בית הכנסת ו

But by following the chochmos and counsel of the Nachash → he damaged his k'li → he was fit to be destroyed entirely (for he removed the Chesed from himself by damaging his k'li through the flawed chochmos of the Nachash's counsel). Yet Hashem in His wondrous chesed arranged circumstances in His mercy — He spoke with him and illuminated hirhuray t'shuvah → the radiance of Chesed Chinam was drawn upon him despite everything → He made his "day" into a thousand years, so the world would endure. This is: "Z'chor rachamecha Hashem vachasadecha ki mai'olam haimah" — "Remember Your mercies, Hashem, and Your kindnesses, for they are from the beginning of the world" (T'hillim 25) — the Sages and Rashi explain this regarding Adam HaRishon whose "day" was made a thousand years through Hashem's great chasadim (= the Chesed Chinam).

Tefillah — Chapter Headings (concluded)Based on LM I:215 & LM II:65

Therefore Parshas Mattos [the Torah portion dealing with vows] is juxtaposed to Parshas Pinchas. For Parshas Mattos speaks about nedarim [vows] — and through this mitzvah of nedarim, one sees and understands the immense power of speech. As soon as one utters with his lips, he must fulfill — "k'chol hayotzai mipiv ya'aseh" — "whatever goes out of his mouth, he must do." For in truth, the matter of nedarim is a wondrous marvel, in the aspect of (Bamidbar 30): "Ish ki yafli lindor neder nazir" — "When a man shall express a vow of a nazir..." — for they are the aspect of the wonders of wisdom (as brought in the Torah "Sha'alu es Rabbi Yosi ben Kisma" [LM I:57]).

Through this one sees the greatness of man, the possessor of b'chirah [free choice] — who has power in his mouth to create for himself new mitzvos that he was never commanded to do. For example, when he forbids upon himself something that is permitted, through his mouth — it is immediately forbidden to him as a Torah prohibition! This is wondrous: this thing has no inherent prohibition in its root, yet as soon as he says with his mouth that it shall be forbidden — even without mentioning the Name of Hashem — it is immediately forbidden by the authority of a severe Torah law. Through this one sees the immense power of man the possessor of b'chirah — and the essential power is in his mouth and heart. When his heart desires to sanctify himself with some kedushah and separation, and he brings forth his desire and ratzon through his mouth — a new Torah is created from this, for it becomes a Torah prohibition. For in truth the nefesh [soul] of Yisrael at its root is a portion of the Divine from Above, and is itself the aspect of the Torah — for "HaKadosh Baruch Hu, the Torah, and Yisrael are all one," as written in the Zohar HaKadosh. Therefore he has power in his mouth to vow and create for himself mitzvos according to his soul.

The essential purpose of nedarim is to sanctify oneself and separate from desires, in the aspect of (Avos Ch. 3): "Nedarim s'yag laprish'us" — "Vows are a fence for abstinence." Such nedarim are a mitzvah to vow. And our Sages said (Nedarim 8a): "It is permitted for a person to vow to motivate himself." The essential neder is when one utters it with his mouth — and through this one sees the immense power of speech, that through speech one can overpower oneself even to separate from that which is permitted.

At first glance this is puzzling: either he has the strength to overpower his yetzer — in which case he could do so without a neder — or he fears his yetzer will overpower him, in which case what will the neder help? But through this we see the great power of the neder at its root — especially when one utters it with his mouth. For then, through the neder, one ascends to the level of the "wonders of wisdom" — the root of b'chirah — and from there receives power through uttering the neder, enabling him to overpower what he must overpower. Certainly even after making the neder, b'chirah still has tremendous power to potentially sway him — therefore the Torah warned severely to keep the neder, and "whatever goes out of his mouth he must do." But the essential point is that through the neder he has much greater power to overpower his yetzer.

As we found with Boaz, who said (Rus 3): "Chai Hashem, shichvi ad haboker" — "As Hashem lives, lie down until the morning" — and our Sages expounded (Rus Rabbah, Ch. 5): "He swore to his yetzer." Without the oath, there was reason to think the yetzer hara would overpower him — and through the oath he withstood the test and conquered his yetzer. Similarly with many upright and righteous people. And I heard from his [Rabbainu's] holy mouth that he said he was very accustomed to making nedarim for the sake of kedushah and separation.

Therefore we begin on Yom Kippur with Kol Nidrai — for nedarim are exceedingly lofty, in the aspect of the roots of the Torah — the aspect of teshuvah [repentance], which is above the Torah. From there all forgiveness of sins derives — essentially through the tzaddikay emes, the aspect of Moshe, from whom all the heads of the tribes receive their power, who are the aspect of the yachid mumcheh [singular expert] who can release a neder.

For the hataras nedarim [annulment of vows] is an even greater wonder: even when one has ascended to the level of the neder and forbidden something upon himself as a Torah prohibition — he still has the power to regret his neder, come before the Chacham [the wise scholar], and have his neder annulled! For all the souls of Yisrael are comprised within Moshe — the aspect of the tzaddik of the generation — and from him all the experts receive their power, whether a single expert or three laymen. All hataras nedarim is by the power of Moshe Rabbainu, who first gave us the Torah, and to whom Hashem revealed the secret of nedarim and their annulment through regret before the Chacham — which is the secret of teshuvah, whose essence is regret.

Therefore there is a Midrash on the verse (Shemos 2): "Vayar b'sivlosam" — "He saw their burdens" — that Moshe Rabbainu took to heart the sufferings of Yisrael in exile. Hashem then told him that through this he would merit Parshas Nedarim. This is deeply puzzling — what connection does the section of vows have with the bitterness of exile? But Moshe saw the bitterness of exile, took it to heart, and saw that the essential cause of exile is the sins of Yisrael, the essential tikkun is through teshuvah, and the essential obstacle to teshuvah is the machlokes [conflict/opposition] of those who oppose him, who fight against him strongly — as it says: "Achain noda hadavar" — "Indeed, the matter is known" — and our Sages expounded (Shemos Rabbah, Ch. 1) that the secret of the exile became known to him: that it is because of the opponents and informers. He understood that he had the power to bring Yisrael to teshuvah — for the majority would listen to him — but the essential obstacle was the aspect of Dasan and Aviram, who stood against him at every turn, as our Sages said: "Wherever it says 'nitzim, nitzavim' — they are none other than Dasan and Aviram." And so it is in every generation.

Therefore, when Hashem saw that Moshe took this to heart and gazed deeply into their burdens — seeing how difficult it was to rectify and redeem them — He revealed to him the secret of Parshas Nedarim. Through this He showed him the power of the tzaddikim and upright of Yisrael in every generation, who are the aspect of those zealous with the jealousy of Hashem Tzva'os — the aspect of Pinchas. For nedarim are the aspect of zealousy for Hashem Tzva'os, which is the aspect of tzedakah. Just as one who vows for the sake of separation — because he sees his yetzer wants to overpower him, he leaps forward and swears or vows, forbidding even the permitted upon himself — thereby gaining greater power to overcome; so too is one who is zealous with the jealousy of Hashem Tzva'os, like Pinchas who saw the great corruption, and no one was standing against the twenty-four thousand and especially against Zimri their leader. He girded his loins on his own initiative, did what he was not explicitly commanded, stood and prayed, took a spear, and was zealous — and saved all Yisrael, and it was reckoned to him as tzedakah.

This is also the aspect of tzedakah itself: the essential point is that the money is already in the rich man's hand, and he could do whatever he wishes with it through his b'chirah — yet he overcomes himself, gives from his pocket, shatters the cruelty in his heart, and transforms it to ratzon. Through this he gives great pleasure to Hashem, and it is reckoned as if he lent to HaKadosh Baruch Hu — as it says (Mishlai 19): "Malveh Hashem chonayn dal" — "He who is gracious to the poor lends to Hashem." In all this we see the immensity of b'chirah. Therefore Parshas Nedarim is juxtaposed to Parshas Pinchas — for nedarim are the aspect of tzedakah, in the aspect of (Devarim 23): "Motza s'fasecha tishmor... b'ficha — zo tzedakah" — "That which goes from your lips you shall keep... 'with your mouth' — this refers to tzedakah" (Rosh HaShanah 6a). And it is the aspect of zealousy for Hashem Tzva'os, the aspect of Pinchas — therefore they are juxtaposed, for it is all one matter.

