תפלת המנחה ד

The Praises of Rabbi Nachman

Hilchos Birchas HaRaiach v'HaHodaah — Halachah 5 COMPLETE · Based on LM I:66 ( Vihi Na Pi Shenayim ) and LM II:2 ( Chanukah )

Shulchan Aruch, Siman 216

The language of the Shulchan Aruch , siman 216: It is forbidden to derive pleasure from a good fragrance until one recites the blessing before smelling it. But afterward, one need not recite any blessing at all.

Based on LM I:66 — Obstacles, Desire, and Bringing from Potential to Actual

Likutay Halachos (complete English translation)

Based on the Torah "Vihi na pi shenayim b'ruchacha ailai" ( LM I:66 ). See there, in § 4, where wondrous things are written about how much a person must strengthen and overpower himself to shatter all the obstacles in the world, until he merits finishing and bringing from potential to actual all matters of holiness. Especially to draw close to men of truth — upon which all his holiness and vitality depends; see there well.

aJew.org · Rabbi Nachman's Factory of Judaism What is written there on the teaching of the holy Zohar: "nine vowel-points, nine firmaments." For to bring from potential to actual, one must make vowel-points for the letters. The vowel-points are made through the desire and yearning one has for the holy matter, in the aspect of nekudos hakesef [the points of silver/yearning]. The essential desire is created through the obstacles that are arranged for him. The greater the thing desired — requiring greater desire — proportionally the obstacles intensify and spread before him more. For the obstacles exist for the sake of the desire, and the greater the obstacles, the more the desire intensifies. If one truly desires the truth and strengthens with strong desire proportional to the intensity of the obstacles, he will certainly shatter the obstacles — for the obstacles came only for the sake of the desire. Through the desire and yearning, one draws vowel-points, through which one brings from potential to actual. This is the aspect of "nine vowel-points, nine firmaments"; see there.

One stop for everything Breslov

There are nine vowel-points and nine firmaments because there are many levels in the thing desired — for there is a desired thing above a desired thing, until there is a desired thing that is the aspect of kamatz : the aspect of "closed and sealed." There, the obstacles spread out most exceedingly. From this itself one can understand the greatness of that desired thing. If one strengthens with strong desire proportional to the greatness of the desired thing, he will certainly shatter the obstacles and arrive at that desired thing. For the principle is: whatever a person truly desires, he will certainly be able to finish and bring from potential to actual; see all this there well.

Arranged by Simcha Nanach

§ 1 — Man's Entire Purpose: Shattering Obstacles Through Desire

naanaach@gmail.com

This is the entirety of all of man's service in this world — he was created only for this: to shatter obstacles. For this is the entire greatness of man — that he is higher than everything, even than angels and seraphim, and all the worlds depend on him. The entire essence of the greatness of man's stature is that he is in this world of Asiyah , the physical world, which is full of immense obstacles to drawing close to Hashem. Man was created to shatter and nullify all the obstacles — which are the totality of all the enticements, seductions, and desires of this world, all of which are obstacles to drawing close to Hashem. Man must overpower them, shatter them, and nullify them through the greatness of his desire for the truth.

Note on Paragraph Numbers

Because of this, his stature is exceedingly elevated. This itself is the aspect of bringing from potential to actual. Man must bring every thing from potential to actual. Hashem created the entire creation to be incomplete until man completes it, as it says: "which G-d created to make" — meaning: for man to make and complete it. As our Sages say: everything needs tikkun and completion through man — "the wheat needs to be ground, the lupines" etc.

Each paragraph in this volume is assigned a cross-reference number (displayed in the margin in gold). These numbers correspond between the English and Hebrew sections, allowing the reader to easily locate the same passage in the other language.

This is the aspect of bringing from potential to actual — man must occupy himself with this, in the spiritual and physical realms. Even though Hashem created everything in the six days of creation and brought the entire creation from potential to actual, nevertheless the completion of every thing still remains in potential until man specifically brings it from potential to actual. For example: all the plants have the power in their seed to produce their kind, but man must plow and sow until the grain grows and emerges from potential to actual. Then he must reap, grind, etc., until the work of the bread is completed. Similarly with clothing and all things. As it is physically, so it is spiritually — nothing is complete, and the completeness of its vitality is not drawn to it, until man comes and prays over it and serves Hashem with that thing. Then specifically its vitality is completed in the spiritual realm. For everything is completed through man, physically and spiritually.

