עירובי תחומין ה

Thus everything is from Him — yet it is considered our own awakening, since we at least awaken ourselves to ask for this. 19

This is hinted in the verses (Shmuel II:23) that Rabbainu z"l brought (LM II:73) regarding the greatness of reciting Tehillim: "U'n'um hagever hukam al" — "the utterance of the man raised on high" — who raised the yoke of teshuvah, as our Sages expounded (Mo'ed Katan 16b). Through "M'shi'ach Elokay Yaakov u'n'im z'miros Yisrael" — "the anointed of the God of Yaakov, the sweet singer of Yisrael" — which is Sefer Tehillim that he composed, drawn from the aspect of Mashi'ach who attains the fiftieth gate that encompasses both awakenings together — through which is the essential drawing close of Yisrael to their Father in Heaven from wherever they are. 20

And herein will be explained the subject of Shavu’os.

Based on the Torah “Tik’u Emunah” in Likutay Tinyana, siman 5 — see there well, the entire Torah.

And the general principle for our subject is that the main thing is emunah, and each person must seek and strengthen himself in emunah, etc. And the rectification for raising emunah from its fallen state is that one must dig and find the waters from which emunah grows. And these waters are the aspect of aitzos [counsel], from which emunah grows, in the aspect of “odeh shimcha ki asisa peleh, aitzos mai’rachok emunah omen” [“I will praise Your Name, for You have done wonders; counsels from afar, faithful and true”] (Y’shayahu 25:1) — that through the aitzos, emunah grows. And aitzos are the aspect of the depth of the heart — meaning, when emunah is damaged and falls, etc., then one must cry out from the heart alone, in the aspect of “tza’ak libam el Hashem,” etc. — “mima’amakim k’rasicha Hashem” [“From the depths I call to You, Hashem”] — from the depth of the heart. And the depth of the heart is the aspect of aitzos, in the aspect of “mayim amukim aitzah b’lev ish” [“Counsel in the heart of man is like deep water”] (Mishlei 20:5), etc. And through the aitzos that are revealed in the world, emunah grows, etc., and then everything is repaired, etc. For the aitzos are the aspect of peleh [wonder], etc. And to draw and reveal the aforementioned waters — that is, the aitzos — one needs an “ish t’vunos” [a man of understanding], etc. And an ish t’vunos is one who has a n’shamah, etc. And one must polish and refine the n’shamah. And this is done through drawing spiritual G-dliness into constrictions [tzimtzumim], etc. And the general principle is that through drawing spiritual G-dliness into constrictions — that is, into bodies — through this, one’s livelihood is doubled and increased. For when one draws spiritual G-dliness into constrictions — that is, into bodies — this is the aspect of creation, for a new creation is now made through the joining of spiritual G-dliness with the body and the constriction, which is the main essence of creation, etc. And through this, livelihood is drawn, etc., as is explained there — see there. And through the livelihood, one polishes one’s soul, for the eating of the tzaddik is only for the sake of the n’shamah, as is written: “tzaddik ochail l’sova nafsho” [“A righteous man eats to satisfy his soul”] (Mishlei 13:25). And the satisfaction of the soul is the aspect of the polishing with which one polishes one’s n’shamah through one’s eating, in the aspect of “v’hisbi’a b’tzachtzachos nafshecha” [“And He will satisfy your soul with radiance”] (Y’shayahu 58:11). And then, when one polishes one’s n’shamah, then one is an ish t’vunos, in the aspect of “v’nishmas Shakai t’vineim” [“And the spirit of the Almighty gives them understanding”] (Iyov 32:8). And through this, the aitzos are revealed, as above, and from them emunah grows, as above — see there all of this well. And through raising the fallen emunah, gairim [converts] are made, etc. And the gairim are difficult for Yisrael like a scab, etc., for the gairim introduce ga’avah [pride] into Yisrael. Through this, the sword of pride is taken by the leaders of the generation who lord over the generation for nothing, etc. And through this they intensify the desires of ni’uf [immorality] in the world, etc. And to be saved from this is through the leaders of the generation, etc. For there are maginay eretz [shields of the land] who subdue the seal of the sitra achra, the aspect of “hechsim b’saro” [“sealed in his flesh”]. And they raise from the aspect of “hechsim b’saro” to the aspect of the seal of holiness, the aspect of t’fillin, the radiance of the mochin, etc. — see there all of this very well.

"Li diber Tzur Yisrael, moshail ba'adam, tzaddik moshail yir'as Elokim" — "The Rock of Yisrael spoke to me: one who rules over man, a tzaddik, rules through the fear of God." "Moshail ba'adam" — "ruling over man" — this is is'ar'usa dil'aila, the aspect of "v'hu yimshol bach" — "He shall rule over you." "tzadik moshail" — "a tzaddik ruling" — this is is'ar'usa dil'sasa: the totality of both awakenings together. This one merits through "yir'as Elokim" — the fear of God — the aspect of Tehillim, in the aspect of (Mishlai 31): "Yir'as Hashem hi tis'halal" — "The fear of Hashem — she shall be praised." 21

And this is the aspect of Shavu’os, the aspect of Matan Torah. For the main essence of receiving the Torah and the mitzvos is emunah, which is the foundation of the entire Torah and the mitzvos, as is written: “kol mitzvosecha emunah” [“All Your commandments are faithful”] (T’hillim 119:86). And as our Sages, of blessed memory, expounded (Makkos 24a): “Chavakuk came and established them upon one — ‘v’tzaddik be’emunaso yichyeh’ [‘And the righteous shall live by his faith’].” And therefore the first word of Hashem that He spoke with Yisrael is “Anochi Hashem Elokecha,” etc. — which is the main essence of emunah, to believe in Hashem, yisbarach, and to nullify false beliefs, the aspect of “lo yih’yeh l’cha elohim achairim, lo sa’aseh l’cha fesel,” etc. For this is the main beginning, the purpose, the foundation, and the essence of the entire Torah. For the main thing is emunah, as above. To raise emunah, one needs to dig the waters from which emunah grows, which are the aspect of aitzos, etc., as above. And this is the aspect of the 613 counsels of the Torah [taryag itin d’Oraisa], which is the totality of the Torah included in the Ten Commandments that are received on Shavu’os. For the totality of the Torah is called aitzah, as is written: “li aitzah v’sushiyah, ani vinah,” etc. (Mishlei 8:14) — the aspect of the taryag itin d’Oraisa. For the main essence of all the mitzvos of the Torah is the aspect of holy counsels, which are the aspect of “mayim amukim aitzah,” etc. — through which emunah grows. For the main purpose of the Torah is emunah, to reveal holy emunah in the world — “l’ma’an da’as kol amay ha’aretz ki Hashem hu ha’Elokim,” etc. — as above. And therefore He gave us the taryag itin d’Oraisa, which are the 613 mitzvos called aitzos. For through the aitzos, emunah grows, which is the main essence of everything, as above.

Therefore we do not say the essential Kri'as Shma and its blessings in the morning until we first say mizmoray Tehillim — the Pesukay d'Zimrah [Verses of Song] that were established to recite before Kri'as Shma and its blessings. For the essential acceptance of the Unity — through which K'nesses Yisrael connects with Hashem — is impossible except through Pesukay d'Zimrah, which are psalms of Tehillim encompassing both awakenings. Through this the essential unification. 22

It emerges that on Shavu’os one needs to dig and reveal the deep waters, which are the aitzos — the aspect of the totality of the Torah, the taryag itin — in order to reveal emunah, as above. And for this, one needs an ish t’vunos who polishes his n’shamah through drawing spiritual G-dliness into constrictions, through which livelihood is drawn, etc. — through which one polishes one’s n’shamah, through which one can dig the aforementioned waters from which emunah grows, as above.

Therefore we say the final psalms at the end of Tehillim — the ten Halleluyas at the end of Tehillim — which encompass all of Sefer Tehillim, which was said in ten kinds of melody. The ten Halleluyas at the end correspond to these. The final psalm is the encompassing of the encompassing — containing within this psalm itself all ten praises, concluding: "Kol han'shamah t'halail Kah, Hallelu'y'ah!" — "Let every soul praise God, Hallelu'y'ah!" 23

And this is the aspect of the Omer of barley and the counting of the Omer, which is a preparation for Shavu’os, in order to leave the impurity of Mitzrayim and merit receiving the Torah on Shavu’os. For the main impurity and contamination of Mitzrayim is the heresy and false beliefs of Mitzrayim and Par’oh, which is the main impurity and contamination, the aspect of the contamination of the serpent. For Mitzrayim was full of idols and avodah zarah, and as Par’oh said: “Mi Hashem … lo yadati es Hashem,” etc. And the main essence of the exodus from Mitzrayim and receiving the Torah — both then, in the generation of Moshe, when there was the actual exodus from Mitzrayim, etc., and in every generation, when this illumination is drawn upon Yisrael every year on Pesach and Shavu’os — the main thing is that one leaves the impurity of Mitzrayim, meaning, one leaves the heresy and false beliefs drawn from the contamination of the serpent that was drawn through the sin of Adam HaRishon, because of which was the main exile in Mitzrayim — in order to finish off this contamination and merit leaving from there. Meaning, to leave the heresy and false beliefs and merit the holy emunah in Hashem, yisbarach, which is the main holiness, the main essence of receiving the Torah on Shavu’os, as above. And because one needs then to raise the fallen emunah that fell through the sin of Adam HaRishon and through the sins in each generation — which is the main exile of Mitzrayim and all the exiles, for all the exiles at their root come only because of the blemish of emunah, as is explained in the words of Rabbainu, of blessed memory, many times, and as our Sages, of blessed memory, expounded: “Yisrael were only exiled because men of faith ceased from among them” — therefore, on Pesach and Shavu’os, one must leave the exile of Mitzrayim, which includes all the exiles (as is explained in the words of our Sages, of blessed memory). Meaning, one must subdue and nullify the heresy and false beliefs, which are the main essence of every exile, and raise emunah from its fallen state. Therefore one then needs all the rectifications explained in the aforementioned Torah — meaning, one needs to dig the waters, which are the aitzos, from which emunah grows, which is accomplished through the ish t’vunos who polishes his n’shamah through drawing spiritual G-dliness into constrictions, etc., as above. And this is the aspect of the Omer of barley and the counting of the Omer, which are the preparation for Shavu’os — which is receiving the Torah, whose main essence is the revelation of emunah, as is written: “kol mitzvosecha emunah,” as above.

Our Sages said (Pesachim 117a): "Sefer Tehillim was said with ten expressions, and the greatest of all is Hallelu'y'ah — which encompasses the Name and praise together." This is the above aspect: Hallelu'y'ah is the essential encompassing of Sefer Tehillim — Name and praise together — is'ar'usa dil'aila and is'ar'usa dil'sasa encompassed as one. The praise we say and Hashem Himself are both one — in the aspect of (Devarim 10): "Hu t'hilascha v'Hu Elokecha" — "He is your praise and He is your God" — the essential completeness of tefillah and praise. 24

For the main thing is emunah, which is the aspect of the mitzvah of K’rias Sh’ma. For we are obligated to unify His Name, yisbarach, twice daily, to accept upon ourselves the holy emunah, to believe in Hashem, yisbarach, in truth and with a whole heart, as we say: “Sh’ma Yisrael, Hashem Elokainu, Hashem Echad.” It emerges that the main essence of the totality of the Torah is the aspect of the mitzvah of K’rias Sh’ma, which is emunah — which is the main essence of everything, as above. And it is brought in the P’ri Aitz Chaim, in the Sha’ar Ha’K’rias Sh’ma, and the general principle that emerges from there is that the main kavanah of K’rias Sh’ma is to unify the Upper Unification, in order to draw down mochin from there, in order to give birth to n’shamos. However, it is impossible to unify the Upper Unification, which is the unification of Chochmah and Binah, except through the raising of mayin nukvin [feminine waters]. But it is impossible to raise mayin nukvin unless the mochin receive illumination from the Upper Unification, so that they should be fit to raise mayin nukvin. And if so, at first glance this is difficult: how is this conceivable? For since this depends on that — it is impossible to unify except through the raising of mayin nukvin, and it is impossible to raise mayin nukvin except through the unification — then where is the beginning? But the matter is: know that in the zivugim [unions] Above, in Abba and Imma, there is a first type to sustain the worlds and maintain their necessary existence. And this union is constant and never ceases, for if it were to stop for a single moment, all the worlds would be nullified. The second union is to give mochin to Za’ir and Nukva, in order to give birth to n’shamos in the world — which is the inner dimension of the worlds, as is known. And this union is not constant, etc. — see there in the Sha’ar Ha’K’rias Sh’ma, perek 5, and in the other chapters. And the general principle is that there is an external union that does not require the raising of mayin nukvin through our good deeds, for it happens on its own — for it is a constant union that never ceases, for the sustenance of the worlds. And from this union, we draw during K’rias Sh’ma, when we say “Sh’ma Yisrael,” an illumination to the mochin, so that they should be able to ascend in the secret of the raising of mayin nukvin. And afterward, they ascend in the secret of mayin nukvin through m’siras nefesh [self-sacrifice] for the sanctification of Hashem’s Name. And then one unifies the Upper Unification in the aspect of the inner union, for the purpose of drawing down n’shamos. And through this, complete mochin are drawn during K’rias Sh’ma and t’fillah. And through this, they unify to give birth to n’shamos, etc. — see there in the kavanos where all this is explained well. And behold, even though we have no involvement in hidden matters, to understand the secret of the kavanos of the Ari, of blessed memory, to their full depth, nevertheless, whatever our hand can find to understand from them — hints and counsel for the service of Hashem, yisbarach — based on the pathways of the introductions that Rabbainu, of blessed memory, the holy and awesome one, dug and revealed to us — how good and how pleasant! For Rabbainu, of blessed memory, already informed and hinted to us that all the writings of the Ari, of blessed memory, are included in his Torah. And one who has a heart to understand in truth can merit to explain all the writings of the Ari very well, based on the words of his holy Torah, as is explained in another place.

This is: Hallelu'y'ah at the beginning, Hallelu'y'ah at the end — chaining Hallelu'y'ah after Hallelu'y'ah — for the beginning is embedded in the end and the end in the beginning. So too the psalms are embedded and connected to one another, for everything is one: the beginning and the end, the upper awakening and the lower awakening. 25

And now we shall come to explain, through His great kindness and His awesome and wondrous salvation. And the general principle is that the main thing is emunah, as above, and the entire Torah depends on emunah, as above. And since the entire Torah and the mitzvos depend on emunah, certainly a person must have free choice [b’chirah] regarding this. For it is known that the main Torah was given specifically in this world, to human beings, because they possess free choice. And since the main essence of the Torah is emunah, then certainly a person must have free choice regarding emunah. And the main free choice regarding emunah is drawn from the aspect of the aforementioned kavanos of the Ari. For from the aspect of the Upper Unification that never ceases, constant life-force is drawn to all the worlds for the sustenance of the worlds. And the main life-force and sustenance of the worlds is emunah, as is written: “v’chol ma’asaihu be’emunah” [“And all His works are in faithfulness”] (T’hillim 33:4). And therefore the life-force that is constantly drawn from Above without cessation, for the sustenance of the worlds, is the aspect of the illumination of emunah that is drawn from the supernal intellects — from Chochmah and Binah Ila’in. Through this illumination, power is drawn into a person’s heart to believe in Hashem, yisbarach. For emunah is the aspect of Malchus, as is known. And the aspect of Malchus-emunah has its root in the Supernal Intellect, in Chochmah Ila’ah, as is written: “Hashem b’chochmah yasad aretz” [“Hashem founded the earth with wisdom”] (Mishlei 3:19). And “eretz” [earth] is the aspect of emunah, as is written: “sh’chon eretz u’r’ay emunah” [“Dwell in the land and nourish faithfulness”] (T’hillim 37:3), and as is brought. And this is the aspect of “l’cha amar libi bakshu fanai” [“To You my heart says, ‘Seek My face’”] (T’hillim 27:8), etc. — that a person’s heart tells him to seek His face, yisbarach. And this is the aspect of the Upper Arousal that is drawn from the aforementioned aspect — from the life-force drawn for the sustenance of the worlds. From there, an illumination and awakening is drawn into a person’s heart, informing and illuminating in his heart a spark of His G-dliness, yisbarach. There comes upon a person’s heart an understanding and recognition to understand the truth — that there is a Singular, Primordial, Necessary Existent, who is the Creator, yisbarach, who is Sovereign and Ruler. The main purpose is to believe in Him, yisbarach, and to seek His face always. And in this lies the main free choice of a person. For this aforementioned illumination is drawn constantly without cessation to the totality of the worlds, for the sustenance of the worlds, whose main life-force and sustenance is emunah, as above. And as Rabbainu, of blessed memory, wrote in another place, that the main life-force is emunah, which is the aspect of the light of the face, the aspect of “b’or p’nay melech chayim,” etc. And it is brought in the writings of the Ari in another place that from this life-force drawn for the sustenance of the worlds — which is drawn from the external union, as above — from there come the n’shamos of the angels. But the n’shamos of Yisrael are much higher, for they are drawn from the inner union, which is a union that is not constant — for it is impossible to unify this inner union except through one’s good deeds, and therefore it is not constant. And therefore one must first receive an illumination to the mochin from the external union that never ceases — from which comes the life-force of the angels and all the worlds — in order to have the power to ascend in the secret of mayin nukvin through good deeds and m’siras nefesh for the sanctification of Hashem’s Name. And through this raising of mayin nukvin, one causes the inner unification and union, from which complete mochin are drawn to give birth to the n’shamos of tzaddikim, drawn from the inner union that is not constant — only according to the deeds of those below. This is the main secret of the kavanos of K’rias Sh’ma, as above.