The general principle: in truth, in the inner heart of every single person, one knows well that there is no purpose to this world and its desires and vanities — as is known to all. Especially the heart of a Jew, who is from the seed of Avraham, Yitzchak, and Yaakov who were the essential generous-hearted ones — and our souls are rooted in them. Therefore the heart of every Jew in its innermost depth certainly burns always for Hashem and His holy Torah in truth. But despite this, because of the immense power of b'chirah — "es zeh l'umas zeh asah Elokim" [God made one corresponding to the other] — the Satan and yetzer hara and evil thoughts fight against the good in a person, seeking to rob him of both worlds through desires and vanities. The more one digs in and fights back, the more the yetzer intensifies against him — therefore it is a great and lengthy war.

But nevertheless, man would ultimately prevail over the evil — except that the greatest obstacle is other people who oppose the truth. As Rabbainu z"l said: human beings are a greater obstacle than the yetzer hara itself — as explained in the Sefer Sippurai Ma'asiyos. All this is the aspect of Bilaam and Balak — the metzach hanachash and the wild beasts — who draw nourishment from the incomplete elders. For Bilaam is the essential first opponent who stood against the kedushah of Yisrael — even in the Egyptian exile he was among Pharaoh's advisors who counseled to embitter their lives. Bilaam is the aspect of Amalek and the aspect of Lavan HaArami — all from the wise men of the East who strayed through their evil desires into extremely alien philosophies, and through their impure will received sorceries and incantations, from which descended all the ways of avodah zarah of earlier generations, and all the foundations of the wise men of nature.

For the essential prolonging of the exile is due to the delay of teshuvah — as written in the Zohar HaKadosh: "This matter depends on nothing other than teshuvah." The essential obstacle is through those who oppose the point of truth in many aspects — the incomplete elders, from whom the metzach hanachash and wild beasts draw nourishment, and the various factions that feed off one another. For this is a great principle: in kedushah and in the Sitra Achra alike, everything depends on everything else — "mitzvah goreres mitzvah, v'avairah goreres avairah" [one mitzvah draws another; one sin draws another] (Avos Ch. 4). When one of the incomplete elders corrupts, the metzach hanachash draws nourishment from him, then intensifies its grip on that elder, leading him to greater sin — and especially inciting him to oppose the holy elders — then drawing more from him, and so on in a cycle. Through all this the exile is prolonged.

But nevertheless — "Atah marom l'olam Hashem" — "You are exalted forever, Hashem" — and Your hand is always supreme, as Rashi explains. For Moshe Rabbainu and Pinchas already existed in the world — and from them all the true tzaddikim and upright ones of every generation draw. Even now, in our servitude, our God has not forsaken us, and no generation is an orphan. In every generation there are those who are zealous with the jealousy of Hashem Tzva'os — the aspect of Pinchas who stood and prayed.

For now too, b'chirah is free. The essential b'chirah is now with us — living human beings upon the face of the earth. The entire holy Torah and the corresponding opposition, all the events in the world on both sides of kedushah and Sitra Achra — none of it is being transacted with any past generation but with us, those who are here alive today. For "ba'maisim chofshi" — "among the dead it is free" — and "the dead do not praise God." Rather, the duty of the day falls upon us — to fight the war of Hashem, each according to his level. No living person is exempt from this war — for this alone one came into the world: to see toil and grief and anger and pain, and to go to a place of dust and worms — all for the sake of this battle. Every person has b'chirah.

But certainly not everyone merits to prevail adequately — as it says (Berachos 17a): "My will is to do Your will, but the leaven in the dough prevents me." The essential tikkun is through the true tzaddikim — the holy elders — but against them stand the incomplete elders from whom the metzach hanachash draws nourishment. Yet in every generation there are men of truth who have compassion upon their own souls genuinely, who do not wish to deceive themselves, who examine their end each day with the eye of truth — until they are in the aspect of those zealous for Hashem, who rouse themselves to perform holy deeds for the sake of truth that they were not explicitly commanded to do, like Pinchas about whom our Sages said (Sanhedrin 82a): "If he comes to ask, we do not instruct him" — this is the aspect of nedarim, the aspect of tzedakah. Through this they subdue the opposition. Much more needs to be explained, but it is impossible to explain everything — precisely because of what our Sages said: "we do not instruct them." Understand this well.

Therefore we begin on Yom Kippur with Kol Nidrai — for the essential teshuvah derives from nedarim and their annulment, essentially through the true tzaddikim, the aspect of Moshe. For the essential blemish of all sins is that one blemished the aspect of neder and oath — because all mitzvos of the Torah were received through covenant and oath, as our Sages said (Sotah 37b). When Yisrael came to receive the Torah, they certainly had b'chirah to accept it or not — and indeed the nations did not wish to accept it, as our Sages said (Bava Kamma 38a). The essential initial acceptance of the Torah is the aspect of a neder — accepting it voluntarily without compulsion. But once they accepted it, they entered into a neder and oath with Hashem that they are obligated to fulfill it. When one sins, chas v'shalom, the essential blemish is in the neder and oath — the root of the Torah.

For the essential root of b'chirah derives from the aspect of "Moshe added one day from his own understanding," explained on the verse "Vaya'anu kol ha'am yachdav" (LM I:190) — meaning one must understand from one's own mind what Hashem wants, even before being commanded. Even now that the Torah has been given and everyone has b'chirah in its plain sense — in matters of counsel, which path to take, whether the way of the philosophers or the way of the Mekubalim [Kabbalists], to whom to draw close — in all this a person must understand on his own. If one examines his eternal purpose with the eye of truth, he will certainly merit to understand which path to take, in the aspect of (Tehillim 32): "Askilcha v'orcha b'derech zu tailaich, i'atzah alecha aini" — "I will instruct you and guide you in the way you should go; I will counsel you with My eye." All this is the aspect of neder — vowing on one's own initiative for the sake of separation — the aspect of Pinchas, the aspect of all who are zealous for Hashem Tzva'os.

And this is the aspect of tzedakah of the true givers — who do not give for honor or for the sake of their nature, but give for Hashem's sake, especially to support genuine Torah scholars and men of truth. They need to give tzedakah beyond their capacity, in a manner that builds an enduring structure of kedushah — as Rashi explains on (Koheles 5): "One who loves money will not be satisfied..." — even if one performs mitzvos, if he does not perform a mitzvah that has permanence — such as building a bais k'nesses [synagogue] or writing a Sefer Torah — it is also vanity. Similarly, one who takes it upon himself to engage in great z'chus harabbim [merit of the community], occupying himself with a mitzvah that has no claimants, suffering many afflictions and humiliations for this — all for the sake of Heaven, for the truth in its truth — this is the aspect of zealousy for Hashem Tzva'os, the aspect of nedarim. Through this the essential tikkun of subduing the metzach hanachash through tzedakah is accomplished. Through this one merits teshuvah, nullifying the evil philosophies from the world and strengthening the revelation of the Ratzon. All this power is received from the true elders of the generation — the aspect of Moshe — who merit hataras nedarim. For hataras nedarim is the greatest wonder: even the neder itself the Chacham can annul.

Therefore on Yom Kippur, when we need to merit teshuvah and forgiveness, we begin with Kol Nidrai — the matter of nedarim and their annulment — for from there is the root of teshuvah. Everything is through the power of the true tzaddikim comprised within Moshe. Therefore before Kol Nidrai we say: "Bishivah shel ma'alah u'vishivah shel matah, anu matirin l'hispallel im ha'avaryanim" — "By the authority of the Heavenly Court and the earthly court, we permit praying with the transgressors." For we must elevate all the sinners to kedushah and strengthen them in teshuvah. Therefore we bind ourselves to the yeshivah shel ma'alah [the Heavenly Academy] and the yeshivah shel matah [the earthly academy] — all the tzaddikim alive and all the tzaddikim who dwell in the dust — and through their power we pray on Yom Kippur and say Kol Nidrai, elevating all the sinners to bring them back in teshuvah.

Now it is self-evident why, when Moshe took to heart the burdens of Yisrael, Hashem revealed to him specifically the secret of Parshas Nedarim. For his essential anguish was seeing the prolongation of the exile, its source, and how difficult it is to rectify — the essential difficulty being Dasan and Aviram, the aspect of those who oppose the truth. Therefore Hashem revealed to him the secret of Parshas Nedarim — the aspect of zealousy for Hashem Tzva'os, the aspect of fitting tzedakah — through which all opponents are subdued and the illumination of the Ratzon is revealed in the world, bringing the essential redemption and geulah [final redemption].

This is the aspect of the proximity of the Mishnah (Avos Ch. 3): "Masores s'yag laTorah, ma'asros s'yag la'osher, nedarim s'yag laprish'us, s'yag lachochmah sh'sikah" — "Tradition is a fence for Torah; tithes are a fence for wealth; vows are a fence for abstinence; a fence for wisdom is silence."

