzon. He has completed, and he will complete. Therefore Dovid in gematria equals Dai — the aspect of Sha-dai — the aspect of (Beraishis 43): "V'Ail Shadai yitain lachem rachamim, v'shilach es achichem achair..." — "May God Almighty give you mercy, and send your other brother..." — hinting at the end of this geulah [redemption from exile]: He Who said to His world "Enough!" shall say "Enough!" to our troubles. This applies both collectively and individually: collectively — that He say "Enough!" to our troubles, for the servitude has already lasted so long and the galus has extended exceedingly. Certainly, ultimately He will say "Enough!" and hasten to redeem us with an everlasting geulah, as it is written (Eichah 4): "Lo yosif l'haglosaich" — "He will no longer exile you." And individually — for each person, especially those who have already begun somewhat and the true tzaddik has already elevated them from where he elevated them (as each one knows in his own soul) — and yet what passes over them each day continues to pass. They must trust in the power of the elders of kedushah who work to strengthen the ratzon and draw upon us the aspect of Dovid Mashiach — who will say "Enough!" to the troubles of every individual soul. "Ki kaitz sam lachoshech" — "He has set a limit to the darkness" — and certainly He will not contend forever. The essential thing is to strengthen oneself through the power of the tzaddikim. Thus these three tzaddikim — Yosef, Moshe, Dovid — who departed in Ra'ava d'Ra'avin at the ais ratzon [time of Divine favor] — accomplish three tikkunim: (1) Yosef: to elevate and strengthen those who are still upright — that they not fall, not turn aside, chas v'shalom, in the aspect of "V'sartem va'avadtem" — but constantly strengthen themselves with a strong ratzon for Hashem. (2) Moshe: to further elevate those who have already fallen to wherever they have fallen — actually raising them up. (3) Dovid: the essential aspect of Mashiach, Mashiach ben Dovid — whose essential work is to complete the geulah, both collectively and individually: even those already elevated from sh'mad to ratzon must be strengthened not to fall again through whatever passes over them. Through this the geulah will be completed and He will say "Enough!" to our troubles, speedily in our days, amain. This is what is written in the sefarim: the essential sweetening of the dinim is to transform "tzarah" into "r'tzai" [same letters rearranged: from "trouble" to "desire/will"]. For the essential tikkun is through the aspect of r'tzai — the aspect of the upper Ratzon — as above. This is the aspect of what we say every day after Bircas HaTorah: the Mishnah of "Elu d'varim sh'ain lahem shi'ur" — "These are the things that have no measure: pe'ah, bikurim, r'ayon, g'milus chasadim, and Talmud Torah." For it has already been explained that the essential thing is the ratzon — through which one merits Torah, etc. — and all good. The holy discourse is already printed in Sipurai Ma'asiyos regarding the greatness of the ratzon — which is the main thing. This is the aspect of "these things that have no measure" — for they are all mitzvos through which one merits the illumination of the Ratzon. Therefore they have no measure — for the holy ratzon has no measure, because it is effective at every level, for every person in the world. Even one at an exceedingly low level benefits from the good ratzon — for through the good ratzon everything can be elevated. Conversely, even one at a very exalted level still needs ratzon — to strengthen himself with ever-newer ratzon for Hashem, for "ligdulaso ain chaiker" — "His greatness is unsearchable." Therefore the ratzon is in the aspect of "without measure." Pe'ah and Bikurim are the aspect of tzedakah given from the produce and seven species to the kohain and to the poor — through which one merits ratzon, subduing the metzach of the nachash and strengthening the Metzach HaRatzon. Pe'ah and bikurim must be given immediately at the beginning of the produce: pe'ah at the time of harvest immediately, and bikurim as soon as the fruit begins to ripen. This is the aspect of the beginning of tzedakah — which is very precious — through which one merits ratzon, as explained in the Torah. The produce and fruits need to be rectified most from the sin of Adam HaRishon, which took hold especially in work of the land, as it is written (Beraishis 3): "Arurah ha'adamah ba'avurecha, b'itzavon tochlenah..." — "Cursed is the ground because of you; in suffering shall you eat of it..." From