This is: "Kol han'shamah t'halail Kah, Hallelu'y'ah!" — the conclusion of Sefer Tehillim, which encompasses all of Tehillim — as our Sages expounded (Devarim Rabbah 2): "For every breath and breath, praise God!" The essential thing is to know that every breath is from Him, and to praise His Name for every breath. Then one must immediately praise Him for this very thing — that we merit praising His Name. For the essential breath, which is the neshamah [soul], is itself for praising His Name — as this very verse says simply: "Every neshamah shall praise God." Thus one must always praise His Name, in the aspect of: "Va'anachnu n'varaich Kah mai'atah v'ad olam, Hallelu'y'ah!" — "And we shall bless God from now and forever, Hallelu'y'ah!" For everything we praise, we must praise Him for that very thing — that we merit praising. In truth everything is from Him: "Hu t'hilascha v'Hu Elokecha." 26

Meaning, all the life-force and sustenance of the worlds and all the angels and s’rafim, etc., is emunah, in the aspect of “v’chol ma’asaihu be’emunah,” as above. And it is known that the difference between the tzaddik and the angels is the free choice — through which the light of the n’shamah of the tzaddik and his perception is elevated above the light of the n’shamah and perception of the angels and s’rafim, etc., because they are called “standing” and have no free choice. Meaning, this aforementioned illumination drawn from the external Upper Unification that never ceases — even though it is called “external” relative to the inner, which is higher than it, nevertheless it is an Upper Unification — exalted, awesome, and exceedingly lofty, for it takes place in the supernal attributes above the structure — in Chochmah and Binah, as is known. And therefore the illumination drawn from there, which is the illumination of emunah — when it is drawn into the upper worlds, which are the angels and s’rafim, etc., who are spiritual, holy, and pure — they have the power to receive this illumination with great completeness, and they immediately are aroused with great trembling to sanctify His Name, yisbarach, with great awe and fear. And therefore they are called s’rafim — that they are burned and inflamed from the great light of His G-dliness that illuminates upon them constantly. For they are holy and pure and have no physicality or free choice, and therefore this illumination suffices for them. And through this they know of His G-dliness with complete emunah and are inflamed with great enthusiasm to do the will of their Creator in awe and fear. But when this illumination reaches this murky, physical world — the world of Asiyah, which is physical to the ultimate degree — then it is impossible to receive this great illumination, but only a small spark. What is drawn from this illumination is a spark in the heart of a person, which arouses the person to seek His face, yisbarach — to yearn for His emunah, yisbarach, in the aspect of “l’cha amar libi bakshu fanai,” etc., as above. And then a person has great free choice.

This is why we repeat the verse: "Kol han'shamah t'halail Kah, Kol han'shamah t'halail Kah" — doubling at the end of the Halleluyas — to teach the above: after praising, one must say it again — praising Him for the praising itself. And so on forever. For the praise that appears as if from us, and His Name — both are one, the aspect of Hallelu'y'ah: Name and praise together — is'ar'usa dil'aila and is'ar'usa dil'sasa together — through which is the essential connection of Yisrael with their Father in Heaven. 27

For because this illumination cannot be clothed in this world except through many constrictions, therefore at first nothing is drawn from it into a person’s heart except a mere spark, to hint to the person to be drawn after Him, yisbarach — like one who signals to another with his hands from afar. And then a person has free choice. For the wise one who understands, who truly desires truth — he is immediately aroused through this spark and begins to pursue, to attain this emunah completely. And he strives to constrict in his heart this illumination through many constrictions. And this is the aspect of drawing spiritual G-dliness into constrictions. And then he draws upon himself a greater illumination from this illumination. And through this illumination that is added to his mochin, he is aroused with flames of love [shalhovin d’r’chimussa] to give over his soul with all his heart for the sanctification of Hashem’s Name. And then he ascends in the secret of mayin nukvin and causes the inner Upper Unification. And then a higher life-force is drawn from there, which is the life-force of the n’shamos of Yisrael. Through this, emunah is revealed in its completeness, with great revelation, to all who come into the world. For in this world, which is the lowest and most physical, it is impossible to reveal emunah in its completeness except by drawing life-force from the highest and most exalted Unification. For the lower and more physical the world and level, the more one must clothe the light of His G-dliness in extra garments and constrictions — one must draw a higher and higher light. For one needs an intellect that is more and more exalted and high, that can clothe the light of His G-dliness in such a physical world and level. As is understood from the Torah “Maysh’ra d’Sakina” (siman 30) and in the writings of the Ari, of blessed memory, that the kailim [vessels] are made from a higher light, etc. — see there and understand. And therefore in this world, the life-force drawn from the external union, which is the life-force of the angels, does not suffice. For this life-force and light and intellect, even though it is very exalted, still does not have the power to fix emunah completely in a person’s heart — only some illumination and spark reaches from it, so that one should be aroused to His emunah, yisbarach, as above. And the main emunah in its completeness is drawn through the true tzaddikim. For as soon as this aforementioned illumination and spark reaches them, they immediately draw this illumination — which is the aspect of spiritual G-dliness — into constrictions. And through this, illumination is drawn to their mochin, and they polish their n’shamos. And through this, they ascend in the secret of mayin nukvin with m’siras nefesh for the sanctification of Hashem’s Name. And through this, they cause the inner unification, from which a higher life-force is drawn, which is the life-force of the n’shamos of tzaddikim. Through this higher life-force, the tzaddikim can reveal emunah in the world with great completeness. And this is the aspect of “moshchaini acharecha narutzah” [“Draw me, we will run after You”] (Shir HaShirim 1:4). And Rashi explains: “I heard from Your messengers that You want to draw me, and I will run after You,” etc. Meaning, as above — that the holy Yisrael, as soon as this aforementioned illumination shines upon them, hinting to them to be drawn after Him, yisbarach — they immediately run after Him with great yearning and m’siras nefesh. And then they cause the inner unification, through which a very exalted illumination is drawn, revealing to them the secrets of His hidden treasures. This is the aspect of “hevi’ani ha’melech chadarav” [“The King brought me into His chambers”] (Shir HaShirim 1:4) — the aspect of the King’s treasures hidden in the innermost chambers, which are revealed to the tzaddikim through the aforementioned process of “moshchaini acharecha narutzah” — that as soon as a spark enters their hearts to be drawn after Him, yisbarach, they run after Him with m’siras nefesh for the sanctification of Hashem’s Name, as above. And this is the aspect of “dodi shalach yado min ha’chor, u’may’ai hamu alav” [“My beloved sent his hand through the opening, and my innards stirred for him”] (Shir HaShirim 5:4). “Dodi shalach yado min ha’chor” — this is the aspect of the aforementioned spark that is drawn from the external unification that never ceases, which is the aspect of hints, like one who extends his hand and signals to his fellow to follow him. And I immediately — “u’may’ai hamu alav” [my innards stirred for him] — to pursue after Him with m’siras nefesh, as above. And this is the aspect of “oznayim karisa li … az amarti hinay vasi” [“You have opened ears for me … then I said, ‘Behold, I come’”] (T’hillim 40:7–8). “Oznayim karisa li” — this is the aspect of the aforementioned hints, as is understood from Rashi’s commentary there. “Az amarti hinay vasi” — for I am prepared to serve You with m’siras nefesh, as above. And therefore I indeed merited that “bisarti tzedek b’kahal rav … tzidkas’cha lo kisisi b’soch libi, emunas’cha u’s’shu’as’cha amarti,” etc. (T’hillim 40:10–11). Meaning, at first there was only an awakening and a spark of emunah concealed within the heart alone, which could not be spoken of at all. But through saying “hinay vasi” and giving over my soul for Your sake, to follow You into the wilderness, into an unsown land — I merited receiving the Torah and drawing upon myself a wondrous illumination from the inner unification, until through this I can proclaim righteousness in a great assembly and publicize emunah fully, through the power of the holy Torah that I received, in the aspect of “emunas’cha u’s’shu’as’cha amarti” — that through the Torah received through the aforementioned process, one can reveal emunah fully to all who come into the world, as above.

This is the essential aspect of the Unity — the aspect of Kri'as Shma: "Hashem Eloakeyenu" — the aspect of the living Godliness clothed within us, in each and every person wherever he is — and Hashem Himself, as it were — "Echad" — for everything is one in the ultimate unity. This is the essential completeness of emunah: to connect and unify the portions of one's nefesh, ru'ach, and neshamah — which are a portion of God from Above — connecting and unifying them with Him, in the aspect of (Tehillim 100): "Hu asanu v'lo anachnu" — "He made us and we are His" — for everything is one in the ultimate unity. 28

And in this we are much higher than the angels, who are “standing” — who only receive the life-force of His G-dliness, each one, from the external union. And even though they receive this illumination in a very great, wondrous, and awesome light — much, much higher than the illumination drawn from there to those below, as above — nevertheless, they do not have the power to cause the inner unification, to renew emunah with an extra and wondrous illumination. But we, the holy nation — on the contrary, precisely because the initial illumination of emunah comes to us in this world in a constricted manner, only in the aspect of a spark and hints, and through this we have free choice — when we merit to choose the truth and the good, to pursue and run after Him, yisbarach, with m’siras nefesh, as above — then we merit causing the inner unification, from which a wondrous illumination is drawn upon us, in the knowledge and yearning of His emunah, yisbarach, which the angels do not know. For we have the power to renew emunah with a wondrous renewal, in the aspect of “chadashim chadashim la’b’karim, rabah emunasecha” [“They are new every morning; great is Your faithfulness”] (Aichah 3:23) — through the aforementioned process, as above.

Only Hashem, as it were, hides Himself from us so that we awaken ourselves toward Him — so there be is'ar'usa dil'sasa. The essential purpose of Creation was solely for this: so there be is'ar'usa dil'sasa, so the soul not eat nahama d'kisufa [the bread of shame — unearned benefit]. But due to the world's intense physicality, it is exceedingly difficult for us to awaken ourselves properly — for each day a person's yetzer intensifies against him (Kiddushin 30b). Through this, what happened happened: we became distanced through our sins, the first and second Bais HaMikdash were destroyed, and the exile lengthens. 29

And this is the distinction between Yisrael and the nations of the world. For this aforementioned illumination drawn from the external unification for the sustenance of the worlds — from which comes into a person’s heart a spark and hints to run after Him, yisbarach — this illumination and life-force is drawn also upon all the nations of the world. For Hashem, yisbarach, sustains them too, in His mercy, with the life-force drawn from there, and He wants to draw them too to His holy emunah. But when this illumination, spark, and hints come upon them, they turn their back and refuse to listen, for they do not want to cast away their evil desires and give over their souls for His sake, yisbarach. And this is the aspect of “Hashem mi’Sinai ba, v’zarach mi’Say’ir lamo,” etc. (D’varim 33:2) — which teaches that HaKadosh Baruch Hu offered the Torah to all the nations but they did not want to accept it; only Yisrael [accepted it]. Meaning, the aforementioned aspect — that through the life-force and spark of G-dliness, HaKadosh Baruch Hu hinted to them that they should be drawn after Him and accept the Torah, but they turned their back and did not want to give over their souls, cast away their desires, and accept the Torah. And then, not only did they not merit to cause the inner unification — from which comes the main revelation of emunah in extra wondrous light, which is the main essence of receiving the Torah, as mentioned above — but even the light that is constantly drawn from the external unification, as above — even this they corrupted through their evil deeds, and from it were drawn to them heresy and false beliefs.

Therefore the essential tikkun is through reciting Tehillim with kavvanah — which encompasses both awakenings together — through which is the essential acceptance of the emunah of the Unity that we accept each day, through which we merit drawing close to Him and connecting and being included in Him always, from every place in the world — until we merit the complete Geulah through Mashi'ach Tzidkainu, who will merit attaining and revealing the fiftieth gate. Through this, all will walk in this path — engaging in reciting Tehillim and much, much hisbodedus — until we merit rectifying everything through His great kindness. 30

For this is the main aspect of free choice that human beings have in this physical world: when the illumination and spark of G-dliness reaches them, drawn from the external unification that is constant, for the sustenance of the worlds — which is the aspect of the life-force of the angels, as above — then human beings have the power to choose life, meaning, to cleave to the truth and yearn for His emunah with great yearning, and cast away all desires and give over one’s soul for the sanctification of Hashem’s Name, for the sake of Hashem, yisbarach. For through this spark alone, a person knows in his soul that it is fitting to cast away all physical desires in order to pursue and run after the perception of this wondrous ultimate purpose — to attain the yearning for His holy emunah. For the heart of an upright person who has not yet corrupted his deeds knows on its own and understands that to attain this purpose — to recognize Him, yisbarach — one must cast away all desires and give over one’s soul for the sanctification of Hashem’s Name, and endure all afflictions and suffering for the honor of His Name, yisbarach. And one who merits to choose life and be aroused through this spark to give over his soul for the sake of Hashem, yisbarach — as the Patriarchs and the true tzaddikim who follow them — then one merits through this to cause the inner unification. And through this, complete mochin are drawn upon them from there — the aspect of the life-force of the n’shamos of tzaddikim, which is a higher and more exalted life-force — through which emunah is revealed in the ultimate completeness, as above.

Likutay Halachos — Hilchos Kri'as ShmaHalacha 5, Part C (§14–19) But the fools who refuse to listen — when this spark reaches them and they do not pay attention to it, and like a deaf viper they stop their ears from hearing the awakening and hints drawn from there — then not only do they not cause the inner Upper Unification, etc., as above, but even that illumination itself is corrupted for them and becomes false beliefs and avodah zarah and heresy. For because of the physicality and murkiness of this world, it is impossible to receive this great illumination in this world except as a spark and mere hints. Because the illumination is not revealed openly in this world as in the world of the angels, but only as hints and a spark, as above, therefore human beings have free choice — for good or the opposite, as above. When one merits, as above, one draws life-force from the inner unification, and then specifically one draws upon oneself emunah in its completeness, as above. For because of the physicality of the world, the illumination from the external unification that illuminates and sustains the angels does not suffice for us. For because this world is lower, one needs life-force and illumination drawn from a higher place, so that it should have the power to be clothed in this world, that the physicality of this world should not be able to conceal it, as is explained in the words of Rabbainu, of blessed memory, in another place, as above. But this higher life-force from the inner unification, as above, one must draw upon oneself through one’s own arousal from below — that a person is aroused through the illumination and spark drawn upon him from the external unification, etc., as above. And therefore the fools who choose evil, who do not want to pursue and run after Him, yisbarach, with m’siras nefesh, as above — the life-force drawn from the external unification is corrupted for them and becomes heresy and false beliefs. For because of the physicality of this world, they cannot receive this light, as above, and through this, avodah zarah and false beliefs and heresy are made for them.

Based on oral teachings of Rabbainu z"l (continued) 1 And this is the aspect of what our Sages, of blessed memory, said: “In every place, incense and offerings are brought to My Name — they call Him ‘the G-d of gods.’” That even the idolaters who serve avodah zarah acknowledge Hashem, yisbarach — only they err in false beliefs and avodah zarah. And from where is this drawn? It is drawn from the aforementioned aspect — from the external unification that never ceases, from which life-force is drawn to all the worlds, even to the nations of the world. And the main life-force is emunah, for without emunah there is no life-force at all in the world, in the aspect of “v’chol ma’asaihu be’emunah,” as above. But for the nations of the world, who do not want to give over their souls for the sake of Hashem, yisbarach, this illumination is corrupted for them and becomes heresy and false beliefs. But in any case, most of them are compelled to acknowledge the existence of Hashem, yisbarach, and His unity, yisbarach — only each one was led astray to wherever he was led astray, to some heresy and false beliefs, because this illumination was corrupted for them, as above. And this is the distinction between the angels and human beings: for the angels, the aforementioned illumination from the external unification is in open revelation, in a wondrous light, and therefore they have no free choice, and they have this illumination constantly, and they always know of Hashem, yisbarach. But they cannot ascend from level to level to renew their knowledge and emunah. But human beings, if they choose good, have an advantage over the angels — for they merit causing the inner unification, through which they renew emunah and merit recognizing Him, yisbarach, with extra recognition. And conversely, chas v’shalom, the idolaters are much, much worse than the life-force of the angels, for this life-force is corrupted for them until they come to false beliefs. And all this is because of the physicality of this world, as above. And therefore even the philosophers and heretics — most of them acknowledge the existence of Hashem, yisbarach, and all this is drawn from the aforementioned aspect. Only because they did not cast away their desires for the sake of Hashem, yisbarach, and they want to investigate with their intellect alone without breaking desires and m’siras nefesh for the sake of Hashem, yisbarach — therefore they were led astray to wherever they were led astray, as above.

This is the aspect of "T'hillah l'David" [Psalm 145 — "Ashray"] that we recite beforehand. Our Sages said (brachos 4b): "Whoever says T'hillah l'David three times each day is guaranteed to be a ben Olam HaBa [a member of the World to Come]. What is the reason? If because it contains the Alef-Bais [alphabetical acrostic], let him say T'manya Apay [Psalm 119, the eightfold acrostic]! Rather, because it contains [mention of] sustenance. Then let him say Hallel HaGadol [Psalm 136]! Rather, because it contains both." 2

And this is the aspect of Shavu’os, the aspect of receiving the Torah. For the entire aforementioned subject is the aspect of what Rabbainu, of blessed memory, wrote in the aforementioned Torah — that to raise fallen emunah, one must dig the waters from which emunah grows, which are the aspect of aitzos drawn from the depth of the heart — by calling out to Hashem, yisbarach, from the depth of the heart, etc. And this is impossible except through an ish t’vunos, who polishes his n’shamah by drawing spiritual G-dliness into constrictions, through which livelihood is drawn, through which he polishes his soul, and through this he is an ish t’vunos and merits to draw counsel from the depth of the heart, through which emunah grows, as above. And all this is the aspect of the kavanos of K’rias Sh’ma, as above. For at first one needs to draw spiritual G-dliness into constrictions, in order to draw livelihood for all the worlds, in order to polish the n’shamah — which is the mochin — through this. And from where, and through what power, will one merit this — to draw spiritual G-dliness into constrictions? This is drawn from the aspect of the aforementioned external Upper Unification, from which life-force is constantly drawn to all the worlds. And we do not need to arouse this unification through our deeds, but only to draw upon ourselves and upon all the worlds the life-force drawn from there, as is explained in the kavanos of the Ari, of blessed memory. And this is the aspect of what one needs to do at first — to draw the spiritual G-dliness drawn from there into constrictions, so that it can be clothed in this world. For this we need to do: to draw this life-force into constrictions, in order to draw abundance, life-force, and livelihood in great measure, to sustain all the worlds.