"Masores s'yag laTorah" — this is the aspect of the Torah Sheb'al Peh [the Oral Torah], transmitted to us orally — the fence for the Torah SheBichsav [Written Torah]. For from the Written Torah alone one would not know anything, nor how to fulfill any mitzvah, as explained many times in all the sefarim. The essential fence to fulfill the Written Torah is through the Masores [Tradition] — the Oral Torah. Therefore Rabbainu z"l explains (LM II:28) in the name of the Midrash that the essential distinction between Yisrael and the nations is only in the Torah Sheb'al Peh. Therefore all the philosophers and those who follow their ways occupy themselves only with the Written Torah, wanting to interpret it according to their ways and to expound the Torah contrary to the halachah that was transmitted to us orally — as is known and publicly acknowledged.

For the twenty-four books of the Torah SheBichsav correspond to the twenty-four batai dinim whose essential sweetening is through the upper Ratzon, drawn through the tzaddikim of every generation — the aspect of Moshe — who are the aspect of the Torah Sheb'al Peh, transmitted from generation to generation to the true tzaddikim. One who blemishes this and separates, chas v'shalom, the Written Torah from the Oral Torah is a "nirgan mafrid aluf" [a whisperer who separates a chief] — and then the Sitra Achra gains hold through the cascading dinim of the twenty-four courts, which is the aspect of the ail acher [foreign god] — kefiros [heresies]. This is the aspect of the twenty-four species of impure birds, which are one matter with the wild beasts — from which all the nourishment of the wise men of nature derives. Therefore the essential fence and preservation of the Torah is through Masores — the Torah Sheb'al Peh.

For dibbur [speech] — the mouth — has great power to reveal truth and emunah, in the aspect of (Tehillim 89): "Odi'a emunascha b'fi" — "I will make Your faithfulness known with my mouth." But "es zeh l'umas zeh" — they too come with a man whose power is in his mouth: "Their mouth speaks vanity..." — as it says (Tehillim 12): "May Hashem cut off all flattering lips, the tongue that speaks great things — those who say: 'With our tongue we will prevail; our lips are with us — who is lord over us?'" This is what we explained above regarding Bilaam, who in kelipah [the husk of impurity] corresponds to Moshe in kedushah — for b'chirah has tremendous power.

Therefore the Tanna immediately juxtaposed: "Ma'asros s'yag la'osher" — through tithes (tzedakah), which is a fence for wealth, the wealth is drawn into kedushah. And "Nedarim s'yag laprish'us" — through vows, a fence for abstinence, one overpowers the opponents of the Masores (the Oral Torah). For all their strength comes through money and wealth currently in exile among them, and through excessive immersion in the desire of adultery — all the aspect of Bilaam who had an expansive soul for money and honor and licentiousness. From there comes all their jealousy against the upright people of Hashem who cleave to the true tzaddikim. Therefore through tzedakah (tithes — drawing wealth into kedushah) and through nedarim (fence for abstinence), one overpowers them. The essential point: through tzedakah and nedarim, the revelation of the Ratzon intensifies in the world — that everything is governed by His will alone, that there is no nature at all, that nature itself operates by His will always, and that Yisrael has the power to nullify nature through their tefillah. Through this, each one strengthens himself with powerful ratzonos toward Hashem — which is the essential point.

And this is "S'yag lachochmah sh'sikah" — "a fence for wisdom is silence" — for it is impossible to debate with them to the ultimate extreme. One must speak with true wisdom what needs to be spoken, but the more one speaks wisely against them, the more they dig in to fight against the truth. Therefore a fence for wisdom is silence — one must be still and silent, waiting for Hashem — "Dom laShem v'hischolail lo" — "Be still before Hashem and wait for Him" (Tehillim 37); "Ach lailokim domi nafshi" — "My soul waits in silence only for God" (Tehillim 62); "Tov v'yachil v'dumam lishu'as Hashem" — "It is good to wait silently for the salvation of Hashem" (Eichah 3). The essential thing is to be strong in the truth, strengthening oneself with a constant powerful ratzon toward Hashem and the truth of His Torah. If it is possible to speak to someone and bring him back to the truth — excellent. If not, one must be silent, in the aspect of "a fence for wisdom is silence." This is why it is written (Mishlai 26): "Answer a fool according to his folly," and it is also written: "Do not answer a fool according to his folly" — for "there is a time to be silent and a time to speak." But ultimately, throughout the days of exile, they prevail through their speech — and the true wise ones must make a fence for their words through silence, which is the aspect of ratzon — "be still before Hashem."

See the teaching of our Sages (Sanhedrin, Ch. "Nigmar HaDin") on the verse (Iyov 36): "Haya'aroch shu'acha lo v'tzar" — how very much one must strengthen and exert oneself in tefillah and in seeking mercy and supplication. As they said there: "A person should always bring tefillah before trouble comes..." Raish Lakish said: "Whoever exerts himself in tefillah from below — no adversaries stand against him from Above." Rabbi Yochanan said: "A person should always pray for mercy that all should strengthen his power, and that he should have no adversaries from Above." Rashi explains: one should pray that the ministering angels should assist him to pray for mercy.

The essential point for our subject is Rashi's explanation — that one must pray for the very ability to pray. Even when a person comes to pour out his sichah between himself and his Creator and cannot open his mouth at all — he must still strengthen himself to pray for this itself: that the angels should help him pray for mercy. And so on, endlessly. Understand this very well — how much one must strengthen oneself in seeking mercy.

This is the aspect of Bircas Kohanim [the Priestly Blessing]. For it has been explained that the entire order of Kri'as Shma and its blessings and tefillah is all the aspect of emunas haRatzon [faith in the Divine Will] — engaging in the many tikkunim to draw upon us the illumination of the Ratzon. Therefore, upon the completion of tefillah, the Kohanim ascend to bless His people Yisrael with love. For it is explained in the Torah that through tzedakah one merits the Ratzon — and through this one does not need to engage in any business or labor for livelihood, as is fulfilled: "V'amdu zarim v'ra'u tzon'chem" — "Strangers shall stand and tend your flocks" — "V'Atem Kohanai Hashem tikra'u" — "You shall be called priests of Hashem" — specifically Kohanim, the aspect of Chesed [lovingkindness].

So the ultimate goal is to merit the aspect of Kohain. Therefore, upon completing tefillah — having drawn forth the revelation of the Ratzon — the Kohanim ascend to bless with Bircas Kohanim, drawing the kedushah of Kohain upon all Yisrael — that all Yisrael should merit "V'Atem Kohanai Hashem" — the aspect of Chesed — where they need not engage in any business for livelihood, but all wealth and livelihood flows to them through His Chesed alone. This is: "Y'varechcha Hashem" — "May Hashem bless you" — with wealth (Bamidbar Rabbah, Ch. 11) — that all wealth arrives through Hashem's blessing alone, without any labor or business, in the aspect of (Mishlai 10): "Bircas Hashem hi sa'ashir, v'lo yosif etzev imah" — "The blessing of Hashem makes one rich, and He adds no sorrow with it" — no sorrow of labor and toil that stems from "b'itzavon tochalenah, b'zai'as apecha tochal lechem" [the curse of Adam — "in sorrow you shall eat, by the sweat of your brow"].

"V'yishm'recha" — "May He guard you" — from the mazikin [destructive forces] — the wild beasts, the wise men of nature, who seek to blemish the Ratzon and thereby increase the toil and burden of labor.

"Ya'air Hashem panav ailecha" — "May Hashem illuminate His face toward you" — this is the aspect of the kedushah of Yom Tov [the festivals], through which the Ratzon is revealed — for on the three regalim one must ascend to the Bais HaMikdash to draw from there the illumination of the Ratzon. The essential kedushah of Yom Tov depends on the tzaddikim, for the calling voice of the Yom Tov that calls and reveals the Ratzon can only be heard through the true Chachamim and tzaddikim, who bind all retzonos to the root of the Ratzon — to the Ra'ava d'Ra'avin [the Will of all Wills], where Moshe departed. This is the illumination of the face of Hashem drawn on Yom Tov, in the aspect of (Devarim 16): "Three times a year all your males shall appear before the face of Hashem your God" — essentially drawn through the true tzaddikim, for "tzaddikaya inun anpai Sh'chintah" — "the tzaddikim are the face of the Shechinah" — as written in the Zohar HaKadosh many times.

