נטילת ידים לסעודה ד

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For the matter of the copper serpent came about through the war of Amalek, as is understood from Rashi's commentary there and in Parashas Eikev on the verse "And the children of Israel traveled from the wells of the children of Yaakan to Moserah", etc. [Devarim 10:6] — that when this war came upon them — the war of Amalek — they turned back, etc. And then Moshe made the copper serpent, etc.

And therefore the commandment of hakhel [the assembly] is on Sukkos — for then is the main time of gathering, as above. And therefore in Parashas Vayeilech — which speaks of the end of Moshe's departure, on his final day, when he rebuked them greatly for they would in the future sin and the Temple would be destroyed, as explained there in these Torah portions — therefore he then commanded them the mitzvah of hakhel, to allude that the entire rectification is through the aspect of hakhel — that many of Israel will assemble and gather to engage in G-d's service and draw close to the true tzadikim, who are the aspect of Moshe — which is the aspect of the mitzvah of hakhel that was in the Temple, for "Whoever has wisdom, it is as if the Temple were built in his days" [Yerushalmi Yoma 1:1]. And at the end [of the Torah portion] it says, "Assemble to me all the heads of your tribes and your elders" [Devarim 31:28]. And similarly Yaakov before his death said, "Gather together and hear, O sons of Yaakov", etc. [Bereishis 49:2] — to indicate that the main rectification at the end of days is through the congregation and gathering together toward the true shepherd, who is the aspect of Moshe, as above. And therefore the haftarah on Sukkos is: "Then Shlomo assembled, and they assembled to King Shlomo at the festival" [I Melachim 8:2]. For then is the main rectification of the gathering and its sustaining, as above. And therefore Koheles is read then — which speaks greatly of the vanity of the world, that all the world is vanity of vanities. And it is called Koheles because Shlomo spoke all his words before the assembly [b'hakhel], as our Sages, may their memory be for a blessing, stated — for through the gathering and assembly of many souls of Israel together, one can inform and penetrate the heart more that all the world is vanity of vanities — for each person could have erred and thought there was some worldly pursuit for someone, but through Koheles — i.e., this true tzadik who possesses the collection of wisdom [kibbutz ha'chachma], as Rashi explains on the verse "Vanity of vanities, says Koheles" — who gathers together all people and understands what happens to all of them — he can show that everything is vanity, for the whole world is full of sorrows, etc., as it is written there, "for all his days are pain and vexation", etc. — and that there is no good in the world except to turn away from evil and do good. And as he concluded: "The sum of the matter, all having been heard: Fear G-d and keep His commandments — for this is all of man" [Koheles 12:13] — i.e., for there is no person in the world except this one who fulfills this: to fear Hashem and keep His commandments. For one who lacks this true daas is not a person at all, as is explained at the beginning of the Torah we are studying. And therefore about this tzadik who merited this in perfection, it is said: "This is all of man" — as our Sages, may their memory be for a blessing, said: "the whole world was only created for his sake", and for this one to attach to him, etc. And all who come into the world must gather around him to receive from him the true holy daas — to draw close to Hashem, blessed be He — and each one, according to his closeness to him, is within the category of man — for "this is all of man," as above.

