בית הכנסת ו

This is "yerek hasadeh" — "the grass of the field" — for the nefashos [souls] of Yisrael are called "plants," as it is written : "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 : "Vayarek es chanichav" — "He made his trained men bright through teshuvah [repentance]" . 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 . 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 : "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 : "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" — a holy people who dwell alone, fulfilling : "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 — : "You are my shelter." This is the aspect of : "Yisrael dwelt secure, alone" — and : "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" 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 : "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 : "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 that zealousy for Hashem Tzva'os is reckoned as tzedakah. Likewise : "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.

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 : "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" ).

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 : "Nedarim s'yag laprish'us" — "Vows are a fence for abstinence." Such nedarim are a mitzvah to vow. And our Sages said : "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 : "Chai Hashem, shichvi ad haboker" — "As Hashem lives, lie down until the morning" — and our Sages expounded : "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 : "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 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 : "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 : "Motza s'fasecha tishmor... b'ficha — zo tzedakah" — "That which goes from your lips you shall keep... 'with your mouth' — this refers to tzedakah" . 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] . 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 : "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 : "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 . 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 . 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" — 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 : "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 : "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 : "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 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 : "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 : "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" ; "Ach lailokim domi nafshi" — "My soul waits in silence only for God" ; "Tov v'yachil v'dumam lishu'as Hashem" — "It is good to wait silently for the salvation of Hashem" . 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 : "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 on the verse : "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 — that all wealth arrives through Hashem's blessing alone, without any labor or business, in the aspect of : "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 : "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 : "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 : "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 : "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 : "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 : "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 .

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 : "Nisa l'vavainu el kapayim el Ail bashamayim" — "Let us lift our hearts upon our hands to God in Heaven"; : "Ki esa el shamayim yadi" — "When I raise My hand to Heaven"; : "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 : "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 : "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 : "Bayom hahu yih'yeh Hashem echad u'shmo echad" — "On that day, Hashem will be One and His Name will be One."

Based on LM I:36

The general principle: every Jew must be tested and refined through the exile of the seventy nations — that is, through their desires — before he can have a revelation in Torah. The essential desire is the desire of adultery, which is the ra hakolail [the all-inclusive evil] encompassing all seventy nations. One must first be tested and refined through this desire, and when one merits standing firm in the test and shattering this desire, one merits the revelation of Torah. Then new neshamos [souls] are drawn forth, and each person receives the Torah according to his vessel, according to the comprehension of his mind — which corresponds to his merit in sh'miras habris [guarding the Covenant — personal holiness]. For from the Mouth of the Most High nothing emerges except simple, undifferentiated light — only each person shapes the light according to his level. This is the aspect of : "V'samtem — zachah, na'aseh lo sam chaim; lo zachah..." — "If he merited, it becomes an elixir of life; if not..." — (it becomes the reverse). This is also the aspect of : "Hinay varaich lakachti, u'varaich v'lo ashivenah" — "Behold, I have received blessing, and He blessed — I cannot reverse it." (See there well. This teaching is also brought in another volume in Hilchos Pesach.)

This is the aspect of Birchas HaTorah [the blessings over the Torah] — that one must bless every day over the Torah in order to merit drawing the light of Torah in the aspect of berachah [blessing], in the aspect of "if he merited, it becomes an elixir of life." For the Torah contains two powers — "if he merited, an elixir of life; if not..." — and therefore one must specifically bless over the Torah, to draw its light — which is simple, undifferentiated light — and shape it in the aspect of berachah, the aspect of "merited — elixir of life."

This is what we bless: "Asher bachar banu mikol ha'amim v'nasan lanu es Toraso" — "Who chose us from all the nations and gave us His Torah." We mention in this berachah that He chose us from all the nations — that He selected us from them, extracting us from their character traits and evil desires. Specifically through this — "He chose us from all the nations" — for "Your people Yisrael are all tzaddikim" and all are included among those who guard the Bris, as brought elsewhere . Through this we are chosen from all the nations — from the seventy nations and their evil desires, especially from the all-encompassing desire that includes all seventy nations. And specifically through this — "v'nasan lanu es Toraso" — "He gave us His Torah" — for the essential reception of Torah is specifically through this: through being chosen from all the nations — meaning through the kedushah of the Bris, subduing and shattering the all-encompassing desire. Through this specifically one can receive the Torah in the aspect of berachah, the aspect of sam chaim [elixir of life].

This is the aspect of "Ha'arev na Hashem Elokainu es divrai Sorascha b'finu" — "Please, Hashem our God, make the words of Your Torah sweet in our mouths" — for we request that the Torah be sweet and pleasant in our mouths, meaning that we merit receiving the Torah in the aspect of a full light, in the aspect of berachah, the aspect of sam chaim — which is the aspect of mayim m'sukin [sweet waters], the aspect of sh'miras habris. For the reverse, chas v'shalom — "if he did not merit..." — it is the aspect of mayim m'rorin [bitter waters], in the aspect of : "They could not drink the waters of Marah, for they were bitter."

Therefore every day, before beginning to learn and read the Torah, we must specifically recite Birchas HaTorah — to merit drawing the light of Torah in the aspect of berachah, the aspect of sam chaim, the aspect of sweet waters, the aspect of "Ha'arev na." Therefore the custom is to say immediately after Birchas HaTorah the passage of Bircas Kohanim — for Bircas Kohanim is the aspect of the Kohanim shaping the light that is kamitz v'sasim [contracted and sealed], in the aspect of : "V'kamatz haKohain" — "The Kohain shall close his fist" — they shape it into berachah through their blessing, for the Kohanim are in the aspect of sh'miras habris, as explained in Hilchos Pesach. Therefore Bircas Kohanim is juxtaposed to Birchas HaTorah — for the essence of Birchas HaTorah is to shape the light into berachah, which is the aspect of Bircas Kohanim.

This is why our Sages were extremely stringent regarding Birchas HaTorah, as they expounded on the verse : "Al mah avdah ha'aretz" — "Why was the Land lost?" — this question was posed to the Sages and the Prophets and none could explain it, until HaKadosh Baruch Hu Himself explained: "Al ozvam es Torasi... v'lo halchu bah" — "Because they abandoned My Torah... and did not walk in it." Rav said: "They did not bless over the Torah first." This is the essential blemish — that they did not bless over the Torah first, for one must first bless in order to draw the light from the Beginning of Thought, which is kamitz v'sasim, in the aspect of berachah. Because they blemished this and did not draw the light in the aspect of berachah — the Land was lost. For Eretz Yisrael is the aspect of Malchus diKdushah [Kingship of holiness], standing upon twelve oxen corresponding to the twelve tribes, as explained in the teaching.

