בית הכנסת ו

Therefore Rosh HaShanah is the first day of the Aseres Y'mai T'shuvah [Ten Days of Repentance]. The essential t'shuvah is through the Chesed Chinam that sustained the world before Mattan Torah. Those who already transgressed the Torah's commandments have no sustenance through Torah (since they violated it). They could not return — for according to revealed Torah law given to the court below, t'shuvah does not help: one who transgressed a prohibition carrying lashes or one of the four death penalties — even if he wants to return with all forms of t'shuvah — it does not exempt him from the din of lashes or death. The essential t'shuvah that works = through the Chesed Chinam that sustained the world before Mattan Torah. Just as it sustained the world for 26 generations before Mattan Torah until Yisrael would receive the Torah — so it sustains the wicked despite their transgressing the Torah, until they return and fulfill it. Since on Rosh HaShanah (when the world was created) this Chesed is drawn (= the path to Eretz Yisrael) → then is the essential beginning of t'shuvah → therefore the Aseres Y'mai T'shuvah begin then.

Tefillah — Chapter Headings (continued)Based on LM I:215

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Likutay Halachos — Hilchos Bais HaK'nesses

Halacha 6 – Part D (§20–28)

Continued from LM I:8 — "Tik'u Tochachah"

Adanim · Rashay P'rakim · Mah Tovu · Masa uMatan · Vayak'hail · Shabbos

Therefore the Mishkan stood on one hundred adanim [sockets] = the mai'ah berachos [hundred blessings] = the totality of tefillah. The Mishkan = the house of tefillah.

Rashay P'rakim:

This is the aspect of the Bigday K'hunah — the Aifod and Choshen with their twelve stones upon which the names of B'nai Yisrael were engraved = the avnay kodesh of the house of tefillah = the kibbutz of Yisrael's neshamos. "Mor va'ahalos k'tzi'os kol bigdosecha" — "Myrrh and aloes and cassia — all your garments" = ray'ach tov — "min haichalay shain mini simchucha" (T'hillim 45).

This is the aspect of the M'norah — which illumined the kavod even in the darkness of night. The essential kavod is in the aspect of day: "Uch'vod Hashem alayich zarach" (Yeshayahu 60). "V'Atah t'tzaveh es B'nai Yisrael" — "t'tzaveh" = the language of tzavsa [joining/connection] — "v'yikchu ailecha shemen zayis zach" — to illumine the kavod through this. At night the Sh'chinah descends to gather the dispersed... (all this requires much elaboration).

"Mah Tovu ohalecha Yaakov, Mishk'nosecha Yisrael" (Bamidbar 24) — said regarding the Mishkan, BHM, BHK, and BHM of Yisrael (= Mikdash M'at [Megillah 29]). "Kinchalim natavu" — "Like streams stretched forth" = nachal novay'a m'kor chochmah [an overflowing stream, source of wisdom]. From there = the essential power and g'vurah of all the Ba'alay Ko'ach: "V'hachochmah ta'oz lechacham mai'asarah shalitim" — "Wisdom strengthens the wise man more than ten rulers" (Koheles 7). The essential power and might = through chochmah (= ko'ach mah). "HaChochmah t'chayeh" — from there all power and vitality of all creations. "Kinchalim natavu" = the power of the Ba'al Ko'ach's tefillah, drawn from nachal novay'a m'kor chochmah — his wisdom like an unceasing river and an ever-strengthening spring, constantly overflowing the source of chochmah, prevailing each time against the SA → drawing all the above tikkunim. Through this all fragrances grow — via the river flowing from Aiden to water the garden.

"K'ganos alay nahar" — "Like gardens by a river" = the river watering the garden (from which all fragrances grow). "Ka'ahalim nata Hashem" — aloe trees planted by Hashem = wondrous, good fragrance drawn through the river watering the garden. "Ka'arazim alay mayim" — "Like cedars by waters" = the tefillah in the aspect of din (= mateh oz, hard as a cedar). "Alay mayim" — through this the may'may haDa'as are drawn: "Umal'ah ha'aretz day'ah es Hashem kamayim layam m'chassim" — "The earth will be filled with knowledge of Hashem as waters cover the sea" (Yeshayahu 11). Through this all the above tikkunim are drawn.

See the holy Zohar, Ra'aya M'haimna, Parashas B'Shalach, on the pasuk "T'vi'aimo v'sita'aimo b'Har nachalascha" — the great praise there of the kedushas Bais HaK'nesses (= the Mishkan and BHM): "The Bais HaK'nesses below corresponds to the Bais HaK'nesses above; the Bais HaMikdash below is in the form of the Bais HaMikdash above." See there well — "and similarly the sound of the shofar." The essential kibbutz of BHK and BHM = essentially on Rosh HaShanah, when the shofar is blown — gathering the dispersed and lost = the essential kedushas BHK/BHM → all the distant ones gather and assemble → many sh'chainim are added → the house of tefillah grows immensely.

Hilchos Masa uMatan:

This is the language of the Shulchan Aruch (OC 156): "Afterward he should go to his business affairs... and he should not partner with idolaters..." All is explained according to the above Torah.

Masa umatan b'emunah [business conducted with faithfulness] is very great — as the Sages said (Shabbos 31): they ask a person "Did you conduct your business with emunah?" (as Rabbainu z"l explains in several places). All business, dealings, and crafts are included in the 39 m'lachos — and the 39 m'lachos are derived from the Mishkan (miMishkan gam'rinan). Therefore one must conduct business with complete emunah → so all business and crafts become the aspect of m'leches HaMishkan (LM I:11; LM II:4).

To explain briefly how one merits this — that even simple people unfamiliar with hidden matters can achieve it: conduct business with emunah (let one's yes be yes and one's no be no). In every action, step, and word during business → intend that the profit be for tzedakah (LM I:29). The essential tzedakah = giving to truly worthy poor people engaged in Torah and tefillah in truth. The essential thing: merit giving to true Tzaddikim and those connected to them (who encompass many neshamos of Yisrael) → through this one joins and connects to the holy kibbutz of many neshamos = the essential sustenance of the Mishkan and BHM (= BHK and BHM sustained by the neshamos gathering there for Torah and tefillah). The essential sh'laimus of a person = becoming a shachain tov [good neighbor] to the holy kibbutz = the essential building of the Mishkan (= BHK and BHM). The essential connection to them = through money and tzedakah — becoming tomchay Oraysa [supporters of Torah]. As we see: people strive most to support the heads of yeshivos, their rabbis, students, and worthy fellows studying there. Through the money of tzedakah supporting them → one is included within them. "S'mach Z'vulun b'tzaisecha v'Yissachar b'ohalecha" (Yalkut Shimoni 129).

This is the aspect of (Avos, Ch. 5): "What is the difference between the students of Avraham Avinu and the students of Bilaam HaRasha?" etc. Everyone finds this teaching puzzling, as the commentators explain. But according to what was discussed above, their holy words are somewhat understood. First, the Mishnah clarified the difference between the students of Avraham Avinu — whose traits are a good eye, a humble spirit, and a modest soul, meaning they are not attached to jealousy, desire, and honor (which are comprised within these words: a "good eye" is the opposite of jealousy; a "modest soul" is the opposite of desire — the opposite of Bilaam's "expansive soul," as our Sages said (Bamidbar Rabbah, Ch. 2) that his soul was expansive with desire for wealth, "a house full of silver and gold," etc.; and a "humble spirit" is the opposite of the pursuit of honor, which is arrogance and a haughty spirit). All these good traits, comprised of all goodness, are found in the students of Avraham Avinu. Conversely, the students of Bilaam HaRasha possess an evil eye, an expansive soul, etc. — pursuing jealousy, desire, and honor.

Even in the business itself → intend that through dealing with one's fellow → they connect together → each drawing the other to become good sh'chainim to the holy kibbutz engaged in Torah and tefillah in truth. Beyond this, all is hevel: "Mah yisron l'adam b'chol amalo sheyaamal tachas haShemesh" (Koheles 1) — Rashi: aside from Torah (called shemesh) there is no profit. All business and crafts included in the 39 m'lachos = for clarifying holy nitzotzos. The essential birur = remembering Hashem during business: "V'zacharta es Hashem Elokecha ki Hu hanosain l'cha ko'ach la'asos chayil" (D'varim 8). Therefore one must do business with fellow Jews specifically: "Ki simk'ru mimkar la'amisecha... miyad amisecha tikneh" (Vayikra 25).

Therefore one should strive when traveling or doing business at home to associate with kosher, worthy people — regularly speaking with them in divray Torah and yiras Shamayim → each reminding the other daily of the ultimate purpose. As the holy Zohar says: it is forbidden to travel without a companion to engage in divray Torah. Even if one cannot find such companions during business → at minimum guard one's machshavah — not forgetting Hashem during business → always yearning with strong ratzon to draw oneself and one's associates to Hashem and His Torah. This is Hashem's entire intent in arranging business and crafts in the world — all for birur. Through business people connect with each other → eventually the truth in every Jewish heart prevails → each draws his fellow → all return to Hashem and His Torah → joining the holy kibbutz with ever more sh'chainim = the building of the Mishkan. One who does business with this kavvanah = truly engaged in m'leches HaMishkan.