Likutay Halachos

Therefore, even though all the plants were created, they did not emerge from the earth until man came and prayed for rain. As Rashi explains on the verse: "every shrub of the field was not yet on the earth, and every herb of the field had not yet grown, for Hashem G-d had not caused rain... and there was no man to work the earth." Rashi explains there: on the third day when it was said "let the earth bring forth..." — they stood at the surface of the ground until man came and prayed for rain; see there. Thus man must bring from potential to actual, to complete all the things of creation. This is impossible except through the aspect of vowel-points, made through the desire and yearning that come through the obstacles specifically, as above. Therefore, obstacles must necessarily pass over him all the days of his life — so that he strengthens more in desire, so that through this he draws vowel-points to the letters, so that through this he brings from potential to actual, as above.

A Collection of Laws

§ 2 — Fragrance: The Power to Desire Despite Obstacles

Shulchan Aruch

The essential power of holy desire and yearning is drawn from the aspect of good fragrance at its root — which is the vitality of the neshamah , as our Sages say: "What is the thing from which the neshamah derives pleasure? It is fragrance." For the intensification of desire during the time of obstacles is through the aspect of fragrance.

Orach Chaim · Volume 4

In truth, the essential obstacles are obstacles of the mind, as written elsewhere. The essential obstacle is because they confuse one's mind with crookedness, difficulties, and confusions about true tzadikim or about other holy matters one needs to do — until one doesn't know their greatness and the essence of their holiness, through which one could merit all wondrous and awesome good. For certainly, if a person could see with his eyes the greatness of his wealth and success in this world and the next that he would merit through the tzedakah he gives, certainly every person would give much tzedakah with both hands. For how much does a person exert himself with great efforts, spending his money and increasing expenditures for the possibility of profit! How much more so if he could see with his eyes such profit as is gained through tzedakah — he would certainly give tzedakah with both hands in great joy. Similarly with all mitzvos . And similarly regarding drawing close to true tzadikim and their people who can bring him close to Hashem — which surpasses everything, and upon which all the holiness of his Judaism depends. If he could see the wondrous sweet pleasantness of the hope he would merit through them forever — he would certainly throw everything aside and run after them with all his might. No obstacle, enticement, or rejection would be considered anything in his eyes.

But the essential obstacle is the obstacle of the mind — one does not see all this with his eyes initially. At first, when he comes to do the mitzvah or to draw close to men of truth, he does not see the truth of their greatness. Through this, the obstacles have the power to spread before him to prevent him, chas v'shalom . One must strengthen with strong desire against the obstacles specifically, to shatter the obstacles, as above.

From the Rav, the gaon (genius), the tzadik, holy menora, a live man of great achievements (Samuel 2:23:20), our teacher and rabbi, the holy and awesome Rav, the true Rav, Reb Nussun — NaCHaL NoAVaYa MiKoR CHuCHMuH (first letters spell: NaChMaN) — of Breslov, the memory of the tzadik and holy one for a blessing, student of our Master, Teacher and Rabbi Nachman of Breslov, the memory of the tzadik and holy one for a blessing.

But if so — since the obstacles conceal the greatness of the holy matter — from where does one receive the power to shatter them? The essential power to shatter them is drawn from Hashem's mercy — that Hashem illuminates from afar in every person's awareness, so the truth sparkles to him from a distance, in the aspect of: "From afar Hashem appeared to me." This is the aspect of the hints that come to every person each day — to draw close and return to Him. Whoever truly desires life and does not deceive himself, and looks at the truth in its truth — he sees from afar the truth of the truth, for the truth testifies to itself. Through this he strengthens with strong desire proportional to the obstacles, until he shatters all the obstacles and draws close to the truth.

And this compilation was made by instruction of his Rebbe, the aforementioned gaon, to explain and innovate in every halacha of the Shulchan Aruch, to find support and allusion in each halacha in the way of true wisdom and instructive lessons (mussar haskail) and wondrous and awesome aitzoas, established on base foundations of refined gold — MOAHARNA"T (our teacher Harav Nussun).