"Vichuneka" — "May He be gracious to you" — He shall give you chain [grace/favor] — this is the aspect of binding the retzonos of all Yisrael to Moshe Rabbainu, who departed into the Ratzon of all retzonos. For all the holy chain of Yisrael derives from Moshe, of whom it says (Shemos 33): "You have found favor in My eyes." Through finding favor, he drew forth the Thirteen Attributes of Mercy — which are the aspect of the t'laisar tikkunai dikna [Thirteen Rectifications of the Beard — a Kabbalistic concept relating to supreme mercy], the aspect of the kedushah of the holy elders, the revelation of the Ratzon at Shabbos Minchah [the afternoon prayer of Shabbos, a time of supreme favor].

"Yisa Hashem panav ailecha v'yasaim l'cha shalom" — "May Hashem lift His face toward you and grant you peace" — this is the aspect of tzedakah, in the aspect of (Tehillim 17): "Ani b'tzedek echezeh fanecha" — "I, in righteousness, shall behold Your face" — and "one who increases tzedakah increases shalom." For the essential tikkun is through abundant tzedakah — through which one merits the illumination of the Ratzon, which is the aspect of n'si'as panim [the lifting of the face], the aspect of "zakain nasu panim" — "an elder of lifted countenance." Through this the power of the wild beasts is nullified — this is the aspect of shalom [peace]. For as long as the evil voices of the wild beasts — the wise men of nature — are heard, there is anger and fury and machlokes, the opposite of the Ratzon and shalom. But when Yisrael, the holy people, prevail through emunas haRatzon until their power is nullified — then they will return to us, and it will be fulfilled (Yeshayahu 11): "V'gar z'aiv im keves, v'namair im g'di" — "The wolf shall dwell with the lamb, and the leopard with the kid" — for the destruction and anger will be nullified and shalom will increase, which is the Ratzon. Then also "V'amdu zarim v'ra'u tzon'chem" will be fulfilled — strangers will recognize the greatness of the Creator and of Yisrael and will occupy themselves with our work. Therefore Bircas Kohanim concludes with "V'yasaim l'cha shalom" — for this is the ultimate purpose: ratzon, love, and shalom. And therefore the blessing begins with "l'varaich... b'ahavah" — "to bless... with love" — for this is the essence: love and shalom, the illumination of the Ratzon.

Therefore the Kohanim ascend to bless at Bircas Modim [the Thanksgiving blessing in the Amidah] — for there the illumination of the Ratzon is revealed most intensely, which is the kedushah of Yom Tov, the Mikra Kodesh. For there in Modim we give thanks for all the miracles and wonders that Hashem did for us in every generation, and which He does with us every day — as we pray: "Shield of our salvation in every generation, we shall thank You... and for Your miracles that are with us every day, and for Your wonders and Your kindnesses at every time, evening, morning, and noon." Through emunas haRatzon we understand that Hashem performs miracles and wonders for us every day and at every moment. For we see so very much with our own eyes each day — since we believe there is no nature at all, that all natural occurrences are through His providence alone. Then one sees new wonders each day. Beyond this, we believe that Hashem performs miracles and wonders for us each day of which we are unaware — as it says (Tehillim 136): "L'oseh nifla'os g'dolos l'vado, ki l'olam chasdo" — "Who alone does great wonders, for His kindness is forever" — and our Sages said (Niddah 31a): "The one who experiences the miracle does not recognize his miracle."

Therefore, adjacent to this blessing that reveals emunas haRatzon most fully, the Kohanim ascend to bless in the Name of Hashem — that Hashem should agree with us to draw upon us at all times the illumination of the Ratzon, through which all abundance of wealth flows from Him alone. And we conclude with shalom — for this is the essential point. Then immediately afterward we say "Sim Shalom" [the prayer for peace], concluding: "Ham'varaich es amo Yisrael bashalom" — "Who blesses His people Yisrael with shalom" — for the culmination of all tikkun is shalom. Therefore HaKadosh Baruch Hu found no vessel that holds blessing for Yisrael other than shalom (end of Tractate Uktzin).

Therefore the blessing is performed only with n'si'as kapayim [the raising of the hands]. For raising the hands indicates the great and intense ratzon and longing with all the heart for Hashem, in the aspect of (Eichah 3): "Nisa l'vavainu el kapayim el Ail bashamayim" — "Let us lift our hearts upon our hands to God in Heaven"; (Devarim 32): "Ki esa el shamayim yadi" — "When I raise My hand to Heaven"; (Tehillim 134): "S'u y'daichem kodesh u'varchu es Hashem" — "Lift your hands in holiness and bless Hashem." As one can feel tangibly: when one longs intensely for Hashem, one raises his hands and spreads his palms — "Shitachti ailecha kapai" — "I have spread my hands to You"; "Parasti yadai ailecha" — "I have spread my hands to You." Therefore Bircas Kohanim — the drawing of the illumination of the Ratzon in wondrous brilliance — is performed specifically with n'si'as kapayim. It also alludes to our withdrawing our hands from all business and labor (which is done with the hands) — rather, lifting our hands to Hashem always. This is the aspect of the intense Ratzon.

[The text continues with Hilchos Sh'liach Tzibbur, based on LM II:65:]

For the essential tikkun of tefillah is through the sh'liach tzibbur [the prayer leader] — for he is the choicest of the congregation. He must be fitting and worthy. He is the aspect of the ba'al hasadeh [the master of the field] — the head of the congregants. Therefore he is called "ovayr lifnai hataivah" — "one who passes before the Ark" — for he has already reached the tachlis [the ultimate purpose] and makes the entire tefillah into one. Therefore he can "pass before the Ark" — moving to the Ark that is beyond it, as explained there. For even when he is at the second Ark, even at the end of tefillah, he is always passing before the first Ark — meaning he never departs from the first word, but constantly passes before it. And because of this very thing he can move to the second Ark.

Therefore the sh'liach tzibbur repeats the tefillah — showing that he grasps the tachlis, which is all one. Even though he has finished the tefillah, he is still at its beginning, at the word "Baruch" — demonstrating that it is all one, its end embedded in its beginning and its beginning in its end. Therefore the sh'liach tzibbur is called Chazan — from a term of vision and gazing, in the aspect of (Bamidbar 24): "Machazeh Shakai yechezeh" — "He beholds the vision of the Almighty" — for he beholds and sees the tachlis, through which he can pray properly.

This is what our Sages said (Rosh HaShanah 34b): "Why does the sh'liach tzibbur pass before the Ark? To fulfill the obligation of one who is not proficient." For one who is close to the tachlis and makes the entire tefillah into one — even when at the end of tefillah, he is still at its beginning, for he does not forget the first word — he is the aspect of baki [proficient], like one who is so expert in a matter that he can encompass it in a single statement and never forgets its beginning even when at its end. But one who cannot make the tefillah into one — when he is at the second word, he forgets the first, and cannot be swift in his tefillah to encompass it in oneness, due to his lack of proficiency — the sh'liach tzibbur, the chosen one who has reached the tachlis, fulfills his obligation and rectifies his tefillah by encompassing it in oneness.

Therefore every davar shebikdushah [matter of holiness requiring a minyan] — such as Kedushah, Barchu, and Kaddish — is said only through the sh'liach tzibbur. For the essential kedushah comes through him — since he is close to the tachlis, he is entirely one, entirely good, entirely holy. And every davar shebikdushah requires no fewer than ten — for speech is the final level of kedushah, the aspect of Malchus [Kingship], the tenth level. Its essential tikkun is by raising it and encompassing it in the One — which is entirely good, entirely holy — the head of all the levels. Thus one needs from the lowest level to the highest — the aspect of ten levels. Therefore the essential tikkun of tefillah is with ten, for then one can rectify the speech by raising it from below to Above, encompassing it in the One.

This is the aspect of YBK — Yichud B'rachah K'dushah [Unification, Blessing, Holiness] — for kedushah and berachah come through yichud [unification], the aspect of "all is one." Its gematria [numerical value] equals the names Havayah Elokim — indicating that through bittul [nullification] to the tachlis, all suffering and all dinim [judgments] — the aspect of Elokim — are nullified: Havayah sweetens Elokim, for it is all good, all one, all holy. And this is accomplished by directing one's vision to gaze upon the tachlis — this is YBK, the aspect of the t'las guvnin d'aina [three colors of the eye] from the Zohar HaKadosh, which are right, left, and center. This is the aspect of baki — which is the aspect of YBK — the aspect of the tachlis. For the unification of Havayah and Elokim is the tachlis itself, in the aspect of (Zechariah 14): "Bayom hahu yih'yeh Hashem echad u'shmo echad" — "On that day, Hashem will be One and His Name will be One."