Eretz Yisrael was divided into twelve portions for the twelve tribes — the aspect of sh'miras habris, as explained there. Because they did not bless over the Torah first and did not draw the light in the aspect of berachah — which is the blemish of the Bris — the Land was lost. For the essential drawing of light in the aspect of berachah is through tikkun habris, and through blemishing this, the Land was lost — whose essential existence depends on sh'miras habris, as it says : "Tzaddikim yirshu aretz" — "The righteous shall inherit the land" — and "tzaddik" is one who guards the Bris. They specifically inherit the holy Eretz Yisrael, divided for the twelve tribes.

Therefore one must bless over the Torah every day — for every day we receive the Torah anew, as it says : "Asher Anochi m'tzav'cha hayom" — "Which I command you today" — "every day they should be in your eyes as new" . Therefore one must bless first, to draw the Torah's light in the aspect of berachah. The essential time for Birchas HaTorah is after sleep at night, as brought in the Shulchan Aruch — for the all-encompassing desire of adultery is the aspect of sleep, the aspect of the darkness of night, as it says : "Bachanta libi, pakadta lailah" — "You have tested my heart, You have visited at night." Its essential root is from sleep and deep slumber, in the aspect of : "Vayapail Hashem Elokim tardaimah al ha'adam vayishan, vayikach achas mitzal'osav" — "Hashem God cast a deep sleep upon the man, and he slept, and He took one of his ribs." For sleep is when the light of the eyes is sealed — as we bless: "HaMapil chevlai shainah al ainai" — "Who casts the bonds of sleep upon my eyes" — and from there the all-encompassing desire takes hold, the blemish of the eyes.

Therefore after sleep at night, one must receive the Torah anew every day — drawing the Torah's light in the aspect of berachah, subduing the all-encompassing desire of the seventy nations. For we mention "Asher bachar banu mikol ha'amim" — drawing upon ourselves the kedushah of Yisrael who are chosen from all the nations, who are holy and pure and sanctify themselves from this desire — and specifically through this: "V'nasan lanu es Toraso."

This is the aspect of the receiving of the Torah at Shavu'os: through sanctifying oneself beforehand, separating from this desire — as it says : "Heyu n'chonim lishloshes yamim" — "Be prepared for three days" — and specifically through this one merits receiving the Torah at Shavu'os, through Moshe Rabbainu who was holy and completely separated. Every Jew merits receiving the Torah through Moshe Rabbainu — through all of them sanctifying themselves from this desire during the three days — and then they all receive the light in the aspect of berachah.

This is the aspect of : "Dabayr atah imanu v'nishmah, v'al y'dabayr imanu Elokim pen namus" — "Speak with us and we will hear, but let God not speak with us lest we die." Yisrael wished to hear specifically from Moshe rather than from Hashem Himself. For when hearing from Hashem Himself, the light emerging from the Mouth of the Most High is utterly simple, in the ultimate simplicity — the aspect of kamitz v'sasim. Then one would need to be exceedingly holy and pure to shape the light into berachah. Yisrael worried they did not yet have that power. But when it comes through Moshe, who was holy and greatly separated — he certainly draws the light from the Mouth of the Most High in the aspect of berachah. Since the light is already somewhat shaped through descending from Hashem's mouth to Moshe's mouth — they are more easily able to receive it as berachah, even without extremely lofty kedushah. Even when hearing from the true tzaddik, one still cannot receive his words as berachah (as sam chaim) except through sh'miras habris — for even the tzaddik's words, relative to the masses, are in the aspect of simple light. Nevertheless, it is much easier to receive the light in the aspect of berachah with some measure of kedushah, since it has already been shaped somewhat through the tzaddik's holy mouth.

Therefore one must travel to the true tzaddik and hear from his mouth specifically — for then one can receive the light in the aspect of berachah since it has already been shaped somewhat in the tzaddik's mouth. This is the aspect of : "Aseh l'cha Rav v'histalek min hasafek" — "Make for yourself a Rav [master/teacher] and remove yourself from doubt" — for as long as the supernal light has not been shaped, it is in the aspect of safek [doubt] — one cannot grasp it at all. Through the true Rav, the light is shaped in the aspect of berachah. And this is: "V'al tarbeh l'asayr omados" — "Do not increase tithes by estimation" — for the tithe to the Levi is the aspect of shaping the light into berachah (as brought in Hilchos Pesach): terumah [the priestly portion] has no fixed measure and is given to the Kohain — the aspect of the supernal light that is kamitz v'sasim, therefore having no measure, for there is not yet any shaping. The tithe to the Levi is the aspect of tzairai [a Hebrew vowel — "two dots," representing delineation/formation], therefore having a fixed measure, for there the light is shaped. One must give the tithe by exact measurement, not by estimation — to shape the light into berachah through measurement, which is the aspect of shaping.

The essential aspect of Shavu'os is through the above — through leaving the exile of Mitzrayim [Egypt], which is the "nakedness of the earth," the all-encompassing desire. Through sanctifying oneself during the forty-nine days of the Sefirah [the Counting of the Omer], one becomes included in the forty-nine letters in the names of the tribes — the aspect of kedushas habris. This is the aspect of staying awake on the night of Shavu'os — to shatter and subdue the aspect of the seventy nations who take hold through sleep upon the eyes. Then one merits receiving the Torah, which is the aspect of "seventy faces of the Torah." This is the aspect of eating dairy foods on Shavu'os — in the aspect of "blood transforms and becomes milk" — the aspect of kedushas habris. This is : "Ainav k'yonim al afikay mayim, rochatzos bechalav" — "His eyes are like doves by brooks of water, bathing in milk" — his eyes like doves = the aspect of seventy faces of the Torah; upon brooks of water = the waters of Torah; bathing in milk = the aspect of blood transforming to milk, kedushas habris. And this is: "yosheves al milai's" — "set upon fullness" — the aspect of full light, receiving the Torah in the aspect of full light, the aspect of berachah. And this is: "Lechayav ka'arugas habosem" — "His cheeks are like a bed of spices" — and Rashi explains: "faces that illuminate the halachah" — the aspect of anpin n'hirin [bright/illuminated faces], the aspect of seventy faces of the Torah, which one merits through kedushas habris.