there come all the toils of the thirty-nine labors. The Torah therefore commanded that immediately upon harvesting, one give pe'ah to the poor — to purify the produce from the contamination of the nachash and draw upon it the illumination of the Ratzon, drawn essentially through tzedakah. Bikurim are even more precious — for they are brought to the Beis HaMikdash, where the illumination of the face of Hashem (the aspect of the upper Ratzon, the aspect of panim) essentially shines. Their primary time is Shavuos — Yom HaBikurim — kabbalas haTorah, whose essence is through the ratzon. Therefore on Shavuos He appeared as an Elder — the aspect of an Elder of exalted countenance — the aspect of ratzon, as explained there. R'ayon is the mitzvah (Devarim 16): "Shalosh p'amim bashanah yairah'eh chol z'churcha es p'nai Hashem Elokecha" — "Three times a year all your males shall appear before the face of Hashem your God" — on the three regalim, which are the Mikra'ai Kodesh that call forth and reveal the Ratzon. Therefore one must then ascend and be seen in the Beis HaMikdash before the face of Hashem — to receive there the illumination of the Ratzon that is the aspect of the face of Hashem, shining in the Beis HaMikdash most intensely. Therefore r'ayon too has no measure — for the ratzon has no measure. G'milus chasadim is the totality of all forms of tzedakah — whose essential purpose is for the sake of the ratzon — and therefore it has no measure. All of this is in order to merit kabbalas haTorah anew each day. Therefore Talmud Torah also has no measure — for the essential kabbalas haTorah is through the completeness of the ratzon, which has no measure. Therefore we say this Mishnah every day after Bircas HaTorah — for each day one must draw upon himself the aspect of kabbalas haTorah anew, as it is written (Shemos 19): "Bayom hazeh ba'u midbar Sinai" — "On this day they came to the wilderness of Sinai" — and Rashi explains: each day it should seem in your eyes as though today you are standing at Har Sinai. As it is written (Devarim 6): "Asher Anochi m'tzav'cha hayom" — "That I command you today" — each day they should seem like new. Therefore we make Bircas HaTorah every day, saying: "Baruch Atah Hashem, nosain haTorah" — "Blessed are You, Hashem, Who gives the Torah" — in the present tense, for He gives us the Torah anew each day. The essence of this is through the renewal of the ratzon that must be renewed each day — as our Master and Teacher z"l said in the holy discourse: no person is alike to his fellow, and no day is alike to its fellow, regarding the renewal of the ratzon. Thus each and every day — especially in the morning, when the neshamah is renewed in the aspect of "Chadashim lab'karim" — one must strengthen himself with a new holy ratzon. This is the essential kabbalas haTorah each day — for which we make Bircas HaTorah. Therefore we then say this Mishnah — "These are the things that have no measure" — the aspect of the illumination of the Ratzon that has no measure: the essential kabbalas haTorah anew each day. This itself is the aspect of Bircas Kohanim — said immediately after Bircas HaTorah. For the essential tachlis is that through the ratzon one merits the aspect of (Yeshayahu 61): "V'amdu zarim v'ra'u tzon'chem... v'atem kohanai Hashem tikaraiu" — "Strangers shall stand and tend your flocks... and you shall be called priests of Hashem" — that you will not need to engage in any of the thirty-nine labors, etc. "Y'varechecha Hashem" — "May Hashem bless you" — with money, etc. Through the ratzon one merits yir'ah — a vessel to receive chesed — through which one needs no occupation at all. This is: "Y'varechecha Hashem" — with money — parnasah and wealth of kedushah, needing no occupation — the money and livelihood drawn through His kindness alone, the aspect of (Mishlai 10): "Bircas Hashem hi sa'ashir" — "The blessing of Hashem — it enriches." "V'yishm'recha" — "May He guard you" — from harmful forces, the aspect of fallen fears — that one be guarded from them and merit instead holy fear, the attribute of shamor [guarding]. Through yir'ah one merits the chesed through which one merits parnasah without toil, as explained there. "Ya'air Hashem panav ailecha vichuneka" — "May Hashem illuminate His face upon you and be gracious to you" — the aspect of illumination of the face, the illumination of the Ratzon. "Yisa Hashem panav ailecha" — "May Hashem lift His face upon you" — the aspect of tzedakah, through which the essential lifting of the face occurs, the