But through the damage → he could no longer live forever through Chesed Chinam (having damaged his k'li so badly) → he was expelled from Gan Aiden (= kedushas Bais HaMikdash = kedushas Eretz Yisrael — for the form of the Mishkan and Mikdash corresponds to the form of Gan Aiden). By damaging t'mimus and the Chesed Chinam → he damaged kedushas EY (= kedushas BHM = Gan Aiden). He was distanced from "the river flowing from Aiden to water the garden" = the maymai hachasadim drawn from the Upper Aiden (= the hidden Torah = simple mercies and great chasadim). Then was decreed upon him: "B'itzavon tochlenah" — "In sorrow you shall eat" = the 39 m'lachos.

Therefore the water for n'tilas yadayim must be water in which no m'lachah was done — free of the grip of the 39 m'lachos (deriving from the damage to the Chesed). Rather, they must be pure water = the maymai haChesed drawn from the river flowing from Aiden (= the hidden Torah = the path to EY drawn by the Tzaddik during his pshitus). Through this → purification from all impurities → kedushas Eretz Yisrael is drawn → the essential tikkun of eating.

Therefore the early generations, even though they were sustained through Chesed Chinam → from the magnitude of their corruption the Mabul came upon them, S'dom was overturned, and in the generation of Enosh the sea flooded the land. Although the Chesed Chinam sustains the world without Torah → one must at minimum not damage the k'li in order to receive the Chesed Chinam. Through their exceedingly wicked deeds they damaged their k'li so badly → and they did not want to draw close to the Tzaddikim of that time: "Lo yifneh derech k'ramim" (Iyov; see Rashi) → therefore the waters of the Mabul came upon them.

Only Noach was saved — through the Chesed Chinam, for he did not damage his k'li and had the power to receive the Chesed Chinam. The Sages said (B'raishis Rabbah 29): "V'Noach matza chain" — "Not that he was worthy, but that he found chain [grace]." His essential salvation = through m'tzi'as chain = matnas chinam = Chesed Chinam. He did not damage his k'li and could receive the Chesed Chinam. But Noach did not save his generation.

Until Avraham Avinu came — from whom the essential sustenance of the world began: "B'Hibaram" — "b'Avraham" (as the Sages expounded). Therefore Avraham was the man of chesed, constantly engaged in chasadim. He saw that the Torah was not yet given and the world endured only through Hashem's chesed → he exerted himself all his days to draw the Chesed Chinam and sustain the entire world through it. The great Tzaddik, according to the magnitude of his level, can draw this Chesed Chinam upon the entire world — even upon those very, very distant (as understood from the above Torah). Therefore the essential thing = hiskarvus to true Tzaddikim and k'shairim — for the true Tzaddik can draw Chesed Chinam upon the entire world, even those who have fallen however they have fallen, Rachmana litzlan (as is common now in our many sins) — provided they conduct themselves and draw themselves to the ways of t'mimus and pshitus in truth and emunah.

Therefore Avraham was the first to merit kedushas Eretz Yisrael (as in the holy Zohar) → Hashem commanded him: "Lech l'cha mai'artzecha... el ha'aretz." Through the chesed he practiced all his days → he drew the Chesed Chinam in completeness → he merited drawing the path to EY (for the essential path to EY = through Chesed Chinam). Therefore he was the first who engaged in digging wells — to draw the maymai hachasadim flowing from the river that goes out from Aiden = the essential tikkun of the sin of Adam HaRishon. Avraham was the first to begin rectifying Adam's sin (as known). Therefore Avraham is called "tamim": "His'halaich l'fanai veh'yai samim" — "Walk before Me and be wholehearted" (B'raishis 17). The essential drawing of the Chesed Chinam = through t'mimus.

Therefore the water must come through ko'ach gavra [human force] (Shulchan Aruch OC 159:7) — to draw the aspect of "Ko'ach ma'asav" through which kedushas Eretz Yisrael is drawn = the essential tikkun of n'tilas yadayim.

Therefore one who feeds another does not need n'tilas yadayim — only the eater needs n'tilas yadayim (Shulchan Aruch OC 163:2). The essential n'tilas yadayim = drawing kedushas Eretz Yisrael → needed specifically by the eater, whose eating must be in kedushas EY → accomplished through the mitzvah of n'tilas yadayim. This does not apply to the one feeding another. Therefore the Sages instituted the mitzvah of n'tilas yadayim specifically for the eater — so that his eating be kodesh, as if eating in Eretz Yisrael.

Based on LM I:8 — "Tik'u Tochachah"Building BHK · Tzerufim · Kavod · Bais HaMidrash · Sefarim

Based on the Torah "Tik'u Tochachah" (LM I:8). See there (§6) regarding the wondrous, awesome matter of the great multitude of batim [houses/structures] that the Tzaddik builds through the adding of a neighbor to the holy kibbutz of Yisrael — for the tzerufim [letter-combinations] multiply beyond reckoning. See there well, and in what is brought in our words regarding this — especially in Hilchos Tzitzis Halacha 7 and Hilchos P'riyah uR'viyah Halacha 5.

This is the aspect of the mitzvah of building a Bais HaK'nesses and Bais HaMidrash — a very great mitzvah that endures for generations when one's intent is l'shaim Shamayim. In the Bais HaK'nesses all the neshamos of the kibbutz of B'nai Yisrael gather to pray, to say kedushah, bar'chu, etc. There all the sh'chainim [neighbors] who are added each time to the holy kibbutz congregate. As is visibly apparent: in a place with no Bais HaK'nesses or Bais HaMidrash it is hard to gather a minyan — even when there sometimes is one, they pray scattered, many pray alone and do not come to join as neighbors to the holy kibbutz engaged in d'varim shebikdushah (kaddish, bar'chu, etc.). Therefore it is certainly a mitzvah of incalculable greatness to exert oneself in building BHK and BHM l'shaim Shamayim. As Rashi explained on: "Umi ohaiv b'hamon lo s'vuah, gam zeh hevel" (Koheles 5) — even one who does many mitzvos, if none is a mitzvah enduring for generations (like building a BHK or a Sefer Torah) — see there.

Therefore the residents of a city compel one another to build a Bais HaK'nesses and Bais HaMidrash. They can certainly compel each other, since from all the neshamos gathering in the BHK → wondrous tzerufim are made. Each Jew combines with his fellow → forming batim and wondrous structures. Therefore they can compel — for all are considered as one nefesh: as the Sages said regarding the seventy souls of Bais Yaakov, called "nefesh" in the singular (Rashi, B'raishis 46). This is the virtue of Yisrael — the more they multiply, the more they unite through the tzerufim. Since all are considered as one → each can compel the other, just as in one body a limb can compel the rest for the good of the whole.

It is also explained in the above Torah that the awesome tefillah built through adding sh'chainim to kedushah = the tefillah in the aspect of din of the great Ba'al Ko'ach explained there (and below in §12). Therefore they certainly compel each other to build BHK and BHM — they have the power to compel through the power of that Ba'al Ko'ach who prays tefillah in the aspect of din (= compulsion = dinim and g'vuros). They compel building the BHK so that many sh'chainim will be added to the house of tefillah → producing wondrous sha'ashu'im [delights] before Hashem — drawn from the power of that Ba'al Ko'ach.

Therefore one must conduct great kavod in Batay K'nessiyos and Batay Midrashsos. The essential purpose of building the BHK and BHM = to reveal emunas chiddush ha'olam [the belief in the creation/renewal of the world] → revealed through the ru'ach n'vu'ah [spirit of prophecy] of the true Tzaddikim of each generation (= Kabbalas HaTorah). This is drawn through the kavod that increases through gairim and ba'alay t'shuvah produced by the tefillah in the aspect of din. Therefore one must conduct great kavod in the BHK and BHM — the kavod of the Makom [the Omnipresent] Who dwells there. Through kavod → Kabbalas HaTorah is drawn (= ru'ach n'vu'ah) → emunas chiddush ha'olam is clarified = the essential thing.

Therefore the kedushah of the Bais HaMidrash is more stringent than that of the Bais HaK'nesses. In the BHM one engages in Torah (= Kabbalas HaTorah → essential birur of emunah). Even in the BHK one engages in Torah — Kri'as Sh'ma, Parashas HaKorbanos, Kedushas u'Va l'Tziyon — all Torah learning fulfilled daily by simple Jews. But the BHM is holier — there one engages in Torah extensively every day.