These words are puzzling at first glance. What great significance is there in an alphabetical acrostic that it guarantees one the World to Come? And the second reason is even more puzzling — because sustenance is mentioned, one is guaranteed so much? And the resolution — "because it contains both" — is also difficult: if so, let them establish saying T'manya Apay together with Hallel HaGadol! One must say that the intent of the resolution is that the greatness lies in both being contained in a single psalm — the Alef-Bais and the mention of sustenance together. But then one wonders: what connection does sustenance have with the Alef-Bais, that combining them makes this psalm so precious that whoever recites it is guaranteed the World to Come? 3

For even the life-force that is drawn constantly — even though it is drawn always without lower arousal, as above — nevertheless, we must strive to draw it properly into holy vessels and constrictions, so that it should not be corrupted, chas v’shalom, in this world through excess light, chas v’shalom — that it should not, chas v’shalom, be drawn from this life-force into the mire and mud of the k’lipos and the sitra achra. Therefore, a person must, as soon as the aforementioned illumination — which is the aspect of spiritual G-dliness — reaches him, strive to draw it upon himself in holiness and purity. And this is done through the aforementioned arousal — that one immediately arouses oneself to Hashem, yisbarach, when this spark and illumination reaches him, as above. For through arousing oneself to Hashem, yisbarach, and beginning to prepare oneself to sanctify and purify oneself, and yearning to serve Hashem, yisbarach — even though one does not yet know any counsel or any way to serve Him, yisbarach — nevertheless, through the arousal, yearning, and preparation alone, one makes vessels and constrictions, and draws spiritual G-dliness into constrictions. And not only does one sustain all the existing creations, but one also immediately creates new holy creations, which are the aspect of the joining of spiritual G-dliness with the constriction, which is the aspect of a body, as is explained in the aforementioned Torah. And through this, one draws the life-force, abundance, and livelihood in great measure to the side of holiness alone. And through this, one polishes one’s n’shamah, as above — meaning, the aforementioned aspect: that extra illumination is added to the mochin, which is the n’shamah, so that one can ascend in the secret of mayin nukvin, as above. And then one can cry out from the depth of the heart, until one digs and reveals the aitzos from which emunah grows — meaning, as above: that through this, one ascends in the secret of mayin nukvin with m’siras nefesh, which is the aspect of the crying out from the depth of the heart, the aspect of “tza’ak libam el Hashem,” which is the aspect of m’siras nefesh, the aspect of “ailecha Hashem nafshi esa” [“To You, Hashem, I lift my soul”] (T’hillim 25:1). And Rashi explains: “My heart I shall direct.” And through this, one causes the inner Upper Unification, and then one draws life-force from the deepest depths, the aspect of “mayim amukim aitzah,” etc. — from which emunah grows. Meaning, one draws the life-force of the n’shamos, which is the aspect of holy counsels, the aspect of the taryag itin d’Oraisa. All of this is drawn from the inner unification, through which comes the main raising of emunah in its completeness, as above.

The matter is as follows: through these two aspects together — the great praise of T'hillah l'David composed in alphabetical order, combined with the mention that sustenance comes from Him — one will certainly merit returning to Him. Therefore one is guaranteed the World to Come, since through this one will certainly merit teshuvah. For the essential teshuvah is through speech, as it says (Hoshaya 14): "K'chu imachem d'varim v'shuvu el Hashem" — "Take words with you and return to Hashem." As our Sages said (Yoma Ch. 6): "I ask of you nothing but words." The essential teshuvah is merited through reciting Tehillim — which is entirely holy speech: cries, supplications, requests, songs, and praises to Him. 4

And this is the aspect of Shavu’os, which is the receiving of the Torah. Before this, one offers the Omer of barley, which is the aspect of the totality of the constrictions. For “s’orah” [barley] is the aspect of twice m-n-tz-p-ch, which is the totality of all the constrictions, as is known. Through this, one draws spiritual G-dliness into constrictions. And then one begins to count the counting of the Omer. For afterward, one is involved in this throughout all 49 days of the Omer, drawing spiritual G-dliness into the days and the attributes through the counting of the Omer — all of which is the aspect of drawing spiritual G-dliness into constrictions. And through this, livelihood is drawn, and one merits holy eating, the aspect of “tzaddik ochail l’sova nafsho,” etc. And therefore eating was not permitted until the offering of the Omer, for it is forbidden to eat any bread — which is the main eating — until the offering of the Omer has passed. For the livelihood and eating of Yisrael must be drawn specifically through drawing spiritual G-dliness into constrictions, which is the aspect of the offering of the Omer of barley, so that through this holy livelihood and eating they can polish their n’shamos, in order to merit digging the waters from the deepest depths on Shavu’os — in order to receive the taryag itin d’Oraisa, which is the totality of the Torah, drawn from the deepest depths, the aspect of the aforementioned deep waters. And this is the aspect of the secret of the great holiness of the mikvah of Shavu’os, which is the mikvah of the 50th gate. For the entire Torah, which is the aspect of counsel, the aspect of the taryag itin, is all drawn from the aforementioned waters, which are the aspect of the 50th gate. This is the aspect of a mikvah of water, the aspect of the mikvah of Shavu’os, which is the aspect of “b’air mayim chayim v’nozlim min L’vanon” [“A well of living waters and streams from Levanon”] (Shir HaShirim 4:15), the aspect of “mayim amukim aitzah,” as above.

The greatness of the Alef-Bais in T'hillah l'David: the twenty-two letters are the totality of all letters in which all speech in the world is contained (all being permutations of the Alef-Bais). The essential damage of all sins is in the aspect of the twenty-two letters — drawing the letters contained in that matter to where one draws them, chas v'shalom, to the Sitra Achra. The essential life-force of all things is the letters with which they were created, as it says (Tehillim 33): "Bidvar Hashem shamayim na'asu" — "By the word of Hashem the heavens were made." Through sin, chas v'shalom, one draws these letters to the wrong place. Therefore the essential tikkun is through speech — recombining the letters of speech for good, rectifying the damage of sin which was essentially a damage to speech. 5

And therefore the main manna began to descend for Yisrael during the days of the S’firah. For on the 15th of Iyar the manna descended for them. For the main holy livelihood is drawn through drawing spiritual G-dliness into constrictions, which is the aspect of the counting of the Omer, as above. And this is what we say after the S’firah: “eretz nasnah y’vulah, y’var’chainu Elokim,” etc. (T’hillim 67:7). For the main blessing and livelihood is drawn from there, as above, through which one merits receiving the Torah on Shavu’os, as above.

Through T'hillah l'David — which contains the Alef-Bais (the totality of all speech) — one can rectify everything, drawing upon oneself kedushah to sanctify one's speech greatly: constantly saying songs and praises with the speech that comprises the twenty-two letters, drawing upon oneself His compassion and goodness. As mentioned in this holy psalm: His greatness beyond reckoning, His compassion upon all His works, His abundant goodness and great kindness, and that He is close to all who call upon Him. The psalm concludes: "T'hilas Hashem y'daber pi, vivaraich kol basar Shem kodsho l'olam va'ed" — "My mouth shall speak the praise of Hashem, and all flesh shall bless His holy Name forever" — through which everything shall certainly be rectified: all the permutations (the totality of all speech) shall be reversed and included within the holy Alef-Bais — the words of hisbodedus, songs, and praises to Hashem. 6

And therefore the Omer is offered specifically from barley, which is animal food. And it is brought in the Holy Zohar that the Omer of barley is the aspect of the minchas k’na’os [meal-offering of jealousy], which is the examination of the aishes chayil, etc. — see there. For at the beginning of the rectification, one must offer specifically animal food. For the aforementioned life-force drawn from the external union for the sustenance of the worlds, etc., as above — when it comes to this physical world, it is in the aspect of animal food. For Above, in the upper worlds where there are holy angels and s’rafim, they receive the life-force spiritually, according to their holiness. But in this world, which is very physical, when this life-force comes to this world, at first it is in the aspect of animal food. Only human beings have the power to draw this life-force upon themselves and add illumination to the mochin until they ascend in the secret of mayin nukvin and the inner Upper Unification is made. And from there descends the life-force of the n’shamos of human beings. And then specifically is the main refinement of the foods — that they are refined from the aspect of animal food to human food. For this world of Asiyah, in its totality, is in the aspect of animal — the absence of da’as relative to the upper worlds. And therefore “b’haimah” [animal] has the gematria of “b’n” [52], as is brought, which is the aspect of Asiyah, as is known. And therefore all the exalted life-force, when it is drawn to this world before human beings refine and repair it, is in the aspect of the life-force and food of an animal, as above. And there is the main free choice and test.

This is certainly a great and easy counsel that everyone can fulfill — for one can merit teshuvah and the life of the World to Come through speech alone. However, there is a great and powerful obstacle: the obstacle of parnasah [livelihood]. Every person is greatly preoccupied with his livelihood, and therefore does not fully engage even in this easy counsel of returning to Hashem through the holy speech of the twenty-two letters. 7

For the main free choice is in the aforementioned aspect — that when the exalted life-force descends to this world, from which he receives a spark of G-dliness and hints in his heart from Hashem, yisbarach, to draw close to His emunah, then he has the power to run after Him, yisbarach, as above, or the opposite, chas v’shalom, as above. And one who merits to be immediately aroused and choose life and run after Him, yisbarach, with m’siras nefesh, until one merits to cause the inner unification and draw from there aitzos from which emunah grows, and raises emunah from its fallen state — then one constantly ascends from level to level. For “mitzvah goreres mitzvah” [one mitzvah leads to another], for “all beginnings are difficult.” At first, before one merits to know any counsel or any mitzvah — like the Patriarchs who lived before Matan Torah — when the aforementioned illumination that is constantly drawn without cessation reaches them, one needs great exertions to make constrictions to receive it in holiness and purity, which is the aspect of drawing spiritual G-dliness into constrictions. For then one needs great exertion because one’s mind is still in great smallness, and one has no vessel yet to draw upon oneself the aforementioned illumination. And therefore one truly cannot draw from the inner unification the life-force of the n’shamos from the highest place, but only from a lower place. For according to the illumination one receives in one’s mochin from the external unification, and according to the m’siras nefesh through which one ascends in the secret of mayin nukvin, one accordingly causes a more exalted inner unification, and accordingly draws the life-force of the n’shamos from a higher level. For even though the life-force from the external unification is drawn constantly without cessation, not through our deeds, nevertheless there are great differences on the part of the recipients. For certainly the life-force drawn to a human being is not comparable to the life-force drawn to an animal, nor between an animal and a plant and an inanimate object. And even among human beings themselves, they all differ from one another in their abilities and their minds, etc. And the life-force drawn during the day is not comparable to the life-force drawn at night, for in one there is light and in the other darkness. And so too the changes between all the days of the earth — seedtime and harvest, cold and heat, summer and winter, etc.

But in truth this is no obstacle at all! One must remind oneself of the truth: it is impossible under any circumstances to draw one's livelihood through one's own effort and toil alone. It is kefirah [denial of faith], chas v'shalom, to say "Kochi v'otzem yadi asah li" — "My power and the might of my hand made this for me," rachmana litzlan. Rather, one must believe in Hashem — that all sustenance comes from Him alone, as it says (Devarim 8): "V'zacharta es Hashem Elokecha ki Hu hanosain l'cha ko'ach la'asos chayil" — "Remember Hashem your God, for He is the One Who gives you the power to achieve." And as written in this very psalm: "Ainay chol ailecha y'sabairu, v'Atah nosain lahem es ochlam b'ito, posayach... u'masbia..." — "The eyes of all look to You hopefully, and You give them their food in its time, You open... and satisfy..." 8

And the main thing is the human being who has free choice. And therefore, at first, when one still has no vessels at all to receive the light, one receives only a small illumination with great exertion. And therefore the life-force drawn from the inner unification is also small, as above. But afterward, when one receives aitzos from the inner unification and reveals emunah in greater revelation, then the second time, when the illumination from the external unification is drawn upon him, he has more power and greater vessels to receive the illumination in greater abundance. And then he is aroused to give over his soul with ever greater m’siras nefesh, and then he causes the inner unification at a more exalted level, and draws the life-force of the n’shamos from a higher place. And so each time. And as is explained in the aforementioned kavanos of the Ari, of blessed memory, that the inner unification corresponds to the level and stature of the tzaddik who merits to make the unification. And as is also explained there, that the illumination received in the mochin from the external unification corresponds to the level of the mochin at that time, and accordingly one causes the inner unification — see there regarding the distinctions between the four times one says K’rias Sh’ma each day; see there well.

This is the greatness of this psalm — it contains both: the Alef-Bais and the mention of sustenance from Him. Through both together, one will certainly return to Hashem — therefore one merits the World to Come. Even if one does not merit exerting oneself in His service like the tzaddikim and the pious and the chassidim before us (whose smallest among them toiled exceedingly with many fasts and harsh mortifications) — and even if one knows within oneself that one's sins and damages are great — and even if one knows that even now things pass over him as they do — nevertheless, if one never lets oneself fall and constantly strengthens oneself to speak words before Hashem — cries, supplications, and many requests — one will certainly, in the end, return to Hashem. Only: let parnasah not prevent him from this! Let him trust in Hashem to sustain him in His mercy. Even a businessman or craftsman — let him know the truth: not by might does a man prevail. Whatever one does, one cannot obtain livelihood through effort and toil alone, but only through Hashem's salvation and kindness. Everyone knows within himself: the essential parnasah comes when Hashem sends some profit. All the more so, worries and anxieties are of no help at all — on the contrary, they greatly harm one's livelihood. Therefore even the businessman can find several hours in the day to engage in reciting Tehillim, hisbodedus, and sanctifying one's speech of the Alef-Bais. Through this one will certainly return to Hashem. 9

And therefore the beginning is very difficult, because one still has no vessel to receive the light, etc., as above. All the more so, chas v’shalom, when one has blemished through some blemish or an actual transgression, chas v’shalom — then according to the blemish, one corrupts the vessels and cannot receive the life-force except in the most minimal amount. Because of this, one’s emunah is damaged, and according to the blemish, heresy and false beliefs are intensified, chas v’shalom. And as I wrote above, that for the idolaters and the wicked, from this aforementioned illumination, false beliefs and heresy are made, chas v’shalom. And so too, each person according to his blemish, chas v’shalom. And therefore one must begin the rectification anew, and certainly it is difficult to repair, for even the beginning is very difficult because one still has no vessels. All the more so when one has already somewhat corrupted the vessel that one had, through the blemish and transgression one committed. Especially one who has blemished and corrupted much, chas v’shalom — how then is it possible to repair? Therefore the main rectification is through true tzaddikim who are always involved in repairing and raising emunah from its fallen state — who know how to dig and reveal the waters from which emunah grows, through the aforementioned processes.

All this one merits through the holy intellect drawn from the fiftieth gate, which is the aspect of Shavu'os — the mikveh of Shavu'os, the mikveh of the fiftieth gate that purifies from all impurities and contaminations in the world and saves from all troubles. Then one draws upon oneself this kedushah to merit walking in this path in truth — not deceiving oneself, not losing one's eternal world for nothing, chas v'shalom. 10

And this is the aspect of all the korbanos [sacrifices] that are brought for atonement. For the korbanos are from animals, because the main beginning of the blemish is in the aspect of the aforementioned life-force that is constantly drawn, from which comes the main power of free choice. And this life-force, when it comes to this world, is in the aspect of the life-force of animals, as above. And there is the main free choice, as above. One who merits to be aroused through this draws a more exalted life-force, which is the life-force of the n’shamos of the tzaddikim who are called “adam” [human]. And then the life-force is in the aspect of human food, as above. And conversely, one who is not aroused to Hashem, yisbarach, through this illumination — emunah is corrupted and false beliefs are made from it, chas v’shalom. And then the life-force is blemished and corrupted and descends greatly, even below the level of the life-force of an animal. And as our Sages, of blessed memory, said: “Moreover, even a dog is more honored than him” — meaning, as above. And therefore one who has committed a transgression and blemished in this, as above, must bring a korban of an animal for atonement — and with what one corrupted, one shall repair. For the main blemish is in the aspect of the life-force of animals, as above. Therefore one must repair through an animal specifically. And the main rectification is through the Kohen who offers all the korbanos. For the Kohen is the aspect of the Rav and the tzaddik of the generation, as is written: “ki sifsei Kohen yishm’ru da’as, v’Torah” [“For the lips of a Kohen shall guard knowledge, and Torah”], etc. — “if the Rav is comparable,” etc. (Mo’ed Katan 17a). For the Kohanim did not err with the [golden] calf and did not blemish emunah, and therefore they did not blemish this life-force. Therefore they have the power to return and raise the exalted life-force to its root, through a korban of an animal specifically, as above. And then they return and draw the life-force in holiness and purity, in the aspect of drawing spiritual G-dliness into constrictions, through which holy life-force and livelihood is drawn. And through this, they return and reveal emunah, as above. Through this, everything is repaired and atoned for. For the main blemish and rectification is in the aspect of emunah, which is the foundation of the entire Torah, as above. And this is the aspect of “Kohanim eat and the owners are atoned” — for specifically through the eating of the Kohanim, the owners are atoned. For the eating of the Kohanim is holy, in the aspect of “tzaddik ochail l’sova nafsho,” through which one polishes the n’shamah, in the aspect of “v’hisbi’a b’tzachtzachos nafsh’cha,” etc., as is explained in the aforementioned Torah. Through this, emunah is returned and drawn, as is explained there — see there — which is the main rectification and atonement, as above.

For now, all our hope rests solely upon the truth of the holy, pure counsels drawn from the flash of Mashi'ach — which began flashing forth from the days of the Arizal. The closer we come to the arrival of Mashi'ach, though the troubles of the soul intensify more, in His mercy the flash of Mashi'ach also flashes forth ever more each time — as related in the name of the holy Rav of Barditchov, zecher tzaddik v'kadosh livrachah. 11

And this is the secret of why the Tanna gave the sign for the time of K’rias Sh’ma from the eating of the Kohanim, as the Tanna began in the very first Mishnah of B’rachos: “From when does one read the Sh’ma in the evening? From the time that the Kohanim enter to eat their terumah,” etc. For K’rias Sh’ma, which is emunah — the main growth of emunah is through the true tzaddikim, who are the aspect of the eating of the Kohanim who eat terumah, etc. For such holy eating is the aspect of “v’tzaddik ochail,” etc. — through which one polishes one’s n’shamah, etc., through which emunah grows, which is the aspect of K’rias Sh’ma, as above.