This aspect — seeing the truth from afar so one can strengthen with strong desire to shatter the obstacles — this aspect is the aspect of good fragrance. For he does not yet see the truth itself — for then there would be no obstacle at all, as above. Man necessarily must have obstacles. Only this seeing and sparkling from afar is in the aspect of fragrance — a good fragrance reaches him from the truth, like one who catches a scent, in the aspect of "he absorbed a good fragrance." This is the aspect of: "to the fragrance of your good oils, poured-out oil is your name — therefore the maidens love you" (Shir HaShirim 1:3). Rashi explains: regarding the distant ones who come to return and convert. As he explains there: "the maidens love you" — Yisro came and converted, Rachav came and converted. This is: "to the fragrance of your good oils" — through the aspect of good fragrance, through this specifically "the maidens love you" — the distant ones come and return to Hashem, like Yisro etc. For the essential drawing-close of the distant ones, to shatter their immense obstacles, is through the aspect of fragrance, as above — the aspect of Hashem having mercy upon them and illuminating upon them from afar hints so the truth sparkles to them from a distance. This is why "Draw me, we will run after You" is juxtaposed — for it is the same thing. As Rashi explains there: "I heard from your emissary a hint that you wanted to draw me close, and I said: after you we will run" — as above: Hashem hints from afar to a person to draw close to Him, and whoever truly desires runs after Him immediately, in the aspect of "Draw me, we will run after You." This is the aspect of fragrance — like one who catches a scent, the aspect of "to the fragrance of your good oils... therefore the maidens love you" — through which the distant ones draw close, as above. Therefore they are juxtaposed, as above. § 3 — Blessings Bring from Potential to Actual All the blessings recited over all things are in the aspect of bringing from potential to actual. Before one blesses over a thing and acknowledges that Hashem created it — prior to this, the thing has no completeness, and the completeness of holy vitality is not drawn to that thing. For everything was created for His glory, so that they would acknowledge and bless Him for it, as it says: "all that Hashem made is for His sake." When one blesses over a fruit "Who creates the fruit of the tree" or "Who creates the fruit of the ground" and the like — through this one draws the essential completeness of the creation of that fruit, and it is as if the fruit is now created anew through the blessing one recited over it, through which the completeness of its holy vitality is drawn. Thus through the blessing, one brings from potential to actual — bringing the completeness of its vitality from potential to actual. This is what our Sages say: "It is written: 'To Hashem is the earth and its fullness,' and it is written: 'the earth He gave to mankind.' Here is before the blessing, here is after the blessing." Before the blessing, everything is still in Hashem's power, in the aspect of "To Hashem is the earth and its fullness" — everything still belongs to Hashem, as if it has not yet emerged from His power to actuality. But after the blessing — then specifically "the earth He gave to mankind" : through the blessing one brings from potential to actual, and then everything belongs to mankind — namely to Israel, who are called "man" ( adam ), for they brought everything from potential to actual through the blessing, as above. § 4 — First and Last Blessings: Beginning with Ratzon , Ending with Ratzon This is the aspect of the first blessing and the last blessing. Every thing has a purpose for which it was created and came from potential to actual. All the things Hashem created — everything came from potential to actual for the sake of man, who completes them and raises them through his service back to their source and root, which is their purpose. The purpose of all things is when man serves Hashem with that power — thereby raising them to their root and purpose. The essential purpose of man's service is the ratzon [will/desire]: to yearn and long constantly for Hashem with the ultimate desire. As we heard from his holy mouth many times, as explained in his holy books. This is the purpose of all mitzvos and holy services — the beginning is from ratzon , and the end and purpose is the completeness of ratzon : ratzon sheb'ratzonos [the will within wills]. There was the passing of Moshe Rabbainu — who is the root and totality of all Jewish souls — who departed with r'usa d'r'usin , the will within wills. Every Jew has some root and connection to the soul of Moshe Rabbainu, which is the aspect of ratzon — and there is his essential purpose and end, through his service, Torah, and mitzvos . For it is already explained that the essential beginning is through ratzon — it is impossible to shatter the obstacles of one's body and of others except through the intensity of ratzon , desire, longing, and yearning, as above. Through this one shatters all obstacles in the world and brings from potential to actual. Afterward, when one merits bringing from potential to actual and completing the mitzvah or holy matter he wanted to do — the essential purpose and effect accomplished through the mitzvah is that through the mitzvah one merits intensifying in a new and stronger ratzon for Hashem, until one