aspect of (Tehillim 17): "Ani b'tzedek echezeh fanecha" — "I in righteousness shall behold Your face." "V'yasaim l'cha shalom" — "May He grant you peace" — the aspect of "marbeh tzedakah, marbeh shalom" — "one who increases tzedakah, increases peace." For the essential tikkun is through tzedakah — through which one merits ratzon — through which one merits yir'ah — which is a vessel for chesed — through which one merits Hashem's blessing. All of this is contained in Bircas Kohanim — for kohanim specifically must deliver this blessing, being the aspect of chesed: "Olam chesed yibaneh" — "The world is built on chesed" — the aspect of "V'atem kohanai Hashem tikaraiu," as explained in the Torah. Therefore we engage in all this immediately after Bircas HaTorah — for the essential kabbalas haTorah each day anew is through the ratzon — the aspect of Bircas Kohanim and the Mishnah of "Elu d'varim sh'ain lahem shi'ur." [Connected above, to the matter of the upper all-encompassing pidyon:] Therefore, when the great true tzaddik makes a pidyon and the person has not yet seen his salvation — chalilah to entertain doubts about him. For certainly it is for a wondrous good: the pidyon was used for a much higher purpose — to make gairim, etc., as above. And certainly great good will come to the one who brought the pidyon as well. In the course of time, his salvation that he needed will also sprout — only he must wait a little. For in truth every person needs this upper pidyon — and through it we live and endure. Especially in this long, bitter galus, our essential survival is through these true tzaddikim who can at all times draw the ais ratzon. For in truth, the essential salvation and mercy is to return to Hashem and be saved from sins — this is the essential mercy, as explained elsewhere (LM II:7). Every person needs this. According to his situation, every person needs a great salvation at all times — drawn from the pidyon — to be elevated from sh'mad to ratzon. When the tzaddik performs the upper pidyon and it is used above for a higher purpose — making gairim and ba'alai teshuvah through the sweetening of the charon af via the drawing of the upper Ratzon — certainly all salvations in the world are contained there, both physical and spiritual. For all troubles, chas v'shalom, come from the hiding of Hashem's face — the aspect of charon af. Through the pidyon, everything is sweetened and all salvations are drawn. Only one must wait, for "hama'amin lo yachish" — "the believer does not rush." This is (Mishlai 16): "B'or p'nai melech chayim, u'r'tzono k'av malkosh" — "In the light of the king's face is life, and his favor is like a cloud of the late rain." This is said regarding the drawing of the Ratzon (as understood in the kavanos — the Tikkunai Dikna). At first glance, the comparison seems difficult — for clouds are difficult for a person, as our Sages said: "Kasheh yoma d'iva" — "A cloudy day is difficult." Why compare the wonderful good of His ratzon to a cloud of late rain? But according to the above: the cloud is difficult at first, but afterward when the rain descends through it, it certainly revives, for all blessings and bounty are drawn through rain and water, as it is written: "Yiftach Hashem l'cha es otzaro hatov lasais m'tar artzecha b'ito u'l'varaich es kol ma'asai yadecha" — "Hashem will open for you His good treasury to give rain for your land in its time and to bless all the work of your hands." The malkosh [late rain] comes with a delay — therefore His good ratzon is compared to a cloud of late rain. The salvation that comes from there is a complete salvation forever — only it comes with some delay. Understand this well. This is (Tehillim 130): "Yachail Yisrael el Hashem, ki im Hashem hachesed, v'harbai imo f'dus" — "Let Yisrael hope in Hashem, for with Hashem is lovingkindness, and abundant redemption is with Him." He certainly does chesed — but "v'harbai imo f'dus" — He has many redemptions and salvations that He needs to bestow, redeeming from many kinds of troubles, physical and spiritual. Therefore one's lack cannot be filled immediately — one must only hope in Hashem, for He greatly redeems, and one must wait until He redeems from the trouble even greater than this one, and then this one too will be saved. "Ain ba'al hanais makir b'niso" — "The one who experiences a miracle does not recognize his miracle." The essential thing is that He redeems Yisrael through the upper pidyon of the tzaddikim — from all their sins — the aspect of making gairim. This is: "V'Hu yifdeh es Yisrael mikol avonosav" — "He will redeem Yisrael from all his sins" — through the pidyon. Therefore one must wait — the aspect of "Yachail Yisrael el Hashem." As written before: "Nafshi laShem mishomrim laboker, shomrim laboker" — "My soul [waits] for Hashem, more than watchmen for the morning, watchmen for the morning" — "Kivisi Hashem kivs'ah nafshi" — "I hoped in Hashem, my soul hoped" — hope upon hope. This is (Eichah 3): "Chasdai Hashem ki lo samnu, ki lo chalu rachamav... Tov v'yachil v'dumam lishu'as Hashem" — "The kindnesses of Hashem — that we are not consumed, for His mercies are not exhausted... It is good to wait in silence for the salvation of Hashem." The kindnesses of Hashem are the abundant mercies drawn from the upper Ratzon through the upper pidyon — where there is the aspect of abundant mercies and chesed, as is known. But one must wait — the aspect of "Tov v'yachil v'dumam." The more one strengthens himself to hope in Hashem without forcing the hour, the closer his salvation draws. For through the hoping and trust itself, his salvation sprouts near. [Connected to Kri'as Shma:] Therefore there are twenty-four words in the two daily recitations of Kri'as Shma — said every day, evening and morning — to sweeten all the twenty-four courts through the kutz'a of the letter daled, etc. For Kri'as Shma is the aspect of devaikus and bittul to the Ratzon of Ain Sof — the aspect of "Shma Yisrael" — "sh'mi'ah b'liba talya" — "hearing depends on the heart." For each day has twenty-four hours — twelve hours of day and twelve hours of night. The tzaddikim and the God-fearing concentrate the twelve permutations of the Tetragrammaton in the twelve hours of the day, and similarly in the twelve hours of night. Through this they sweeten the twenty-four permutations of the Name A-d-n-y — the aspect of the twenty-four courts — sweetening the dinim that are grasped there. The essential sweetening is drawn from Shabbos, when the ais ratzon primarily illuminates. Three days follow Shabbos and three days precede Shabbos: in the three days after Shabbos, the residual impression of the previous Shabbos illuminates; in the three days before Shabbos, the illumination of the coming Shabbos is drawn, as is brought. For all the vitality of the six weekdays comes from Shabbos, when the illumination of the Ratzon shines, sweetening and enlivening everything. In three days there are three times twenty-four hours — and three times twenty-four equals seventy-two, the aspect of chesed, as brought much in the writings of the Arizal regarding three times twenty-four; see there. All of this is the aspect of Sefiras HaOmer — the aspect of "t'mimos tihyenah" — "they shall be complete" — for through them one sweetens the dinim by drawing upon oneself an illumination from the coming Shavuos, when the ais ratzon shines. Therefore they must be complete — to sweeten all the twenty-four hours of each and every day through the Sefirah. For certainly, when one merits through the pidyon to ascend from sh'mad to ratzon and to draw the illumination of the Ratzon in the world — through which teshuvah is accomplished, gairim are made, etc. — then of course everything is automatically rectified even in the physical. As stated regarding "V'shaklaih l'saltai v'anchaih b'chavsa d'rakia" — when things are rectified in the spiritual (LM I:14). And similarly in many places: as in the Torah "Pasach Rabbi Shimon" — that through awakening people from sleep, etc., yir'ah is drawn, through which tremendous wealth is drawn; and in this Torah "V'es ha'orvim" — through the ratzon one merits "V'amdu zarim v'ra'u tzon'chem..." Only one must sweeten, as above. For "Hakol bidai shamayim chutz miyir'as shamayim" — "Everything is in the hands of heaven except the fear of heaven" — and nevertheless Hashem helps each day, for "Ilmalai HaKadosh Baruch Hu ozro..." — "Were it not that HaKadosh Baruch Hu helps him..." (Kiddushin 30b). The essential help from above is the strengthening of the ratzon. When a person receives the illumination of the Ratzon properly, constantly directing and preparing his heart to bind his ratzon to Hashem's ratzon — the aspect of (Avos 2): "Batail r'tzoncha mipnai r'tzono" — "Nullify your will before His will" — never abandoning the good ratzon however things may be — through this certainly everything will be rectified. As he spoke about this at great length in many holy discourses and hints without limit. Therefore one must inevitably wait until the ratzon accomplishes its effect. Every