The essential true counsels are drawn from the fiftieth gate that Mashi'ach Tzidkainu will reveal. The totality of these counsels is encompassed in Sefer Tehillim — the chasdai David han'emanim [the faithful kindnesses of David], which are the aspect of Netzach and Hod — the aspect of holy, wondrous counsels. (As is known, the kindnesses of David are the aspect of Netzach and Hod — the aspect of counsels.) The counsel: to cry out constantly to Hashem, however it may be. 12

And therefore at the beginning of the exodus from Mitzrayim, when one needs to leave such contamination that was drawn from the sin of Adam HaRishon, as is known — therefore then it is impossible to be purified even through a korban of an animal. One must bring specifically an Omer of barley, which is animal food. For the aforementioned life-force that is drawn constantly needs to be repaired at first in the ultimate constriction and minimality. One needs to first raise the life-force of animal food, which at its root is the beginning of the spark and hints — where the congregation of Yisrael is tested, for there is the main free choice, as above. And through offering the Omer of barley, we draw the life-force in holiness, in the aspect of drawing spiritual G-dliness into constrictions. And through this, eating and livelihood are drawn, and therefore specifically then new bread was permitted, as above. And through this, the n’shamah is polished. And through this one merits digging the aforementioned waters on Shavu’os — the aitzos from which emunah grows, which is the main essence of receiving the Torah, as above.

For the exile of the present derives from the fiftieth gate of impurity, rachmana litzlan — from which it is impossible to exit except through Hashem's salvation and His wondrous kindness. Therefore this final exile has weighed exceedingly heavily and extends greatly in our many sins. Of it is said (Aichah 1): "Vataired p'la'im, ain m'nachaim lah" — "She descended wondrously, she has no comforter." And it is written (Daniel 12): "Ad masai kaitz hap'la'os" — "Until when — the end of wonders?" The essential exile is the exile of the soul — that we are so far, so far from our Father in Heaven. We have no counsel or hope except through speech: speaking and crying out abundantly to Hashem, saying supplications and requests every day, and learning much Torah. But the great obstacle is parnasah — which is a deficiency in emunah: not strengthening oneself to believe that parnasah is only from Him. 13

And perhaps this is the secret of what is written regarding the rectification of the kings who died, the aspect of the breaking of the vessels. When they begin to be rectified, they first need to nurse from the aspect of the udders of an animal, which are drawn from the aspect of the feet of Atik that descend very far below, in the aspect of the udders of an animal — see there. Meaning, at first one needs to repair the life-force of the nursing of the aspect of the animal, as above, which is the aspect of the Omer of barley, which is animal food, as above. For the main rectification of all the worlds is all in the aspect of the repair of emunah, which is the foundation and main essence of everything, as above. And this is the aspect of why on Shavu’os in the morning one eats dairy foods — and understand. And this aspect is drawn specifically from Atik, as above. For specifically Atik, who is higher than everything, as is known, specifically can lower himself to the very lowest levels to repair all the death and breaking through the aforementioned aspect. For to the very low and lowly places, it is impossible to descend except through holiness that is exceedingly exalted, as is explained in the words of Rabbainu, of blessed memory, in many places, and as above.

Upon this the Ba'al Davar [the Adversary] has focused now exceedingly, upon each and every person — preoccupying him all the days of his life with the distraction of parnasah, until he does not even allow him to cry out to Hashem properly. This derives from the fiftieth gate of impurity — from which this exile stems, from which it is exceedingly, exceedingly difficult to exit. This is the aspect of what Rabbainu z"l said in the Story of the Ba'al Tefillah: from all desires and evil traits one can exit, but from the desire for money it is impossible to extract [people] except through "the path"... 14

And this is the aspect of t’chum Shabbos of 2,000 amos. For all a person’s displacements are the aspect of banishment and exile, drawn from the aspect of “va’y’garesh es ha’adam” [“And He drove out the man”], etc. — through the sin of eating from the Tree of Knowledge of Good and Evil, from which were drawn all the exiles of Yisrael, who go displaced, wandering from exile to exile. From there were drawn all the exiles and displacements in particular of each person, who must travel the roads and be a wanderer and displaced. And all this is for the sake of the refinement of emunah that was corrupted through the sin of Adam HaRishon and through the sins of all the generations (as is explained in the words of Rabbainu, of blessed memory, in the Torah “Aileh Mas’ay B’nay Yisrael” etc., in siman 40) — that all the journeys and displacements are because of the blemish of emunah; see there.

This is what our Sages said (brachos 4b): "Why is the letter Nun not stated in Ashray? Because it contains the downfall of the enemies of Yisrael, as it says: 'Naflah...' Even so, David went back and supported it through Ru'ach HaKodesh, as it says: 'Somaich Hashem l'chol hanoflim' — 'Hashem supports all the fallen.'" 15

And the main cause is the lack of proper counsel — that one does not merit complete and true aitzos and does not know how to conduct oneself or how to earn a living. And because of this, one must travel the roads as a wanderer. For most displacements are for the sake of livelihood, and the main lack of livelihood is because of the lack of counsel. For all livelihood comes easily when one knows how to give counsel to oneself, as is written: “ki hu ha’nosain l’cha ko’ach la’asos chayil” [“For He is the one who gives you strength to make wealth”] (D’varim 8:18), and the Targum translates: “For He gives you counsel to acquire possessions.” For certainly at every time and every season, there is some merchandise and commerce through which one would certainly profit — sometimes specifically through wheat, sometimes through tallow and wax, sometimes through whiskey, and so on with other merchandise. Only a person does not know in what to deal. And if a person truly knew which merchandise is needed now, he would certainly always have livelihood and great wealth. And this is something obvious and clear (see also in another place, in Hilchos Mekach u’Mimkar 4). It emerges that the main lack of livelihood is because of the lack of counsel, and because of this one must endure displacements and journeys. And all this is because of the blemish of emunah. For the main emunah is drawn from the aitzos, as is explained in the aforementioned Torah. And the aitzos are the aspect of feet [raglayim], as is written: “v’chol ha’am asher b’raglecha, ha’holchim achar atzascha” [“And all the people at your feet, who follow your counsel”]. And because the chitzonim [external forces] grasp onto the feet, in the aspect of “raglehah yordos maves” [“Her feet go down to death”] (Mishlei 5:5) — therefore the aitzos, which are the aspect of feet, are not complete. And because of this, emunah is not complete. And therefore one must travel the roads in order to repair the aitzos, which are the aspect of feet, from which comes the main growth of emunah — which is the aspect of Malchus, which is also the aspect of feet, as is known. But on Shabbos, the feet ascend from the sitra achra, from the side of death, in the aspect of “im tashiv mi’Shabbos raglecha,” etc. And therefore then, on Shabbos, the sucas shalom is spread, through which the aitzos are in their completeness. For all the aitzos are drawn from the sucas shalom, as is written: “u’f’ros alainu sucas sh’lomecha, v’saknainu b’aitzah tovah mil’fanecha” [“Spread over us the shelter of Your peace, and direct us with good counsel from before You”].

He did not wish to mention the Nun explicitly — which alludes to the fiftieth gate of kedushah (the essential source of hope) — because it also contains the downfall of K'nesses Yisrael. For the essential fall of K'nesses Yisrael is also through the fiftieth gate — of impurity. Therefore it is impossible to mention the Nun of kedushah explicitly, for the adversary would intensify greatly. Rather, he hinted at it in the following verse: "soamaich Hashem l'chol hanoflim." This is accomplished by casting one's burden upon Hashem and trusting that He will certainly sustain him — even if he spends several hours a day in the holy speech of tefillah, Torah, songs, and praises — for all parnasah, even of the businessman and craftsman, is from Him. 16

For the main drawing down of the mochin is the aitzos. For all the mochin and wisdoms that a person attains — if one does not know through them true aitzos for the service of the Creator, they are not called by the name of mochin and wisdoms at all. And regarding such wisdoms it is said: “chochmas’cha v’da’t’cha hi shov’vas’cha” [“Your wisdom and knowledge have led you astray”] (Y’shayahu 47:10). And regarding this it is said: “ki b’rov chochmah rov ka’as,” etc. (Koheles 1:18). And as is written: “al yis’halail chacham b’chochmaso … ki im b’zos yis’halail ha’mis’halail, haskail v’yado’a osi” [“Let not the wise man glory in his wisdom … but let him who glories glory in this: that he understands and knows Me”] (Yirmiyahu 9:22–23). That the main wisdom is when one merits through it aitzos to understand and know Him, yisbarach — which is the aspect of the totality of our holy Torah, which is called by the name aitzos, as above. For this world of Asiyah is the aspect of feet, as is written: “v’ha’aretz hadom raglai” [“And the earth is My footstool”] (Y’shayahu 66:1) — the lowest level of all the worlds. And here is the main place of aitzah, which is called feet, as above. For because it is a very low level — the aspect of physical Asiyah, the aspect of feet — therefore one needs many very, very deep aitzos in order to merit being saved from the contamination of this lowly world and to cleave oneself to the Creator, yisbarach, forever. And this is the main drawing of the mochin and wisdom to this world — when one merits drawing each time aitzos for the service of the Creator, yisbarach, in truth, from which emunah grows, as above.

As written there immediately after "soamaich Hashem l'chol hanoflim": "Ainay chol ailecha y'sabairu... posayach u'masbia..." What we see — that one has great wealth and another great poverty and hardship, and all the many variations of parnasah — all is from Him. He knows what He does, according to each person's bechirah [free choice]: this one's bechirah is specifically through wealth, and that one's specifically through poverty, and so on for all the many variations. "Ki tzaddik Hashem b'chol d'rachav, v'chasid b'chol ma'asav" — "For Hashem is righteous in all His ways and kind in all His deeds" — everything He does with a person is great kindness from Him. Even one who has only meager bread and scant water — all is great kindness from Him. 17

And the aitzos are drawn from the depths, etc., and one needs to draw spiritual G-dliness into constrictions, etc., as above. And the matter of drawing spiritual G-dliness into constrictions — Rabbainu, of blessed memory, did not fully explain its meaning. And according to my humble understanding, its explanation in the simple sense is: through each and every word of the Torah, especially when one merits to innovate in the Torah — true Torah innovations [chiddushay d’Oraisa] — through this one draws spiritual G-dliness into constrictions. And through this, one creates many wondrous creations, as is written in the Holy Zohar: “Do not read ‘ami’ [My people] but ‘imi’ [with Me], in partnership,” etc. For spiritual G-dliness is drawn upon us constantly, as above. But we need to draw it upon ourselves through the many constrictions of the holy Torah. And from there, from this aspect — which is the drawing of spiritual G-dliness into constrictions — from there was drawn all the creation of all the six days of creation, when Hashem, yisbarach, created the entire creation from beginning to end. It was all through drawing spiritual G-dliness into constrictions — that He constricted, as it were, His spiritual G-dliness through many, many different constrictions, through many stages of descent, until He created the entire creation from beginning to end. For each thing of the particulars of creation receives its life-force and sustenance from spiritual G-dliness that was constricted through such a specific constriction, through such an intellect, until from it was formed this thing in its form and likeness, and so for each and every thing.

A person's essential hope is to merit eternal life of the World to Come — for this entire world is vanity and emptiness, like a passing shadow, as we see with our eyes. Through what does one merit eternal life? Through: "Karov Hashem l'chol kor'av, l'chol asher yikra'uhu be'emes" — "Hashem is close to all who call upon Him — to all who call upon Him in truth" — "l'chol asher yikra'uhu" specifically — whoever they may be. This holy psalm speaks of crying out and speaking holy words constantly to Hashem, and that parnasah should not confuse one from this — trusting that He gives each one his food in its time. Therefore through this one is guaranteed the World to Come — for through this one will certainly merit returning and drawing close to Hashem. 18

But Hashem, yisbarach, created everything for the sake of man specifically. Therefore He created everything lacking repair — for example, wheat needs to be ground, sifted, kneaded, and baked before it is fit for eating; flax needs many labors before it becomes a garment; and so with other things. For the entire creation was created for the sake of man. Therefore man specifically must draw spiritual G-dliness into constrictions — which is the main repair of creation, for which everything was created. But when spiritual G-dliness is drawn below without lower arousal, this is not the completeness of creation. Only at the time of creation, when there was not yet any person or any creature, it was necessary that Hashem, yisbarach, Himself would draw spiritual G-dliness into constrictions in order to create the creation. But this was all because there was not yet any person — it was necessary that Hashem, yisbarach, Himself constrict His spiritual G-dliness into constrictions. But as soon as Adam HaRishon was created, He handed everything to him — that man specifically should draw spiritual G-dliness into constrictions and sustain and renew the entire creation. And for this reason He first created all things lacking repair, to show that everything needs repair through man specifically — that everything was created for his sake — that man must draw spiritual G-dliness into constrictions in order to repair and renew the entire creation completely.

This is why we read Megillas Rus on Shavu'os. The essential kedushah of Shavu'os — the fiftieth day — is merited through the forty-nine days of the Sefirah (the forty-nine letters of the tribes, the forty-nine gates of teshuvah, the forty-nine letters of Kri'as Shma) — all encompassed in Sefer Tehillim. Therefore we read Rus — which tells the lineage leading to the birth of King David, who is Mashi'ach, who composed Sefer Tehillim that encompasses all fifty gates, the aspect of the kedushah of Shavu'os. She was named Rus because from her descended David who rivah [satiated] HaKadosh Baruch Hu with songs and praises — as our Sages said (brachos 7b). 19

For Hashem, yisbarach, gave man the power to create new creations. And even in the physical sense, we see this. For example, wheat — when one makes from it bread and loaves, the bread and loaves are like an entirely different creation from the wheat, in appearance, taste, and smell. And so too the garment made from flax. All the more so other great crafts and inventions that are made, such as spectacles or other wondrous instruments — they are like new creations that man makes with his wisdom. And all this is because Hashem, yisbarach, gave wisdom to man, who has the power to draw spiritual G-dliness into constrictions, from which came the entire creation, as above — and from there the creation descended through stages, as above. For the entire creation and all the crafts are all the aspect of constrictions drawn from the drawing of spiritual G-dliness into constrictions, as above — all of which depends on physical man specifically, as above.

The essential kedushah of Shavu'os — the fiftieth day, the aspect of receiving the Torah anew each year — is through the aspect of David, Mashi'ach, Sefer Tehillim. Through this we merit returning to Hashem and fulfilling all the words of the Torah — which is the essential receiving of the Torah each year. For the essential thing is not the study but the deed — the fulfillment of the Torah, which one merits through reciting Tehillim. 20

And therefore the tzaddikim truly have the power to create worlds, as our Sages, of blessed memory, said: “Do not read ‘ami’ but ‘imi’ — in partnership. Just as I make heaven and earth with speech,” etc. And one who merits to place all his thought, wisdom, and knowledge to draw spiritual G-dliness into constrictions, then he truly repairs the entire creation easily, without toil and exertion — just as Hashem, yisbarach, Himself, as it were, created the entire creation without toil and exertion, only through drawing spiritual G-dliness into constrictions. So too man has the power to repair the entire creation and create new creations without toil and exertion, only through drawing spiritual G-dliness into constrictions, as above.

The summary of all the above: the essential distance from teshuvah is because we must awaken ourselves to return to Him, and proper awakening is exceedingly difficult — especially for one who has already become distant and done what he has done. Even so, all desire to fear His Name — but it is hard and heavy for them to awaken, and everyone wants Hashem to awaken them and return them to good. 21

And had Adam HaRishon not sinned, the world would truly have been rectified immediately, as is known. But through the sin of Adam HaRishon and the sins of the generations, the world was corrupted. And from there were drawn all the 39 labors, which are the aspect of “b’zay’as apecha tochal lechem, b’itzavon toch’lenah” [“By the sweat of your brow you shall eat bread; in sorrow you shall eat”] — drawn from the sin of Adam HaRishon. For the 39 labors that repair all things — food, clothing, dwellings, etc. — are all the aspect of constrictions, as is known. For every labor is the aspect of a constriction, that one constricts the vessel into such a form and likeness according to the constriction needed for this vessel or thing. And all these constrictions are drawn from the aspect of the exalted constrictions through which spiritual G-dliness is drawn, as above. And this is the aspect of the 39 labors of holiness, the aspect of the labors of the Mishkan. For there were all 39 labors — the labors of the Mishkan were all the aspect of drawing spiritual G-dliness into constrictions. For through every detail of the Mishkan and its vessels, spiritual G-dliness was drawn into constrictions in order to reveal His G-dliness in the world, for which was the entire construction of the Mishkan, as is known. And as is written: “v’shachanti b’soch b’nay Yisrael,” etc.

But when one knows and believes the truth — that Hashem Himself desires this very thing: that our will and desire always be to draw close to Him, and that we need nothing but to take words and return to Him, as it says (Hoshaya 14): "K'chu imachem d'varim v'shuvu el Hashem" — "Take words with you and return to Hashem" — and our Sages expounded: "I ask of you nothing but words" — and in truth even the words themselves are from Him, only we must strive to take them with us and speak them before Him. 22

Therefore, truly the main drawing of livelihood is through drawing spiritual G-dliness into constrictions, as is explained in the aforementioned Torah. But one who blemishes this, chas v’shalom, then falls into the aspect of the 39 physical labors of this world that were blemished through the sin of Adam HaRishon. And then one needs great exertion for livelihood — and even then, perhaps. For when one does not draw spiritual G-dliness into constrictions, from which is the root of livelihood, as above, but falls into the 39 blemished labors — there the 39 curses cling, chas v’shalom, which are the contamination of the serpent, from which comes all the lack of livelihood and from which are drawn all the exiles and all the displacements drawn from the lack of emunah, from the lack of counsel, through having blemished the drawing of spiritual G-dliness into constrictions, from which come all the aitzos from which emunah grows, as above.