[Appended note:]

This is "v'lo halchu bah" — "and they did not walk in it" — and our Sages expounded that this means they did not bless over the Torah first, did not draw the light in the aspect of berachah, sam chaim — which is the aspect of halichah [walking/going forward], for when one merits receiving the Torah's light in the aspect of berachah, sam chaim, this is the aspect of walking — going through the Torah in the ways of Hashem — "Tzaddikim yailchu vam" — "The righteous shall walk in them" — yailchu specifically, which is the aspect of sam chaim.

[The remaining halachos on Birchas HaTorah are each included within the halachos of Bircas HaShachar.]

Based on LM II:4

Through tzedakah one merits that one need not engage in any business or labor. For even though all commercial dealings and business transactions are the aspect of is'arusah dil'satah [arousal from below] — derived from the thirty-nine categories of labor of the Mishkan [Tabernacle], which correspond to the work of Creation — nevertheless, if His kindness were flowing freely, we would not need any business at all. The world would be sustained through His Chesed, and even the necessary tasks would be performed by others, in the aspect of : "V'amdu zarim v'ra'u tzon'chem, u'vnai naichar ikaraichem v'chormaichem, v'Atem Kohanai Hashem tikra'u" — "Strangers shall stand and tend your flocks, sons of foreigners your farmers and vintners — and you shall be called priests of Hashem" — the aspect of Chesed, which is the aspect of Kohain.

To receive the Chesed one needs a vessel and channel — therefore one needs yir'ah [awe/fear of God], the side of Levi, which is the vessel to receive the flow of Chesed. Yir'ah is accomplished through Ratzon [Divine Will] — through revealing that everything is governed by His will alone, with no compulsion of nature whatsoever. This is revealed through the Shalosh Regalim [three pilgrimage festivals], which are the aspect of Mikra Kodesh [holy convocations] — for the kedushah of Yom Tov calls forth and reveals the Ratzon: everything is only through His will, for on each Yom Tov Hashem performed awesome signs revealing the Ratzon. But there is the roar of the wild beasts — the wise men of nature — who seek to overpower the calling voice of Yom Tov that reveals the Ratzon. Their subjugation is through the Chacham [Sage] of kedushah who knows how to bind all the retzonos to the root of the Ratzon — the metzach haRatzon [Forehead of the Will], the Ra'ava d'Ra'avin [Will of all Wills]. But there is the metzach hanachash [Forehead of the Serpent] — root of the wisdom of nature — nourished from the incomplete elders of the generation who do not add kedushah and da'as [holy awareness] each day. Through tzedakah, the fallen days are elevated, the metzach hanachash is subdued, and the metzach haRatzon prevails and is revealed. Through this the calling voice of Yom Tov is heard, revealing the Ratzon; through this yir'ah is created; through yir'ah the Chesed flows — and then one needs no business at all, for "V'amdu zarim" is fulfilled.

This is the aspect of tefillah, which is the revelation of the Ratzon — for tefillah reveals the Ratzon and subdues and nullifies the wisdom of nature. Nature dictates one way, but tefillah changes nature — as Rabbainu z"l explained many times. Therefore there are three tefillos daily, corresponding to the three Avos [Patriarchs], which are the aspect of the Shalosh Regalim — for the three tefillos are the aspect of the three Regalim that reveal the Ratzon.

This is the aspect of the order of the morning tefillah: first we recite the Korbanos [passages about the sacrificial offerings], to rectify and refine the world of Asiyah [Action]. This is the aspect of the labor of Creation, the labor of the Mishkan — from which all labors, all activities, all business transactions derive, all included in the thirty-nine categories, the aspect of Asiyah. In the aspect of : "U'ma'aseh yadainu kon'nah alainu" — "Establish the work of our hands upon us" — with which Moshe blessed them at the completion of the Mishkan: "May it be Your will that the Shechinah rest upon the work of your hands." The Korbanos were offered in the Mishkan — through them the world of Asiyah is refined.

Afterward we say Pesukay d'Zimrah [Verses of Praise], which are the aspect of yir'ah, the side of Levi — for all songs and melodies are from the side of Levi. We elevate all the worlds through the order of tefillah from below to Above — therefore we elevate all the activities and business through the Korbanos to the aspect of yir'ah, from which the vitality flows to them through the Chesed that descends through yir'ah, sustaining all the world. Yir'ah is made through the Ratzon — therefore after Pesukay d'Zimrah (yir'ah, the side of Levi), we say the blessings of Kri'as Shma, which are the aspect of the revelation of the Ratzon. For in Kri'as Shma we testify to His unity — that He alone, uniquely, is in His world, and He alone governs the world by His will alone.

This is the aspect of Kaddish that is recited between each world — the aspect of the pillar between one world and the next, through which one ascends from world to world, as explained in the Kavanos [the Kabbalistic intentions of the Arizal]. For the stature of the Kaddish is exceedingly lofty — as our Sages said, and as written in the Zohar HaKadosh: it "masbar kol shalsh'la'in d'farzla" — "shatters all chains of iron." For the Kaddish is the aspect of the revelation of the Ratzon, in the aspect of: "B'alma di v'ra chirusay, v'yamlich malchusay" — "In the world He created according to His will, and may He reign His kingship." Through the Kaddish one ascends and binds the Ratzon to the root of the Ratzon — the Ra'ava d'Ra'avin — in the aspect of what we say in Kaddish: "Yisbaraich v'yishtabach... l'ayla min kol birchasa v'shirasa tushb'chasa... da'amiran b'alma" — "Blessed and praised... above all the blessings and songs and praises spoken in the world."

For all the songs and praises we say are the aspect of the revelation of the Ratzon — acknowledging and praising Hashem who created everything by His will. In Kaddish we say "l'ayla min kol" — above all of these — the aspect beyond the revelation of the Ratzon in this world, meaning the Ratzon within the Ratzon, the Ra'ava d'Ra'avin, where all retzonos are bound to the root of the Ratzon. In Kaddish one ascends and binds to this root. Therefore Kaddish is higher than all the kedushos [expressions of holiness], which are the aspect of the revelation of the Ratzon — for Kaddish is the aspect of the root of the Ratzon.

Therefore Kaddish was composed in lashon Targum [the Aramaic language]. For the Targum language is the source from which the wise men of nature essentially draw nourishment — for the Targum is the aspect of the Aitz HaDa'as Tov v'Ra [the Tree of Knowledge of Good and Evil], as Rabbainu z"l said. This is the aspect of nature, where good and evil are mixed — there the essential b'chirah resides. When one believes that nature itself operates by His will alone — this is the good within nature, and nature becomes included within Providence and Ratzon. Conversely, when the wise men of nature prevail, chas v'shalom, separating nature from Providence — this is the evil within nature. So nature is the aspect of the Tree of Knowledge of Good and Evil, the aspect of lashon Targum.