yearns and desires to do another mitzvah , and so on further. For all Jewish souls and all mitzvos are one, as is known — all drawn from the source of ratzon , the aspect of ratzon sheb'ratzonos , the aspect of the soul of Moshe Rabbainu, the root and totality of all Torah, mitzvos , and all Jewish souls. There is the essential purpose and end of every Jew who merits through his Torah and mitzvos — to be included in the aspect of the supernal ratzon , to yearn for Hashem with the ultimate desire that is impossible to speak of at all — the aspect of arba me'os almin d'chisufin [four hundred worlds of yearning] that the tzadikim inherit in the future. Fortunate is he who merits them. § 5 — Mitzvah Begets Mitzvah , Sin Begets Sin: The Dynamics of Ratzon This is the aspect of: "Be swift to a minor mitzvah and flee from sin, for mitzvah begets mitzvah and sin begets sin. The reward of mitzvah is mitzvah and the reward of sin is sin." Every mitzvah one does earns a stronger ratzon for Hashem — this is the purpose and reward of the mitzvah , as above. Therefore mitzvah begets mitzvah : the obstacles preventing the second mitzvah are subdued and nullified through the intensity of ratzon merited through the first mitzvah , as above — for through the intensity of ratzon , all obstacles are shattered. Therefore mitzvah begets mitzvah . Conversely, sin begets sin — for through the sin (which came because the obstacles overpowered him, the enticers and seducers diverted his mind until he could not strengthen with the intensity of holy ratzon against them, until he transgressed what he transgressed), through this the obstacles intensified further, for when this one rises, that one falls. Therefore sin begets sin — through the weakening of holy ratzon by the sin. This is why the reward of mitzvah is mitzvah and the reward of sin is sin — for the essential reward of mitzvah is mitzvah , which is the aspect of ratzon , where all mitzvos are rooted. They are His will — He willed that this mitzvah be thus and this mitzvah thus, as explained elsewhere. As our Sages say: "it is a satisfaction before Me that I spoke and My will was done." Therefore one can easily return from all sins if one truly wills it — for the essential thing is the ratzon . As soon as one strengthens and accustoms himself to have strong holy ratzonos to draw close to Hashem and to His tzadikim , and does not weaken the ratzon — he will certainly overpower all obstacles that come through sins and youthful transgressions. He will certainly shatter them all and merit eternal life. For the essential damage of sin is the weakening of holy ratzon through the sin, as above — through which sin begets sin. Therefore it seems impossible to escape from what he is trapped in. But bechirah [free will] is always free. And teshuvah preceded the world. Hashem gave man the power that even after all sins and transgressions, chas v'shalom , he still has the power to strengthen with strong ratzonos for Hashem — through which he shatters all obstacles and draws close to Hashem, as above. Therefore the Tanna exhorted: "Be swift to a minor mitzvah" — "swift" specifically. One must run to the mitzvah with great alacrity — for this is a sign of the intensity of his desire and strong ratzon . Therefore ratz [running] shares the root of ratzon [will], in the aspect of: "Draw me, we will run [narutzah] after You" — which also means ratzon , as I heard from Rabbainu zichrono livrachah in the name of a certain tzadik , who praised this interpretation. For both are one: the running and great alacrity toward a mitzvah is a sign of the intensity of ratzon and desire — through which specifically one merits completing the mitzvah and doing another mitzvah , as above. § 6 — Why Fragrance Needs No After-Blessing: Fragrance Is Already Ratzon This is the aspect of the first and last blessings recited over everything one eats. The first blessing is in the aspect of bringing from potential to actual — through the blessing one draws the completeness of the fruit's vitality, and it is as if it was just now created anew, as above. Afterward one must recite a last blessing, to raise the fruit back to its purpose and root. The last blessing is recited on the fact that Hashem sustains man through this fruit and food, as we say: "Who creates souls... for all that You created to sustain them" — and similarly in Birchas HaMazon . This is the purpose of the food — that it sustains man, through which man has the power to serve Hashem and fulfill His mitzvos . The essential service and holy vitality is the strengthening of strong ratzon for Hashem, which is the essence, as above. This is the purpose of the fruit — being incorporated into man, sustaining him — until he merits through this a new, stronger ratzon for Hashem, through which is all of man's service, as above. For the essential thing is the ratzon , for there is the root of the nefesh [soul], which is an expression of ratzon , as it says: "if it is your soul [desire]" ; and as Rabbainu zichrono livrachah writes in the Torah " Ki m'rachamam ": through eating one merits the illumination of ratzon ; see there — namely as above. Thus the essential purpose of the last blessing is to raise the fruit to its root, which is the aspect of ratzon — to draw holy ratzon through this fruit and food, through which one shatters all obstacles in the world and merits serving Hashem, as above. Therefore fragrance requires no after-blessing. All