And therefore the main mitzvah of Sukkah is eating in the sukkah, as is written in the Shulchan Aruch: the custom is to recite the blessing only at the time of eating [see Shulchan Aruch, Orach Chaim 639:8]. For the sukkah is the aspect of the makifim [encompassing lights], as explained in the kavanos — that is, the aspect of the encompassing partitions [mechitzos ha'makifin] explained there in the above-mentioned Torah, on the statement of our Sages, may their memory be for a blessing: "In the future, the partitions of the tzadikim will be inside those of the ministering angels", etc. — which is the aspect of the illumination of ratzon at the time of eating, as explained there. Therefore we must eat in the sukkah. And precisely then one recites the blessing leishev b'sukkah — for the main mitzvah of sukkah is to merit the above-mentioned illumination of ratzon at the time of eating — which is the aspect of the illumination of the above-mentioned encompassing lights — the aspect of "At that time it shall be said to Yaakov and to Israel, what G-d has wrought" [Bamidbar 23:23], which is the aspect of the partitions of the sukkah, as above. And the main illumination of ratzon at the time of eating comes through the malchus [Kingship] ascending with all the trusts and receiving sustenance from the hands — which are the remozim in the sea of wisdom, etc., as is explained there in the Torah. And this is the aspect of the Four Species taken in the hands on Sukkos, waving them in every direction — all of which is the aspect of remozim, which are the aspect of hands, as above. And the main [intention] is to allude to each person not to despair but to strive to be included within the holy gathering that draws the waters of daas from the fountains of salvation. For the Four Species allude to all the factions among Israel, as our Sages, may their memory be for a blessing, said: the esrog [citron] has taste and fragrance, etc. — down to the willows of the brook [aravei nachal] which have neither taste nor fragrance, etc. — and they are all bound together, which is the aspect of "His bundle is upon the earth" [Amos 9:6], as our Sages, may their memory be for a blessing, said. And through this even the transgressors of Israel — the aspect of the willows of the brook — are included within the holy gathering and are rectified as well, for "all that is connected to the pure is pure". And therefore greater effort is exerted on Sukkos with the willows, as our Sages, may their memory be for a blessing, said: large bundles of willows were brought, etc. — and particularly on Hoshana Rabbah. For the main effort is for the sake of the willows of the brook — to arouse them too to attach and gather into the holy gathering, for that is their entire rectification, as above. And with this bundle, one prays for sustenance — for the main sustenance is received through the trusts that the malchus gathers — and it ascends and receives the sustenance from the hands, which are the remozim, as explained there — which is the aspect of the Four Species held in the hands, as above. See the preceding laws cited above.

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And therefore Sukkos is called Chag Ha'Asif [the Festival of the Ingathering] — that gathers all types of food. And this itself is the aspect of the gathering and assembly of the souls of Israel who assemble then within the sukas shalom, within the Clouds of Glory, as above. For it has already been explained that all the flavors of all foods are drawn from daas, which is the Torah drawn through the gathering of the souls of Israel, as above (in section 91). And the main [element] is bread, in which all flavors are contained, as above. And therefore the main mitzvah of eating in the sukkah is eating bread — for fruits are permitted to be eaten outside the sukkah, since they have no fixed meal status, as is explained in the Shulchan Aruch. And the main obligation of sukkah is with eating bread. And precisely then one recites leishev b'sukkah — for the main gathering of all the flavors of all fruits and all foods is in bread, as above. And therefore on Sukkos — when the main rectification of the gathering and assembly of souls of Israel occurs, as above — therefore then is the rectification of all foods, the aspect of Chag Ha'Asif that gathers all types of food. That is to say: one gathers the taste of all foods into the sukkah — which is the assembly and gathering of Israel's souls — and the main gathering of all foods is the bread, in which are gathered all the flavors of foods, in the aspect of the above-mentioned manna — until we merit through eating to the extraordinary illumination of ratzon at the time of eating specifically — which is the aspect of the mitzvah of eating in the sukkah, as above. And all this is merited through the above-mentioned daas, which is the totality of the worlds — drawn through the assembly and gathering of Israel, as above. It is thus found that the assembly and gathering of the souls of Israel — through which is drawn the above-mentioned daas — and the gathering of all foods are one and the same aspect. And all this is merited on Sukkos through all the rectifications drawn during Rosh Hashanah and Yom Kippur, as above.

And this is the aspect of Shemini Atzeres — when the rectification of Rosh Hashanah, Yom Kippur, and Sukkos is completed, as explained in the mystical intentions of the Arizal, of blessed memory. Therefore it is called atzeres — a term of assembly and gathering — for the main totality of all the rectifications drawn from Rosh Hashanah through Shemini Atzeres is the aspect of rectifying the gathering and assembly of Israel's souls — that the true tzadikim — the aspect of the shepherds of Israel — toil most greatly throughout the entire month of Tishrei, from Rosh Hashanah through Shemini Atzeres, to gather and assemble all the dispersed of Israel, that they may all return to Hashem in truth — and stand in their place in a manner that the holy gathering will be sustained for all generations — upon which depends the entire complete redemption [geulah sh'leima], in the aspect of "Hashem builds Jerusalem; He gathers the dispersed of Israel" [Tehilim 147:2]. And so too the haftarah recited at every public fast day — which is the aspect of teshuva — "says Hashem who gathers the dispersed of Israel, I will yet gather more upon his gathered ones" [Yeshaya 56:8]. And the main rectification of this is accomplished on Rosh Hashanah through tekias shofar, the aspect of "And it shall come to pass on that day that a great shofar shall be sounded and those who were lost shall come", etc., "and those who were dispersed", etc. [Yeshaya 27:13]. And the completion is on Shemini Atzeres. And therefore it is called atzeres — a term of assembly and gathering, as above.