person should direct his ratzon to bind himself to the aspect of Moshe, and especially to give abundant tzedakah — every single person, even one whose sustenance is limited, as our Sages said (Gittin 7b) — or to be zealous with the jealousy of Hashem Tz'vakos, which is also considered tzedakah. The essential thing is to direct that one's tzedakah reach the aspect of Moshe who is engaged in the pidyon — so that the illumination of the upper Ratzon be drawn in the world until gairim are made from it — and to direct one's ratzon so that the Ratzon reach him too. And certainly it will reach him greatly — since he is the one who brings the tzedakah and pidyon, for HaKadosh Baruch Hu does not withhold the reward of any creature. Then everything will automatically be rectified. Even the fact that one must wait a little is a great good — for afterward the salvation will be complete. This is (Shemos 15): "Im shamo'a tishma... kol hamachalah... lo asim alecha, ki Ani Hashem rof'echa" — "If you diligently hearken... all the sickness... I will not place upon you, for I am Hashem your Healer." For there are doctors who heal an illness temporarily — for an hour or a year — but then the sickness returns. But Hashem is a faithful Healer — through the illumination of the Ratzon, through which one draws close to Hashem. When one is healed this way, the sickness does not return — the aspect of "all the sickness... I will not place upon you, for I am Hashem your Healer." This is (Yeshayahu 54): "Bitzdakah tikonaini, rachaki mai'oshek..." — "In tzedakah you shall be established; distance yourself from oppression..." Adjacent to this are verses about gairim: "Hain gur yagur... mi gar it'ach alayich yipol" — "Behold, converts will gather... whoever sojourns with you shall fall to your side." "Bitzdakah tikonaini" — this is the language of permanence and endurance forever, as in (Mishlai 12): "S'fas emes tikon la'ad" — "Lips of truth are established forever." "Rachaki mai'oshek" — distancing from the desire for money, the aspect of sh'mad. "Ki lo sir'i" — "For you shall not fear" — the fallen fears will be nullified, and one will merit holy fear through the ratzon drawn through tzedakah. "Hain gur yagur efes mai'osi" — the gairim who converted not for the sake of heaven but for greatness and honor — "efes mai'osi" — "not from Me" — they will not endure. "Mi gar it'ach" — but whoever converted during your poverty and disgrace and nevertheless did not abandon the ratzon — "alayich yipol" — "shall fall to your side" — they will endure forever. Therefore "Bitzdakah tikonaini" is adjacent to "V'chol banayich limudai Hashem, v'rav shalom banayich" — "All your children shall be students of Hashem, and great shall be the peace of your children" — for all of this is merited through tzedakah. See Yeshayahu Chapter 54, where all these verses appear — "B'shetzef ketzef histarti fanai rega mimaich, u'v'chesed olam richamtich..." — "In a brief moment of anger I hid My face from you, and with eternal lovingkindness I have had mercy on you..." — leading to "Bitzdakah tikonaini..." and there too appears the verse "V'samti kadchod shimsho'sayich" — hinting at the wondrous tikkun drawn through the pidyon that sweetens all the twenty-four courts, as brought in the name of the writings of the Arizal. Understand well to connect the matter. [Note in the original: "From §49 until here it is not well-organized, and some things are repeated, for it was not written in order — only chapter headings."] This is the aspect of the dispute of Korach. For Korach denied the Ratzon — as our Sages said (Yerushalmi, beginning of Ch. 10 of Sanhedrin): Korach was a heretic. He and his assembly were originally great tzaddikim — for he was one of the bearers of the Aron [the Holy Ark], and his assembly were "k'ru'ai ha'aidah" — "those summoned to the assembly," etc. But they were in the aspect of the elders who lack completeness. And not only did they not suffice with this, but the evil inclination overpowered them and incited them to dispute Moshe — who was always included in the upper Ratzon. So it is in every generation: there are elders and prominent people who dispute the tzaddik who is greater than them, which is an astonishing novelty. All of this is from the above aspect — because they are in the aspect of the blemished elders who, although they are upright and righteous, because they did not add kedushah each day, the metzach of the nachash draws from the fall of their days, until the metzach of the nachash itself