The Tanna then asked: "What is the difference between them?" — meaning: how can one know which path is true and which is the straight path a person should choose? For we see that just as Hashem fulfills the desires of the good ones (the students of Avraham), so too He fulfills the desires of the wicked (the students of Bilaam who pervert the ways of uprightness) — as it is written (Tehillim 10): "For You behold trouble and spite, to repay it with Your hand" — as Rashi explains there. If so, one "falls into a pit" — not knowing which way to go! To this the Tanna concluded: certainly it is hard to clarify the truth, for those who contend refuse to accept the truth, and whatever clear truth is told to them, they twist everything to match their counterfeit "truth." But the distinction is in the end — for the students of Avraham Avinu inherit in this world and inherit the World to Come, whereas the students of Bilaam HaRasha descend to the pit of destruction. For even in this world, everyone sees that only one who has emunah [faith] — his life is truly life. But one who lacks emunah, who is in the aspect of Bilaam's students — his life is no life at all, even in this world, as is written in the Sefer HaSippurai Ma'asiyos [Rabbainu's Book of Stories]. And we heard from their own mouths explicitly — they themselves admit that the essential true life is holy emunah. All the more so in the World to Come, where certainly all will see the difference between them — as it is written (Malachi 3): "You will return and see the difference between the righteous and the wicked, between one who serves God and one who does not serve Him."

This is also the meaning of what our Sages said (Beraishis Rabbah, Ch. 3): "'Light' — these are the deeds of the tzaddikim; 'Darkness' — these are the deeds of the wicked. Yet I still do not know in which of them He desires. Therefore it says: 'And God saw the light, that it was good.'" The wicked turn darkness into light and light into darkness, falsehood into truth and truth into falsehood — until one cannot know in which Hashem desires. Therefore it says "God saw the light, that it was good" — and our Sages said He saw the world was unfit to use it, so He hid it for the tzaddikim in the future. One who wishes to know the path — in which deeds Hashem desires — should draw close to the tzaddikay emes [tzaddikim of truth], for with them the good light is hidden. One should walk in their paths, examining his eternal purpose from youth to old age, and then he will know the truth.

"Vayak'hail Moshe es kol Adas B'nai Yisrael... Aileh had'varim asher tzivah Hashem la'asos osam" (Sh'mos 35) — then he commanded regarding m'leches HaMishkan. The Sages derived the 39 m'lachos from this pasuk (Shabbos 70). He prefaced "Vayak'hail Moshe" — because the essential building of the Mishkan = for the k'hillah, kibbutz, and gathering → that all Yisrael assemble there → the house of tefillah grows immensely. Therefore he hinted the 39 m'lachos in "Aileh had'varim" (included in the Mishkan) → instructing Yisrael that all 39 m'lachos (= all business and dealings) should be in the aspect of m'leches HaMishkan. The essential tikkun (that business become m'leches HaMishkan) = through "Vayak'hail Moshe" — the true Tzaddik (= Moshe) gathering and assembling all neshamos of Yisrael = the essential building of the Mishkan. Each person must direct his da'as during business → meriting through it to gather and join them — through the tzedakah he gives them.

Therefore it is forbidden to partner with idolaters — so as not to bind and connect with them. To the degree one connects with them → one distances from the bond and kibbutz of Yisrael's neshamos. Idolaters = the opposite of the kedushas kibbutz of Yisrael. The kibbutz of neshamos → emunas chiddush ha'olam (through true Tzaddikim). But idolaters retain the zuhamas haNachash most — they are m'nachashim v'kos'mim (= n'vi'ay hasheker). Therefore they are distant from Kabbalas HaTorah → emunah is unclear to them → they hold false beliefs. A Jew must distance from them and not partner with them → lest he distance from the holy kibbutz.

The Sages and Shulchan Aruch say: it is forbidden to partner with idolaters because of "V'shaim Elohim achairim lo sazkiru, lo yishama al picha" — "The name of other gods you shall not mention, it shall not be heard on your mouth" — lest an oath be required. The essential revelation of holy emunah in the world = through the mouth's speech: "Odia emunascha b'fi" — "I will make known Your faithfulness with my mouth" (T'hillim 89). As Rabbainu z"l wrote: emunah depends on the mouth of a person.

This is what is explained in the above Torah regarding "BaKeseh l'yom chagainu" — all the descriptions and praises we ascribe to Him correspond to the birur ham'dameh → through which emunah is clarified. The essential revelation of emunah = through the descriptions and praises Yisrael engage in daily — praising and extolling Him with their mouths. But es zeh l'umas zeh: there is a peh dovayr tahapuchos [mouth speaking perversities] — those believing in false beliefs: "asher pihem diber shav viminam y'min shaker." A Jew must not give them y'nikah [sustenance] — all their power is when they manage to suckle from Yisrael's kedushah. When a Jew causes the name of other gods to be heard even from idolaters through him → a great p'gam. Therefore forbidden to partner with them → lest he transgress "lo yishama al picha."

See also Sanhedrin 65b: Rabbi Akiva, when he reached the verse about one who starves himself to receive an impure spirit, would weep: "If one who starves himself for an impure spirit to rest upon him — it does rest upon him, then one who starves himself for a pure spirit, how much more so! But our sins have caused it..." Rava said: "If the tzaddikim wished, they could create a world." Rabbi Chanina and Rabbi Hoshaya used to create a calf, etc. All of this relates to the immensity of b'chirah [free choice]. And see Perek HaNechnekin: Rabbi Yosi HaGelili says: "The Torah reached the depths of the minds of idolaters — therefore the Torah gave authority: even if he makes the sun stand still in the middle of the sky, do not listen to him!" — showing how far b'chirah extends.

[Note: §80 is embedded within §79 in the source text:]

A Jew must always strive to magnify the Name of Hashem in every way possible — this is one's entire avodah in this world, the reason one was born. The essential thing: connecting to the holy kibbutz of Yisrael who constantly thank and praise His great Name. The more they multiply → the more His Name is magnified and sanctified: "B'rov am hadras Melech" — "In the multitude of people is the King's glory" (Mishlai 14). His Name is joined with our names — every Jew's neshamah is rooted in His great Name → the more neshamos of Yisrael gather and magnify His Name → the more His Name is magnified and sanctified. Conversely: partnering with idolaters (whose mouths speak vanity, mentioning other gods and false beliefs) → distancing from the holy kibbutz. Therefore forbidden to partner with them.

This is the meaning of (Bamidbar 22): "Ki hikisani zeh shalosh r'galim" — "For you have struck me these three regalim [times/pilgrimage festivals]." Our Sages expounded (Bamidbar Rabbah, Ch. 20): "You seek to uproot a nation that celebrates three regalim each year!" It specifically invoked the merit of the three regalim — for they are the Mo'adai Hashem, the Mikra'ai Kodesh [Holy Convocations], which call forth and reveal the Ratzon [Divine Will]. He sought to nullify this and deny the Ratzon, chas v'shalom — for he was the aspect of the metzach hanachash [forehead of the serpent — root of naturalistic denial of Divine Will].

This is the aspect of the opening of the donkey's mouth — Hashem opened the mouth of the donkey, and she herself rebuked him — a miracle without precedent. Through this, Hashem showed him the source of his impure power. For he had drawn such filth upon himself through the desire of adultery in so abominable a form (with an animal) that through this he gained power from the Sitra Achra [forces of impurity] in his impure mouth. This is how Hashem governs His world: one who wishes to accomplish things in kedushah [holiness] must be exceedingly holy and separated, like Moshe Rabbainu — and if he had lapsed even slightly in his kedushah, he could not have acted properly. Conversely, in the realm of impurity, Bilaam's power came specifically because he defiled himself so greatly — as brought in the Zohar HaKadosh regarding his feats through extreme impurities involving emission near the mountains of darkness, rachmana litzlan.

Therefore Hashem showed him what he had wrought: he had drawn the power of speech into the realm of impurity through his act with the donkey, until the speech was drawn to the donkey itself and she opened her mouth and rebuked him — revealing before all the officers the source of his power. For she said: "HaHaskain hiskanti" — "Have I been accustomed..." — hinting at the act of intimacy, as our Sages said (Sanhedrin 105a). Through this Hashem showed him that his impure power was not his own — everything is by Hashem's Ratzon, who established a law that man has the power through b'chirah to draw upper forces. But even so, everything is in Hashem's hand like clay in the potter's hand — for there is none beside Him. As our Sages said (Chullin 7b) regarding sorcery: He gives them power temporarily for b'chirah's sake, but afterward His hand prevails. "One who desecrates the Name in secret — retribution is exacted publicly" — and "minai u'vai, abba naizil bai narga" — "from it and within it, let the axe come from it." The very donkey with whom he had defiled himself, from which his impure power derived — Hashem drew speech to her, opened her mouth, and she rebuked him and announced to all what he had done. Since from there he drew his evil power of speech, Hashem showed him that from this very thing the speech was drawn to shame him — in the aspect of (Tehillim 34): "Evil slays the wicked" — and (Yirmiyahu 2): "Your wickedness shall chastise you, and your backslidings shall reprove you."

And nevertheless he persisted in his wickedness and did not turn back — until he advised Balak to cause them to stumble through fornication, saying: "The God of this people despises licentiousness" (Sanhedrin 106a). This is very puzzling: if Hashem despises licentiousness, and through it some of Yisrael will fall — then surely Balak and his daughters and Bilaam himself will fall even more catastrophically, since they caused it all and defiled themselves!