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And therefore it is the custom then to call each person up to the Torah — for this is all our occupation this month: to gather and assemble and bring all up to the Torah, as above — for the completion of this rectification is completed on Shemini Atzeres and Simchas Torah, as above. And therefore all are called up to the Torah then, as above. And this is the practice of going to the graves of tzadikim in Elul — and particularly on the eve of Rosh Hashanah and the eve of Yom Kippur — in order to merit to effect the request of "Forgive, please" [selach na] on Yom Kippur — until we merit the dedication of the [spiritual] Temple [chanukas habayis] — which is impossible except through the power of the tzadikim who have departed — which is the aspect of "For you will not cross this Jordan; command Yehoshua and strengthen him and make him firm, for he will cross", etc. [Devarim 3:27–28] — as above (in section 81). And this is the aspect of birchas harayach [the blessing over fragrance] — that one recites a blessing before [smelling it], but afterward there is no need to recite any blessing, as is written in the Shulchan Aruch [Orach Chaim 216]. For the essence of all birchas hanehenin [blessings over enjoyments/benefits] is in order to reveal and illuminate the aspect of the good and wonderful fragrance [rayach] — which is the aspect of the extraordinary illumination of ratzon [Divine will] that is merited at the time of eating, as above. For the illumination of ratzon merited at the time of eating through the generality of son and student [kelaliyus ben v'salmid], as above — is merited through the holy awe [yirah] that approaches and comes to a person at the time of eating — as is explained in Likutay Moharan II, Torah 77, on the verse "At the time of eating, come close hither", etc. [Rus 2:14 — see Likutay Moharan II:77]. For the main ratzon is drawn at the time of eating because the malchus [Kingship] — which is the source of yirah [awe/fear] — receives sustenance from the hands that are in the sea of wisdom, etc. — as is explained there in the Torah of "For He who has mercy upon them will guide them," which we are now engaged in — see there. And the essence of all the final blessings recited after eating is for this purpose — to draw yirah upon oneself, through which ratzon shines, as above. For the first blessing one recites is to reveal that the whole earth is full of His glory [m'lo kol ha'aretz k'vodo] — which is the revelation of the above-mentioned holy daas. For when one blesses Hashem and acknowledges that He brought forth bread from the earth, or created the fruit of the tree, etc. — through this one reveals and publicizes the glory of His Kingship, blessed be He, which fills the entire world — and He supervises at all times and creates everything: bread, fruits, and all foods — all of which is the aspect of "the whole earth is full of His glory" — which is the aspect of the above-mentioned daas. And then one eats the food. And then the yirah comes to the person — through which one merits the illumination of ratzon, for whoever is a person of valor, etc. And for this purpose all the final blessings were instituted — to draw yirah upon oneself, from which come all the blessings and acknowledgments — the aspect of "A woman who fears Hashem, she shall be praised" [Mishlei 31:30] — through which comes the main illumination of ratzon, as above. And yirah and ratzon are the aspect of rayach [fragrance] — the aspect of "He will smell [v'hariycho] with the fear of Hashem" [Yeshaya 11:3], as is explained in his [Rebbe Nachman's] words, of blessed memory, several times. And this is also the aspect of the extraordinary ratzon — which is the aspect of rayach. For one attains a wondrous ratzon and yearning [hishtokekus] for Hashem, that one does not know at all what one wants — which is the aspect of good fragrance, that one does not know at all what one wants — only like k'man d'arach reychah [one who merely smells a fragrance], as brought in the holy Zohar — the aspect of "Like the fragrance of your oils" [Shir HaShirim 1:3], etc. Which is the main vitality of the soul, as our Sages, may their memory be for a blessing, said. The main reward in the World to Come — which is the thirteen rivers of pure balsam oil [nahara d'afarsemona dachya] that the righteous inherit in the World to Come — which is itself the aspect of "How great is Your goodness that You have hidden away for those who fear You" [Tehilim 31:20] — which is the aspect of the illumination