The essential tikkun of the above tefillah = meriting the revelation of emunas chiddush ha'olam → achieved through Torah lishmah (= Kabbalas HaTorah) → merited through the true Tzaddikim from whom the essential kedushas BHK and BHM derives. The Tzaddikim constantly engage in building the Mishkan and Bais HaMikdash — as the Sages said (Berachos 33): "Whoever has da'as — it is as if the Bais HaMikdash was built in his days." From there all kedushas BHK and BHM derives: "Ki hirchaktim baGoyim... va'ehi lahem l'Mikdash M'at" — "These are the Batay K'nessiyos and Batay Midrashsos" (Megillah 29) = Mikdash M'at whose kedushah derives from the Mishkan and BHM that the Tzaddikim build in every generation. They draw ru'ach n'vu'ah (= Kabbalas HaTorah) → emunah is clarified = the essential kedushah of BHK and BHM. "Af emunascha bikhal k'doshim" (T'hillim 89); "V'im k'doshim ne'eman" (Hoshaya 12). The essential Kabbalas HaTorah was in the Mishkan (where Hashem spoke to Moshe — as Rashi explains: from the day the Mishkan was erected, He spoke to him only in the Ohel Mo'aid). In the BHM all halachos of Torah were clarified: "Ki miTziyon taitzai Torah." This = kedushas BHK and BHM (= Mikdash M'at). Therefore the BHM's kedushah is more stringent — there is the essential Torah learning.

Therefore it is called "Bais HaMidrash" — in the aspect of "Dirshu Hashem v'uzo" — "Seek Hashem and His strength." One must seek and search much — to search for and find the holy emunah: "Im yaish oseh mishpat m'vakaish emunah v'eslach lah" — "If there is one who does justice, who seeks emunah — I will forgive her" (Yirmiyahu 5). As in the Torah "Tik'u Emunah" (LM I:5): one must search and seek within himself how to hold onto emunah. The essential thing = searching and seeking in truth to find the true Tzaddikim who possess ru'ach haKodesh / ru'ach n'vu'ah — through whom the essential drawing of Torah in each generation → the essential birur of emunas chiddush ha'olam. Therefore it is called "Bais HaMidrash" — the language of doraish um'vakaish [seeking and searching].

Even the simple meaning — called "Bais HaMidrash" for the d'rashos [expositions] expounded there in Torah — is the same aspect: searching for the true chiddushay Torah of the true Tzaddikim who possess ru'ach haKodesh → clarifying emunah = the essential kedushah. All d'rashos on the path of truth = drawing Kabbalas HaTorah anew → revealing emunas chiddush ha'olam. Therefore it is an exceedingly great ma'alah to merit true chiddushay Torah — considered as if creating the world anew (as in the holy Zohar: from them new heavens and new earth are made). True chiddushay Torah = testimony to His existence, His Oneness, and chiddush ha'olam — seeing that such wondrous chiddushim emerge on the path of holy emunah, impossible to reveal except through ru'ach haKodesh. As brought in the introduction to the holy Aitz Chayim of the Arizal — one who examines his holy words with an eye of truth will understand and testify that it is impossible to reveal such things except through ru'ach haKodesh. Therefore the kedushah of the BHM is most stringent — there the essential revelation of emunas chiddush ha'olam through Torah chiddushim of the true Tzaddikim.

Therefore Rav Amay and Rav Asay, despite having thirteen Batay K'nessiyos, prayed only where they studied (Berachos 8). "Maisir ozno mishmoa Torah, gam t'filaso to'aivah" — "One who turns his ear from hearing Torah — even his tefillah is an abomination." "Mishmoa" specifically — for sh'miyah [hearing] depends on the heart: "Hat ozn'cha ush'ma divray chachamim" — "Incline your ear and hear the words of the wise" = emunas chachamim. One must incline one's ear very carefully to hear the words of the wise — to distinguish between clear truth and unclear truth, all the more so from falsehood — until he merits finding the point of truth in its truest sense. Through this emunah is clarified. The essential Torah learning must be to learn and teach, to guard, do, and fulfill. One who turns his ear from hearing Torah in this way → even his tefillah is an abomination, for he certainly did not rectify the three Mochin (= three barriers spread before the ta'avah called "to'aivah") → his emunah is damaged (= avodah zarah, also called "to'aivah"). Therefore one must search and seek to find the true Rav — to hear from him Torah spoken in ru'ach haKodesh → emunah is clarified = the essential kedushas BHM → the essential tikkun of tefillah through the shir awakened through the tikkun of emunah — from which all tefillos, shiros, and tishbachos derive.

This is what is written in the Shulchan Aruch (OC 150:1): they also compel one another to purchase Torah, N'vi'im, and K'suvim. The later authorities wrote that nowadays they compel purchasing G'maros and other holy sefarim. Certainly they compel purchasing TNaKh and learning from them — to draw ru'ach n'vu'ah → the essential birur of emunah. The later authorities wrote that now one must also purchase other holy sefarim, for certainly no generation is orphaned — all holy sefarim contain ru'ach haKodesh → clarifying emunah = the essential purpose of building BHK and BHM. Therefore they certainly compel this as well.

Continued from LM I:8 — "Tik'u Tochachah"Height of BHK · Bonay HaMigdal · Kavod · M'leches HaMishkan

This is the aspect of the law (SA OC 150:2): one builds the Bais HaK'nesses only at the height of the city, and it is forbidden to raise one's house higher than the Bais HaK'nesses. It is already explained that the essential kedushas BHK = that additional sh'chainim continually gather and assemble there → until through this we merit the building of Yerushalayim and the Bais HaMikdash: "Boneh Yerushalayim... nidchay Yisrael y'chanais" — "He who builds Yerushalayim... He gathers the dispersed of Yisrael" (T'hillim 147). "Nidchay Yisrael y'chanais" = the adding of sh'chainim to the holy kibbutz of Yisrael in Batay K'nessiyos and Batay Midrashsos → through this all the dispersed in the world are gathered, even those cast outside: "Tishtapachnah avnay kodesh b'rosh kol chutzos" (Aichah 4). Through this — "Boneh Yerushalayim Hashem."

The essential building of Yerushalayim Ir HaKodesh (built of many holy batim) — all its construction derives from the multitude of batim formed through adding sh'chainim. Therefore the pasuk praises the batim and palaces of Yerushalayim immensely: "Shisu lib'chem l'chailah, pas'gu arm'noseiha" — "Direct your hearts to her ramparts, examine her palaces" (T'hillim 48). "Y'feh nof m'sos kol ha'aretz, kiryas Melech Rav — Elokim b'arm'noseiha noda l'misgav" — "Beautiful in elevation, joy of all the earth, city of the great King — God is known in her palaces as a stronghold." "B'arm'noseiha" specifically — the batim and palaces of Yerushalayim are built in their root from the wondrous, awesome tzerufim → through which His Elokus, Oneness, and sovereignty are revealed to all: "Elokim b'arm'noseiha noda l'misgav." Through the multitude of tzerufim from the complete tefillah with additional sh'chainim (drawn from the great Ba'al Ko'ach) → ba'alay t'shuvah and gairim are made → His kavod increases greatly → Kabbalas HaTorah (= ru'ach n'vu'ah) → emunas chiddush ha'olam = the essential knowledge of His Elokus. Emunas chiddush ha'olam = the foundation of all exalted knowledge of Him. All this is merited through the BHK and BHM (= Mikdash M'at) where the sh'chainim gather.

The essential building of BHK and BHM = for the increase of His kavod through the multiplication of neshamos. Therefore one must be exceedingly careful in BHK and BHM to completely nullify one's own kavod — only increasing the kavod of the Makom. All who engage in building, maintaining, and supporting the BHK and BHM, and all who enter — who constitute the essential kedushas BHK/BHM — none should intend for their own kavod, but only for k'vod Shamayim. The essential tikkun = through kavod (= k'vod Shamayim increased through the kibbutz of neshamos → ru'ach n'vu'ah → all the above tikkunim).

Whoever engages in building and maintaining the BHM with intent for his own kavod — damages greatly. Especially when machlokes erupts through each person's pursuit of kavod — each wanting to be among those called up to the Sefer Torah, to receive shishi, etc. (as is common in our many sins). All the more so when they dispute with the truly G-d-fearing people found in every BHM — those who strive to pray with kavvanah, raising their voices to arouse concentration — while the rest of the people not only don't exert themselves in tefillah (being preoccupied during davening with all kinds of foolishness, business concerns, etc., as they know in their hearts) → they also gnash their teeth and rebuke those striving to pray with kavvanah, disturbing their concentration. They engage in idle talk and mundane conversation during tefillah and Kri'as HaTorah → disrupting the tefillah. Furthermore they brazenly claim that these G-d-fearing ones raising their voices in tefillah are disturbing them from their confused evil thoughts!