Therefore the Kaddish — the essential revelation of the Ratzon through ascending and binding to the root of the Ratzon — was composed in lashon Targum. For this is the ultimate perfection of the revelation of the Ratzon: when one transforms the wisdom of nature into Ratzon — as Rabbainu z"l said: "minay u'vai, abba laizil bay narga" — "from it and within it, let the axe come from it." The Targum is the aspect of nature, the Tree of Knowledge of Good and Evil — the essential nourishment of the wise men of nature comes from there — and the Kaddish transforms it to Ratzon. This is the aspect of : "Arami ovaid avi, vayaired Mitzraymah" — "An Aramean destroyed my father, and he went down to Mitzrayim" — for Lavan HaArami is the aspect of the metzach hanachash, the root of the wisdom of nature, who prevails even against the root of the Ratzon, the metzach haRatzon. Therefore he is called Lavan [lit. "white"] — a term of whiteness — for the metzach [forehead] is white/bright...

...and through binding and connecting the Ratzon to the root of the Ratzon — the metzach hanachash is subdued, and the metzach haRatzon prevails. And this is accomplished through the Kaddish, which is said in lashon Targum — conquering and transforming the very domain from which the wisdom of nature draws. For when one says "Y'hai sh'may rabba m'varach l'alam u'l'almay almaya" — "May His great Name be blessed forever and ever" — one elevates and binds the Ratzon of this world to the eternal Ratzon Above. Through this the wisdom of nature is nullified and the Ratzon prevails.

Therefore Kaddish is recited between each section of the tefillah — between Korbanos and Pesukay d'Zimrah, between Pesukay d'Zimrah and the blessings of Kri'as Shma — for the Kaddish is the pillar through which one ascends from world to world, always binding to the root of the Ratzon. Each Kaddish elevates the rectification of the preceding section to a higher level.

This is why Kaddish has such immense power to benefit the souls of the departed — as is well-known from many teachings. For the essential blemish of the nefesh [soul] after departing this world is from the hold of the Sitra Achra [the Other Side] through the chains of judgment — the aspect of the "iron chains" that the Kaddish shatters. All these dinim and chains derive from the metzach hanachash and the wisdom of nature — the aspect of the Targum, the Tree of Knowledge of Good and Evil. Through reciting the Kaddish — which transforms the Targum to Ratzon, shattering the iron chains — the souls are elevated from their judgment.

Therefore a son recites Kaddish for his father — for the son is the essential continuation of the father, and through his binding to the Ratzon and revealing the Ratzon through the Kaddish, he draws this rectification to his father's soul. The son embodies the ongoing legacy of the father's holiness, and his Kaddish is the channel through which the father's soul is elevated ever higher.

This is also the aspect of Kaddish d'Rabbanan [the Rabbinical Kaddish said after Torah study] — said specifically after learning Torah, after words of Aggadah and halachah. For Torah study is itself a great revelation of the Ratzon — and the Kaddish that follows binds this revelation to the root of the Ratzon. This is why the Kaddish d'Rabbanan mentions "al Yisrael v'al Rabbanan v'al talmidayhon" — "upon Yisrael and upon the Sages and upon their students" — for the true Chachamim and their students are the channel of the Torah Sheb'al Peh [Oral Torah], through whom the Ratzon is revealed in the world. They are the aspect of the metzach haRatzon that subdues the metzach hanachash.

Therefore the response to Kaddish — "Y'hai sh'may rabba m'varach" — is so exalted. As our Sages said : "Whoever answers 'Y'hai sh'may rabba' with all his might — his decree of seventy years is torn up." The seventy years correspond to the seventy nations whose desires one must be refined through, as above — and through the Kaddish response with all one's might, all seventy levels of impurity are sweetened and the soul is liberated from all evil decrees.

"B'chol kocho" — "with all his might" — means with complete concentration of the Ratzon, binding his entire will to the root of the Ratzon. This is the essential power of the Kaddish response: gathering all the scattered retzonos and binding them to the one Ratzon.

This is also why Kaddish requires a minyan [quorum of ten] — for the Kaddish is the aspect of the root of the Ratzon, which encompasses all the worlds. To access this level, one needs the ten levels corresponding to the ten Sefiros [Divine emanations] — from Malchus [Kingship, the lowest level] to Keser [Crown, the highest]. Therefore every davar shebikdushah [matter of holiness requiring communal prayer] requires ten, and the Kaddish in particular — since it ascends to the highest root — requires the full assembly of ten to embody all the worlds it traverses.

This is the aspect of the "Chatzi Kaddish" [the Half Kaddish] and the "Kaddish Shalaym" [the Full Kaddish]. The Chatzi Kaddish is said between the sections of tefillah as a pillar of ascent — elevating from one world to the next. The Kaddish Shalaym is said at the conclusion — when the full ascent has been completed and one is ready to bring the entire rectification to its culmination. The Kaddish Shalaym includes "Tiskabail tz'los'hon u'va'us'hon" — "May their prayers and supplications be accepted" — for at the culmination, all the tefillos that have been elevated through the various stages are now bound together and presented before the root of the Ratzon, where they are fully accepted.

Therefore Kaddish is also recited after the reading of the Torah and after a burial — and in all circumstances where the revelation of the Ratzon needs to be strengthened and the iron chains of judgment need to be shattered. The Kaddish Yasom [the Mourner's Kaddish] recited by the bereaved is an expression of this same power — specifically in the depths of grief and loss, when the concealment is greatest, one stands and declares: "Yisgadal v'yiskadash Sh'may rabba, b'alma di v'ra chirusay" — "May His great Name be magnified and sanctified, in the world He created by His will." Through this the departed soul is elevated, and the Ratzon is revealed even within the deepest darkness. All this is the essential rectification brought through the power of tzedakah — which is the root of the entire teaching — transforming the fallen days, subduing the metzach hanachash, and revealing the metzach haRatzon through which everything is rectified.

Based on LM II:65

Kri'as Shma [the recitation of "Hear O Israel"] is the aspect of bittul [self-nullification] toward the tachlis [the ultimate purpose] — as it says: "Hashem Elokainu Hashem Echad" — "Hashem is our God, Hashem is One" — the aspect of "On that day..." as Rashi explains — the aspect of "all is good," the aspect of "Hashem is the God" — as it says : "BaShem ahalail... b'Elokim ahalail" — "In Hashem I will praise... in Elokim I will praise" — meaning "Hashem Elokainu Hashem Echad": all is one, all is good.