And what is the language "the God of these people" — was he a fool, claiming Yisrael has one God and they have another? Rather, everything follows from the above: he erred in thinking that however a person wishes to draw Hashem's Ratzon, he can. Therefore he said: Yisrael, who draw close to Hashem's Ratzon through Moshe Rabbainu's path of kedushah — when they sin through fornication they will certainly fall. But he and his company, who drew their forces specifically through this impurity — as they had seen many times that they performed feats through this very filth — said the licentiousness would not harm them but only Yisrael. This is what he meant: "The God of these" — specifically these, meaning Yisrael who drew His Godliness through Moshe's kedushah — He despises licentiousness from them. But this hatred is only toward "these" — not toward those impure like himself.

But "a boor does not know, and a fool does not understand" (Tehillim 92) — "when the wicked bloom like grass" — it is only "to be destroyed forever." Hashem giving them power is only temporary, for b'chirah's sake. In the end, Hashem prevails — as we saw: Balak, the daughters of Midyan, and Bilaam himself all fell irreversibly, slain by the sword through Pinchas and Yisrael — for "You are exalted forever, Hashem."

This is (Bamidbar 22): "And Moav said to the elders of Midyan... and Balak ben Tzippor was king of Moav." Balak, king of Moav, is the aspect of the wild beasts who rip and devour. He is specifically "king of Moav" because the essential power of these forces is through the desire of adultery — the aspect of Moav, drawn from the metzach ishah zonah [forehead of the harlot], the story of Lot's daughters. They sought to trip Yisrael through the daughters of Moav — for the essential error of the philosophers is that they are profoundly attached to this desire, as brought in the Torah "Abba Sha'ul" (LM I:55).

They took counsel from the elders of Midyan — the aspect of the elders of the generation who lack completeness — through whom din [strict judgment] and anger intensify, the opposite of the Ratzon. They are called "elders of Midyan" — Midyan being a term of din and anger. For the holy elders — the aspect of "zakain — zeh kanah chochmah" [an elder — one who has acquired wisdom] — renew themselves each day in the aspect of "tischadaish kannesher" — "renewed like the eagle." They strive to add kedushah and da'as [holy knowledge] each day, beginning their avodas Hashem [Divine service] anew — the essential completeness of avodas Yisrael, in the aspect of "each day they should be in your eyes as new." Through this they draw new retzonos [holy desires] and fresh chassadim [kindnesses] each day, in the aspect of (Eichah 3): "Chasdai Hashem ki lo samnu... chadashim lab'karim, rabbah emunasecha" — "The kindnesses of Hashem never cease... new each morning; great is Your faithfulness."

For the essential power of the yetzer hara [evil inclination] is from dinim [harsh judgments] and anger — each day a person's inclination overpowers him. One who does not fight back adequately begins to think hope is lost — that he has grown old in his ways and habits. For the yetzer hara is called "an old and foolish king." Therefore Rabbainu z"l warned very strongly and cried out in a great voice: never to become old! — as explained in the Sefer Sippurai Ma'asiyos. It belongs to this Torah in which we are engaged. But those close to the true tzaddik — the holy elder — never fall into "old age." However things go each day, they believe each new day is entirely new — for Hashem in His goodness renews Creation each day constantly. Certainly "lais yom d'lais bai tov" — "there is no day without good" — only it has a wall on the outside, as explained in the Zohar HaKadosh. They believe in His great Chesed [lovingkindness] that never ceases — drawing fresh new chassadim each day, in the aspect of "Chadashim lab'karim." Through this, with Heavenly assistance, they add light, kedushah, and da'as each day — illuminating the Ratzon more and more.

But the opposite — the incomplete elders — are the aspect of ziknai Midyan, intense din and anger. From them Balak and Moav — the wild beasts, the wise men of nature — took counsel. Our Sages said: "Were they not always enemies?" — for these incomplete elders, though they lack completeness, are still upright people. They do not desire the external wisdoms and they argue against them — they are always enemies. Yet they make peace with each other to conspire against the upright Jews who cleave to the holy elder of kedushah.

This is (Bamidbar 22): "Atah y'lachchu hakahal es kol s'vivosainu, kilchoch hashor es yerek hasadeh" — "Now this congregation will lick up all around us, as the ox licks up the grass of the field." They feared that the holy congregation of upright Yisrael — who illuminate the Ratzon anew each day — will "lick up" and uproot all their evil "surroundings," in the aspect of (Tehillim 12): "The wicked walk round about."

"Kilchoch hashor" — "as the ox licks" — the ox is the aspect of a powerful kelipah [husk of impurity], a worm seeking to overpower each day, as brought in the kavanos [Kabbalistic meditations] of Parshas HaTamid [the daily offering]. The ox is the aspect of the cheit ha'Aigel [the sin of the Golden Calf] — the blemish of the Ratzon, in the aspect of (Tehillim 106): "They exchanged their glory for the likeness of an ox that eats grass." This damaging ox — the wild beasts, the wise men of nature — their essential attack is upon the youth and children of Yisrael, to educate them from their youth in their ways, chas v'shalom. They have already ripped and uprooted so very many who departed from the faith entirely — anyone who emerged from their evil institutions, as is publicly known.

Therefore Shabbos was stated before m'leches HaMishkan — as in Parashas Vayak'hail and other places. Shabbos = Sh'ma d'Kudsha B'rich Hu [the Name of the Holy One]. The essential Ma'aseh HaMishkan (= enlarging the holy kibbutz of Yisrael's neshamos) = for magnifying the Name of Hashem (= Shabbos = His Name). The essential emunah = emunas chiddush ha'olam (as explained there) = Shabbos — which testifies to chiddush ha'olam: He created the world in six days and rested on Shabbos.

This is "yerek hasadeh" — "the grass of the field" — for the nefashos [souls] of Yisrael are called "plants," as it is written (Yechezkel 16): "I made you as numerous as the plant of the field." These youth are the aspect of the "grass of the upper field" — for yerek also alludes to (Beraishis 14): "Vayarek es chanichav" — "He made his trained men bright through teshuvah [repentance]" (LM I:11). Had they been raised in the ways of upright Yisrael — learning Chumash with Rashi and Gemara and Poskim and holy Mussar sefarim — wondrous fruits would have grown from them. But these wild beasts in the aspect of the ox are busy licking them up and uprooting them from youth.

Therefore their counsel was to summon Bilaam — the metzach hanachash, the root of the wisdom of nature — so the wild beasts would receive power from their root. They took counsel with the elders of Midyan — the incomplete elders — for from there the metzach hanachash draws its nourishment. In truth it was a time of great distress, as written in the Zohar HaKadosh. But Hashem frustrated their counsel through the immense power of Moshe, who was so merged with the upper Ratzon that Hashem in His mercy did not become angry during all those days, as our Sages said (Berachos 7a). For Bilaam's entire power lay in knowing the moment HaKadosh Baruch Hu becomes angry — all his power came from anger and fury, the opposite of the Ratzon. But Hashem in His mercy did not become angry during all those days — until in His vast mercy He twisted Bilaam's mouth and turned the curse into a blessing.

This is (Bamidbar 23): "Mah ekov lo kabo Ail, u'mah ez'om lo za'am Hashem" — "How shall I curse whom God has not cursed? How shall I rage when Hashem has not raged?" — for during all those days He did not rage.

"Ki mairosh tzurim er'enu, u'mi'g'va'os ashurenu" — "From the top of the rocks I see him, and from the hills I behold him" — Yisrael has a good inheritance from the holy Avos [Patriarchs] and Imahos [Matriarchs], who were exceedingly strong in the Ratzon. All their service was only good ratzon — for it was before kabbalas haTorah [receiving the Torah], and their entire closeness to Hashem was through ratzon and generosity of heart. They drew holy emunah into the world and uprooted avodah zarah [idol worship] and the wisdom of nature. "Mairosh tzurim" — in the aspect of (Tehillim 73): "Tzur l'vavi v'chelki Elokim l'olam" — "The Rock of my heart and my portion is God forever" — good ratzon toward Hashem. "U'mi'g'va'os" — the aspect of Giv'as HaL'vonah — the kedushah of the Bais HaMikdash [Holy Temple], where the essential love and ratzon between Yisrael and their Father in Heaven resides, in the aspect of "tocho ratzuf ahavah" — "its interior is paved with love" — for there all the korbanos [offerings] ascended for favor (l'ratzon).

"Hain am l'vadad yishkon" — "Behold, a people that dwells alone" (Bamidbar 23) — a holy people who dwell alone, fulfilling (Yeshayahu 26): "Go, my people, enter your chambers, close your doors behind you, hide for a brief moment until the fury passes." They seclude themselves between themselves and their Creator, pouring out their prayer before Him at every turn, thinking each day about their end and purpose. Through this they are secure from every adversary, hiding under the shadow of His wings always — (Tehillim 32): "You are my shelter." This is the aspect of (Devarim 33): "Yisrael dwelt secure, alone" — and (Tehillim 4): "For You alone, Hashem, make me dwell in safety." Through badad — aloneness — through hisbodedus [personal secluded prayer and conversation with God] — Yisrael dwells securely always.

"U'vagoyim lo yis'chashav" — "And among the nations they shall not be reckoned" — Targum Yonasan: "they do not mix with the customs of the nations." They do not pursue the customs of the idol-worshippers — the abundance of household goods, silver vessels, ornaments — clearing their minds from all of this, secluding themselves, pouring out their prayer with good retzonos and powerful yearnings for Hashem.