All such people and their like are among the destroyers of the BHK and BHM. Therefore not all Batay K'nessiyos are equal, nor are all who engage in their building equal — for some are among the destroyers. The essential churban of the BHM was through sinas chinam [baseless hatred] → multiplied through the pursuit of kavod → the entire length of the galus (LM I:11). But the average kosher Jews mostly intend for good. However in our many sins there are Batay K'nessiyos truly for evil — those recently innovated... Hashem have mercy. Especially those whose foul smell is heard from afar, who have completely thrown off the yoke... who themselves testify that this never existed before, only beginning some twenty years ago (called kircheh) — even most of their rulers despised them. Regarding all such Batay K'nessiyos for evil, the holy Zohar states (B'raishis 25b) they are among the Bonay HaMigdal [builders of the Tower] — all of whom denied emunas chiddush ha'olam (the source of all their errors). They said: "Havah nivneh lanu ir umigdal v'rosho vaShamayim" — the opposite of all the above tikkunim. They gather and build a city from their evil batim, from their evil ideas → building a tower reaching heaven to rebel against the Makom → to deny the foundation. "Vay'hi chol ha'aretz safah achas ud'varim achadim" — Rashi: "sharp words" = k'firos in chiddush ha'olam. They were not fools who literally planned war against the Creator — rather their intent was to build with their evil ideas against the true ideas of emunas chiddush ha'olam → wanting to remove His Sh'chinah from the lower worlds, that His Name not be remembered, chas v'shalom. "HaChoshvim l'hashki'ach es Sh'mi." Therefore they said: "V'na'aseh lanu shaim" — drawing the name and kavod to themselves, damaging the Name of Hashem (= His kavod: "Uvaruch shaim k'vodo l'olam").

All this is alluded to in the Sages' statement (Shabbos 11): it is forbidden to raise one's house higher than the Bais HaK'nesses. One's house = one's kavod: "Ki yirbeh k'vod baiso" (T'hillim 49); "K'siferes adam lasheves bayis" (Yeshayahu 44). It is forbidden to raise one's house (= one's kavod) higher than the BHK → wanting to elevate one's kavod above the kavod of the BHK → all his engagement in the BHK is for his own kavod = he is among the Bonay HaMigdal. One must raise only the BHK to be higher than all houses in the city → surrendering all kavod to the BHK → nullifying all one's kavod before the BHK and BHM. The essential tikkun of BHK/BHM = the increase of k'vod Hashem through the kibbutz of neshamos → emunas chiddush ha'olam → uprooting the views of the Bonay HaMigdal = the essential kedushas Yisrael.

Therefore Yerushalayim is praised (T'hillim 48): "Sifru migdaleiha" — "Count her towers" — "migdaleiha" specifically, for they are the opposite of the Bonay HaMigdal. "Tzavaraich k'Migdal HaShen" (Shir HaShirim 7) — said of the Bais HaMikdash (= Batay K'nessiyos and Batay Midrashsos): they nullify the Migdal d'Sitra Achra built by the Bonay HaMigdal who denied chiddush ha'olam. Through BHK and BHM (= BHM) → emunas chiddush ha'olam is drawn through Kabbalas HaTorah drawn there via the kavod of kedushah. "Banuy l'Salpiyos, elef haMagain taluy alav" — said about Kabbalas HaTorah (as Rashi explains) — for there Kabbalas HaTorah is drawn. "Kol shiltay haGiborim" — the essential tikkun is through the Giborim [mighty ones], the Ba'alay Ko'ach who can pray tefillah in the aspect of din.

This is the aspect of M'leches HaMishkan. The Mishkan = BHM: "V'asu li Mikdash" = the house of tefillah: "Ki vaisi bais t'fillah yikarai l'chol ha'amim" — "My house shall be called a house of prayer for all peoples" (Yeshayahu 56) — built through the kibbutz of Yisrael's neshamos through additional sh'chainim. As explained in the above Torah (which cites this pasuk): "V'simachtim b'vais t'filasi, olosaihem v'zivchaihem" — tefillah with additional sh'chainim = korbanos that atone. The tefillah with additional sh'chainim = the tefillah in the aspect of din of the Ba'al Ko'ach — all is one and interdependent. Through the Ba'al Ko'ach's awesome power praying tefillah in the aspect of din (= mateh oz [staff of might] that stands against the Sitra Achra in her place of swallowing, forcing her to vomit and expel all her vitality, all the Da'as → even gairim are made) → many sh'chainim are added to the house of tefillah (= those distant ones swallowed within the Sitra Achra, now extracted through the Ba'al Ko'ach's power → becoming ba'alay t'shuvah and gairim → approaching Hashem essentially through tefillah) → the batim multiply without limit.

All this = Ma'aseh HaMishkan, built after the terrible deed of the Aigel [Golden Calf] — done through the Airev Rav [mixed multitude] and all who harbored resentment against Moshe while he was on high receiving the Torah. These are the aspect of n'vi'ay hasheker [false prophets], m'nachashim v'kos'mim [sorcerers and diviners] — the Aigel was made through much sorcery and witchcraft (as in the Sages). They stand opposite Moshe who draws Torah to illuminate emunas chiddush ha'olam. Therefore one must search and seek the true Tzaddik in every generation (= the aspect of Moshe).

The essential Kabbalas HaTorah was drawn by Moshe Rabbainu through the above aspect — Y'tzi'as Mitzrayim and Kri'as Yam Suf through the tefillah in the aspect of din (= mateh oz → all the mofesim). Through this Yisro heard and converted → through the increase of kavod from Yisro's conversion → Kabbalas HaTorah. "Then the holy Name of HaKadosh Baruch Hu was elevated and honored above and below" (Zohar Sh'mos 69). Therefore the entire parashah of Mattan Torah is written in Sedra Yisro — through him the essential Kabbalas HaTorah → revealing emunas chiddush ha'olam. But "es zeh l'umas zeh asah haElokim" — for b'chirah's great power → the Nachash HaKadmoni immediately clothed himself in the Airev Rav and those disputing Moshe → the deed of the Aigel (= avodah zarah, k'firos = the opposite of emunas chiddush ha'olam). All ancient avodah zarah and contemporary k'firos and apikorsus = through p'gam of emunas chiddush ha'olam → all errors. Since emunas hachiddush is only possible through birur ham'dameh [clarifying the imagination] via ru'ach n'vu'ah (= Kabbalas HaTorah) → precisely then the Ba'al Davar fought to rebel against Moshe and draw after n'vi'ay hasheker (= the Airev Rav).

"Vayamiru es k'vodam b'savnis shor ochail eisev" — "They exchanged their kavod for the form of a grass-eating ox" (T'hillim 106). They wanted to strengthen m'zona d'gufa [nourishment of the body] (= shor ochail eisev: "Nothing is more repulsive than an ox eating grass" [Rashi]). Through Kabbalas HaTorah → ham'dameh is clarified → emunas chiddush ha'olam → m'zona d'gufa is subdued → m'zona d'nishmasa [nourishment of the soul] prevails (= ray'ach [fragrance]). Conversely: through the Airev Rav making avodah zarah (opposing emunah) → m'zona d'gufa prevails = "savnis shor ochail eisev."

But Moshe Rabbainu was a Ba'al Ko'ach of enormous power — he did not abandon his place despite seeing this terrible deed. He prevailed with his awesome strength → praying many tefillos in the aspect of din: "Vay'chal Moshe... vayomer lamah Hashem yechereh apcha" (Sh'mos 32). He argued and made many claims before Hashem — as the Sages describe the multitude of arguments and debates he raised with Hashem to forgive them. All this = tefillah in the aspect of din → he succeeded in extracting from the Sitra Achra all her vitality → he worked to rectify everything → then he was commanded regarding Ma'aseh HaMishkan (= the tikkun of the Aigel, as the Sages said). All Ma'aseh HaMishkan = the tikkunim explained in the above Torah — all drawn through the Ba'al Ko'ach (= Moshe).

Continued from LM I:8 — "Tik'u Tochachah"K'rashim · Y'ri'os · Kailay HaMishkan · Korbanos · Shemen HaMishchah

Hilchos Bais HaK'nesses – Halacha 6C (§14–19)

The Mishkan = the house of tefillah built through the multiplying of sh'chainim. Therefore it is called "Mishkan" — from the language of shachain [neighbor]. All this is drawn through the power of the Ba'al Ko'ach who prays tefillah in the aspect of din → ba'alay t'shuvah and gairim are made → His kavod increases → n'vu'ah is drawn: "N'vu'ah rests only on one who is wise, mighty, and wealthy" (Shabbos 92) — all aspects of kavod.