provokes them and causes them to fall further (for such is the way of the adversary — he is the inciter, etc.) — until he incites them to dispute the tzaddik who renews himself constantly and adds light and kedushah each day — the aspect of the elder of kedushah, the aspect of "zakain — zeh kanah chochmah" — "an elder — one who has acquired wisdom." This is the aspect of the sin of the Meraglim [spies], etc. Therefore adjacent to it is Parshas Challah — the aspect of tzedakah. Challah is tzedakah upon tzedakah, for it is given last — after terumah and ma'aser — in order to strengthen the ratzon and nullify the doubts. Therefore challah is a word meaning tefillah [prayer] — for the essential tefillah is through ratzon, the aspect of (Tehillim 69): "Va'ani sefilasi l'cha Hashem ais ratzon" — "And my prayer is to You, Hashem, at a time of will"; and (Yeshayahu 49): "B'ais ratzon anisicha" — "In a time of will I answered you." Therefore Korach erred and relied upon the twenty-four Levite watches that he saw from afar would descend from him. But he erred greatly, as our Sages said (Bamidbar Rabbah Ch. 18). For the twenty-four Levite watches correspond to the twenty-four courts (and all the aspects of twenty-four above) that require a great sweetening through the pidyon — drawn only through the aspect of Moshe, who is included in the upper Ratzon. Therefore all twenty-four Levite watches — all their sweetening and tikkun — is through the twenty-four priestly watches. For it is known that Levi is the aspect of dinim and Kohain is the aspect of chesed. Even all the twenty-four priestly watches must receive the essential sweetening from the aspect of Moshe — the aspect of the Ratzon. For only Moshe drew into the world the kedushah [holiness] of the kehunah [the priesthood] and the l'viyah [the Levite service]. "Y'karah hi mip'ninim" — "She is more precious than pearls" — mip'ninim = more than the Kohain Gadol who enters lifnai v'lifnim [into the Holy of Holies]. The true tzaddik, the aspect of Moshe, is more precious even than the Kohain Gadol — for all their kedushah and all their sweetenings derive from him. Korach blemished all of this — disputing Moshe and relying on the twenty-four Levite watches themselves. Through this, the intensity of the dinim provoked him — for when the dinim grasped from the side of Levi are not sweetened, the Sitra Achra [the "Other Side" — the forces of impurity] draws from there, chas v'shalom, grasping from the chain of the twenty-four courts. This is "Vayikach Korach" — "Korach took" — "V'ispalag Korach" — "Korach separated" — he wanted to separate the twenty-four courts (the twenty-four Levite watches) from Moshe (the upper Ratzon) and from Aharon the Kohain. Therefore: "Vayikach Korach ben Yitzhar ben K'has ben Levi" — and "ben Yaakov" is not mentioned, for Yaakov pleaded regarding this (Beraishis Rabbah Ch. 98). For Korach blemished very greatly, casting a blemish on the Ratzon until he blemished the kedushah of his own forebears, who were great tzaddikim and drew the illumination of the Ratzon from generation to generation. He blemished them all — wanting to overturn all their good and true da'as. The blemish reached as far as Levi. But the adversary wanted to provoke further — blemishing even the kedushah of Yaakov, who comprised all twelve tribes and all seventy souls, and all three tzaddikim included most in the Ratzon (Yosef, Moshe, Dovid — who all came from him). For the metzach of the nachash that grasped Korach wanted to cast a blemish even on the root of the Ratzon. But Yaakov pleaded for mercy — that his name not be mentioned in their dispute — so that they would have no power to blemish there, chas v'shalom. Therefore he joined Shimon and Levi together and prayed (Beraishis 49): "B'sodam al tavo nafshi" — "Into their council let my soul not enter" — regarding the deed of Zimri, who was from the tribe of Shimon; "U'v'kahalam al taichad k'vodi" — "In their assembly let my honor not be united" — for Shimon too was provoked by the intensity of the dinim of the twenty-four courts. Therefore twenty-four thousand died through the deed of Zimri — twenty-four specifically, as above. Therefore he said (ibid.): "Achalkaim b'Yaakov va'afitzaim b'Yisrael" — "I will divide them in Yaakov and scatter them in Yisrael" — that the b'nai Shimon would be impoverished, receiving tzedakah, and the b'nai Levi would receive all the forms of tzedakah — terumos and ma'asros, etc. In this he hinted at the tikkun for all the above — which is through tzedakah.