"Mi manah afar Yaakov" — "Who can count the dust of Yaakov?" — who can count the precious holiness of every single step upon the dust when walking to the bais k'nesses [synagogue], the bais midrash [study hall], to receive the face of their Rebbe in kedushah, and to pour out prayer in hisbodedus? From each step upon the dust, great tikkunim [rectifications] and delights are made Above — beyond counting.

"U'mispar es rova Yisrael" — "And the number of the rova of Yisrael" — our Sages and the Targumim explain this as the four degalim [banners/camps]. These four banners are the four camps of the Shechinah [Divine Presence], drawn from the daled of "Echad" [the final letter of "One" in Shma Yisrael] — where the essential bittul [self-nullification] to the Ratzon of the Ain Sof [the Infinite One] takes place. All this is the aspect of tefillah [prayer], sichah [personal conversation with God], and hisbodedus — for the essential hisbodedus must continue until one nullifies all one's retzonos before Hashem's Ratzon.

This is the aspect of mishpat [self-judgment] mentioned in Rabbainu's words in many places — that a person must judge himself: is it fitting to spend his days this way? It is explained in the Torah "Haichal HaKodesh" (LM I:59) that this mishpat is the aspect of a ribu'a (square), the aspect of the Choshen HaMishpat [Breastplate of Judgment of the Kohain Gadol]: "It shall be square, folded." The hisbodedus and sichah with one's Creator is the aspect of a square — also called rova. The essential hisbodedus must be with strengthening good retzonos toward Hashem, until one is absorbed into His oneness, into the daled of "Echad." From wherever one's mind scattered — to all four directions — he returns to the daled of Echad, to be absorbed into the Ruach Hashem [Spirit of God], which is His Ratzon — for ruach (spirit) is a term for ratzon (will).

For this is the essential hisbodedus: one must seclude oneself and think — where am I in the world? Where has my mind scattered? Where have my thoughts and ratzon been cast through my deeds? — until in most cases one sees there is no place in the four directions to flee and hide from the blows of the world, in body, soul, finances, and livelihood — "Anah ailaich mairuchecha..." — "Where shall I go from Your spirit..." And: "Esa ainai el heharim, mai'ayin yavo ezri" — "I lift my eyes to the mountains — from where will my help come?" And: "Look to the right and see — there is no one who recognizes me; all escape has been lost." And as we say in the Selichos [penitential prayers]: "We turned to the right and there is no helper; to the left and there is no supporter..." Until one sees there is no refuge except to Hashem alone — "Mim'cha nasti v'shavti ailecha" — "From You I fled, and to You I have returned."

Therefore this mishpat/hisbodedus is called rova — the aspect of "rova Yisrael": one who truly engages in this turns to every direction of the four winds until he sees his distress and bitterness — that there is nowhere to flee except to Hashem, to be absorbed into the daled of Echad. For Hashem is found at all times for all who call upon Him — even if they have strayed however far — for His mercies never cease. "U'mispar es rova Yisrael" — who can count what is accomplished through the rova of Yisrael — the mishpat and hisbodedus — how they return from every place they strayed to, back to Hashem, absorbed into His oneness through the strengthening of ratzon in truth? Anyone who perseveres — keeping his ratzon strong, never weakening the good ratzon no matter what — certainly in the end his outcome will be good.

Regarding this, Bilaam said: "Tamos nafshi mos y'sharim hala'lu, u's'hi acharisi kamohu" — "Let my soul die the death of these upright ones, and let my end be like his!" He said about himself: he knew his corruption and extreme filth — and nevertheless he said: if only I too could merit to walk in this path from now on — strengthening himself with good retzonos, pouring out his sichah each day before Hashem, judging himself at every moment — then he too would merit a good end. All this he said because Hashem compelled his mouth to bless Yisrael and strengthen them in good retzonos and hisbodedus. And from this we understand what had been in his mind: to oppose all of this and distance them through his evil words and mockery. But Hashem in His mercy turned the curse into a blessing.

As our Sages said (Bamidbar Rabbah, Ch. 20): "From the blessings of that wicked one, we learn what was in his heart." He still had b'chirah afterward — he could have grasped at least from that point the love of Yisrael's kedushah. But he was stiff-necked and persisted in his wickedness — advising Balak to trip them through fornication, knowing the immense power of the yetzer hara. Therefore twenty-four thousand fell from Yisrael through him — specifically twenty-four — for all his power operated through the cascading harsh dinim from the twenty-four batai dinim [courts of judgment].

Then Pinchas merited and took what was rightfully his — zealously acting with the jealousy of Hashem Tzva'os, as it is written (Bamidbar 25): "Pinchas son of Elazar son of Aharon the Kohain turned back My fury..." He nullified the fury and anger — the opposite of the Ratzon — through his zealous act, in the aspect of "b'kan'o es kin'asi" — "when he was zealous with My jealousy."

For it is explained in this Torah that the essential tikkun [rectification] is through tzedakah [charitable giving]. And it is explained in LM II:65 that zealousy for Hashem Tzva'os is reckoned as tzedakah. Likewise (Tehillim 106): "Pinchas stood and prayed... and it was reckoned to him as tzedakah." Here we see Rabbainu's teaching: zealousy for Hashem Tzva'os is reckoned as tzedakah. And through tzedakah, the metzach hanachash — the aspect of Bilaam — is subdued, and everything is rectified.

Therefore this parshah [Torah portion of Balak and Pinchas] is read during Bain HaMetzarim [the "Three Weeks" of mourning between 17 Tammuz and 9 Av]. For the entire Churban [destruction of the Bais HaMikdash] came through the cheit ha'Aigel — the blemish of the Ratzon — which occurred on the seventeenth of Tammuz. Therefore we read this parshah then — describing the subduing of Bilaam HaRasha through Pinchas who was zealous with the jealousy of Hashem Tzva'os.

Therefore in this parshah are detailed all the korbanos [offerings] — the daily offerings and the Musaf offerings of all the Yamim Tovim [festivals]. For all the Yamim Tovim are Mikra'ai Kodesh — calling forth and revealing the Ratzon. All of this is heard through the aspect of Pinchas, who subdued and uprooted Bilaam HaRasha, the metzach hanachash. This is all the tikkun of the Churban of the Bais HaMikdash — where one ascended for the regalim [pilgrimage festivals], where the essential illumination of the Ratzon resides.

Therefore we read this during Bain HaMetzarim — for it is all a tikkun for the Churban. Through the aspect of Pinchas, we will merit that the voice of the calling of the Yom Tov will be heard — calling forth the Ratzon — and through this everything will be rectified. We will merit to return to our Land and to rebuild our Bais HaMikdash, speedily in our days, Amain.

Therefore one must travel to true Tzaddikim on Rosh HaShanah. This Chesed Chinam (= the path to Eretz Yisrael) — no one in the world can draw it except the true, great Tzaddikim, who draw it during their pshitus (as explained well in the above Torah). Through this they sustain all the simple people in the world — truly simple people, scholars and Talmidai Chachamim who sometimes pause from Torah, and even those very distant from Torah.

This we need on Rosh HaShanah: everyone must return in t'shuvah — even true scholars engaged in Torah and avodah all year (for "there is no tzaddik on earth who does only good and never sins") — all the more so in these generations, where it is uncommon to find a scholar free from sins and many damages — all the more so other people called "scholars" and "chassidim" who are not clean at all (as they themselves know their heart's afflictions) — all the more so simple, coarsened people. Everyone must return. The essential t'shuvah = through the true pshitus of the Tzaddikim, who during their pshitus sustain all the simple and distant through the Chesed Chinam. When they engage in Torah and avodah, we are very, very distant from them — impossible to receive their exceedingly great light. But during their pshitus, they descend to us through many strategies to sustain us forever — so all the simple and distant may return.

Therefore one must travel on Rosh HaShanah — for the essential revelation of the Chesed Chinam that sustains and maintains everything is specifically on Rosh HaShanah (when the world was created).

Therefore the essential avodah of all Yisrael on Rosh HaShanah, Yom HaKippurim, and all the Aseres Y'mai T'shuvah is in pshitus and complete t'mimus [simplicity and perfect innocence] — without any chochmos [cleverness] at all. Then everyone returns to truth, praying and crying out to Hashem from the depths of the heart in pshitus and t'mimus without cleverness, asking only matnas chinam: "Lo v'chesed v'lo v'ma'asim banu l'fanecha, k'dalim uch'rashim dafaknu d'lasecha" — "Not through merit or deeds do we come before You; as paupers and destitute we knock at Your doors." And: "Ki al rachamecha harabim anu v'tuchim, v'al chasadecha anu nish'anim" — "On Your abundant mercies we rely, on Your kindnesses we lean." And: "Ki im Hashem haChesed, v'harbeh imo f'dus" — "With Hashem is the chesed, and abundant redemption is with Him" (T'hillim 130) — said during the Aseres Y'mai T'shuvah in the mizmor "MiMa'amakim."

This is the essential path of t'shuvah received from the great true Tzaddik during his pshitus — when he draws the Otzar Matnas Chinam. Then he illuminates in Yisrael his true ways: to conduct oneself only in t'mimus and pshitus truly, in complete emunah without any cleverness, always asking from Hashem only matnas chinam. Even matnas chinam we are not worthy to receive — all through the power and merit of the true Tzaddikim who draw the Otzar Matnas Chinam into the world during their pshitus (= the path to Eretz Yisrael sustaining all). See at the end of that Torah, in the holy conversation after it was revealed — he spoke much of the merit of emunah, t'mimus, and pshitus. This is the essential path of t'shuvah for anyone who wants to have compassion on his eternal life. This is needed on Rosh HaShanah (the first of the Aseres Y'mai T'shuvah) → therefore one must travel to true Tzaddikim on Rosh HaShanah.