"K'chu" — "Take!" specifically — the words are already prepared from Him, and Hashem asks that we take them with us to return to Him through them. He even teaches us what to say, as it says there: "Imru ailav: kol tisa avon..." — "Say to Him: forgive all sin..." Whoever knows all this in truth will easily return to Hashem from wherever he is, whatever passes over him — for he can always take words from Him if he desires, until in the end he will return to Him and He will have compassion upon him. 23

And the main rectification is Shabbos. For Shabbos protected Adam HaRishon. For on Shabbos there is no labor or constriction, for “on it He rested and was refreshed.” For Hashem, yisbarach, created the entire creation during the six days of creation, which is drawn from the aspect of drawing spiritual G-dliness into constrictions. And on Shabbos, He rested and ceased and did not create any creation. For on Shabbos, all the worlds ascend above their level, and every constriction of every world and every level — everything is elevated and expanded with great elevations. And then one does not need lower arousal that man should draw spiritual G-dliness into constrictions. For then His G-dliness is revealed in great revelation through Upper Arousal alone, as is brought in the holy writings — that this is the superiority of the holiness of Shabbos: that the ascents of the worlds, which during the weekdays must be raised through the deeds of those below, through K’rias Sh’ma and t’fillah — on Shabbos they ascend on their own, in ever greater ascents, without any lower arousal at all. For on Shabbos, His G-dliness is revealed in a semblance of Olam Ha’Ba, as His G-dliness will be revealed in the future without the present constrictions, as is written: “v’lo yikanef od morecha” [“And your Teacher will no longer be hidden”] (Y’shayahu 30:20). And therefore then there is only rest and tranquility, with no creation or labor. And the main thing is that on Shabbos the feet ascend — which during the six weekdays the k’lipos clung to them, and on Shabbos they ascend from the k’lipos, in the aspect of “im tashiv mi’Shabbos raglecha,” etc. And therefore on Shabbos, emunah is in its completeness, as is brought in the words of Rabbainu, of blessed memory, many times — that Shabbos is the aspect of emunah, as above. And therefore on Shabbos there is no displacement or travel at all.

This is the aspect of the greatness of reciting Tehillim that Rabbainu z"l revealed — through which one will certainly merit teshuvah, and through which there will be the complete Geulah speedily in our days. As long as we engage in reciting Tehillim with kavvanah — letting one's ear and heart hear what one is saying — one will certainly return to Hashem. For in truth everything is from Him. Hashem desires nothing but the will, the awakening, and the striving after truth. Without any awakening at all it is impossible — but in truth everything is from Him. 24

And this is the aspect of t’chum Shabbos of 2,000 amos. For immediately upon the entry of Shabbos, through the holiness of the day, the feet ascend. And then immediately emunah is drawn and revealed through the Upper Arousal in great revelation. And then the holiness of the revelation of emunah extends to 2,000 amos, which is the t’chum Shabbos, drawn from the aspect of the 2,000 years that the Torah preceded the world — which is the aspect of the Torah having descended through many constrictions until it was clothed in these garments. From this holiness, the holiness extends on Shabbos to 2,000 amos. And beyond that, it is forbidden to walk outside the boundary, so as not to leave the boundary of holiness on Shabbos. For on Shabbos there is no refinement, for all the displacements are drawn at their root from the aspect of the aforementioned constrictions — that one must draw anew each time spiritual G-dliness into new constrictions. For because the original constrictions were corrupted through the sin of Adam HaRishon and of all the generations, one needs new constrictions each time. And for this reason, one needs roads and travel from place to place.

This is the aspect of the making of the Menorah — which is the aspect of the Torah, as it says (Mishlai 6): "Ki nair mitzvah v'Torah or" — "For a mitzvah is a lamp and Torah is light." This is the aspect of the Nair HaMa'aravi [the Western Lamp of the Menorah in the Bais HaMikdash], which was testimony for all Yisrael — "from it he would begin and in it he would finish" (Menachos Ch. 6). 25

For the main purpose of all the constrictions is this physical earth, which is the ultimate physical constriction of all constrictions. And all constrictions must receive from there, which is the root of the constrictions. And therefore “everything was from the dust, even the orb of the sun.” For all the creatures were drawn from the aforementioned constrictions, all of which have their root in the ultimate constriction, which is the physical dust of this earth. And therefore here on this earth, which is the ultimate constriction and physicality, here is the main completeness of emunah, as is written: “v’chol ma’asaihu be’emunah” — “v’chol ma’asaihu” specifically. For the main emunah is in the aspect of physical Asiyah, where the constriction reaches its ultimate — from which come all the constrictions, from which comes the main emunah, as above, in the aforementioned Torah. For it is known that the main emunah is in the place where the intellect does not comprehend. And because this world is so physical and murky, therefore here there is no revelation or knowledge of His G-dliness, yisbarach, except through emunah alone. For in the upper worlds, even though they too have emunah — for certainly even the angels do not know His Essence, yisbarach, and they all ask “Where is the place of His glory?” — nevertheless, their emunah is close to knowledge, for they see with their minds His greatness and might and wonders at all times, and they do not have such a murky body to interfere. But in this physical world, because of the extreme physicality and murkiness of the body, here is the main emunah. For here it is impossible in any way to perceive His G-dliness, yisbarach, except through emunah alone, which we receive through the true tzaddikim in every generation.

All our awakening is merely like one who lights a candle — he does nothing, really. He merely takes a candle and lights other candles from it, by the thousands and tens of thousands as he wishes. In truth, if he did not have those candles or combustible materials, he certainly could not light stones and dirt. And if he did not have a candle to light from, or something to produce fire, he certainly also could not light. Thus everything is from Him: the fire, the candle, the oil, and the wick — the lighter and the lit — all from Him. Yet if a person does not perform the minimal action of taking the candle and lighting others from it, they certainly will not light themselves. For so Hashem created the Creation: He prepared everything as needed in His wisdom, yet He specifically desires that we complete it through our awakening from below — even though in truth everything is from Him. 26

And because the root of the growth of emunah is drawn from drawing spiritual G-dliness into constrictions, therefore one needs roads and travel. For sometimes one needs to go from place to place in order to draw a new constriction — to draw spiritual G-dliness into new constrictions. For all the constrictions must be drawn through the constrictions of this earth, which is the root of all constrictions, as above. Therefore one must go from this place to another place, where there is another point of the earth, where it is suited to make a new constriction according to that point of the earth one now walks upon. And this is the aspect of all the journeys of Yisrael who traveled in the wilderness for forty years. And the Mishkan and the Aron went before them, and “according to the word of Hashem they would camp, and according to the word of Hashem they would journey.” All of this was according to what was needed in each place to draw spiritual G-dliness into new constrictions, in order to reveal His G-dliness, to draw emunah, to repair the sin of the golden calf. And therefore the manna descended for them throughout all those 40 years — the exalted livelihood drawn from spiritual G-dliness into constrictions, the aspect of “tzaddik ochail l’sova nafsho,” through which the n’shamah is polished, through which emunah grows, as above. And similarly, all the travels and journeys of a Jewish person must be such that all his journeys are according to the word of Hashem — “according to the word of Hashem he shall camp, and according to the word of Hashem he shall journey” from place to place, according to the drawing of spiritual G-dliness into constrictions that he needs to draw each time, in order to draw emunah, as above. And therefore on Shabbos, it is forbidden to go on any journey. For then His G-dliness is revealed in great revelation, without the aspect of drawing spiritual G-dliness into constrictions through the deeds of those below, as above. Therefore the manna did not descend on Shabbos. Therefore it is forbidden to go beyond the t’chum Shabbos, as above.

And this is the aspect of eruvay t’chumin. The main acquisition of the resting-place is from the place of the meal. For the main drawing of emunah is through holy eating, through which one polishes one’s soul, as above. And this is the aspect of the greatness of eating on Shabbos, which is very, very precious. For Shabbos eating is the aspect of this eating, through which one polishes the n’shamah, through which one merits emunah. And therefore in the place where one sets the eruv — which is the Shabbos meal — from there one acquires the resting-place. For there the feet ascend from the k’lipah, which is the main acquisition of the resting-place, the main holiness of Shabbos. For there one merits to reveal emunah through the holiness of Shabbos, because of which it is forbidden to walk beyond the t’chum Shabbos, as above. For the main revelation of emunah is through the aspect of Shabbos eating, which polishes the n’shamah, through which emunah grows, as above.

For all of a person's service of Hashem is in the aspect of kindling and illuminating the light of the neshamah, as written in the holy Zohar: "A piece of wood that does not catch fire — one strikes it; a body in which the light of the neshamah does not shine..." This is the aspect of the Nair HaMa'aravi — testimony that the Sh'chinah rests among Yisrael — "from it he would begin and in it he would finish": the beginning and the end are all from Him alone. The Nair HaMa'aravi burned miraculously, as our Sages said (Yoma 39a). Certainly He could have lit all the candles of the Menorah Himself — as our Sages said (Menachos Ch. 6): "Does He need its light?!" Yet He commanded us and was very insistent about lighting the Menorah's candles — to teach that even though everything is from Him, we are nonetheless obligated to light the candles of the Menorah. And this is considered our awakening — even though in truth everything is from Him, for "from it He begins and in it He finishes." 27

All these matters still need broad explanation, for there are many things within these matters that I have not yet merited to explain. May Hashem be my help to explain them properly in truth, according to His will and the will of our holy Rabbainu, of blessed memory. Amain, so may it be His will.

And now, let us come with the kindness of Hashem and His wondrous salvation, to explain these matters according to what Hashem will graciously give us in His mercy and His great kindness, and we shall return to our subject.

This is the aspect of the Menorah being made entirely mikshah [of a single beaten piece] — "from its base to its flowers, it is beaten work" — made entirely from a single ingot, from beginning to end, with all its knobs and flowers. Moshe had great difficulty understanding how to make it, and Hashem told him: "Cast the ingot into the fire and the Menorah will emerge on its own." The entire Menorah — the totality of the illumination of Torah — is from a single piece, of itself, actually made on its own — for it was impossible for a person to make it. It is hard and heavy for a person to awaken and illuminate from himself. Yet the Menorah must be made below specifically. Therefore Moshe indeed had great difficulty — for this secret touches upon the fiftieth gate: in truth everything is entirely from Him, yet one needs only awakening, will, and yearning for the truth — and this is considered our awakening. 28

And the general principle is that all the roads are the aspect of externality. For sitting at home is the aspect of inwardness, that one sits in one’s house inside, and traveling on the road is the aspect of externality, that one goes outside on the road. And this is the aspect of “b’shivt’cha b’vaisecha u’v’lecht’cha va’derech” [“when you sit in your house and when you walk on the way”], said in K’rias Sh’ma. For the drawing of emunah, which is the aspect of K’rias Sh’ma, needs to be through these two aspects: “b’shivt’cha b’vaisecha” and “u’v’lecht’cha va’derech,” which are the aspects of inwardness and externality — through both of them specifically, emunah is drawn in its completeness, as above.

And walking on the road is the aspect of drawing the light from the external unification, the aspect of drawing spiritual G-dliness into constrictions, as above. For it is specifically because of this that one needs to walk on the road — because one needs to draw spiritual G-dliness into new constrictions. Therefore one must walk and travel from the point of this place to the point of another place, in order to draw a new constriction according to that other place one has come to. For all the constrictions must receive from the ultimate physical constriction of all the constrictions, which is the earth and the physical dust upon which we walk — which includes all the constrictions. For it is the point of the center of all the worlds, the ultimate constriction of all the constrictions. And it includes all the constrictions. And at each point of this earth, a different constriction is drawn, according to the lines that extend from the point of the center upward to the surface of the globe of the earth. For even though below, at the point of the center where all the lines begin, everything is one — the further they extend upward, the more they separate from each other, until at the surface of the globe the lines are far apart from each other. And so too when one traces the lines in thought up to the spheres, they separate further; and the more they extend upward into the upper worlds, the more they separate. And therefore at every point on the earth, even though below at the point of the center they all emerge from one place, nevertheless there is a different constriction there, according to the spiritual G-dliness drawn there from Above, from a specific aspect corresponding to that point, according to the line extending from it upward — for Above, the lines are very, very far from each other, as above. And all this is understood by the intelligent person (and the diagram is like this, and it is already explained in another place).

Therefore all the offering of the Ketores was at the time of lighting and preparing the Menorah, as it says (Shemos 30): "B'haitivo es hanayros yaktirennah, u'v'ha'alos Aharon es hanayros..." — "When he prepares the lamps he shall burn it, and when Aharon lights the lamps..." For the Ketores — the essential aspect of teshuvah (its eleven ingredients subdue the Side of Death and all the other sides, elevating kedushah from the deepest depths of the kelipos) — its essential teshuvah is merited through the aspect of the Menorah: reciting Tehillim, which encompasses is'ar'usa dil'sasa and is'ar'usa dil'aila together in a wondrous bond that is impossible to comprehend or grasp. 29

And therefore a person, in walking — with every step he takes, he comes upon a different point where there is a different constriction. For there, spiritual G-dliness is drawn from a different aspect, corresponding to the place in the upper worlds aligned with that point. And therefore a different constriction is needed there, as above. And for this reason, a person must sometimes walk on the roads, to come to other places where it is suited to make other, new constrictions according to that place, as above. And this is the aspect of the walking of Yisrael in the wilderness for forty years in order to receive the Torah. And the Mishkan went before them, and according to the word of Hashem they would camp and according to the word of Hashem they would journey. For they needed to draw emunah anew, to repair the sin of Adam HaRishon who blemished emunah, as above — which was the main essence of receiving the Torah, to reveal the aitzos from which emunah grows, as above. And for this, one first needs to draw the aspect of spiritual G-dliness into new constrictions, as above. Therefore they were compelled each time to walk and journey from place to place according to the word of Hashem, in order to draw each time spiritual G-dliness into new constrictions according to the place they came to each time, as above. Through this, they merited that holy livelihood was drawn there — the manna that descended for them in every place they came to, through which they polished their n’shamos, through which they merited digging and revealing the deep waters, which are the holy aitzos, which are the mitzvos they received in all those places. And therefore the Mishkan went before them, for the Mishkan is the aspect of drawing spiritual G-dliness into constrictions — which is the main purpose of the construction of the Mishkan and its vessels, as above. And therefore it is called “Mishkan,” a language of hamshachah [drawing], the aspect of “moshchaini acharecha narutzah,” as Rabbainu, of blessed memory, wrote in another place (in siman 70) — the aspect of drawing spiritual G-dliness into constrictions, drawn through all the details of the Mishkan and its vessels — its beams, its clasps, its pillars and its sockets, etc., the menorah and the table and the aron and the cover and the k’ruvim, etc. — all of which were forms and constrictions, in order to draw upon them spiritual G-dliness into them, in order to merit through this receiving the Torah, which is the aitzos, as above.

This is what Zechariah saw — the secret of the complete Geulah through the Menorah that he saw (Zechariah 4): "Ra'isi m'noras zahav kulah, v'gulah al roshah..." — "I saw a Menorah entirely of gold, with a bowl upon its top..." — the oil flowing of its own accord like a spring, as Rashi explains there. And it concludes: "Lo v'chayil v'lo v'cho'ach, ki im b'Ruchi..." — "Not by might and not by power, but by My spirit..." This is the entire matter above: the essential teshuvah, which is the essential Geulah — "not by might and not by power, but by My spirit." Everything is from Him. The essential thing depends upon meriting that the illumination of the fiftieth gate be drawn forth — where is'ar'usa dil'aila and is'ar'usa dil'sasa are encompassed together in a single bond. This one merits through reciting Tehillim and hisbodedus — private conversation between oneself and one's Creator — always, however it may be. 30