the ratzon , longing, desire, and yearning of holiness — through which one shatters obstacles — is in the aspect of fragrance, in the aspect of "to the fragrance of your good oils," as above. A first blessing must be recited even on fragrance, to bring from potential to actual and complete its perfection through the blessing, as above. But as soon as the good fragrance is completed through the blessing, one need not recite another last blessing to raise it to its root (= ratzon , so man merits through it holy ratzon and desire, as above) — for good fragrance itself is already in the aspect of holy ratzon and desire. All the intensification of ratzon and desire during the time of obstacles is through the aspect of fragrance — like one who catches a scent, as above. From there is the root of fragrance. Therefore one need not recite an after-blessing, as above. § 7 — The Sin of the Spies: Denial of the Power of Ratzon This is the aspect of the sin of the spies who damaged Eretz Yisrael . For the essential ratzon is merited through Eretz Yisrael — there in Eretz Yisrael is the essential illumination of ratzon , longing, and yearning for Hashem, in the aspect of: "You showed favor, Hashem, to Your land." Our Sages say it is called eretz [land] from the word ratzon [will]: "Why is it called eretz? Because it desires [meratzah] its fruits." Therefore several tribes were blessed that their land is full of ratzon : "Naftali, sated with favor" ; "the favor of the One Who dwells in the bush" (and the tribes not blessed with this — Yaakov included them all in each other's blessings, as Rashi explains; similarly Moshe's blessings corresponded to Yaakov's, as Rashi explains there). The essential strong ratzon and longing for Hashem is merited in Eretz Yisrael — for there His G-dliness sparkles and shines, as our Sages say: "one who dwells in Eretz Yisrael is like one who has a G-d" etc. The illumination of ratzon is the aspect of good fragrance, as explained above. The essential wondrous good fragrance of the sparkling of His G-dliness — through which one yearns and longs for Him with immeasurable strong ratzon — is only in Eretz Yisrael , called Eretz HaMoriah after the good fragrance of the ketores [incense]. Therefore Israel entered Eretz Yisrael initially through Yericho specifically — called Yericho after the good fragrance, as our Sages say. For there in Eretz Yisrael is the essential good fragrance, the aspect of "to the fragrance of your good oils" — the sparkling of His G-dliness that is impossible to speak of at all — through which comes the essential longing and strong ratzon . Also in chutz la'aretz , whatever sparkling of G-dliness one sometimes merits — the aspect of good fragrance, like one who catches a scent, through which wondrous longing and ratzon for Hashem is aroused — this too is drawn from Eretz Yisrael . For all our holiness is from Eretz Yisrael — Israel, through their service, draw the holiness of Eretz Yisrael to chutz la'aretz , as is known. But the essential place of the illumination of ratzon — the good fragrance of the sparkling of His G-dliness — is in Eretz Yisrael , where the Bais HaMikdash and its vessels stand, and the Ark with the Tablets and the Keruvim standing in the Kodesh HaKodashim , where is the essential longing, ratzon , love, and wondrous yearnings between Israel and their Father in Heaven, in the aspect of: "its interior is paved with love from the daughters of Yerushalayim." From there the illumination of ratzon is drawn to each individual, proportional to how much he draws upon himself the holiness of Eretz Yisrael — especially when he merits coming to Eretz Yisrael itself, for the sake of Heaven (not for other ulterior motives, as is found now due to our many sins). But the obstacles to coming to Eretz Yisrael are many and immense. Yet through the intensity of ratzon and desire, one can overpower them — especially since the ratzonos for Eretz Yisrael are very strong. As soon as one wants to come to Eretz Yisrael , the illumination of ratzon that shines in Eretz Yisrael shines in him (as explained elsewhere at length). Through the intensity of ratzon and desire that come through the great obstacles specifically, as above — one can leap over everything and come to Eretz Yisrael . The spies damaged this. They said, chas v'shalom , the obstacles are stronger than the ratzon . Therefore they first praised Eretz Yisrael : "it flows with milk and honey, and this is its fruit." Then they concluded with the immense obstacles to arriving there: "only that the people are strong and the cities are great and fortified... Amalek dwells in the Negev" etc. They said a thing and its opposite. For what they said — "this is its fruit" — this shows the greatness of the illumination of ratzon that shines there. For in all fruits and all desires of this world are clothed exalted loves and precious holy ratzonos that need to be raised, as is known. Therefore the fruits of Eretz Yisrael , which are so choice, great, and wondrous — this shows the greatness of the illumination of ratzon there. The Torah praises Eretz Yisrael through its fruits: "a land of wheat and barley and vine" etc. — for all this shows the illumination of ratzon shining there. Now it connects beautifully — what they said: "this is its fruit" — "only that the people are strong." They said the fruits are wonderfully good — showing the illumination of ratzon — but the obstacles are stronger