This is the aspect of the shainah [sleep] and dormita mentioned in the Writings and the holy Zohar that occurs on Rosh HaShanah ("there falls a slumber"). Shainah = the histalkus of the Mochin [withdrawal of the intellects]. On Rosh HaShanah one must begin returning in t'shuvah — through the Chesed Chinam with which the world was created and sustained before Mattan Torah (drawn by the Tzaddik through his pshitus specifically). This = shainah/histalkus of the Mochin = the sustenance of the world before Mattan Torah (for the essential Mochin = the wisdoms of Torah). Then one must return for all transgressions against the Torah → through the Tzaddik withdrawing his intellect intentionally, conducting himself in pshitus to draw the Chesed sustaining those distant from Torah.

Afterward, through the shofar = the awakening from sleep → the Mochin return, which = Kabbalas HaTorah (the Mochin returning through the shofar, through which the Torah was given) → all dinim are sweetened and nullified completely → the essential tikkun of t'shuvah in completeness. The essential sustenance of the world = through Torah — but the Tzaddik nullifies himself for a time, conducting himself in pshitus → drawing the Chesed Chinam → sustaining the distant, instilling hirhuray t'shuvah through spreading pshitus and t'mimus in the world. Yet this vitality is only temporary — the essential permanent vitality = through Torah, which the Tzaddik then returns and draws. "Bitulah shel Torah zehu kiyumah" — "The nullification of Torah is its sustenance." Then = the essential completeness of the world's sustenance.

This is "Yom T'ruah yihyeh lachem" — "A day of blasting it shall be for you" (Bamidbar 29). Every t'ruah has a p'shutah [simple/straight blast] before it and a p'shutah after it. T'ruah = the letters of Torah Ayin [Torah + 70] = the 70 facets of Torah. Every t'ruah requires a p'shutah before and after — alluding to the above principle: the essential Kabbalas HaTorah is through t'mimus and pshitus = "bitulah shel Torah zehu kiyumah" = "The Torah endures only in one who makes himself as if he knows nothing."

As we saw with our own eyes from our master, teacher, and Rav z"l many times — each time he would say he now knows nothing at all, and several times he swore he now knows nothing at all. Then within an instant he opened his holy mouth and revealed what he revealed. This same thing happened with this very Torah we are now discussing (as recounted in the Conversations after the Tales). After revealing what he revealed and knowing what came to be known to him → he returned to saying he knows nothing at all. This happened countless times. This = p'shutah before and p'shutah after the t'ruah = the essence of the shofar's voice. The t'ruah (= Torah, the 70 facets) cannot be revealed in the world except through the pshitus before and after. On Rosh HaShanah this is done many times — each t'ruah (drawing some facet of the 70 facets of Torah) requires a p'shutah before and after → drawing the Chesed Chinam (= the hidden Torah) from concealment to revelation.

Continued from LM II:78 — "Hanhagos HaPshitus"Shofar & Eretz Yisrael · Malchuyos/Zichronos/Shofros · Birur HaMachshavah · Sukkos

To explain further: t'kiyas shofar (= the awakening of sleep, the drawing of the Mochin, Kabbalas HaTorah given through the shofar's voice) = the aspect of actually arriving at Eretz Yisrael. As Rabbainu z"l wrote in the holy conversation following this Torah: "Above we spoke of derech eretz — the path to Eretz Yisrael. But Eretz Yisrael itself also contains ten levels of kedushah... and each ma'amar has its own yirah: 'Hakaim l'avd'cha imras'cha asher l'yirasecha' — for there is a yirah above yirah..." There is an avodah that is the path to Eretz Yisrael, and there is an avodah that is actually arriving at Eretz Yisrael.

On Rosh HaShanah: the shainah = the path to Eretz Yisrael (= the Tzaddik's pshitus, the Chesed Chinam through which one conquers EY). Then the awakening through the shofar = actually arriving at Eretz Yisrael. Drawing the Mochin through the shofar = Eretz Yisrael itself — for the essential Mochin are in EY: "There is no wisdom like the wisdom of Eretz Yisrael" (Midrash Sh'mini; LM II:71). This = Kabbalas HaTorah given through the shofar's voice. The essential drawing of Torah is in EY: "There is no Torah like the Torah of Eretz Yisrael" — "Ki miTziyon taitzai Torah." This = the great yirah drawn through the shofar: "Hayitaka shofar ba'ir v'am lo yecheradu" — "Shall a shofar be blown in a city and the people not tremble?" (Amos 3). When the Mochin (= Torah) are drawn → great yirah flows, for "if there is no wisdom there is no yirah." As at Mattan Torah: "ul'va'avur tihyeh yiraso al p'naichem l'vilti secheta'u" — "So that His fear shall be upon your faces, that you not sin." This = the yirah mentioned at the end of the Torah: each ma'amar has its yirah — merited when one arrives at Eretz Yisrael (whose ten levels of kedushah = the Asarah Ma'amaros). Therefore the essential conquest of Eretz Yisrael was through the shofar's voice — when they entered Yericho (the first entry into EY) they blew the shofar (Yehoshua).

"Ashray ha'am yod'ay s'ruah" — "Praiseworthy is the people who know the t'ruah" (T'hillim 89). "Ashray ha'am" = t'mimus and pshitus: "Ba'ashurai ochzeh ragli, darko shamarti v'lo at" — "My foot held firm to His steps, I kept His way and did not swerve" (Iyov 23) — not veering right or left, walking in His path with t'mimus (not straying through cleverness, as many have strayed from the true and wholesome path through chochmos). The essential praise of a person = walking in t'mimus: "Ashray s'mimay darech hahol'chim b'Soras Hashem" (T'hillim 119). Through t'mimus → one merits the Mochin (= "yod'ay s'ruah" = the shofar = awakening, drawing the Mochin). "Hashem b'or panecha y'halaikun" — "Hashem, in the light of Your countenance they walk" = the Mochin (= the light of the face: "Chochmas adam ta'ir panav"). "B'shimcha y'gilun kol hayom" — "In Your Name they rejoice all day" — through this one merits simchah (as explained at the end of the above Torah: great simchah is attainable through t'mimus and pshitus). The essential thing is t'mimus, pshitus, and emunah → precisely then one merits complete Mochin (= true wisdom), whose essential purpose is to draw the ways of t'mimus ever deeper — this is p'shutah before and after the t'ruah.

This is the theme of the entire Mizmor 89: it begins with the Chesed Chinam through which the world was created — "Chasdai Hashem olam ashirah... ki amarti olam chesed yibaneh" — "The kindnesses of Hashem forever I will sing... for I said: the world is built on chesed." Immediately it speaks of Malchus David Mashi'ach: "Karati v'ris livchiri, nishbati l'David avdi." The mizmor speaks of the wonders of creation and of Malchus David (= Mashi'ach), the subduing of enemies: "Atah dikaysa k'chalal Rahav, bizroa uz'cha pizarta oy'vecha." All is one aspect: through the Chesed Chinam → the path to Eretz Yisrael → subduing enemies who say "Listim atem" → Malchus David Mashi'ach who fought Hashem's wars to conquer EY → and we await daily that Mashi'ach will return us to EY. All through the Chesed Chinam = Rosh HaShanah = Yom T'ruah = shainah and awakening through shofar = the path to EY and EY itself = "Ashray ha'am yod'ay s'ruah."

This is the aspect of Malchuyos, Zichronos, and Shofros. Malchuyos = revealing His Malchus — He is Melech HaOlam, He created all, He rules and governs all. We begin Malchuyos with "Alainu l'shabay'ach laAdon hakol, lasais g'dulah l'Yotzair B'raishis" — "It is upon us to praise the Master of all, to ascribe greatness to the One who formed creation." Through this we draw the Chesed Chinam with which the world was created → His Malchus is revealed (for the essential creation of the world in His chesed was to reveal His Malchus). Malchuyos = the revelation of the Chesed through which the world was created → making the path to Eretz Yisrael.

Zichronos: we ask Hashem to remember the covenant of our Avos and return us to Eretz Yisrael (our house of life): "V'zacharti es b'risi Yaakov... v'ha'aretz ezkor" (Vayikra 26). The berachah concludes "Zochair HaB'ris" — He remembers the covenant to return us to EY. Zichronos = drawing the path to EY through the Chesed.

Therefore the essential kedushah of all 39 m'lachos of the weekdays (= all business and dealings) — their essential kedushah = through Shabbos: drawing kedushas Shabbos into the six weekdays. Through emunas chiddush ha'olam merited through Shabbos → the essential birur and tikkun of all 39 m'lachos of the six weekdays. We believe that everything worked upon in the world — Hashem created it all yaish mai'ayin hamuchlat [something from absolute nothing] during the six days when He performed all His work and rested on Shabbos: "Vay'chal Elokim bayom hash'vi'i m'lachto asher asah" (B'raishis 2). Through this = the essential tikkun of all m'lachos, business, and dealings during the weekdays → becoming m'leches HaMishkan. Therefore Shabbos was stated before m'leches HaMishkan.