And this is: “ki ner mitzvah v’Torah or, v’derech chayim tochas musar” [“For a mitzvah is a lamp and Torah is light, and the way of life is the rebuke of discipline”] (Mishlei 6:23). Tochas musar [the rebuke of discipline] is only the aspect of derech chayim [the way of life] — a “way” specifically, drawn from the aspect of drawing spiritual G-dliness, etc. For drawing spiritual G-dliness, etc. — this is the aspect of the Torah that the tzaddikim draw, from which no aitzah emerges for the service of the Creator, yisbarach, but only arousal and rebuke and moral instruction that arouses one to the service of Hashem — but no aitzah yet emerges from there. And this is the distinction between the prophecy of all the prophets and the prophecy of Moshe, etc. And this is also the distinction now among the tzaddikim — that there are tzaddikim whose entire books and words are only arousal, etc. And even though this is very good, nevertheless, one still does not receive from there an aitzah. But the main thing is the tzaddikim from whose Torah and books one merits to receive aitzos, which is the aspect of the prophecy of Moshe, who gave us the Torah — which is entirely aitzos, drawn from the inner unification, etc. But in truth, even now that He has given us the Torah, which is entirely aitzos, as above — nevertheless, one still needs aitzos for the aitzos themselves. Meaning, one still needs aitzos and strategies for how one will merit to overcome and fulfill the mitzvah of tzitzis and t’fillin completely, and to be saved from immorality and impure thoughts, etc. And these aitzos are without end. And in this are engaged all the tzaddikim of every generation. And this is the aspect of the Torah she’b’al peh [Oral Torah], the aspect of “a safeguard for the safeguard,” the aspect of “v’izen v’chiker … she’asah oznayim la’Torah,” etc. — as our Sages, of blessed memory, said. And nevertheless, one still needs aitzos each time, as we see in practice — that the entire Torah is already in our hands, and it is entirely aitzos, yet few are those who fulfill the mitzvos of the Torah completely and recognize properly the One who spoke and the world came into being. And even in the generation of Moshe, what happened happened — they tested [Hashem] with ten tests, etc. And the general principle is that whenever a holy aitzah is revealed to recognize Hashem, yisbarach, immediately “this opposite this did G-d make” — the sitra achra strengthens itself against that aitzah to corrupt it, chas v’shalom. And therefore one truly needs a new battle each time. But nevertheless, “You are exalted forever, Hashem.” For certainly “the counsel of Hashem will stand forever,” and the counsel of the sitra achra will be nullified, in the aspect of “utzu aitzah v’sufar” [“Take counsel together and it shall come to naught”], in the aspect of “aitzah niv’arah” [“foolish counsel”]. But the main rectification will be through Mashiach, who will come speedily in our days. For then he will draw spiritual G-dliness into such wondrous new constrictions, until he will merit to draw very deep aitzos, drawn from the inner unification that is very, very exalted, drawn from the aspect of Atik — as is explained in the writings of the Ari, that there is no one who has the power to draw mochin now through the inner unification from the aspect of Atik except Mashiach. And then, when he draws the mochin from there, the aspect of “mayim amukim aitzah,” etc., will be revealed in its completeness. As is written: “v’nachah alav ru’ach Hashem … ru’ach aitzah,” etc. (Y’shayahu 11:2). And as is written: “va’yikra sh’mo peleh yo’aitz,” etc. (Y’shayahu 9:5) — that such deep and wondrous aitzos will be revealed, endlessly, that it will be impossible for the sitra achra to overturn them in any way in the world. For the aitzos that Mashiach will draw, speedily in our days, will be without end and without limit. And then will be fulfilled: “atzas Hashem l’olam ta’amod” [“The counsel of Hashem will stand forever”], in the aspect of “ki Hashem Tz’va’os ya’atz, u’mi yafer” [“For Hashem of Hosts has counseled, and who shall annul it?”] (Y’shayahu 14:27). For then, complete and deep aitzos will be revealed, through which Yisrael will fulfill the Torah all their days forever — aitzos such as have not yet been revealed in the world. And therefore certainly our holy Torah will not change at all in the days of Mashiach, not even a single point. And nevertheless, the Torah will be completely renewed then, as if it were given then — for then we will merit to receive such chiddushay d’Oraisa, through which each person according to his level will know complete and deep aitzos, in a manner that he will merit each time to overcome whatever he needs to overcome, and to merit fulfilling the Torah completely. And regarding this it is said: “v’charasi lahem ba’yom ha’hu b’ris chadashah … lo ka’b’ris ha’rishonah asher haimah haifairu es b’risi … va’hasirosi es lev ha’even … v’asisi es asher b’chukai tailaichu,” etc. (Yirmiyahu 31:30–32; Yechezkel 36:26–27). And then will be the main rectification of the sin of Adam HaRishon. And therefore then the exile and displacement will truly cease — which was for the repair of emunah, as above. For then the feet will be repaired, in the aspect of “ad d’matu raglin b’raglin” [“until feet reach feet”], in the aspect of “v’amdu raglav ba’yom ha’hu al har ha’zaisim,” etc. (Z’chariah 14:4). For then the aitzos will be revealed and will endure in the ultimate completeness — which are the main growth of emunah in its completeness, the main repair of the feet, as above. And this is the aspect of Shabbos. For the inner unification is impossible to make except through lower arousal, as above, done through the aforementioned processes, and all according to the level of the tzaddik who causes the inner unification, etc., as is explained in the holy writings, and as above. And therefore all beginnings are difficult, for at first it is very hard to draw spiritual G-dliness, etc., because one still has no vessel, etc., as above. And therefore all beginnings of rectification must begin from Shabbos. For Shabbos protected Adam HaRishon. For it is brought in the holy writings that the superiority of Shabbos is that then the worlds ascend in wondrous ascents through the holiness of the day itself, without any lower arousal at all. And this is explained and understood: that the ascent of the worlds is through K’rias Sh’ma and t’fillah during the weekdays, through which the inner unification is drawn through the aforementioned aspect. But on Shabbos the worlds ascend on their own. It emerges that on Shabbos the inner unification is made on its own, without lower arousal. And therefore then the chitzonim have no dominion, and “she unifies and separates from the sitra achra,” etc. And the feet ascend from the k’lipah. For on Shabbos, holiness is drawn on its own, from the aspect of the ultimate rectification that will be in the future — which is the aspect of the light drawn from Atik. For on Shabbos is the aspect of the revelation of Oraisa d’Atik Setimin [the Torah of the Hidden Ancient One], as is written in the words of Rabbainu, of blessed memory (in siman 49). But nevertheless, not every person merits receiving this illumination even on Shabbos, for “one who labored on erev Shabbos shall eat on Shabbos.” And the general principle is that even though on Shabbos a very great and wondrous light is drawn through the holiness of the day itself, without any lower arousal at all, nevertheless no one can receive it completely — rather, each person receives from the light according to how he prepared himself during the six weekdays. And then, according to the preparation — according to how much one sanctified and purified oneself during the six weekdays — one merits the tosefes Shabbos [addition of Shabbos]. Meaning, one receives from this holy light drawn on Shabbos from Above without lower arousal. But in any case, every person of Yisrael — anyone upon whom the name Yisrael is called, as long as he has some portion in the holiness of Yisrael — an illumination is drawn upon him from the holiness of Shabbos. Through this illumination, he has the power, wherever he is, to remember Hashem, yisbarach, and to return to Him, yisbarach, if he wishes to draw upon himself that illumination. And the general principle is the distinction between weekdays and Shabbos: on weekdays the sitra achra is strengthened, and one needs many aitzos to stand against it — especially one who has corrupted, chas v’shalom, as have most of the world, rachmana litzlan. And the aitzos, which are the aspect of the deep waters, as above, are impossible to draw except through making the inner unification, etc. And a person, because of his weakness and the meagerness of his service — especially when he has blemished — certainly does not have the power to make the inner unification and draw from there aitzos as he needs. But when Shabbos arrives, then a great illumination from the inner unification is drawn upon him from the Upper Arousal. If he wishes to be drawn after it, in the aspect of “moshchaini acharecha narutzah,” he can receive wondrous aitzos from there. For on weekdays, nothing is drawn constantly from Above except from the external unification. But on Shabbos, what is drawn from Above is from the inner unification. But both on weekdays and on Shabbos, one still needs to draw the light upon oneself. Only on weekdays, even when one draws the light upon oneself, one still does not know from it an aitzah — for it is drawn only from the externality, etc. But on Shabbos, when one draws the light that comes from Above, one knows through it wondrous aitzos, etc. And because even this is difficult to receive, given the physicality of man, therefore one needs to come for Shabbos to the tzaddikim, in order to receive through them the holiness of tosefes Shabbos, etc. And therefore a non-Jew who observes Shabbos is liable to death. For he has no power to receive the holiness of Shabbos at all. On the contrary, he would corrupt, chas v’shalom, even this illumination, and the false beliefs of theirs — which are the side of death — would be strengthened. And therefore “it was not given to the nations,” etc. — for “to Your people Yisrael … an eternal covenant.” And therefore on Shabbos one does not need to walk on the roads. For on Shabbos one does not need to reveal emunah through drawing spiritual G-dliness, etc., which is the aspect of the totality of creation — constrictions, which is the aspect of the 39 labors of the Mishkan, etc. — which is the aspect of the revelation of the Torah of musar alone, which has no aitzos — which is the aspect of walking on the roads, the aspect of “derech chayim,” etc., as above. For on Shabbos, an illumination from the Oraisa d’Atik Setimin is revealed, which is entirely aitzos. And one does not need to displace oneself to draw spiritual G-dliness, etc., in order to repair the feet, in order to reveal the aitzos. And therefore on Shabbos the feet ascend, in the aspect of “im tashuv,” etc. And therefore upon the entry of Shabbos, one acquires the resting-place to walk up to 2,000 amos, which is the t’chum. This is the aspect of the two alefs of the two Names E-h-y-h, the aspect of “hacharaish va’a’alef’cha chochmah” [“Be silent and I will teach you wisdom”], etc. — the aspect of elef chochmah [a thousand of wisdom], elef binah [a thousand of understanding], the aspect of “alpayim ba’amah … saviv” [“2,000 amos … around”] of the 48 cities of refuge of the Levi’im, which are the aspect of K’rias Sh’ma — which is the emunah of the Unification. For the six cities of refuge correspond to the six words in the verse “Sh’ma Yisrael,” and the remaining 42 cities of the Levi’im correspond to the 42 words in the paragraph of “V’ahavta,” etc. For Moshe first asked Hashem, yisbarach: “and they will say to me, ‘What is His Name?’” etc. And He answered him: “E-h-y-h asher E-h-y-h” [“I will be what I will be”] (Sh’mos 3:14). This is the aspect of drawing spiritual G-dliness, etc., which is for the purpose of drawing through it the aitzos drawn from the inner unification. And this is the aspect of E-h-y-h asher E-h-y-h. For E-h-y-h is the aspect of the upper unification of Chochmah and Binah, where there are two instances of E-h-y-h — the aspect of the inner unification and the external unification. And this is E-h-y-h asher E-h-y-h: that the main drawing of the ultimate revelation — which is the aspect of drawing spiritual G-dliness, etc. — is for the sake of the second E-h-y-h, to make the inner unification, etc. And this is the aspect of the dispute of our Sages, of blessed memory: whether study is greater or practice is greater — and they did not resolve it, for both are true. For study is great because it leads to practice — for through the Torah from which one learns an aitzah, etc., to fulfill the Torah, etc. But there is Torah from which no aitzos emerge, only rebuke and moral instruction, etc. And even though this too is very good, nevertheless from such study, certainly practice is greater. For the main purpose of such study is musar — that one should fulfill the Torah. And when one actually fulfills the Torah, it is certainly better. But the study that is aitzos — that is better. For without it, one would not know how to fulfill at all. And also because this study is drawn from the inner unification, and it encompasses all the aitzos. For in the engagement with Torah, all the aitzos are included. Therefore it is certainly higher. But the aforementioned study that is the aspect of tochas musar, drawn from the external unification — certainly practice is greater, for it is drawn from the inner unification. And nevertheless, one very much needs that too. For how is it possible to make the inner unification without drawing, etc. — which is the aspect of the external unification, etc.? And therefore both together are good. And this is the aspect of eating matzah on Pesach. For the main redemption of Pesach is from Shabbos — which is the aspect of Shabbos HaGadol, etc. For also on Pesach there is Upper Arousal, as is known. And this is drawn from the holiness of Shabbos, where there is only Upper Arousal. And nevertheless, they had certain mitzvos, for the redemption necessarily required that they be drawn after Him, etc. And therefore, because it is through Upper Arousal, through this chametz is forbidden and one must eat matzah. For matzah is the food of angels — for it is the aspect of manna, the aspect of the cake they brought out [of Mitzrayim], etc. And manna is the food of angels, as our Sages, of blessed memory, said. And when the life-force is drawn in the aspect of Upper Arousal, it is in the aspect of the life-force of angels. And below, it can become corrupted, chas v’shalom, and needs repair through lower arousal. And on Pesach, at the beginning of the rectification, when there is only Upper Arousal, we have no power except to guard the shefa as long as it has not become physicalized below in the aspect of chametz. Then we guard it in the aspect of matzah, which is the food of angels, the aspect of oneg Shabbos, the aspect of manna that polishes the n’shamah. For immediately when it descends below and lingers until it becomes leavened, chas v’shalom, then we no longer have the power to repair it except through the Torah, which is the aspect of lower arousal — which we had not yet merited. Therefore specifically on Pesach there is a distinction between chametz and matzah, which is not so the rest of the year. For certainly chametz on Pesach specifically is the yetzer hara, called the “leaven in the dough,” because then there is Upper Arousal without lower arousal. Then we have the power, through the supernal light descending from Above, to guard the dough from chametz, from the yetzer hara, from the leaven in the dough. And if, chas v’shalom, it becomes leavened, we no longer have the power to refine and repair it, for it is the aspect of the Tree of Knowledge of good and evil, etc. But during all the rest of the year, such a great illumination is not drawn upon us from Above, and certainly we do not have the power to make the dough into matzah, the aspect of manna. For this is only accomplished through the light drawn from Above on Pesach. And therefore the rest of the year there is no distinction between chametz and matzah, for we do not have the power to guard the dough from the sitra achra. Rather, through the power of the Torah — which is the aspect of lower arousal — through this specifically the food is repaired. And then there is no longer a distinction between chametz and matzah, for necessarily the shefa must be drawn below in the aspect of foods of this world. Only we repair them through the Torah, etc., through the r’shimah [imprint] from the inner unification. And understand this. And this needs further explanation. And therefore all the korbanos come as matzah. For they come to atone — which is the aspect of Pesach, etc. And therefore on Shavuos, which is the receiving of the Torah, one brings the two loaves of chametz. And therefore even on Pesach, the obligation of matzah is only on the first night. And therefore the todah [thanksgiving offering] also comes with chametz. For all miracles are drawn from the ultimate end [keitz ha’acharon], etc. And therefore all korbanos will be nullified except the korban todah. And this is: “u’s’fartem lachem mi’macharas ha’Shabbos” [“And you shall count for yourselves from the morrow of the Shabbos”] (Vayikra 23:15). For it is called Shabbos, as above. And then one brings the Omer of barley, which is animal food. For after the first day, the light is withdrawn, etc., as above at length. And therefore the korban needs to have a Shabbos pass over it, as is said: “shivas yamim yih’yeh im imo, u’mi’yom ha’sh’mini va’hal’ah” [“Seven days it shall be with its mother, and from the eighth day onward”] (Vayikra 22:27) — it shall be accepted, etc. For the korban is the aspect of drawing spiritual G-dliness, etc. — beginning the rectification anew — which is impossible except through Shabbos. And this is: “tisp’ru chamishim yom” [“You shall count fifty days”] (Vayikra 23:16). For the main thing is to receive from the fiftieth day, which is the aspect of the fiftieth gate that Mashiach will attain speedily in our days — which is the light from Atik drawn through Mashiach. And the entire root of the Torah is drawn from there. But now, only a small illumination is drawn from there, in great concealment. For no one has yet attained this gate — for even Moshe Rabbainu, alav ha’shalom, did not attain it, as our Sages, of blessed memory, said, as is written: “va’t’chas’raihu m’at mai’Elokim” [“You made him but slightly less than G-d”] (T’hilim 8:6). And through attaining this fiftieth gate, one will then merit to know the aspect of the ways of Hashem, the aspect of “tzaddik v’tov lo,” etc. — mentioned at the end of the Torah [Likutay Moharan]. This is the main completeness of the rectification. For according to the deep waters of counsel one draws from a higher place, so one merits afterward all the aspects of the rectifications mentioned in the aforementioned Torah. The main completeness of the rectification is when one merits the aspect of binding the Merkavah, which is the repair of justice — which is the aspect of attaining “tzaddik v’tov lo,” etc. — which is the aspect of the fiftieth gate, hidden now because of our many sins. And this is the aspect of the four camps of the flags with which Yisrael traveled in all their journeys — the four camps of the flags, which are the twelve tribes of Y-h. They are the aspect of binding the Merkavah, which is comprised of four camps, as is known — which are the aspect of the four angels whose sign is Argaman, which are the aspect of binding the Merkavah, as is written there in the aforementioned Torah — through which is the repair of justice, as is written there. And this is: “shivtay Y-h aidus l’Yisrael … ki shamah yashvu chis’os la’mishpat, chis’os l’vais David,” etc. (T’hilim 122:4–5). For the thrones of justice are repaired through the tribes of Y-h, which are the four camps, which are the aspect of binding the Merkavah, etc. For as long as all the aforementioned rectifications are not completed in their fullness, until one merits the repair of justice, the aspect of binding the Merkavah — then emunah too has not yet been repaired in its completeness. For as long as there is still some blemish of the covenant, chas v’shalom, emunah is not yet in its completeness. For one depends on the other, as is explained elsewhere (siman 31). And therefore the main rectification is when one draws the light from the inner unification, from the aspect of Atik, through which one attains the fiftieth gate, through which one merits the repair of justice. And then everything is repaired in its completeness, as it will be in the days of Mashiach, who will come speedily in our days, amain. And therefore the angels protested: “mah enosh ki sizk’renu, u’ven adam ki sifk’denu, va’t’chas’raihu m’at mai’Elokim” [“What is man that You remember him, and the son of man that You attend to him? You made him but slightly less than G-d”] (T’hilim 8:5–6). For they protest the greatness of Yisrael’s attainment, and afterward they blemish what they blemish, chas v’shalom. But they themselves answered their own protest in a hidden way. For their protest is only about now — for about the current attainment it is said “va’t’chas’raihu m’at,” etc. — that the fiftieth gate has not yet been attained, etc. But in the future, when Moshe will be the redeemer of righteousness — for Moshe is the aspect of Mashiach — he will attain the fiftieth gate, and then everything will be repaired. And they will not be able to protest at all. For their entire protest is only as long as “va’t’chas’raihu” is said, etc. But in the future, all will acknowledge the greatness of Yisrael. And