than them. This was the essential damage and great denial: they denied the strength of ratzon , which has the power to shatter all obstacles through it. They said the exact opposite: "only that the people are strong" — the obstacles are greater and stronger than the ratzon , making it impossible to come to Eretz Yisrael due to the intensity of the obstacles. They said there is no power to shatter them through ratzon — which in truth is the opposite, as above. Therefore their damage was exceedingly great and caused weeping for generations — the destruction of both Temples. For the entire existence of the Bais HaMikdash , the totality of Israel's service and holiness, is through holy ratzon and desire, as above. For there in the Bais HaMikdash were all the fragrances and all the korbanos ascending as a ratzon : "for your favor shall you slaughter it" ; "a fire-offering, a pleasing fragrance to Hashem." The essential tikkun was through Yehoshua and Kalev, who believed Moshe's word — that ratzon and desire have the power to overpower the obstacles, even though the obstacles spread exceedingly until it seems impossible in any way to shatter them. Nevertheless one must strengthen in ratzon , as above. Therefore they said: "let us go up, we shall certainly go up and inherit it" — "even if he tells us: make ladders and ascend to the heavens — let us go up!" For there is no obstacle in the world — through the intensity of desire and ratzon , one can shatter and leap over everything. § 8 — Menachos : The Tikkun for the Spies' Damage This is the aspect of why the section on menachos and nesachim [meal-offerings and libations] is juxtaposed to the section on the spies. The korban minchah is the aspect of the illumination of ratzon , as it says: "when a soul [nefesh] offers a meal-offering." Rashi explains: "'nefesh' is said only regarding the minchah. Who typically offers a minchah? A poor person. I consider it as if he offered his soul [nefesh]." Nefesh is the aspect of ratzon and strong longing with mesiras nefesh [self-sacrifice]. All korbanos of animals and birds, upon which one leans and slaughters — this is the aspect of slaughtering the yetzer , as brought. But the minchah has no slaughtering. It is the aspect of a poor person's offering — "no one is poor except in understanding" — one who is poor in good deeds and lacks the understanding to slaughter his yetzer completely. Nevertheless he wants to offer a korban to Hashem. The Torah gave him the counsel to offer his nefesh — his ratzon . This is the korban minchah , regarding which nefesh is said — a poor person's offering with no slaughter. Yet it is exceedingly precious in Hashem's eyes, since his ratzon is so strong for Hashem that even in his great poverty, he does not hold himself back from offering a korban to Hashem — the korban minchah , the aspect of nefesh , the aspect of ratzon . This is the aspect of the great preciousness and holiness of Tefillas HaMinchah , as our Sages say: "a person should always be careful with Tefillas HaMinchah." The poskim ask why it is called "Minchah" if menachos were also offered in the morning — their answer is forced. But the essential reason: the drawing of ratzon must be intensified most at the time of Tefillas HaMinchah , when takfa d'dina shalta [the intensity of judgment rules], as stated in the Zohar — from which come all the obstacles to serving Hashem. Therefore our Sages were exceedingly strict about not delaying Tefillas HaMinchah , as the Mishnah states: "a person should not sit before the barber or eat" etc. — a decree lest he be drawn away. Because the obstacles are more prevalent then — its time being in the middle of the day, after midday, when people are occupied with business and livelihood, from which come all obstacles to serving Hashem. Then a person must strengthen all the more with strong ratzonos and great yearnings and intense longing for Hashem — to remember Hashem amidst business dealings, amidst the intensity of obstacles, which is the essential thing, as above. This is the aspect of Tefillas HaMinchah — prayer is the aspect of ratzon , being service of the heart. But the essential intensification of ratzon is needed at Minchah time, as above. The essential sweetening and tikkun of weekday Minchah is drawn from Shabbos Minchah , when the essential illumination of ratzon shines — for then is r'usa d'r'usin [the will of wills], as is known from the Zohar. Therefore this prayer is called specifically "Minchah" — for then one must intensify most in drawing upon oneself strong ratzonos for Hashem, which is the aspect of minchah , as above. Therefore the section on menachos is juxtaposed to the section on the spies — for the aspect of menachos is the tikkun of the spies who damaged ratzon , as above. Through the korban minchah , one draws the illumination of ratzon , as above — through which ultimately everything will be rectified, and we shall return to our land soon, amen, may it be His will. Based on LM II:2 — Chanukah: The Four Who Must Give Thanks Complete the Speech Shulchan Aruch , siman 219: The four who must give thanks... the mnemonic is: "and all who live [v'chol ha'chaim] shall thank You, selah" — Choleh [sick], Yisurim [imprisoned], Yam [sea], Midbar [desert]. What does he bless? "Blessed are You, Hashem, Who bestows good upon the obligated" ( Shulchan Aruch , siman 219). Based on the teaching on Chanukah in LM II:2 . Explained there: through todah [thanksgiving] — the aspect of the four who must give thanks — which is the aspect of the delight of the World to Come (when there will be days of thanksgiving to His Name, the aspect of halachos , as explained there) — through this, truth shines through three Names (= Torah, prayer, and matchmaking/unions) into speech: the completeness of the four-sided speech, the four dimensions of speech — speech of teshuvah , speech of tzedakah , speech of the wealthy close to the kingdom (= the three grape clusters), and speech of malchus peh [kingship = mouth]; see there. Through this, the holiness of Shabbos is drawn into the six weekdays. Through this, all varying activities are included in the Simple Unity; see there — this is the aspect of halachah k'rabim [the law follows the majority]; see all this there well. § 9 — The Four Thanksgivers Correspond to Four Dimensions of Speech Now we can say that this itself is the aspect of the four who must give thanks — corresponding to the four dimensions of speech that are completed through them. Through todah — through the four who must give thanks — the four-sided speech is completed, as above. Therefore they are four who must give thanks — corresponding to the four dimensions of speech completed through them. The sick one who was healed and gives thanks to His Name — this is the aspect of speech of teshuvah , for "no person recovers from illness unless all his sins are forgiven" — through teshuvah , as it says: "he returns and is healed." Those who go down to the sea — this is the aspect of speech of tzedakah , as brought regarding Yonah's shipmates who made vows, for tzedakah is the aspect of sea, the aspect of water: "tzedakah like a mighty stream" ; "send your bread upon the waters." The prisoner released from captivity — this is the aspect of speech of the wealthy close to the kingdom, through whom the prisoner typically leaves — the aspect of the three grape clusters, three ministers, through whom Yosef left prison, as explained in the Torah. The desert — this is the aspect of essential speech, the aspect of malchus peh . For midbar [desert] alludes to dibbur [speech] itself, as the holy Zohar explains: midbar is the aspect of dibbur — the aspect of malchus peh , which is the essence of speech. § 10 — Thanksgiving During Torah and Prayer: Completing Speech Through the Ten Therefore the custom is that the thanksgiving takes place during prayer, at the time of Torah-reading — so that speech is completed through Torah and prayer, the lines of truth that illuminate through thanksgiving and complete the four-sided speech, as above. Through todah /thanksgiving, truth shines in the four-sided speech through three Names (= Torah, prayer, and matchmaking), as above. Therefore the thanksgiving of the four who must give thanks is during Torah and prayer — during Torah-reading, which is during prayer. Through this, the aspect of Torah and prayer shines — the two Names of truth, as above. Also the aspect of matchmaking and unions is accomplished through the minyan of ten, for one must give thanks in the presence of ten. Wherever there are ten there is kedushah , for there is no kedushah with fewer than ten. When there is kedushah through the yud [=10] — this is the aspect of matchmaking and unions, the aspect of kiddushin itself. For all unions and kiddushin involve drawing kedushah , the aspect of yud , into the aspect of malchus , as is known. Thus through the ten, the aspect of unions and kiddushin is accomplished — the third Name of truth illuminating the four-sided speech, as above. Also it is stated there in the above teaching: speech is completed through matchmaking, for "ten measures of speech descended to the world; nine were taken by women and one by the rest of the world." When there is a union and match, the dimensions of speech are completed; see there. Therefore ten are needed for thanksgiving in their presence — corresponding to the ten dimensions of speech completed through the todah , through the aspect of matchmaking. These ten measures of speech correspond to the ten dimensions within speech, for speech is the aspect of malchus , which includes ten, as is known. Corresponding to this there are ten measures of speech. Through the above-mentioned ten, the aspect of matchmaking shines — the ten dimensions of speech — and the four-sided speech is completed, as above. § 11 — Erev Shabbos : Mizmor 107 and Drawing Shabbos Holiness into the Week When speech is completed, the holiness of Shabbos is drawn into the six weekdays, as explained there. Therefore the custom is to recite Mizmor " Hodu " [Tehillim 107] on Erev Shabbos before Kabbalas Shabbos . Through this mizmor of the four who must give thanks, speech is completed and the holiness of Shabbos is drawn into the six weekdays. This is what we need now, on Erev Shabbos , at the end of the six weekdays — to include them in the holiness of Shabbos , that the holiness of Shabbos be drawn upon them. This is accomplished through the four who must give thanks, explicated in the above mizmor . The miracle of these four who must give thanks — this itself is the aspect of drawing the holiness of Shabbos (= the World to Come, which is entirely Shabbos ) into the six weekdays (= this world). As stated in Rabbainu's words ( LM I:250 ) on our Sages' teaching: "He sheds two tears into the Great Sea" ; see there well. The principle: all miracles and salvations come through Hashem drawing hashgachah from