Shofros speaks of Mattan Torah: "Atah niglaysa..." — the drawing of the Mochin (= Torah) through the shofar = awakening from sleep = actually arriving at Eretz Yisrael. Therefore Bircas Shofros begins with Mattan Torah and concludes with the ingathering of exiles to EY through the shofar: "T'ka b'shofar gadol l'chairusainu v'sa nais l'kabaitz galuyosainu" — "Blow a great shofar for our freedom and raise a banner to gather our exiles." Kabbalas HaTorah, drawing the Mochin, and arriving at Eretz Yisrael = one aspect = the voice of the shofar.

Therefore they are the Aseres Y'mai T'shuvah — corresponding to the Asarah Ma'amaros through which the world was created (= Chesed Chinam, through which the essential t'shuvah is accomplished). On Yom HaKippurim (the end of the Ten Days) → the Luchos HaAcharonos [second Tablets] were given, which are the Aseres HaDibros [Ten Commandments] corresponding to the Asarah Ma'amaros. The essential Kabbalas HaTorah = bringing the Torah from concealment to revelation: the Aseres HaDibros (= the totality of Torah) were originally concealed within the Asarah Ma'amaros (= derech eretz). Through t'shuvah during the Ten Days → one merits drawing the Aseres HaDibros from concealment to revelation = arriving at the Eser Kedushos [ten levels of kedushah] of Eretz Yisrael (which also correspond to the Asarah Ma'amaros = Aseres HaDibros).

Therefore on Yom Kippur the Kohain Gadol enters Lifnai v'Lifnim [the Holy of Holies] — the place of the Aron and Luchos, standing on the Even HaSh'siyah [Foundation Stone] from which the world was founded in His chesed — the pinnacle of the upper kedushah of all ten levels of kedushah of EY. All is one aspect: the Aseres Y'mai T'shuvah, the Asarah Ma'amaros, the Aseres HaDibros, and the Eser Kedushos of Eretz Yisrael. All these kedushah-levels are completed on Yom Kippur → merited through the t'shuvah accomplished through the power of the true Tzaddikim who draw the Chesed Chinam and bring the ways of pshitus and t'mimus into the world.

The essential kedushah of Rosh HaShanah = drawing kedushas Eretz Yisrael. This is the great birur uk'dushas hamachshavah [clarification and sanctification of thought] needed on Rosh HaShanah. As Rabbainu z"l wrote elsewhere (LM I:211): one must travel to Tzaddikim on RH to clarify and sanctify the machshavah. Birur hamachshavah = the revelation of kedushas Eretz Yisrael.

All confusions of thought = the aspect of the Mabul [Flood] — as Rabbainu z"l wrote in the Torah "Atem Nitzavim" (LM I:44): mabul = bilbul [confusion]. In Eretz Yisrael there was no Mabul — though its waters splashed there (as heard from his holy mouth). The essential confusions of evil thoughts are in the ta'avah of ni'uf, Rachmana litzlan — the essential "waters of the Mabul." The Mabul came for p'gam hab'ris, for hashchasan zera, which comes from confused thoughts and evil hirhurim. Even other kinds of confused, alien thoughts all derive from p'gam hab'ris → the Da'as becomes damaged → all confusions and upheavals of thought that terribly disturb most people → leading to all sins. When confused thoughts overwhelm a person (especially hirhurim of ni'uf themselves) = literally a Mabul wanting to drown the person and destroy him from both worlds, Rachmana litzlan. Regarding this David HaMelech warned: "Al zos yispallail... rak l'shetef mayim rabim ailav lo yagi'u" (T'hillim 32). And he cried: "Tavati biy'vain m'tzulah v'ain ma'amad, basi v'ma'amakay mayim" (T'hillim 69) — "I have sunk in deep mire with no foothold, I have come into deep waters." As explained in the Writings of the Ari z"l: the onslaught of hirhurim and confused thoughts = m'tzulos yam [ocean depths].

This is our essential occupation and crying on Rosh HaShanah — to clarify and sanctify the machshavah, upon which all kedushah and all the sweetening of dinim depends. For this we travel to Tzaddikim on RH. To the degree one sanctifies his machshavah → kedushas Eretz Yisrael is revealed (for when evil thoughts flood a person = the waters of the Mabul → kedushas EY is concealed). To the degree one pushes away confused thoughts and sanctifies his machshavah → kedushas EY is revealed. The essential kedushas EY = tikkun hab'ris, which depends on k'dushas hamachshavah: "Tzaddikim yirshu aretz" — "The righteous shall inherit the land."

Therefore Bircas Zichronos begins with the p'sukai zikaron of Noach — that Hashem remembered him during the Mabul. This seems puzzling: what has Noach to do with RH? But according to the above it is perfectly clear: the essential kedushas RH = that we merit pushing away the waters of the Mabul (= confused thoughts) through Hashem remembering the merit and power of the Tzaddikim (= the remembrance of Noach the Tzaddik: "Vayizkor Elokim es Noach") → kedushas Eretz Yisrael begins to be revealed. Therefore Parashas Lech L'cha follows Parashas Noach: Lech L'cha = the beginning of kedushas EY revealed to Avraham Avinu (the first to whom Hashem revealed kedushas EY: "Go from your land... to the land..."). It follows Noach because: when the waters of the Mabul are pushed back and the righteousness of Noach is remembered → kedushas EY is revealed. The remaining p'sukai Torah in Zichronos speak of Y'tzi'as Mitzrayim and kedushas EY — through remembering the merit of our righteous Avos: "Vayishma Elokim es na'akasam vayizkor Elokim es b'riso" → the ge'ulah from Mitzrayim whose essential purpose was to come to EY: "V'osanu hotzi misham l'havi osanu el ha'aretz." The entire Bircas Zichronos = that Hashem remember the covenant of our righteous Avos and reveal to us kedushas Eretz Yisrael (= our essential kedushah, for there are all ten levels of kedushah = the essential kedushas Rosh HaShanah).

All this is merited through the true Tzaddik who draws the ways of pshitus and t'mimus into the world. All confusions of evil thought = the crookedness and depth of the Sitra Achra, Rachmana litzlan. This is a great principle always to remember: the machshavah is in a person's hand to direct as he wills at all times — for two thoughts cannot coexist simultaneously. Even if through habit his thoughts wander into evil reflections → the b'chirah [free choice] is in his hand at all times to seize the thought forcefully and direct it to the straight path.

The essential eitzah = pshitus and t'mimus: accustoming oneself not to go with chochmos, not to think superfluous thoughts — simply straightening one's thought in the ultimate pshitus and t'mimus, not thinking excessively about anything. Especially regarding the evil ta'avah — some people have investigations and examinations and terrible reflections about this repulsive matter, for a spirit of foolishness and actual madness clings to their thoughts until they think what they think, Rachmana litzlan, and through this they come to what they come to. Salvation from this = only through the ways of t'mimus and pshitus of the true Tzaddik. Even excessive thought in the direction of rejecting the ta'avah also causes its strengthening — as written in the Sefer HaAlef-Bais: "Do not enter into argument with your temptations, debating back and forth." This cannot all be written — the essential eitzah = great t'mimus and pshitus, and crying out much to Hashem.

Whoever is already caught in this (each according to his level) must not despair at all — only cry out each time to Hashem from wherever he is, seizing his thought at all times to return it from the depth of the Sitra Achra to the straight place, to the t'mimus and pshitus of the true Tzaddik. This is the essential t'shuvah: "Shuvu la'asher he'emiku sarah B'nai Yisrael" — "Return, you who have deeply strayed, children of Yisrael" (Yeshayahu 31); "V'shachata shaitim he'emiku" (Hoshaya 5); "Basi v'ma'amakay mayim"; "Mibeten sh'ol shivati" (Yonah 2) — mentioned at the end of the above Torah; "Tzafu mayim al roshi, amarti nigzarti, karasi shimcha Hashem mibor tachtiyos" — "Waters flowed over my head, I said I am cut off, I called Your Name from the lowest pit" (Aichah 3). Through this → one draws upon himself the ways of t'mimus and pshitus of the true Tzaddik → the essential tikkun to merit all good, Amain.

We cry on Rosh HaShanah: "MiMa'amakim k'rasicha Hashem" — "From the depths I called to You, Hashem" — "miMa'amakim" specifically. From all kinds of depths one must only cry out and call to Hashem → to merit the ways of pshitus and t'mimus → the essential k'dushas hamachshavah. There are ten depths — omek tov and omek ra (Sefer Y'tzirah). Even from omek tov one must cry to Hashem — even good thoughts one must not delve into excessively, lest one cross the boundary, chas v'shalom. Even one who merits good thoughts and delves properly → must each time call from them to Hashem, that He bring him out and elevate him to a higher level. This is only possible through t'mimus and pshitus — removing one's da'as each time as if knowing nothing at all → meriting ever higher levels by crying to Hashem in pshitus and t'mimus as if never knowing anything — all the more so one whose knowledge is imperfect — all the more so one overwhelmed by omek ra — how much more must he cry "MiMa'amakim" → to nullify the evil depth of the Sitra Achra = "Mibeten sh'ol shivati." Through this → one draws upon himself the ways of t'mimus and pshitus of the true Tzaddik → the essential tikkun to merit all good, Amain.