All this is alluded to in the thirteen components of the Mishkan and its kailim. The essential body of the Mishkan was built from the K'rashim [planks] — atzay shittim omdim [standing acacia wood]. This = the tefillah in the aspect of din (= mateh oz = a strong tree like a cedar). "Atzay shittim omdim" — standing in their strength and power within the bais hab'li'ah [place of swallowing] of the Sitra Achra, forcing her to vomit each time. Therefore each keresh was ten amos tall — corresponding to the aspect of "ten" explained at the end of that Torah regarding the war against Og: "Moshe — how tall was he? Ten amos..." No one could erect the Mishkan except Moshe (mainly due to the weight of the ten-amah k'rashim) → from this we learn Moshe's awesome g'vurah and power. The heavy, tall k'rashim = the powerful tefillah of the Ba'al Ko'ach — no one can engage in it and erect it properly except Moshe.

"Atzay Shittim" alludes to the rectification of ru'ach sh'tus [spirit of folly] — the ta'avah drawn from the damaged barriers of the Mochin. The Ba'al Ko'ach's tefillah stands within the bais hab'li'ah of the SA, within the ru'ach sh'tus itself → forcing the extraction of all kedushos from there. "Atzay shittim" encompasses both trees: Aitz HaChayim in the midst of the garden, and Aitz HaDa'as Tov vaRa. The Nachash's essential power = seducing man to eat from the Aitz HaDa'as → Da'as is damaged → ru'ach sh'tus → expulsion from the Aitz HaChayim (= m'zona d'nishmasa, source of all life). Through the Ba'al Ko'ach's tefillah in the aspect of din → the Nachash and SA must disgorge all kedushos → the Aitz HaDa'as is included within the Aitz HaChayim → from both together the Mishkan is built = "atzay shittim omdim."

The Y'ri'os [curtains] of the Mishkan, made of fine fabrics — t'chailes v'argaman — = the kavod increased through the above tefillah. Kavod = l'vushim [garments]: Rabbi Yochanan called his garments "m'chab'dusa" [my honorers] (Shabbos 113). The y'ri'os covered the Mishkan like a cloud: "B'sumi anan l'vusho" (Iyov 38) = ananay kavod [clouds of glory]: "K'vod Hashem her'ah be'anan."

The Y'ri'os Izim [goat-hair curtains] were placed over the curtains of t'chailes — coarser, alluding to the gairim: kedushos ascending from the depths of the k'lipos, from their very vitality. Therefore they were ashtay esrai [eleven] curtains (the SA operates in the domain of eleven). The essential y'ri'os of t'chailes and argaman = ba'alay t'shuvah of Yisrael (= l'vushim d'Malka: "Yisrael asher b'cha espaar" (Yeshayahu 49) = garments of splendor and kavod). The gairim — formerly in the aspect of "Aisav ish sai'ir" — upon returning to kedushah become y'ri'os izim covering the Mishkan: protecting and serving Yisrael (as will be in the future). The michseh oros ailim m'adamim and michseh oros t'chashim above them = even coarser gairim, made into oros [hides] (more material, in the aspect of kasnos or) — yet they too become a merkavah to kedushah, covering the Mishkan.

The Kailay HaMishkan: the M'norah in the south = chochmah ("One who wants to become wise should face south"); the Shulchan in the north = ashirus ("One who wants wealth should face north — and the sign: Shulchan in the north") (Bava Basra 25); the Mizbay'ach Miktar K'tores = g'vurah. There is the essential g'vurah and power of the Tzaddikim — their essential might to subdue the Sitra Achra (= the Yaitzer HaRa). This = the k'tores: through it the holy nitzotzos are extracted from the SA in the secret of the eleven spices of the k'tores → the sitra d'mosa [side of death] is subdued. Like Aharon who prevailed against the Malach HaMaves: "Vaya'amod bain haMaisim uvain haChayim vataiatzer haMagaifah" (Bamidbar 17).

Through these three (chochmah, g'vurah, ashirus = kavod) → Kabbalas HaTorah is drawn = the Aron with the Luchos (= the totality of Torah), standing in the Kodesh Kodashim. From there all n'vu'ah is drawn: "V'dibarti it'cha mai'al haKapores." Through this the m'dameh is clarified → emunas chiddush ha'olam.

The Sages said: the form of the Mishkan corresponded to the form of the act of Creation (Zohar, Tikunay Zohar 12). Therefore through the entire Mishkan and its kailim (whose essence was the Aron with the Torah — in which all of Creation was depicted) → the holy emunah of chiddush ha'olam is drawn: all know that Hashem created everything — heaven, earth, and all their hosts — as depicted in the Mishkan through its clasps and planks. Through this one merits chiddush ha'olam of the future — when the world will be conducted through wonders beyond nature. This = the asarah nissim [ten miracles] in the Bais HaMikdash (Avos ch. 5) — there everything operated only through miracles and wonders, entirely beyond nature. Through this the Shir Chadash is awakened = the Shir of the L'vi'im in the BHM. Each day they sang a specific shir corresponding to the creation of that day → drawing the revelation of Creation (= emunas chiddush ha'olam) through the avodah of the BHM. They also sang the Shir corresponding to the future Shir (drawn from all this — from which all shiros derive).

The korbanos of animals in the BHM and Mishkan = birur ham'dameh [clarification of the imaginative faculty] (= the animalistic aspect). The entirety of the Mishkan and BHM was for birur ham'dameh → revealing emunas chiddush ha'olam.

"Kohanim ba'avodasam, uL'vi'im b'duchanam l'shiran ul'zimran, v'Yisrael b'ma'amadam." Yisrael b'ma'amadam = they engaged in Torah (= drawing ru'ach n'vu'ah → birur ham'dameh). Kohanim ba'avodasam = the avodas haKorbanos (= birur ham'dameh). L'vi'im b'duchanam l'shiran = the Shir merited through all the above.

Therefore Yisrael b'ma'amadam engaged in Parashas B'raishis and Parashas Ha'azinu. Parashas B'raishis = the revelation of emunas chiddush ha'olam through Torah learning (for Parashas B'raishis details the entire chiddush ha'olam — Hashem created everything yaish mai'ayin: "B'Raishis bara... Vayomer Elokim y'hi or... Vayomer Elokim tadshe ha'aretz"). Parashas Ha'azinu reminds Yisrael of all Hashem's works and wonders for their sake (for whose sake the world was created): "Ha'azinu haShamayim... HaTzur tamim pa'olo... Z'chor y'mos olam" → concluding with the chiddush ha'olam of the future (= t'chiyas hamaisim): "R'u atah ki Ani Ani Hu v'ain Elokim imadi, Ani amis va'achayeh" = t'chiyas hamaisim = chiddush ha'olam of the future.

Therefore the entire Mishkan and its kailim were anointed with the Shemen HaMishchah — an exceedingly good fragrance. All kedushas HaMishkan is drawn only through the Tzaddik (= Moshe) who with his great power engages in all the above tikkunim → drawing ray'ach tov [good fragrance] = yirah [awe]. From there all kedushas HaMishkan derives → therefore it was anointed with the holy, wondrous fragrance of the Shemen HaMishchah. There = the place of yirah: "Mah nora haMakom hazeh" — "How awesome is this place" (B'raishis 28). The essential ray'ach tov = yirah.

Through all this → the sin of the Aigel was atoned and transformed into z'chuyos: "Nirdi nasan raicho" — "My spikenard gave forth its fragrance" — the Sages said this refers to that event (Shabbos 88). Through this one merits giving tochachah [rebuke] with Moshe's voice in the aspect of "Nirdi nasan raicho" — see there well.

The essential tikkun of the Mishkan was that it traveled with them in the Midbar — dismantled and erected each time. This alludes to the churban and galus: our entire survival is through the tikkunay HaMishkan. "Aileh f'kuday HaMishkan, Mishkan Mishkan" — "Mishkan" in its building, "Mishkan" in its destruction (Hakdamas HaTikunim; Tikun 48). "Why is it called Mishkan? Because it is taken as collateral (mismashkain) for the sins of Yisrael" (Sh'mos Rabbah 51).

Moshe Rabbainu, seeing the awesome might of the Sitra Achra's provocation → made a tikkun that however things unfold, it will always accomplish its purpose → until the complete ge'ulah comes through him (in the aspect of "what was is what will be"). Yisrael can always arouse the above tefillah → drawing through his power all the above tikkunim → arousing the ray'ach tov = Mashi'ach who will come through this: "Vayar m'nuchah ki tov... vay'hi l'mas ovaid" — see there.

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.

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.

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).

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.

"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."

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.

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.

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.

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