the enclosure of the tzaddikim will be within that of the ministering angels, as is written: “ka’ais,” etc. For then, when Mashiach attains the fiftieth gate and draws us deep aitzos from there — then we will never violate the Torah, in the aspect of “v’charasi lahem,” etc., as above. And therefore their protest will be nullified. And therefore on Shabbos it is forbidden to walk on the road beyond the t’chum Shabbos. For it has already been well explained that the main purpose of the roads in this world is for the aspect of drawing spiritual G-dliness into constrictions, as above. And drawing spiritual G-dliness, etc. — this is the aspect of the 39 labors, etc., as above — which is the aspect of the totality of the creation that was during the weekdays, in the six days of creation, during which Hashem, yisbarach, created the entire creation. For the entire creation is drawn from the aspect of the external unification, which is the aspect of drawing spiritual G-dliness, etc. For from the external unification, the life-force and sustenance for all the worlds is drawn, etc., as above. But on Shabbos there was no creation, and there is no labor or weekday activities, which are the aspect of drawing spiritual G-dliness, etc. For on Shabbos, the revelation of His spiritual G-dliness, yisbarach, is not drawn through the constrictions of the weekdays from which the 39 labors were drawn — which are the aspect of the totality of the creation during the six days of creation. For on Shabbos, His G-dliness is revealed through spiritual garments — fine and pure and radiant, very, very much — that do not clothe themselves at all in any labor or weekday activities. And this is the aspect of the garments of Shabbos, which are holy garments, as is written in the Holy Zohar: “The garments he wears on weekdays he does not wear on Shabbos.” For on weekdays, the garments — which are the constrictions — are from the aspect of Yetzirah and Asiyah, from which all the physical things of the entire creation were formed and descended. These are the aspect of the 39 labors. But on Shabbos, He wears the garments of the world of Beriah, where the Throne of Glory is, etc. — which are the aspect of fine and spiritual garments that do not clothe themselves in weekday activities. For on Shabbos one merits the aspect of the revelation of G-dliness that will be in the future — which is the aspect of “v’hayu ainecha ro’os es morecha, v’lo yikanef od morecha” [“And your eyes shall see your Teacher, and your Teacher will no longer be hidden”] (Y’shayahu 30:20). For on weekdays, when the sitra achra has dominion, it is impossible to recognize His G-dliness, yisbarach, except through these physical garments, which are the totality of the creation. For Hashem, yisbarach, estimated in His knowledge that in this world — which is the aspect of the six weekdays — it is impossible to know of His G-dliness, yisbarach, except through all these constrictions, which were clothed and from which all the things of creation were formed: the mineral, vegetable, animal, and human, etc. But in the World to Come, which will be a day that is entirely Shabbos, we will merit to recognize Him, yisbarach, face to face, without being clothed in these constrictions of creation. And this is the aspect of Shabbos Kodesh: that Shabbos is a semblance of the World to Come, and an illumination is drawn from this aspect of the future. And therefore on Shabbos there is no walking or displacement on the roads. For all the roads are the aspect of drawing spiritual G-dliness, etc. — which are the aspect of the 39 labors, etc. — from which all the displacements, exiles, and roads are drawn. But on Shabbos, His G-dliness is not revealed through the aspect of drawing, etc., through the aforementioned constrictions. Therefore the roads and all the 39 labors are forbidden, as above. For on Shabbos, all the worlds ascend in wondrous ascents through Upper Arousal alone. And then the feet ascend from the k’lipah, and the dominion of the sitra achra is nullified. Therefore one can receive the drawing of His spiritual G-dliness in fine garments, in the aspect of the garments of Shabbos, which do not clothe themselves in the constrictions of the weekdays, from which are all the labors and all the roads, as mentioned above. For the holiness of Shabbos, at its root, is drawn from the day that is entirely Shabbos, when the Oraisa d’Atik Setimin will be revealed — which is the Torah that Mashiach Tzidkainu will reveal speedily in our days. And the main superiority of this Torah over the present Torah is the aforementioned aspect — namely, that we will merit such deep and wondrous aitzos, without end, that the sitra achra and the k’lipah will not be able to overturn and corrupt them in any way in the world. For certainly the mitzvos of the Torah will not change, not even a single detail, in the days of Mashiach. On the contrary, the main purpose of the coming of Mashiach is to teach us to fulfill all the words of this Torah that we merited to receive from Moshe Rabbainu, alav ha’shalom — who himself will be Mashiach, in the aspect of “what was is what will be,” as is understood. For until now, even though we have already merited to receive the Torah, which is entirely aitzos to recognize Him, yisbarach — nevertheless, we still need aitzos for these aitzos, as above. We need aitzos each time for how we will merit to overcome and fulfill these holy aitzos, which are the totality of the mitzvos of the Torah. For in the Torah it is written: “You shall not commit adultery,” and even in what is permitted one must sanctify oneself, as is written: “v’his’kadish’tem,” etc. — and our Sages, of blessed memory, expounded: “Sanctify yourself in what is permitted to you.” And still we do not merit to know aitzos for how to attain this. And so with the rest of the mitzvos — for we do not know how to merit fulfilling the mitzvah of tzitzis completely, in all its details and fine points and kavanos, etc., without any ulterior motive, etc. And even though there have already been many tzaddikim who gave us holy aitzos — which is the aspect of the totality of the Torah she’b’al peh, which the tzaddikim of every generation revealed to us — for this is the main aspect of the Torah she’b’al peh, which Hashem, yisbarach, commanded and warned us not to deviate from the words of the chachamim and the true tzaddikim of every generation. For Hashem, yisbarach, knew in His wisdom that it is impossible to explain the aitzos to their ultimate in writing. For the main ultimate completeness of the aitzos, that we merit to fulfill them in truth, is only through hints, in the aspect of: “askil’cha v’or’cha b’derech zu tailaich, i’atzah alecha aini” [“I will enlighten you and instruct you in the way you shall go; I will counsel you with My eye upon you”] (T’hilim 32:8). And this one needs to receive from the true tzaddikim of every generation, who are the aspect of Moshe. Yisrael walks according to their counsel in every generation, in the aspect of “v’chol ha’am asher b’raglecha, ha’holchim achar atzas’cha” [“And all the people at your feet, who follow your counsel”] (Shoftim 8:5). And even though there have already been many true tzaddikim and chachamim who made many ordinances and fences and added many mitzvos d’Rabbanan and decrees — all of which are the aspect of aitzos for the aitzos of the Torah, so that we should merit through them to fulfill the Torah, the aspect of “a safeguard for the safeguard,” as above — and so too the tzaddikim of every generation, etc. — nevertheless, the sitra achra still strengthens itself every day, and few are those who fulfill the Torah completely. For whenever a holy aitzah is revealed, they [the forces of the other side] strengthen themselves against the aitzah itself. And as I heard from the mouth of Rabbainu, of blessed memory, who said regarding the matter of the young people who would complain before him greatly about the distress of their souls, that they could not merit to truly sanctify themselves and serve Hashem properly: one time he answered and said that there are aitzos that would certainly help, but even the aitzos themselves are difficult to fulfill — these were his words. And this is the main superiority of the Torah that will be revealed in the days of Mashiach Tzidkainu, speedily in our days — that we will merit such aitzos that the sitra achra will not be able to overturn them in any way in the world. For they are the aspect of deep aitzos without end — which is the aspect of Mashiach being called “peleh yo’aitz,” etc. And therefore it is indeed written then: “v’charasi lahem b’ris chadashah … lo ka’b’ris asher charasi es avosaichem asher haimah haifairu es b’risi … ki zos ha’b’ris … v’al libam ech’t’venah” etc. (Yirmiyahu 31:30–32). And it is written: “v’asisi es asher b’chukai tailaichu,” etc. (Yechezkel 36:27). This means as above: that such aitzos will be revealed that the sitra achra will not be able to annul and overturn them in any way in the world. Through this we will merit to fulfill the Torah in its completeness forever and ever. And therefore the final redemption will be a complete redemption forever. And this is the aspect of the holiness of Shabbos Kodesh: that on Shabbos this holiness is drawn from there. And therefore Shabbos is the aspect of t’shuvah, as Rabbainu, of blessed memory, wrote (in siman 58). For the main aspect of t’shuvah is this aspect: that through t’shuvah one merits to ascend and draw upon oneself this light of Mashiach, as Rabbainu, of blessed memory, wrote in Sefer Ha’Aleph-Bais, under the entry for Shabbos (in siman 4). And these are his words: “Through keeping Shabbos, one draws upon oneself the light of Mashiach. Also through t’shuvah” — end quote. For all the mitzvos are called aitzos, in the aspect of taryag itin d’Oraisa [613 counsels of the Torah]. That is, they are aitzos to attain His G-dliness, yisbarach, through them. And conversely, aveiros, chas v’shalom, are the blemish of the aitzos. Through them, one does not know any aitzah for how to recognize Him, yisbarach. On the contrary, one distances oneself from Him, yisbarach, chas v’shalom, and falls into heresy and false beliefs, chas v’shalom, according to the blemish and the aveirah. As Rabbainu, of blessed memory, wrote in Sefer Ha’Aleph-Bais HaYashan (in the entry for Emunah, siman 22): “The transgression brings heresy into the person.” And this is the aspect of: “ki im avonosachem hayu mavdilim bainachem l’vain Elokaichem” [“But your iniquities have separated between you and your G-d”] (Y’shayahu 59:2). And when a person merits t’shuvah, then the willful sins are transformed into merits. And the main t’shuvah is through the tzaddikim, who are the aspect of Mashiach, whose main occupation is to return the world in complete t’shuvah to Hashem, yisbarach. As is written: “u’va l’Tziyon go’ail, u’l’shavay fesha,” etc. (Y’shayahu 59:20). And as is written: “l’shovav Ya’akov ailav,” etc. (Y’shayahu 49:5). For in truth, t’shuvah is a very, very wondrous thing. For since one has already stumbled in aveiros and did not merit to fulfill the good and holy aitzos — which are the mitzvos of the Torah — and corrupted the aitzos through the aveiros, how will he now receive an aitzah to return in t’shuvah? For if before — when the aitzos were still uncorrupted — these aitzos did not help him, how much more so after he has corrupted even these aitzos! From where will he receive aitzos to return? And therefore, in truth, it is impossible to return in complete t’shuvah in truth except through the power of the true tzaddikim of the generation, who merit to receive from the light of Mashiach — who is the root of t’shuvah. For he knows such wondrous aitzos, drawn from the roots of the Torah — which is above the Torah — where when one merits to ascend there, all the avonos are transformed into merits. This is the secret of Yom Kippur, the aspect of the great Yovel, the aspect of the fiftieth gate, which is the supernal gate of t’shuvah. And from there wondrous aitzos are drawn for all the sinners and transgressors, rachmana litzlan, so that they can arouse themselves each time to t’shuvah from wherever they are, until they merit returning to Him in complete t’shuvah in truth. And the main thing is emunah, which is the aspect of Shabbos, as above. For as long as one has emunah, certainly one will return to Him, yisbarach. And therefore a person should strengthen himself through this itself. Meaning: through the very thing by which the ba’al davar and the sitra achra want to bring him down, chas v’shalom — through this very thing he should strengthen himself. For the ba’al davar schemes against his soul to bring him down at all times, by implanting in his heart that it is too difficult for him to repair such aveiros — especially given that there are people who have corrupted as they have corrupted, as they know in themselves, having committed many great aveiros for many days and years, rachmana litzlan, etc. And some have already wanted many times to return, and many times have begun t’shuvah and the service of Hashem in truth, and afterward fell as they fell, each one according to his fall, rachmana litzlan. And therefore the ba’al davar implants in their hearts each time that hope has already been lost, chas v’shalom, given the enormity of these blemishes. But in truth, through this very thing a person can revive himself and strengthen himself. For since I still know that an aveirah is a great blemish, that through it one blemishes greatly in the upper worlds, etc. — it follows that I still have emunah. And since I still have emunah, certainly I still have hope, without a doubt. For since I believe that one can cause damage, certainly one can also repair. And as Rabbainu, of blessed memory, said explicitly: “If you believe that you can cause damage, believe that you can repair.” For it is known that the heretics and deniers, the philosophers, do not believe that one causes damage in the upper worlds through an aveirah — from which it follows that they give foolish and empty reasons for the mitzvos and aveiros of the Torah. But we, the holy nation, who believe that an aveirah, chas v’shalom, is a very great blemish in the upper worlds, etc. — and because of this the ba’al davar wants to bring him down, chas v’shalom — on the contrary, through this very thing he should revive himself. Since he still has emunah, for as long as one has emunah, there is certainly still hope. For the main intention of the ba’al davar is that he wants to bring him down so much until he falls into complete heresy, chas v’shalom — that he says, “There is no judgment,” etc., as our Sages, of blessed memory, said: “Today he tells him ‘Do such and such,’” etc., “until he tells him,” etc. But a person must be wise about his ways and have pity on his life, and strengthen himself in whatever way he can, at all times, however things may be — as is explained in our words many times. And through this itself he should strengthen himself: since I believe that one causes damage through an aveirah, it follows that I still have emunah. And as long as I have emunah, I certainly still have hope. And certainly the measure of good is greater, etc. And certainly one can repair. For “all Your mitzvos are emunah” is written, and the main purpose of the mitzvos is to come to complete emunah, in order to recognize the One who spoke and the world came into being. And as long as a person has a point of emunah, he still has hope. For there are such aitzos that even he can return to Hashem, yisbarach, easily, through some nachas ru’ach [gratification] that he gives to Hashem, yisbarach, wherever he is — through which he will merit to return to Him in truth, through the power of the true tzaddikim. Until he will merit that all the avonos are transformed into merits, as above. And understand these things well, and guard them in your heart to fulfill them in truth, and to believe in this in truth. For these are very deep matters that cannot be explained in writing in any way. And these deep aitzos, mentioned above, that are drawn from the aspect of Mashiach — which is the aspect of Shabbos, the aspect of t’shuvah — this is the aspect of the ways of Hashem that are hidden now from every eye, where is the secret of the aspect of “tzaddik v’tov lo, tzaddik v’ra lo,” etc. — which even Moshe in his lifetime did not attain, as is explained at the end of the aforementioned Torah “Tik’u.” And therefore the main rectification will be through Mashiach, who will merit to attain these ways of Hashem, the aforementioned aspect of “tzaddik v’tov lo,” etc. Through this, the wondrous and deep aitzos, mentioned above, will be revealed — which will never be able to be overturned, as above. And this is the aspect of the 2,000 amos of t’chum Shabbos. For on Shabbos the roads that are for the purpose of drawing spiritual G-dliness into the constrictions of the weekdays, etc., are forbidden, as above. And one walks on Shabbos only 2,000 amos, which are the aspect of the t’chum Shabbos, the aspect of the holy road, the aspect of “v’derech ha’kodesh yikarai lah” [“And it shall be called the way of holiness”] (Y’shayahu 35:8). For this road is the aspect of the road of Shabbos, the aspect of the ways of Hashem that one attains through the holiness of Shabbos — which is the aspect of the wondrous aitzos without end, mentioned above. And therefore it is 2,000 amos — two alafin [thousands]. For alef is peleh [wonder]. And they are two alafin — the aspect of wonders upon wonders [pil’ay p’la’os]. For the aitzos of now are the aspect of wonders, the aspect of “odeh shimcha ki asisa peleh, aitzos mairachok,” etc. (Y’shayahu 25:1). But the aitzos of the future are the aspect of wonders upon wonders, the aspect of “od’cha al ki nora’os niflaisi, nifla’im ma’asecha, v’nafshi yoda’as m’od” (T’hilim 139:14). “Nifla’im ma’asecha” — this is the aspect of the works of Hashem that were created in the six days of creation. These are the totality of creation, which is entirely wonders of the Creator. For in every detail of creation there are very great wonders. And these wonders, which are the aspect of the totality of creation — the aspect of “nifla’im ma’asecha” — this is the aspect of the aitzos drawn through this, meaning the aitzos drawn through drawing spiritual G-dliness into the constrictions of the weekdays, which are the aspect of the 39 labors, the totality of the creation created during the six days of creation, which is entirely wonders. But Dovid HaMelech, alav ha’shalom, who is Mashiach — as is written, “m’shi’ach Elokay Ya’akov” (Sh’muel II 23:1) — praises Hashem, yisbarach, regarding the ultimate end, when wonders upon wonders will be revealed through him — which are the deep aitzos, mentioned above. And this is the aspect of “od’cha al ki nora’os niflaisi” — “niflaisi nifla’im” — this is the aspect of wonder upon wonder, the aspect of wonders upon wonders, the aspect of the deep aitzos, mentioned above, that will be revealed through Mashiach. And this is: “v’nafshi yoda’as m’od.” For they are aitzos so deep that they cannot be revealed in writing, nor verbally, but only to the wise who understands on his own, the aspect of “i’atzah alecha aini,” as above. And this is “v’nafshi yoda’as m’od” — “m’od” is without limit — that I know aitzos up to m’od, to the infinite, that are impossible to overturn in any way. They are the aspect of “niflaisi nifla’im,” the aspect of wonders upon wonders, as above. And regarding this, Moshe Rabbainu, alav ha’shalom, requested — when he wanted Hashem, yisbarach, to reveal to him the ways of Hashem, the aspect of “tzaddik v’tov lo,” etc., as is written: “hodi’aini na es d’rachecha” [“Make known to me Your ways”] (Sh’mos 33:13) — and then he asked: “v’niflinu ani v’amcha,” etc. (Sh’mos 33:16). That is, that we should merit the peleh mentioned above, which will be revealed in the days of Mashiach — who is called peleh yo’aitz — which is the aspect of wonder upon wonder, as above. And regarding the walking and road of Shabbos, which is a stroll and pleasure within the 2,000 amos, it is said: “l’chah dodi naitzai ha’sadeh, nalinah ba’k’farim, nashkimah la’k’ramim,” etc., “ha’duda’im nas’nu ray’ach,” etc. (Shir HaShirim 7:12–14). For the 2,000 amos of t’chum Shabbos are the aspect of the 2,000 amos of the open spaces of the cities of the Levi’im, as is written: “u’madosam mi’chutz la’ir alpayim amah,” etc. (Bamidbar 35:5). And it is written: “elef amah saviv,” and our Sages, of blessed memory, expounded: “a thousand for open space and a thousand for fields and vineyards.” For the 2,000 amos are divided into two times a thousand, for they are the aspect of the two wonders [two p’la’os], as above. And all of it is for the purpose of revealing emunah in the world, as above. And therefore they are 48 cities: six cities of refuge, and upon them 42 cities. For the six cities of refuge are the aspect of the six words in the verse “Sh’ma Yisrael,” and the 42 cities of the Levi’im are the aspect of the 42 words in the paragraph of V’ahavta, as is brought. And these 48 cities absorb and protect from the sitra d’mosa [the side of death]. For the murderer, who has empowered the side of death, must flee there, and they absorb and protect from the side of death that is drawn from the sin of Adam HaRishon, as is said: “ki b’yom acholcha mimenu,” etc. For the main blemish is drawn through heresy, for emunah is the main source of life, and heresy is the side of death, as is brought in the words of Rabbainu, of blessed memory, many times. And therefore the 48 cities of the Levi’im, which are the aspect of Sh’ma and V’ahavta — which are the main drawing of emunah — therefore they absorb and protect from the side of death, and save the murderer from death. And these 2,000 amos of these 48 cities are the aspect of the 2,000 amos of t’chum Shabbos. For they are one aspect, for the main aspect