This is the aspect of Sukkos, when all the chasadim are drawn (as known in the Kavanos). The Chesed Chinam whose drawing began on Rosh HaShanah (when the world was created) → now on Sukkos the chasadim are drawn and revealed. On RH the chasadim were still in great concealment (His Malchus not yet revealed) → all the avodah of the Tzaddikim and Yisrael then is to reveal His Malchus, making known to all that He created the world in His chesed. This work continues from RH through YK → the more this is revealed, the more kedushas Eretz Yisrael is revealed (for the essential revelation of kedushas EY = making known that Hashem created the world) → and the more the chasadim are revealed. By Yom Kippur this aspect is complete → the ten levels of kedushah of EY are fully revealed → the Kohain Gadol enters Lifnai v'Lifnim (the pinnacle of the ten levels of kedushah of EY).

Then the Chesed Chinam is revealed in great revelation → all the chasadim begin to flow openly = Sukkos. The Sukkah = kedushas Eretz Yisrael and Yerushalayim, called "Sukas Shaleim" [the shelter of Shaleim/Yerushalayim]. Therefore the Sukkah is made from p'soles goren vayekev [waste of the threshing floor and winepress] specifically. The p'soles = the Tzaddik's conduct of pshitus — which compared to his inner avodah of Torah and tefillah appears as "waste." The essential Sukkah (= revelation of the Chesed = revelation of kedushas EY) = through his conduct of pshitus = the p'soles from which the s'chach of the Sukkah is made.

On RH, YK, and the entire Aseres Y'mai T'shuvah → we drew kedushas EY (= ten levels of kedushah corresponding to the Ten Days). Now on Sukkos we reveal the great power of Yisrael: not only can we conquer Eretz Yisrael (= RH and YK), but we can even sanctify all places in Chutz LaAretz with kedushas Eretz Yisrael — by revealing that He created the world. This = Sukkos: Hashem merited us that every single Jew sits in the Sukkah (= tzila kadisha, tzila dim'haimnusa [holy shade, shade of emunah] = kedushas EY) — meaning we can draw kedushas EY even in Chutz LaAretz. Every Jew can sanctify external places with kedushas EY (= Sukas Shaleim) through the complete emunah attained on RH and YK — knowing and making known that He is the Creator, He is the Fashioner → through this one can draw kedushas EY even in Chutz LaAretz.

Continued from LM II:78 — "Hanhagos HaPshitus"Lulav · Simchas Torah · Sh'viras HaLuchos · N'tilas Yadayim · Eiruvin & Shabbos

All this is accomplished by binding oneself to the true Tzaddik who is sometimes a completely simple person. This is the aspect of the Agudas HaLulav [binding of the lulav]. The lulav = the true Tzaddik: "Tzaddik kaTamar yifrach" — "The righteous shall flourish like a date palm" (T'hillim 92). Hashem commanded us to take only the leaves of the date palm (= Kapos T'marim, the lulav) — to show that we have no ability to bind ourselves to the true Tzaddik in the intensity of his kedushah except through his conduct of pshitus. This = the leaves and branches: "V'alaihu lo yibol" — "His leaf does not wither" (T'hillim 1) — which the Sages expounded regarding the sichas chulin [mundane conversation] of the Tzaddik = his conduct of pshitus.

The lulav is simple [pashut — straight, without branches] — and to it are bound the hadas and aravos, which allude to all the groups within Yisrael (Vayikra Rabbah 30). All groups must receive from the Tzaddik (= the "great simple person" = the lulav, which is simple yet greater than all the species). Whether people of mitzvos, people of Torah, or those completely empty of Torah and mitzvos (= arvay nachal) — all must receive from the "great simple person." All four species (= the totality of Yisrael's groups) illumine and draw the beauty of the esrog = kedushas Eretz Yisrael = the revelation of His Malchus (= kavod hadar malchuso). All beauty and splendor is in EY: "MiTziyon michlal yofi Elokim hofia."

"V'chesed Hashem mai'olam v'ad olam al y'ray'av, v'tzidkaso livnay vanim l'shomray v'riso" (T'hillim 103) — the rashay taivos [initial letters] of "Livnay Vanim L'shomray V'riso" spell Lulav. Through the lulav (= the above Tzaddik) → the chasadim through which the world was created are drawn and revealed: "V'chesed Hashem mai'olam v'ad olam."

This is the aspect of Sh'mini Atzeres and Simchas Torah, when we conclude the Torah and immediately begin it again. This is the completion of the tikkun begun on Rosh HaShanah. The essential tikkun = drawing kedushas Eretz Yisrael (where His Malchus is revealed) → worked on from RH through Sh'mini Atzeres → all through the power of the true Tzaddik who is sometimes a completely simple person (prastik), drawing the Chesed Chinam that sustained the world before Mattan Torah, sustaining all the simple people.

This is why we conclude the Torah and immediately begin again on Simchas Torah. The Tzaddik always walks this path: whenever he reaches a very high, complete hasagah [comprehension] — he is not satisfied at all. Immediately he begins anew, seeking an even higher comprehension → making himself as if knowing nothing at all, removing his da'as completely, becoming a completely simple person (prastik) as if he never began to comprehend → he can sustain himself only through the Chesed Chinam that sustained the world before Mattan Torah (= the path to EY). The siyum of the Torah = the completeness of the Tzaddik's hasagah (all da'as and comprehension are included in the Torah). When we finish the Torah — concluding with the greatness of Moshe Rabbainu's hasagah (= the true Tzaddik): "V'lo kam navi od b'Yisrael k'Moshe asher y'da'o Hashem panim el panim, l'chol ha'osos v'hamof'sim... ul'chol hayad hachazakah" — who received the Luchos in his hands (as Rashi explains). After concluding → we immediately begin "B'Raishis bara Elokim" = the holy path of the true Tzaddikim (who are in the aspect of Moshe): despite reaching the most complete hasagah (= the siyum) → immediately beginning anew as if never receiving Torah at all → sustaining himself from the world's existence before Mattan Torah (= Chesed Chinam = the path to EY). This = B'Raishis — the beginning of creation before Mattan Torah (created in His chesed alone = the path to EY), as Rashi explained: the Torah need not have begun from B'Raishis except so they not say "Listim atem."

This is the juxtaposition: "L'ainay kol Yisrael | B'Raishis" [the end of D'varim adjoining the beginning of B'Raishis]. Rashi explains "l'ainay kol Yisrael" as: Moshe's heart lifted him to shatter the Luchos before all Yisrael — and Hashem affirmed: "Yiyasher kochacha sheshibarta" — "Well done that you shattered them!" (Bava Basra 14). The shattering of the Luchos is a great wonder: if Yisrael sinned, what reason was there to shatter such holy Luchos? What tikkun was in it, that Hashem praised him so? The Torah concludes Moshe's praise with this — which is an aspect of shichcha [forgetting]: "Had the Luchos not been shattered, there would be no forgetting in the world" (Eruvin 54). And we heard from Rabbainu z"l a wondrous conversation about this — that from a certain perspective, shichcha is a great ma'alah [virtue] for him.

Moshe accomplished a great tikkun through shattering the Luchos — the histalkus of the Da'as in the aspect of shichcha. He removed his comprehension as if he had never received the Torah at all — becoming a completely simple person, receiving vitality only from the world's existence before Mattan Torah (= Chesed Chinam). Through this he sustained all Yisrael despite their sinning. Through the Chesed Chinam drawn by the Tzaddik via his pshitus specifically → all simple people, all sinners, all fallen people in the world are sustained. Therefore the Torah's end connects perfectly to its beginning: "L'ainay kol Yisrael" = shattering the Luchos = the histalkus of the Mochin that the Tzaddik removes from himself each time, becoming simple, sustaining himself from the Chesed Chinam with which the world was created = "B'Raishis bara Elokim" — created in Chesed Chinam = the path to Eretz Yisrael (as Rashi explained there).

This is a good path and counsel for every person in the world who wants to enter avodas Hashem. He will inevitably pass through things that cannot be explained in writing or speech — ascents and descents, falls and setbacks beyond description. Many have fallen through this and lost their world, Rachmana litzlan. The essential vitality and sustenance of those who remain standing = only through the pshitus of the Tzaddik who draws the Chesed Chinam. Likewise each person must draw upon himself the Tzaddik's pshitus — removing his da'as and sechel each time, making himself as if knowing nothing. The essential thing: always begin anew (as Rabbainu z"l said many times). The essential reason for one's falling = having already begun many times and fallen. But if he makes himself as if never having begun at all → sustaining himself through Chesed Chinam via the Tzaddik's pshitus → he can sustain himself forever: "Chasdai Hashem lo samnu v'lo chalu rachamav l'olam" — "The kindnesses of Hashem are not exhausted, His mercies never end."

This is the aspect of n'tilas yadayim [washing hands] before eating. The essential kedushah of Yisrael's eating is in Eretz Yisrael — where all kedushos reside. The essential kedushas EY relates to eating: all mitzvos dependent on the Land concern eating (t'rumos, ma'asros, challah, bikkurim, korbanos, etc.). Therefore the essential berachah on all foods = blessing Hashem for Eretz Yisrael: "V'achalta v'savata uvairachta es Hashem Elokecha al ha'aretz hatovah" (D'varim 8). From this we derive all berachos (even those before eating): "If he blesses afterward, all the more so before!" (Berachos 35). All berachos = drawing kedushas EY onto eating.