This is the meaning of "Shma Yisrael" — "Hear, O Israel" — meaning "let your ears hear what your mouth speaks" — as our Sages expounded . If so, one would need to remain at the first letter! Therefore the tikkun [rectification] for this is to gaze upon the tachlis — "Hashem Elokainu..." — all is one.

This is also what our Sages expounded from this same verse: that Kri'as Shma may be recited in any language — "Shma" in whatever language you understand. For since one must nullify oneself toward the tachlis, where all is one and all is good and there is no evil at all — the evil within the languages falls away and is nullified, leaving only the good concealed within each language. Certainly in all languages there is hidden good — only the evil covers it. Therefore ordinarily one should not say holy matters in other languages — but Kri'as Shma, which is the aspect of bittul, where all is good, may be recited in any language, for the evil falls away and only the good remains.

Therefore specifically in Kri'as Shma it is hinted that there is good within all languages — as it says: "V'hayu l'totafos bain ainecha" — "They shall be as frontlets between your eyes" — and our Sages expounded : "Tat" in Katfi [one language] means two; "Pas" in Afriki [another language] means two — showing that the good of Lashon HaKodesh [the Holy Tongue] is clothed within the languages of the nations, as Rabbainu said . Through Kri'as Shma — the aspect of bittul — the good is revealed: the letters of Lashon HaKodesh clothed within the other languages.

This settles the question the Poskim raised: why did our Sages derive that the Kri'as Shma of the night may be recited the entire night — the entire time of lying down — while the Kri'as Shma of the day is only until the "time of arising," the beginning of the day, not the entire day? For the essential nature of Kri'as Shma, which is bittul, belongs to the night. At night is the aspect of s'simu d'ainin [closing of the eyes] — people rest and do not chase after this world so much. As Rabbainu said elsewhere : the essential bittul is at night. Furthermore, night is dinim [judgments/suffering] — and through suffering one comes to bittul, as Rabbainu explains. This is the aspect of : "Ki aishev bachoshech, Hashem or li" — "When I sit in darkness, Hashem is my light" — specifically then, Hashem is my light. In the aspect of : "The advantage of light comes from the darkness" — from the darkness specifically. For precisely when darkness and suffering intensify, the essential counsel is to close one's eyes and nullify oneself toward the tachlis, which is all good — thereby nullifying all suffering.

This is the aspect of sleep, which is at night specifically — for sleep is bittul, the aspect of "b'yad'cha afkid ruchi" — "Into Your hand I entrust my spirit" — and it occurs with eyes closed. The essential bittul is through closing the eyes. Therefore the essential sleep is at night — for through the dinim, one closes one's eyes and nullifies oneself toward the tachlis, which is the aspect of sleep. Therefore we recite Kri'as Shma al hamitah [on the bed, before sleep] — for Kri'as Shma is bittul — and therefore its essential time is the entire night. But during the day, the time of Kri'as Shma extends only until the "time of arising" — before the world has spread out to chase after this world. Our Sages set the deadline as the time people are still sleeping — until the hour when sons of kings arise from their beds — for then the whole world has not yet awakened. But after three hours, when everyone has arisen, it is no longer the time of Kri'as Shma.

Therefore one must "separate between the attached" [l'hafrid bain had'vaikim — a halachic principle regarding the pronunciation of Kri'as Shma]. Although the essential point is bittul toward the tachlis — where all is one and all words are encompassed in oneness — nevertheless, the essential completeness is to return from the state of bittul and contract the light, to rectify the midos [character traits] and kailim [vessels]. For this is the essential completeness — as it says: "You shall be praised from clods of earth" — as Rabbainu explained. This is the aspect of chiddushay Torah [Torah innovations] that are created after the bittul — for the Torah is the aspect of midos and kailim.

Therefore one must draw the light gradually, with tzimtzum [contraction/measure], so the vessels can receive it — so that excess light should not cause sh'viras kailim [shattering of the vessels]. Therefore one must separate between the attached — giving boundary, measure, and contraction to each vessel, drawing the light to each one according to its measure — not removing them from contraction and merging them together into one, for that is the aspect of excess light causing sh'viras kailim. As written in the Writings [of the Arizal]: the initial shattering of the vessels occurred because they were still connected and intermingled, not yet divided properly into kavim [lines/columns — the tripartite structure of Chesed, Din, and Rachamim].

This is what our Sages said : "Whoever separates between the attached — Gehinnom is cooled for him." For the wicked who pursue their heart's desires follow the Sitra Achra, which came into being through excess light. Therefore they are burned by Gehinnom, which came into being from the sweat of the Chayos [angelic living creatures] — for the Chayos run and return (ratzo va'shov): they rise to gaze above the firmament over their heads, but from awe they return — as Rashi explains. This sweat descends upon the heads of the wicked, burning them — for they were the opposite: they did not return from their desires but pursued and fulfilled their lusts, which is the aspect of excess light. From this the Sitra Achra intensifies — for all desires contain good that descended from the supernal Good, only through excess light causing sh'viras kailim, which generated the kelipos [husks of impurity]. Therefore one who separates between the attached — contracting the light properly within the midos — Gehinnom is cooled for him, for he too is in the aspect of ratzo va'shov, contracting the light properly, not rushing beyond his station.

Based on LM II:23 & LM II:24

The general principle: the completeness of simchah [joy] is to grasp and seize even the yagon va'anachah [grief and sighing] — so that even the grief and sighing become joyful, transforming them into simchah, making from them a chariot for kedushah. Furthermore, simchah is a healing for all illnesses — for all illnesses come from the corruption of simchah. The ten types of melody enter into the ten types of pulse-beats — therefore when simchah (the ten types of melody) is corrupted, the ten pulse-beats are corrupted, and illnesses come, chas v'shalom.

Based on this we can understand why our Sages said : "Any tefillah that does not include the joining of the sinners of Yisrael..." — for one must specifically join the sinners of Yisrael in our tefillah, in order to bring the aspect of yagon va'anachah into the simchah. For tefillah is the aspect of simchah — one must pray with simchah — as it says : "Ivdu es Hashem b'simchah" — "Serve Hashem with joy" — and tefillah is the service of the heart, where simchah resides — "nasata simchah b'libi" — "You have placed joy in my heart" . This is what our Sages said : "One should not stand to pray except from the joy of a mitzvah." Thus tefillah in the heart is the aspect of simchah. Therefore one must specifically join the sinners of Yisrael — the aspect of yagon va'anachah — to bring the grief into the simchah, which is the completion of simchah's stature.