of ratzon that the fearful [yerei'im] specifically merit — for yirah is the aspect of rayach, through which one merits the great and wondrous ratzon — which is the ultimate purpose of fragrance — which is the aspect of the fragrance of Gan Eden, which is the fragrance of the offerings that atone for sins — which are the aspect of bad odor [rayach ra] — and through the power of the tzadik who draws the above-mentioned daas — that the whole earth is full of His glory — and strengthens all to return and draw close to Hashem from wherever they are — through this he draws the aspect of "Forgive, please" [selach na] of Yom Kippur — through which sins are transformed into merits and give off a good fragrance — in the aspect of "My nard gave its fragrance" [Shir HaShirim 1:12], as is brought elsewhere [Likutay Moharan II:8]. It is thus found that the essence of the final blessing over foods is for the drawing of the good fragrance, which is the main [aspect] of the foods — as explained elsewhere: it is the aspect of drawing yirah and the extraordinary ratzon, as above. Therefore, over fragrance there is no need for a final blessing — because all its enjoyment is the fragrance, which is the aspect of the rectification of foods — the aspect of yirah and ratzon, as above. For as soon as one reveals through the first blessing that Hashem created this good fragrance, immediately the good fragrance shines — which is the aspect of yirah and ratzon — which is the essence of the purpose — therefore certainly no final blessing is needed, as above. And this is the aspect of the superiority of the Land of Israel — where there is the main totality of the worlds — the main drawing of the above-mentioned holy daas — through which comes the main illumination of yirah and ratzon — all of which is merited in the Land of Israel, as above. For the main [element] of the Land of Israel is the Temple [Beis HaMikdash], which is called Har HaMoriya [the Temple Mount] — on account of the fragrance of the ketores [incense], as our Sages, may their memory be for a blessing, said [see Tanis 16a]. And there is the place of yirah, as it is written, "How awesome is this place" [Bereishis 28:17]. And there is the main illumination of ratzon, the aspect of "Its inside inlaid with love" [Shir HaShirim 3:10], etc. — as above. And this is the aspect of "Go for yourself from your land and from your birthplace and from your father's house, to the land that I will show you" [Bereishis 12:1] — and Rashi explained: "He did not reveal the land to him immediately, so as to make it dear in his eyes", etc. — that is, because since the main perfection of the Land of Israel is that there one merits the above-mentioned extraordinary illumination of ratzon — therefore He did not reveal the land to him immediately, in order to make it dear in his eyes — so that he would desire, yearn, and crave more and more to come there. And through that specifically, he would merit to come there and receive the holiness of the Land of Israel in perfection — whose essence is the ratzon and yearning for Hashem, blessed be He — which is the aspect of the totality of all the obstacles that every person has with regard to a holy matter. And the greater the holy matter, the more obstacles it has — all for this purpose: because the essence of holiness is to merit ratzon, which is the essence of the purpose, as above — therefore they are held back so greatly, so that one will have a stronger ratzon, through which one will merit the holy matter in perfection and receive it properly with good will and wondrous yearning — which is the main purpose. For even afterward, when one comes to the Land of Israel or to a holy matter, one must still strengthen oneself with good ratzonos and great yearnings [kisufim] for Hashem, blessed be He — for that is the main thing, as above. And this is [the verse]: "And I will make you a great nation, and I will bless you, and I will make your name great" [Bereishis 12:2] — that He promised him regarding children, money, and renown [shem]. This is the aspect of the above-mentioned holy daas that is merited in greater measure in the Land of Israel. For "children" [bonim] — this is the aspect of the illumination of son and student [ben v'salmid] mentioned above. For students [talmidim] are also called children. And through the illumination of son and student, one merits livelihood and wealth, as is explained there. And this is what He promised him regarding money — as it is written, "and I will bless you" — [meaning] "with money" [b'mamon] [Rashi, Bereishis 