the World to Come into this world. In the World to Come, everything will be good and governed solely through His hashgachah . But now, sometimes through sins, chas v'shalom , one falls under the obligation of nature. The essential miracle and salvation is when hashgachah is drawn from the World to Come into this world — and through this comes the salvation; see there well. Thus these four who must give thanks for the miracles and salvations Hashem did for them through His hashgachah upon them — this itself is the aspect of drawing the holiness of Shabbos (= World to Come, entirely Shabbos ) into the six weekdays (= this world). For the essential salvation comes only through hashgachah drawn from the World to Come into this world, as above. Therefore we bless: "Who bestows good upon the obligated, Who has bestowed upon us all good" — "all good" specifically — the aspect of the World to Come, which is entirely good, from which the bestowment is drawn. For the essential salvation comes through the World to Come, which is entirely good, from which hashgachah is drawn, through which the salvation is accomplished. This is: "Who bestows good upon the obligated." For this is the essential thanksgiving — that He bestows good upon the obligated. In truth, the greatness and novelty of the miracle Hashem performs is seemingly puzzling: what novelty is it before Hashem that He can perform miracles and wonders, splitting the sea and the like? Since He created everything, sustains and maintains all by His will — it is in His hand to do with the entire world as He wishes, to destroy and build! What is remarkable about a miracle? The answer is: the essential novelty of miracles is that when a person is in trouble, there are great accusations against him, and Hashem is a lover of justice. It is difficult, as it were, even in His own eyes, to override the judgment that condemns, chas v'shalom , what it condemns. This is the awesome greatness of the miracle — that Hashem overpowers with His immense mercy over the judgment, and performs a great miracle and kindness beyond the letter of the law. We can say this is itself the aspect of the change of nature — the greatness of the miracle physically. Similarly in the spiritual realm, there is a change of nature according to the above. For this is the "obligation of nature" — that everything condemns him to punishment, chas v'shalom . For it is the nature of all creations, which were all created for His mission, to repay the evildoer for his evil. When a person sins, chas v'shalom , they are all ready immediately to repay him — for this is their nature, created for His glory. They are zealous immediately when a person damages, chas v'shalom , His glory. Therefore, when a person comes to some trouble, chas v'shalom , and there are enemies and accusations against him — this is the "obligation of nature," the nature of the creations condemning him according to their nature. Hashem, who desires kindness and wants the world's continuation, overrides the arrangements and changes nature — meaning He changes what their nature condemns them to do, executing judgment, chas v'shalom . This is the power of the miracle — a great and wondrous novelty. For this is truly difficult even in His eyes, as we find at the splitting of the Sea of Reeds: "it was difficult before Him, for these are idol-worshippers" etc. Thus the essential power of the miracle is that Hashem overrides the obligation of judgment — which is itself the changing of nature, as above. This He draws from the World to Come, which is entirely good — when all deliberate sins will be transformed to merits, and there will be no accusation or judgment, for it will be entirely good. Therefore, when Hashem wants to perform a miracle and kindness for a person now in this world, even though he is obligated and unworthy — He draws upon him hashgachah and goodness from the World to Come, which is entirely good, where there will be no judgment or accusation, for deliberate sins will be transformed to merits. He draws this goodness and hashgachah of the World to Come into this world, and through this the miracle and salvation is accomplished. It is exactly the aspect of drawing hashgachah from the World to Come into this world to change nature, as above — for this itself is the changing of nature. This is: "Who bestows good upon the obligated" — this is the essential thanksgiving: that He bestows good upon the obligated, which is truly a wondrous novelty and a matter of miracle — to override judgment, as above. This is: "Who has bestowed upon us all good" — the bestowment comes from the World to Come, which is entirely good. This itself is the aspect of varying activities included in the Simple Unity — for all obligations and sins derive from the aspect of varying activities, where they grip, as is known and explained elsewhere. For in the aspect of Simple Unity, everything is entirely good, entirely holy — they grip only in the aspect of varying activities. Therefore, when Hashem bestows good upon the obligated — the obligated are included in the aspect of the World to Come, entirely good, from which the bestowment is drawn in the aspect of "Who has bestowed upon us all good" — then varying activities (from which the obligated grip, as above) are included in the Simple Unity, which is entirely good, entirely one, as mentioned above. ✦ End of Halachah 5 — Birchas HaRaiach v'HaHodaah ✦ Na Nach Nachma Nachman May'Uman