Therefore the essential tefillah is with ten — for then all ten types of melody are aroused, which are the simchah. Therefore every individual is obligated to endeavor to pray with the tzibbur [congregation] — for then one is easily rescued from the aspect of yagon va'anachah. The congregation, through the abundance of simchah from the multitude, especially a minyan of ten corresponding to the ten types of melody — has the power to transform yagon va'anachah into simchah. Even if one has a hold of the grief and sighing, it is transformed into simchah through the congregation. Therefore tefillah is a healing for everything — for all healing is through simchah.

This is why we join Kri'as Shma with the blessing of Ga'al Yisrael [Who redeemed Israel], adjacent to tefillah. For Kri'as Shma is emunah [faith] — and emunah is the essential simchah, the ultimate simchah — "Anochi esmach baShem" — "I will rejoice in Hashem" . As Rabbainu said: emunah is the aspect of anpin n'horin [illuminated faces] — meaning simchah. For emunah is when emes [truth] is joined with it. Kri'as Shma — "Hashem Echad" — is the aspect of the joining of emes and emunah, which is the ultimate yichud [unification]. Through this, simchah is aroused.

This is the aspect of the 248 words of Kri'as Shma, corresponding to the 248 limbs, which are the aspect of the 248 positive mitzvos. For Rabbainu said: when a person is joyful, he must go and traverse the entire stature of the simchah — for simchah is a complete stature. Therefore after the first verse (emunah, the aspect of simchah), we say 248 words corresponding to 248 limbs — to draw the simchah into the entire stature, completing the full stature of simchah in 248 limbs, the 248 positive mitzvos.

Afterward we immediately say Geulah [Redemption] — for the essential geulah is through simchah — "Ki b'simchah saitzai'u" — "For in joy you shall go forth." Then when simchah is aroused, we immediately pray — for the essential tefillah is with simchah. This is what our Sages said : "Whoever joins geulah to tefillah — he will not be harmed the entire day." Through joining geulah to tefillah, the tefillah is from within simchah — as Rashi explains in the Gemara that we stand to pray adjacent to geulah in order to stand in tefillah from within simchah. Therefore one is not harmed — for all harm comes from the corruption of simchah, and when tefillah is from simchah, it is a healing and salvation for everything.

This is also the aspect of the Ketores [the incense offering], which contained chelb'nah [galbanum — a foul-smelling spice]. From this our Sages learned the joining of the sinners of Yisrael in tefillah. For the Ketores gladdens the heart — and they specifically included chelb'nah in order to bring the aspect of yagon va'anachah (symbolized by the chelb'nah, whose smell is foul) into the Ketores (the aspect of simchah). There were ten ingredients of the Ketores besides the chelb'nah — corresponding to the ten types of melody — and the chelb'nah joins them: the aspect of yagon va'anachah entering into the simchah.

Therefore the entire order of tefillah is to arouse and rectify simchah in every world: in the world of Asiyah we say the Ketores — the aspect of simchah. Then Pesukay d'Zimrah — the ten Halleluyahs, the aspect of the ten types of melody. Then Kri'as Shma — emunah, simchah. Then geulah. And when simchah is aroused — we stand to pray, the ultimate simchah: d'veikus [cleaving] with Hashem, which is the ultimate joy — rejoicing in Him alone. For tefillah is the aspect of d'veikus.

This is what our Sages said : "The Ketores atones for lashon hara [evil speech]." For the essential blemish of lashon hara is finding fault in a Jew and prosecuting him — potentially distancing him from kedushah. This sin is very great, rachmana litzlan — for Hashem desires kindness and wants to draw close even the sinners of Yisrael, not to distance them. On the contrary — we specifically need to bring the aspect of sadness into the simchah, which means specifically drawing close the sinners of Yisrael into kedushah. Therefore the Ketores — with its chelb'nah symbolizing the joining and drawing close of sinners — atones for lashon hara.

Baruch Hashem l'olam, Amain v'Amain.

Based on LM II:7

The matter of Kri'as Shma with the mouth specifically: one must utter with the mouth specifically, three times every day, the faith of the Unity — that is, Shma and Baruch Shem. Thought of the heart alone does not suffice. Even if one truly believes in Hashem as is fitting — one still does not fulfill the obligation of Kri'as Shma at all until one utters with the lips "Shma" and "Baruch Shem" — as our Sages said : "Let your ears hear what you bring forth from your mouth."

The essential rachmanus [compassion] is to extricate Yisrael, the holy people, from sins — for this is the true compassion: to illuminate within them the da'as [holy awareness] to know that Hashem is the God. Through this da'as one is saved from sins — for "a person does not transgress unless a spirit of folly (ruach sh'tus) enters him" .

Every person must occupy himself with this — illuminating this da'as in the world. Even when one ascends to the very highest levels, it is not a completeness to be on high alone. Rather, the essential completeness is to be on high while also being able to illuminate below, in the lower physical world — for this is Hashem's essential delight: when the service of this lowly world ascends before Him. As it says: "V'avisa t'hilah migushay afar" — "And You shall be praised from clods of earth."

Therefore one must leave behind a ben v'salmid [son and student] — so that one's da'as remains in the world. Through this one merits the Makifin [encompassing/transcendent lights] that are above time. There the essential order of time exists in the aspect of Makifin — some are the aspect of days, some the aspect of years: t'kufos hayamim, t'kufos hashanim [cycles of the days, cycles of the years] — the aspect of the flow of the Keser [Crown — the highest Sefirah].

One needs the aspect of "Kol" ["All" — the level that encompasses everything] — to be able to illuminate both the upper realms and the lower realms, in the aspect of : "Ki chol bashamayim u'va'aretz — d'achid bishmaya v'ar'a" — "For all is in heaven and on earth — that grasps heaven and earth." To show the upper realms — who do not know at all of His perception — the aspect of "Mah chamisa" [What have you seen? — expressing the impossibility of grasping the Infinite]. And conversely, to show the lower realms — who are sunk exceedingly low — that Hashem is with them and near them, for "the fullness of all the earth is His glory." In the aspect of : "Hakitzu v'ran'nu shochnay afar" — "Awake and sing, dwellers of the dust!"