Therefore when a Jew wants to eat bread (= the essential food, the essential vitality) → he must sanctify himself so that kedushas EY is drawn onto his eating. The Sages instituted n'tilas yadayim — sanctifying one's hands with water before eating. The yadayim = 28 joints = the 28 letters of Ma'aseh B'raishis = "Ko'ach ma'asav." One must purify the hands with water to draw the maymai haChesed [waters of Chesed] = the Chesed Chinam with which the world was created through the 28 letters → "Ko'ach ma'asav" is revealed (= the 28 joints of the hands = the 28 letters) → kedushas Eretz Yisrael is drawn to wherever the person stands. The essential kedushas EY = through "Ko'ach ma'asav" revealed by drawing the Chesed with which the world was created → all is Hashem's, by His will He gave it to them, by His will He took it and gave it to us.

The Sages said that Sh'lomoh HaMelech instituted n'tilas yadayim: "When Sh'lomoh instituted eiruvin and n'tilas yadayim, a Bas Kol went forth..." (Shabbos 14). Specifically Sh'lomoh instituted this tikkun of n'tilas yadayim (= drawing kedushas EY everywhere). The essential conquest of Eretz Yisrael in completeness did not occur until the days of Sh'lomoh. Until then, enemies still contested: "Listim atem" → fighting constantly (throughout the period of the Shoftim) → David fought and subdued them. But since there were still wars in his days → he was not given permission to build the Bayis. When Sh'lomoh came → all enemies were completely nullified → peace from all sides: "Ki Sh'lomoh yihyeh sh'mo, v'shalom etain lo mikol avarav." Then the Bais HaMikdash was built: "V'hayah b'hani'ach l'cha Hashem Elokecha mikol oy'vecha" — Rashi: "This is only in the days of Sh'lomoh" → "V'hayah hamakom asher yivchar Hashem." Then kedushas EY was fully revealed (enemies completely subdued, all knew Hashem gave us EY) → the BHM was built (= the completion of the revelation of kedushas EY, for without the Bayis the ten kedushos are incomplete — the highest kedushos being in the BHM, as in the Mishnah of the Eser Kedushos (Kailim ch. 1)).

Since the essential full revelation of kedushas EY was in Sh'lomoh's days → specifically he had the power to institute n'tilas yadayim (= drawing kedushas EY everywhere).

This is also the aspect of Eiruvin that he instituted — so people not stumble by carrying from r'shus to r'shus on Shabbos. All the 39 m'lachos forbidden on Shabbos = because on Shabbos it is forbidden to perform bairurim [clarifications/selections] (as in Rabbainu z"l's Torah "Haichal HaKodesh" [LM I:59]). Through all m'lachos during the week → bairurim are performed. On Shabbos the Sh'chinah rests → m'lachah is forbidden. The Tanna begins Maseches Shabbos with the prohibition of hotza'ah [carrying from domain to domain] — because all 39 m'lachos are in the aspect of hotza'ah: carrying nitzotzos from the domain of the Sitra Achra to the domain of kedushah.

The essential birur = through emunah. Business must be done with emunah. All craftsmen must conduct their work with emunah. Emunah clarifies all bairurim — for the grip of the k'lipos on the holy nitzotzos = the enemies contesting the conquest of EY ("Listim atem"). All kedushah and all holy nitzotzos = kedushas EY (where all ten kedushos reside). To extract them from the chitzonim (= the 70 forces of idolatry whose grip = Chutz LaAretz) → the chitzonim fight: "Listim atem." The essential power to subdue them and clarify the nitzotzos through the 39 m'lachos = through emunah (believing Hashem created the world: "B'Raishis bara Elokim" → "Ko'ach ma'asav higid l'amo lasais lahem nachalas goyim").

Sh'lomoh instituted Eiruvin for Shabbos — making it forbidden to carry even from one private domain to another without an eiruv. The essential grip of the chitzonim = shinui r'shuyos [change of domains] = machlokes. The Sitra Achra = k'firos = machlokes: "Chalak libam" — "Their heart is divided" (LM I:62). The essential grip of machlokes = during the six weekdays (the domain of the Aitz HaDa'as Tov vaRa = machlokes = permitted/forbidden, kosher/pasul → clarified through halachic rulings of the Shisha Sidray Mishnah). During the week one toils in the 39 m'lachos to clarify bairurim. Even after clarifying nitzotzos during the week → they don't fully return and ascend to their resting place in peace until Shabbos (= shalom = Shabbos Shalom = naicha l'ila'in v'sata'in). Then "yispard'u kol poalai aven" — all enemies contesting the conquest of EY during the week are nullified: "Kol shultanay rugzin umaray d'dinin kulhu arkin." Then = naicha for all nitzotzos: "V'hayah b'hani'ach l'cha Hashem... mikol oy'vecha" = the days of Sh'lomoh (= the King whose is the shalom = Shabbos, as in Rabbainu z"l's story of the Prince who was Switched). Therefore Shabbos illumines the Bais HaMikdash built by Sh'lomoh specifically: "Es Shabb'sosai tishmoru uMikdashi tira'u" (LM II:67). Shabbos = Sh'lomoh = Shir HaShirim asher liSh'lomoh (awakened on Shabbos).

Therefore specifically Sh'lomoh (= Shabbos Shalom, when EY is essentially conquered: "V'hayah b'hani'ach") instituted Eiruvin for Shabbos — not to carry between domains without eiruv and shituf [partnership]: not to arouse any shinui r'shuyos on Shabbos. When domains are joined through the bread of the eiruv → all are considered as one → no change of domain, only shalom and achdus [unity]. This is the essential meaning of eiruv. Therefore no one may object to his neighbor's participation → many laws of eiruv and shituf were instituted mipnay darchay shalom (Gittin 59). The essential eiruv = nullifying machlokes (from which the chitzonim grip, contesting the conquest of EY). Therefore the tikkun was through Sh'lomoh specifically — who built the Bayis, when EY was fully conquered = the King whose is the shalom = Shabbos Shalom.

Continued from LM II:78 — "Hanhagos HaPshitus"K'li Shaleim · Adam HaRishon · Avraham Avinu · Laws of N'tilas Yadayim

Therefore one washes the hands for n'tilas yadayim only from a k'li [vessel], and the k'li must be shaleim [whole/complete] specifically. It is impossible to draw the maymai haChesed (through which kedushas Eretz Yisrael is drawn = n'tilas yadayim) except through a whole k'li. The Chesed Chinam flows constantly — but it is impossible to receive it except through a k'li. Therefore no one can receive from the Otzar Matnas Chinam (= the Chesed Chinam) except the true Tzaddik during his pshitus. Even during his pshitus when he is not engaged in Torah → his k'li is always in great sh'laimus [completeness] → therefore specifically he can receive the Chesed Chinam and sustain all the simple people in the world through it.

Each person, to the degree he draws closer to the ways of pshitus and t'mimus of the Tzaddik — conducting himself in t'mimus and pshitus on the path of emunah without the chochmos of the world — to that degree he can suckle and receive more from the Chesed Chinam drawn by the Tzaddik. The essential thing = emunah and t'mimus — which is the aspect of a whole and complete k'li through which all good is received. Therefore the k'li for n'tilas yadayim must be shaleim and tamim = t'mimus, which is the essential sh'laimus. Chochmos have no sh'laimus — for it is impossible to fully comprehend anything through chochmah: "Amarti echk'mah v'hi r'chokah mimeni" — "I said I would be wise, but it is far from me" (Koheles 7). "Kol had'varim y'gay'im" — "All things are wearying" (Koheles 1). "V'gam im yomar hechacham lada'as, lo yuchal limtzo" — "Even if the wise man says he will know, he cannot find it" (Koheles 8). "Gam es ha'olam nasan b'libam mibli asher lo yimtza ha'adam es hama'aseh asher asah haElokim" — "He placed the hidden [ha'aileim, written deficiently] in their hearts so that man cannot find the work that God has done" (Koheles 3). Therefore there is no sh'laimus except for one who merits emunah and t'mimus — called tamim: "Tamim tihyeh im Hashem Elokecha" — "Be wholehearted with Hashem your God" (D'varim 18). As its name implies: tamim means shaleim — one who merits t'mimus truly = the essential sh'laimus. This = the whole k'li of n'tilas yadayim through which the maymai Chesed Chinam are drawn → kedushas Eretz Yisrael is drawn → the essential tikkun of eating. (See also the Torah "Is lan bayra b'dabra" [LM I:31]: the essential sh'laimus of all things = through emunah.)

Therefore the water must be water in which no m'lachah was done — so that there be no grip of the 39 m'lachos in it. The 39 m'lachos derive from the zuhamas haNachash [the contamination of the Serpent] through the sin of Adam HaRishon, who damaged eating from the Aitz HaDa'as Tov vaRa. Through this he damaged emunah, t'mimus, and pshitus → following the chochmos and da'as of this world (= the Aitz HaDa'as Tov vaRa). Adam HaRishon (= the essence of creation, for whose sake all was created in Chesed Chinam) needed then to draw this Chesed Chinam — for there was no Torah yet, everything was created in Chesed Chinam alone, all for man's sake. When Adam came → he needed only to guard his k'li — through emunah and t'mimus — and not follow the Nachash's counsel (which seemed like chochmah: "V'nechmad ha'aitz l'haskil" — "The tree was desirable to make wise"). Then he would have drawn the Chesed Chinam properly → he could have lived in his body forever.