12:2] — for through this daas one merits money and wealth, as above. And this is "and I will make your name great" — this is the aspect of the illumination of the above-mentioned ratzon, which is the aspect of "For Your name and Your remembrance is the desire of the soul" [Yeshaya 26:8]. And all the more one strengthens oneself with good ratzonos and holy yearnings for Hashem, the more one is included within His holy Name — and similarly His Name is magnified in the world, and all yearn and wish to be included in it and to draw close to it. And this is the aspect of the heh added to his name — as it is written, "Neither shall your name any more be called Avram, but your name shall be Avraham" [Bereishis 17:5] — for the letter heh is the aspect of asa k'lilah d'leis bah mashashusa [a light letter with no substance] — which is the aspect of mah ["what"] that has no substance, only desire and ratzon alone — which is the aspect of the holy Name Mah — which is the Name of Havaya, blessed be He. For the heh is the aspect of ratzon, the aspect of Mah — which Avraham merited through the greatness of his ratzon and holy yearnings for Hashem, blessed be He — through which he merited the Land of Israel and the magnification of his Name, etc. And as is explained in his [Rebbe Nachman's] words, of blessed memory, that the main service of Avraham our patriarch was the good ratzon — for he was the first generously-hearted one [nadiv lev ha'rishon], for there was no Torah yet at that time. And all his service was only ratzon, yearning, and holy cravings [kisufin tovim]. And so too now, after the giving of the Torah, the main [thing] is the good ratzon. And as explained in our many words about this. [Translator's note: The following passage is a separate appended note related to the dispute of Korach, referenced as belonging above in section 69.] "Pertains to the above, to the matter of the dispute of Korach in section 69:" And see this — that Hashem illuminated my eyes in the book of Divrei HaYomim [Chronicles]. I examined and saw that when [the text] traces the genealogy of the singers who stood on the platform [dukhan] — from the sons of Levi: Gershon, Kehas, and Merari [Chronicles I, chapter 6] — it does not mention the name Yaakov, who is Yisroel, except in the case of Heiman the singer, who was from the sons of Korach ben Yitzhar, etc. — tracing his lineage up to the son of Levi ben Yisroel. But immediately in his brother Asaf, who is not from the sons of Korach, the lineage is traced only up to Gershon ben Levi, without mentioning ben Yisroel. And similarly in the sons of Merari, the lineage is traced only up to ben Merari ben Levi — without mentioning the name Yisroel there either. You have been shown to know — that all this indicates that the main reason the name Yisroel is mentioned in Heiman the singer who comes from the seed of Korach — is only because of the prayer of Yaakov our patriarch, who prayed, "Let my honor not be joined to their assembly" [Bereishis 49:6] — that his name should not be mentioned in connection with Korach's dispute — only in his lineage on the platform should his name specifically be mentioned — that is, as all our above words explain: that what the name Yisroel is mentioned in his genealogy on the platform — that is the main rectification that Yaakov our patriarch achieved. That even though Korach would be strong in his dispute and trust in his offspring — who are the great dynasty that arose from him, etc. — even so, he could not damage down to the uppermost root, for to the very essence of the root of the holiness of Yaakov our patriarch himself — the damage and corruption cannot reach. On the contrary — through the point [nekudah] of the holiness of Yaakov, through this Hashem would execute [things] according to His will — that this point [nekudah] would be hidden in a wondrous way — until in the end the great dynasty emerged from him, and everything was through the power of Yaakov's holiness, etc., as above. And Korach will remain shaven [koreyach] on both sides, as above. Therefore specifically in Heiman the singer from the sons of Korach, is the lineage traced to Yaakov Yisroel. But not in the sons of Gershon and Merari — for there there is no need for it — but by the sons of Korach, who damaged so greatly through his dispute — there specifically the name Yisroel is mentioned, for this is the main rectification. And this is what Yaakov achieved through his prayer. And the word of our G-d shall stand forever, for "You, Hashem, are exalted forever" [Tehilim 92:9].