This is the aspect of the perception of the son and student — the aspect of Aspaklaria HaM'irah [the Illuminating Lens] and Aspaklaria She'ainah M'irah [the Non-Illuminating Lens]. One must include the worlds — the upper within the lower and the lower within the upper — so they should have yir'ah. Through the inclusiveness of the son and student, one merits the illumination of the Ratzon during eating — in the aspect of : "Ka'ais yai'amar l'Yaakov u'l'Yisrael mah pa'al Ail" — "At that time it shall be said to Yaakov and Yisrael: What has God wrought!" — for the Malchus [Kingship — the Shechinah] receives its sustenance from the "hands" in the sea of Wisdom.

This is the aspect of Kri'as Shma with the mouth specifically — for one must publicize our holy emunah with the mouth specifically, through reciting Kri'as Shma twice daily. This is the aspect of "You shall be praised from clods of earth" — for Hashem's essential delight and pleasure is when they know of Him in this lowly world. Therefore one must say Kri'as Shma with the mouth specifically — to publicize His Godliness in the lowly world. Through speech one calls forth and publicizes His Godliness even before the lower realms, so that all shall know that Hashem is the God.

For dibbur [speech] is in the aspect of "Kol" — "grasping heaven and earth." As Rabbainu z"l said elsewhere : speech is called a "tziparta d'ka'ay bain shmaya l'ar'a" — "a bird standing between heaven and earth" — the aspect of "Kol — in heaven and on earth — grasping heaven and earth." For all this is the aspect of the Tzaddik. And it says in the Zohar HaKadosh (brought by Rabbainu z"l in LM I:12): "Peh iskri'as misitra d'Tzaddik" — "The mouth is called from the side of the Tzaddik." Thus speech is the aspect of the Tzaddik — the aspect of "Kol" that grasps heaven and earth, illuminating the upper and lower realms. This is the aspect of Kri'as Shma with the mouth — illuminating this da'as of the revelation of His Godliness in all the worlds, in the upper and lower realms. The essential point: to illuminate the lower realms, for this is His essential delight. Through speech one publicizes and reveals His Godliness in this lowly world as well. For speech is the aspect of : "Yimalay fi t'hilasecha" — "My mouth shall be filled with Your praise" — the aspect of : "U'mil'u es ha'aretz" — "Fill the earth" — the aspect of "the fullness of all the earth is His glory" — revealing His Godliness in this world, so the world is "filled" with human beings (who know of Him).

This is the aspect of Shma and Baruch Shem — which are Yichuda Ila'ah [the Upper Unification] and Yichuda Tata'ah [the Lower Unification]. Shma Yisrael... Hashem Echad is the aspect of the perception of the upper realms — Yichuda Ila'ah — for His unity is hidden from every eye: "Lais machashavah t'fisa bay klal" — "No thought grasps Him at all." This is the perception of the upper realms — "Ayeh m'kom k'vodo" — "Where is the place of His glory?" — the aspect of "Mah."

Baruch Shem is the aspect of Yichuda Tata'ah — the perception of the lower realms — "M'lo chol ha'aretz k'vodo" — "The fullness of all the earth is His glory" — the aspect of Malchus: "Baruch Shem k'vod malchuso l'olam va'ed" — "Blessed is the Name of the glory of His kingship forever." For from the side of His governance of kingship we perceive Him — knowing He is King, governing and ruling.

One must include the worlds — the upper within the lower and the lower within the upper. This is the aspect of lengthening the daled of "Echad" — to crown Him above and below and in the four directions — the aspect of "the fullness of all the earth is His glory": including the lower within the upper (the talmid within the ben), so that the perception of the upper realms (Yichuda Ila'ah) is included from the perception of the lower realms ("the fullness of all the earth is His glory"); and the upper within the lower, so that the perception of the lower realms ("Baruch Shem k'vod malchuso") is included from the perception of the upper realms (the aspect of "Mah").

This is why we say "Baruch Shem" in a whisper — the aspect of silence, the perception of the upper realms, the aspect of "Mah," which is silence — "Sh'sok, kach alah bamachashavah" — "Be silent! Thus it arose in [the Divine] Thought" — the aspect of the exalted perception that is hidden and concealed, existing in the aspect of silence — the aspect of "whisper," adjacent to silence — "d'yechezay lan sisray d'is'amar bilchisha" — "that He should show us the secrets spoken in a whisper."

This is the aspect of the 248 words of Kri'as Shma. The essential rachmanus is to merit knowing His Godliness — the aspect of the 248 positive mitzvos of the Torah, through which one perceives and knows the Creator. Therefore Rachem [compassion] has the same letters as Reme"ch [248] — for the 248 positive mitzvos are the essential rachmanus. When one fulfills the 248 mitzvos of the Torah, one is called Adam [a human being] — as it says : "Zos haTorah, Adam" — "This is the Torah — a person." If not, chas v'shalom, one is merely a beast in the form of a person. The essential rachmanus is to endeavor that the world be settled with human beings.

Therefore Kri'as Shma — the revelation of His Godliness, which is the essential rachmanus — contains 248 words corresponding to the 248 mitzvos and 248 limbs. Therefore before Kri'as Shma we pray: "Avinu, Av HaRachaman, ham'rachem, rachem alainu" — "Our Father, merciful Father, the Compassionate One, have mercy upon us..." — for this is the essential rachmanus: to know Him and fulfill His mitzvos. And we say: "Have mercy upon us and place in our hearts understanding — to understand, to comprehend, to hear, to learn and to teach, to guard..." — the aspect of illuminating the son and student: "to learn and to teach" — to reveal da'as in the world, which is the essential rachmanus, which is the aspect of Kri'as Shma.

Therefore one must say Kri'as Shma every day. Through Kri'as Shma — the revelation of His Godliness, the illumination of the son and student — the Makifin that are above time are drawn forth: the aspect of t'kufos hayamim, t'kufos hashanim. Our essential service is to bind the aspect of time — the days and years — to the aspect of above-time. Therefore one must say Kri'as Shma every day, so that each day the aspect of t'kufos hayamim is drawn forth — elevating and binding that day to the above-time.

This is also the aspect of saying Kri'as Shma on Yom HaKippurim toward evening after Ne'ilah [the Closing Prayer]. On Yom HaKippurim sins are forgiven — this is the essential rachmanus: casting off the burden of sins from Yisrael. Then da'as illuminates — the aspect of the illumination of the son and student (as explained in the teaching regarding Chanukah). Then one merits the Makifin — the aspect of the flow of the Keser. This is the aspect of Yom HaKippurim — the aspect of Keser. Therefore then we say an additional Kri'as Shma beyond the daily one — the aspect of t'kufos hashanim [cycles of the years], receiving the yearly Makifin on Yom HaKippurim. Thus we say Kri'as Shma every day and every year (on Yom HaKippurim) — to receive through it the t'kufos hayamim and t'kufos hashanim.

For Kri'as Shma is the illumination of da'as, the illumination of the son and student. This is the aspect of what is said within Kri'as Shma: "V'shinantam l'vanecha" — "You shall teach them to your children" — and "V'limadtem osam" — "You shall teach them" — the aspect of illuminating the son and student. For students too are called "children," as Rashi explains there.

Through Kri'as Shma — the illumination of the son and student — the Ratzon illuminates through parnasah [livelihood]. This is the aspect of Emes V'Yatziv [the blessing said after Kri'as Shma: "True and established"] — for then the Ratzon illuminates. The Haichal HaRatzon [the Chamber/Palace of the Will] is the aspect of Emes V'Yatziv, as brought in the Kavanos [of the Arizal]. Through Kri'as Shma (the illumination of the son and student), Malchus receives its sustenance. This is the aspect of what is said within Kri'as Shma: "V'nasati esev... v'achalta v'savata" — "I will give grass... and you shall eat and be satisfied" — for from there parnasah flows. Through parnasah the Ratzon illuminates.

This is the aspect of the Splitting of the Yam Suf [the Reed Sea] that we mention in the blessing of Emes V'Yatziv — for it is the aspect of the Ratzon. In the aspect of: "Kashin m'zonosav shel adam kik'ri'as Yam Suf" — "A person's sustenance is as difficult as the Splitting of the Sea" . For parnasah flows from the Yam HaChochmah [the Sea of Wisdom] — from which Malchus receives its sustenance. Therefore our Sages said that sustenance is as difficult as the Splitting of the Sea — for the revelation of the Sea of Wisdom is the aspect of the Splitting of the Sea, when all wellsprings of Wisdom were opened. As our Sages said : "A maidservant saw at the Sea..." — and : "Even infants and sucklings said: 'This is my God!'" — for then His Godliness was revealed exceedingly, and all the mayim hazaidonim [insolent waters — a term for sins] were driven back and could not rule over Yisrael. All sins were subdued and nullified then. This is the aspect of the rachmanus — saving Yisrael from sins, illuminating within them the da'as of His Godliness — which is precisely the aspect of the Splitting of the Sea.

Therefore after Kri'as Shma we say Emes V'Yatziv — the aspect of the Ratzon — and there we mention the Splitting of the Sea: "V'Yam Suf lahem bakata... l'cha anu shirah" — "The Sea You split for them... to You they sang a song" — the aspect of the illumination of the Ratzon that shines through parnasah, drawn from the illumination of the son and student — which is Kri'as Shma.

This is why the Tanna gave the sign : "May'aimasai korin es Shma b'arvis? Misha'ah shehaKohanim nichnasim le'echol bisr'umasan" — "From when do we recite Shma in the evening? From the time the Kohanim enter to eat their terumah." He gave the sign for the time of Kri'as Shma from the time of eating — for Kri'as Shma is the illumination of the son and student, through which the Ratzon illuminates during eating. This is the aspect of "eating their terumah" specifically — for the eating of terumah is the illumination of the Ratzon during eating, the aspect of "Mah" — which is the aspect of terumah, "which has no fixed measure" — the aspect of "Mah."

Because we need our eating to be in this aspect — that the illumination of the Ratzon shines during eating — therefore we must separate terumah and challah before eating, for the Kohain. They are the aspect of "Mah" — having no fixed measure — so that the Ratzon illuminates through the eating. Therefore the Tanna gave the sign for Kri'as Shma from the time of eating terumah — the aspect of the Ratzon revealed during eating. Similarly, in the Braisa, most other Tannaim gave signs from the time of eating: "from the time the poor person eats his bread" — for Kri'as Shma is the illumination of the son and student, through which the Ratzon illuminates during eating.

Therefore one must recite Kri'as Shma at night and in the day — as it says: "U'v'shochb'cha u'v'kumecha" — "When you lie down and when you arise." For day and night are the aspect of the Aspaklaria HaM'irah and Aspaklaria She'ainah M'irah — the perception of the son and student, which is the aspect of Kri'as Shma.

Therefore the time of the nighttime Kri'as Shma extends the entire night — but the daytime Kri'as Shma's time is only a specific period, until the end of the first quarter of the day. For the night — the aspect of the Aspaklaria She'ainah M'irah, the perception of the lower realms — is the perception of "m'lo chol ha'aretz k'vodo" — therefore its time is the entire night. But the day — which is higher, the aspect of the Aspaklaria HaM'irah, the perception of the upper realms, the aspect of "Ayeh m'kom k'vodo," the aspect of "Mah" — there specifically His Godliness is not revealed as much. Therefore its time is not the entire day as at night, but only a specific hour. For then it is in the aspect of "Ayeh" — His Godliness not being revealed as much in the aspect of "the fullness of all the earth is His glory," but rather in the aspect of "Ayeh," the perception of the upper realms. Therefore its time is limited.

But at night — the aspect of the lower realms — it is the aspect of "the fullness of all the earth is His glory." Therefore the entire night is the time of Kri'as Shma — for specifically in the aspect of the lower realms, His Godliness is revealed as "the fullness of all the earth is His glory."

For the essential Kri'as Shma is for the sake of the lower realms — to awaken from sleep the dwellers of the dust, in the aspect of "Hakitzu v'ran'nu shochnay afar" — "Awake and sing, dwellers of the dust!" Therefore the Torah gave the sign for the time of Kri'as Shma as "u'v'shochb'cha u'v'kumecha" — "when you lie down and when you arise" — for this is the essential aspect of Kri'as Shma: to awaken from sleep.

Therefore the essential time of both the nighttime and daytime Kri'as Shma spans from the beginning of lying down until its end — meaning until the time of arising in the day, at the end of three hours (for it is the way of sons of kings to arise at three hours of the day) . Thus the entire time of both nighttime and daytime Kri'as Shma is only from the beginning of lying down until its end — for this is the essential aspect of Kri'as Shma: to awaken the lower realms from the aspect of sleep, to reveal to them that Hashem is with them — "Hakitzu v'ran'nu shochnay afar" — for "the fullness of all the earth is His glory." And this is the aspect of Kri'as Shma with the mouth specifically.

This is what our Sages derived — learning two teachings from the word "Shma": they expounded : "Shma — hashma l'oznecha mah she'atah motzi mipich" — "Hear — let your ears hear what you bring forth from your mouth" — and they also expounded : "Shma — b'chol lashon she'atah shomaya" — "Hear — in whatever language you understand" — that one may say Kri'as Shma in all seventy languages.