of Shabbos is emunah, as above. And these 48 cities of the Levi’im, which are the aspect of Sh’ma and V’ahavta, the aspect of emunah — in which dwelled the Kohanim and the Levi’im, to which the murderer would flee and be saved — in this the holy Torah showed us that one must travel to the tzaddikim. And the main purpose is to merit emunah, which is the main source of life, and to subdue the side of death, which is heresy — as is explained among us many times — that one receives emunah in its completeness only through the true tzaddikim. For the Kohanim and Levi’im are the aspect of the true tzaddikim and their students who accompany them, who serve and minister to them, the aspect of “v’nilvu alecha vi’shar’sucha.” For the Kohen is the aspect of the true tzaddik and rav, as our Sages, of blessed memory, said: “ki sifsay Kohen yish’m’ru da’as, v’Torah,” etc. — and our Sages, of blessed memory, expounded: “If the rav resembles an angel of Hashem Tz’va’os,” etc. And the Levi’im are the aspect of those who attach themselves to them, the aspect of “v’nilvu alecha vi’shar’sucha,” as above. And whoever has stumbled however much he has stumbled, and wants to have pity on his life, to save his soul from eternal death, must flee and escape and come to their cities — which are the aspect of the 48 cities corresponding to the emunah of the Unification in the paragraphs of Sh’ma and V’ahavta, as above — like the murderer who flees to the 48 cities of the Kohanim and the Levi’im, which save from the side of death, as above. And therefore they have 2,000 amos of open space, which is the secret of the 2,000 amos of t’chum Shabbos, which is the aspect of wonders upon wonders. That is, one can receive from them aitzos in every generation, drawn from the aspect of the aitzos of Mashiach. Through this, one will certainly be saved from the side of death, and will merit true and eternal life — which is the aspect of emunah, the foundation of the entire Torah, as above. And this is the aspect of: “L’chah dodi naitzai ha’sadeh … nashkimah la’k’ramim.” Fields and vineyards — this is the aspect of the 2,000 amos of t’chum Shabbos, which are the aspect of the 2,000 amos of the open spaces of the Levi’im, which are for fields and vineyards, as our Sages, of blessed memory, said: “a thousand amos for open space and a thousand amos for fields and vineyards,” as above. And the main essence of these 2,000 amos is the aspect of the wondrous aitzos without end, through which emunah is revealed in its completeness, as above. And this is the aspect of “nalinah ba’k’farim” — and our Sages, of blessed memory, expounded: “ba’kof’rim” [among the deniers] — “that You have bestowed upon them all goodness,” etc. This is as above, for through these 2,000 amos — which are the aspect of field and vineyard — the deniers are subdued, and complete emunah is drawn, as above. And this is: “sham etain es dodai lach” [“There I will give you my love”]. For there the deep aitzos will be revealed, which are the aspect of the secrets of the Torah, the aspect of the attainment of the ways of Hashem — through which is the main revelation of His G-dliness, yisbarach, and the main cleaving and connection of K’nesses Yisrael with her Beloved. This is the main aspect of t’shuvah — that all Yisrael will return and draw close to Hashem, yisbarach. And the main completeness of the inner unification, drawn from the aspect of Atik, through Mashiach, as above — the aspect of “sham etain es dodai lach.” And this is: “ha’duda’im nas’nu ray’ach,” etc. And our Sages, of blessed memory, expounded this regarding the transgressors of Yisrael and the tzaddikim, about whom it is said: “ha’dud ha’echad t’aynim ha’tovos, v’ha’dud ha’echad t’aynim ra’os m’od, asher lo sai’achalnal mai’ro’a” (Yirmiyahu 24:2–3) — and both of them are destined to give a good fragrance, etc., as Rashi explained there. This is as above, for through the wondrous aitzos mentioned above, all will return to Hashem, yisbarach — even the transgressors of Yisrael, even those who lie in the lowest depths, very, very much. And all of them will give a good fragrance to Hashem, yisbarach, in the aspect of “ha’duda’im nas’nu ray’ach,” as above. And this is: “v’al p’sachainu kol m’gadim, chadashim gam y’shanim” [“And at our doors are all manner of delicacies, new and old”]. For then all the delicacies and pleasures and good flavors of the mitzvos of the Torah will be revealed through these deep aitzos mentioned above. And this is “chadashim gam y’shanim” [new and also old]. For now nachas ru’ach is made before Him, yisbarach, through all the aitzos that will be revealed in the future together with the aitzos from before — which is the aspect of “chadashim gam y’shanim.” For the main purpose of the new aitzos drawn from the aspect of Mashiach is only to walk in the old path from before — to fulfill the Torah that has been given into our hands from Moshe Rabbainu, alav ha’shalom, as above. And this is the aspect of “chadashim gam y’shanim, dodi tzafanti lach” [“new and old, my beloved, I have stored up for you”]. For these aitzos are the aspect of hidden and concealed aitzos in the hearts of the true tzaddikim, who are the aspect of Mashiach — drawn from the great goodness stored away for the tzaddikim in the World to Come, the aspect of “mah rav tuv’cha asher tzafanta li’ray’echa” (T’hilim 31:20). For these aitzos cannot be revealed all at once. Rather, each of the true tzaddikim reveals some of these aitzos, a little, until the future in the days of Mashiach, when they will be revealed in their completeness. And this is “dodi tzafanti lach.” And this is: “mi yit’n’cha k’ach li … emtza’acha ba’chutz eshak’cha, gam lo yavuzu li” [“Would that you were like a brother to me … I would find you outside, I would kiss you, and none would despise me”] (Shir HaShirim 8:1). For then, through these aitzos, the attainment of His G-dliness, yisbarach, will be revealed in the aspect of the garments of Shabbos — which is the aspect of “your Teacher will no longer be hidden,” the aspect of face to face, the aspect of “ki chulam yaid’u osi l’mik’tanam v’ad g’dolam” (Yirmiyahu 31:33), the aspect of “ki ayin b’ayin yir’u b’shuv Hashem,” etc. (Y’shayahu 52:8). And then we will be able to speak of Hashem, yisbarach, with full mouths, in the streets and marketplaces — to speak and publicize before all that the whole earth is full of His glory, and to cleave to Hashem, yisbarach, with great d’vaikus in the presence of every assembly. In the aspect of “emtza’acha ba’chutz eshak’cha, gam lo yavuzu li.” For now, even simple emunah is hidden and concealed within each person’s heart, and it is impossible to speak much of this, as we see in practice. For all Yisrael know and believe in Hashem, yisbarach, that the whole earth is full of His glory. And nevertheless, for the most part, they forget Him, yisbarach, and each man runs after his own gain and desires, etc. And few are those who do not forget Him, yisbarach — about whom it is said: “ashray ish she’lo yishkacheka,” etc. And even those proper people and tzaddikim who cleave to Him, yisbarach, constantly — it is impossible for them to speak with the world in great openness about Hashem, yisbarach, as it would be proper to cry out each time to the people of the world: “What are you silent about?! And what are you doing in this world?! Is not Hashem, yisbarach, with us, standing over us at every moment, seeing our deeds, for the whole earth is full of His glory?! And who would not fear and tremble before Him?!” etc. And all this is because of the physicality of the world and the murkiness of deeds — it is impossible to speak much in open revelation, even about simple emunah. And one must speak of these things in hint and in secret, in the aspect of “k’vod Elokim hastair davar” [“It is the glory of G-d to conceal a matter”] (Mishlei 25:2). For this is known and explained among us: that each person has the aspect of secrets and hidden things according to his level. For what is considered by us as secrets and hidden things is, for one higher than us, lower than revealed matters. And so between every person and every level. And similarly, there are things that are now a secret, and later will not be a secret but revealed. Only then there will be other secrets, much higher than these — as I heard from Rabbainu, of blessed memory, and it will be explained elsewhere (in siman 22). Therefore, now it is said: “k’vod Elokim hastair davar” — even regarding the knowledge of His G-dliness in simplicity, which in the future will be open and publicized. For then the aitzos mentioned above will be revealed, through which we will merit to fulfill the Torah in its completeness. And then His G-dliness will be revealed to all eyes, as above — so that we will not be ashamed to speak before the whole world about Hashem, yisbarach. And this is the aspect of “emtza’acha ba’shuk eshak’cha, gam lo yavuzu li.” For then will be fulfilled: “ki simalai ha’aretz dai’ah la’da’as es Hashem,” etc. (Y’shayahu 11:9). And it is written: “ki chulam yaid’u osi l’mik’tanam v’ad g’dolam,” etc. (Yirmiyahu 31:33) — speedily in our days, amain. And this is the aspect of eruvay t’chumin: that in the place where one sets the Shabbos meals, from there the t’chum Shabbos of 2,000 amos begins in every direction. For it is explained in the aforementioned Torah that the main growth of emunah is through the aitzos drawn through the man of understanding [ish t’vunos] who polishes his n’shamah through his eating, as above. It emerges that the main drawing of emunah is through the eating of the true tzaddikim, as above. And on weekdays, the tzaddikim must draw the livelihood and eating through drawing spiritual G-dliness into constrictions, as above — which is the aspect of the totality of the creation during the six days of creation, as above. For on weekdays, the light is drawn from Above only from the externality of the upper world. And therefore it is impossible to receive it in this world — to know through it of Hashem, yisbarach — except through many constrictions. When the tzaddikim exert themselves, as soon as this light shines upon them, they exert themselves with wondrous longing until they constrict the light in their intellect through many holy constrictions — which are the root and sustenance of the entire creation. And through this they draw livelihood in holiness and purity, and merit polishing their n’shamos through this livelihood and eating. Until through this they merit drawing the aitzos from the depths, to reveal and publicize the holy emunah in the world, as above. But one who does not arouse and strengthen himself to draw the light into constrictions — then this illumination becomes corrupted for him, chas v’shalom. And he can come through this to false beliefs and heresy, chas v’shalom, as above. And then the eating and livelihood are also blemished, for one depends on the other, as above. And this is the aspect of the sin of Adam HaRishon, who ate from the Tree of Knowledge of good and evil. The main blemish was in the eating — he ate such an eating that through it emunah was blemished, chas v’shalom. For at the time of creation, when there was not yet any person, Hashem, yisbarach, Himself drew the light into constrictions in order to create the world. And from there He Himself drew the eating and livelihood — meaning the life-force of the worlds — and drew it into this world in two aspects: in the aspect of the Tree of Life that was in the midst of the garden — the aspect of holy eating, from which is the main growth of emunah; and in the aspect of the Tree of Knowledge of good and evil — which is the aspect of forbidden eating, eating of the sitra achra, which is the opposite, from which emunah is blemished, as above. And He warned man not to eat this eating of the Tree of Knowledge, and he blemished in this. And as soon as Adam and Chavah began to accept the words of the serpent and agreed to transgress the words of Hashem, yisbarach, they immediately blemished greatly in the aspect of drawing spiritual G-dliness into constrictions. For according to the illumination of spiritual G-dliness that was in their hearts, they should have aroused themselves to Hashem, yisbarach, with great arousal, and not listened to the words of the serpent who was deceiving them. But they blemished in this and listened to his words, and also transgressed in action and ate from the Tree of Knowledge, etc. And through this, the eating and livelihood of the entire world were blemished, in the aspect of “b’zay’as apecha tochal lechem,” the aspect of “b’itzavon toch’lenah” — which is the aspect of the blemish of the 39 labors, all of which are the aspect of the blemish of drawing spiritual G-dliness, etc., as above. And therefore now the tzaddikim need very great exertion to return and repair the corruptions of the constrictions, and to return and draw spiritual G-dliness into new constrictions, etc., as above. And the main rectification is through Shabbos, for Shabbos protected him, as above. For on Shabbos a great and wondrous light is drawn from Above in fine and spiritual constrictions that do not clothe themselves in any labor or weekday activities, for no creation was formed from them. Rather, they are the supernal root of creation. And then all the worlds ascend in great ascents, until they merit to receive this light without the physical constrictions of the weekdays. For then, because of the ascent of the worlds, there is the power to receive this great light, as above. And this light is entirely deep aitzos to draw close to Hashem, yisbarach — the aspect of Sukas Shalom that is drawn on Shabbos, from which are all the aitzos, as above. And therefore then one does not need to draw livelihood through drawing spiritual G-dliness, etc. For Shabbos is the root of the blessing of livelihood — for “from it are blessed all six days.” But on Shabbos itself, even the manna did not descend. For even the manna — which is holy livelihood, the aspect of the livelihood the tzaddikim draw through spiritual drawings, etc., through which they polish their souls, through which they merit aitzos, etc. — this is the aspect of the receiving of the Torah, the aspect of “the Torah was given only to those who ate the manna” — but on Shabbos even this holy livelihood does not descend. For Shabbos is the root of livelihood and blessing, “from it are blessed all six days,” as above. For on Shabbos one does not need lower arousal. On the contrary, one needs to draw the light of Shabbos upon oneself through rest and cessation and tranquility from all labors — only to eat and drink and take pleasure in Hashem. For Shabbos eating is very precious and is the main honor of Shabbos Kodesh. For on Shabbos, the eating has no hold for the sitra achra, as Rabbainu, of blessed memory, wrote elsewhere (siman 57). For on weekdays, when the eating and livelihood are drawn through lower arousal, as above — through drawing spiritual G-dliness, etc. — therefore there are two aspects, as above, the aspect of “ki y’sharim darchay Hashem, tzaddikim yailchu [bam] u’fosh’im yikashlu,” etc. For one who blemishes in the aspect of drawing spiritual G-dliness, etc., as above — the livelihood and eating are also blemished, which is the aspect of the sin of Adam HaRishon, etc., as above. But on Shabbos, when everything is drawn through Upper Arousal — the light descends from Above with holy constrictions made Above, so that all can receive it without any exertion or lower arousal — which is the root of the holy livelihood and eating that the tzaddikim draw during the weekdays through spiritual drawings, etc. For everything is drawn from Shabbos, “from it are blessed,” etc., as above. Therefore the eating of Shabbos is very holy, and the sitra achra has no hold on it at all. For on the contrary, through Shabbos eating, each person polishes his n’shamah and merits wondrous aitzos and complete emunah through this, as above. And the main thing is through the true tzaddikim. And therefore one must come to them for Shabbos. For even though the holiness of Shabbos comes from Above without lower arousal, through which all the worlds ascend above their level — nevertheless, the ascent of each person is according to the place and level he merited at the time of the entry of Shabbos, according to the preparation and holiness with which he sanctified and prepared himself during the six weekdays, as is explained in the holy writings. For example, one who during the weekdays merited only nefesh d’nefesh d’Asiyah [the lowest soul-level of the lowest world] — on Shabbos, when tosefes Shabbos comes upon him, even though the light is drawn from Above without lower arousal on Shabbos and he merits ascending, for example, to the world of Atzilus — he does not merit to receive illumination there except at some lower level of Atzilus. And so each person according to his level. But the great tzaddik who merited even on weekdays the n’shamah d’Atzilus — on Shabbos he merits ascending much higher, above Atzilus, to the ultimate upper level. For there are worlds much higher than Atzilus, as is brought in the holy writings. And so on, ever higher. And everyone in the category of Yisrael certainly receives some illumination from tosefes Shabbos. But each person receives the holiness of tosefes Shabbos according to his preparation during the weekdays, in the aspect of “one who labored on erev Shabbos shall eat on Shabbos,” as above. And therefore now, due to our many sins, we do not have the power to receive tosefes Shabbos in its completeness, in a manner that we would merit through it the complete aitzos mentioned above, to return to Hashem, yisbarach — except through the power of drawing close to the true tzaddikim, who sanctify themselves with wondrous holiness during the weekdays. Through this, they receive the holiness of Shabbos in great completeness, and they draw the holiness of Shabbos upon us as well. Therefore one travels to the tzaddikim for Shabbos, as above. And therefore the nations, who did not receive the Torah at all — therefore they have no portion in the holiness of Shabbos. On the contrary, “on Shabbos Kodesh, all evildoers shall be scattered” — and the nations and the sitra achra have no sustenance from the sparks of holiness on Shabbos, as is brought. And therefore a non-Jew who observes Shabbos is liable to death. For even though the holiness of Shabbos comes from Above without lower arousal, nevertheless it is impossible to receive its holiness except for the children of Yisrael, who merited receiving the Torah. Through this they have the power to receive this great light of Shabbos, each one according to his level. But in any case, every person of Yisrael receives some holiness and wondrous illumination, and joy of the heart in Hashem, yisbarach, and wondrous longing for Him, yisbarach, with love and desire, every Shabbos — since every person of Yisrael has a portion in the Torah of Moshe. But the nations, who did not receive the Torah, cannot receive the light of Shabbos. And therefore, if a non-Jew wishes to rest, to draw upon himself, chas v’shalom, from this light — he will cause even more damage. For he has no side of preparation whatsoever, even the slightest, to receive from such a light, since he is not included in the receiving of the Torah. And therefore a non-Jew who observes Shabbos is liable to death, for the side of death — which is heresy, drawn from the excess of light, as is known — will be strengthened upon him. For even though we wrote above that the light of Shabbos descends from Above in wondrous, fine, and spiritual constrictions from Above, etc., that everyone can receive it — nevertheless, these fine constrictions can only be received by Yisrael, who have some preparation for holiness through receiving the Torah, but not the nations, as above. And therefore “it was not given to the peoples of the lands, and You did not bequeath it,” etc. — “for to Your people Yisrael You gave it in love,” etc., as is written: “b’ris olam baini u’vain b’nay Yisrael,” etc. (Sh’mos 31:17). As our Sages, of blessed memory, said: “I have a good gift in My treasure house, and Shabbos is its name,” etc. For Shabbos Kodesh is a good gift from the treasure house of the Supernal King, comprising all the treasures of His storehouses, yisbarach. For the holiness of Shabbos is the aspect of deep and wondrous aitzos, hidden in His innermost chambers, the aspect of “m’od amku machshevosecha” [“How very deep are Your thoughts”] (T’hilim 92:6) — which we say in the “Mizmor shir l’yom ha’Shabbos” — through which we will all merit to return to Him, yisbarach. And therefore it is called Shabbos, connoting t’shuvah, as Rabbainu, of blessed memory, wrote, as is written: “v’shavta ad Hashem Elokecha,” etc. (D’varim 30:2). For through observing Shabbos with great simchah as is fitting, one merits to draw upon oneself the light of the deep aitzos mentioned above — which is the aspect of the light of Mashiach that one merits through observing Shabbos, as above. Through this, one will certainly merit to return to Him, yisbarach, in truth, ultimately. As above. For these aitzos are without end and without limit, and it is impossible to overturn them in any way. Fortunate is the one who merits to receive Shabbos with great simchah as is fitting. For the main thing is to rejoice on Shabbos, as Rabbainu, of blessed memory, warned us very, very much to rejoice greatly every Shabbos. For the main mitzvah of Shabbos is to eat and drink and rejoice greatly on Shabbos, and to take pleasure in all pleasures with simchah and good-heartedness, as is explained in Likutay Torah (in siman 17) and in other places — see there. For Shabbos eating is very precious. For because of the great holiness of Shabbos, which is the revelation of G-dliness in wondrous spiritual constrictions drawn from Above, therefore the eating of Shabbos Kodesh is in great holiness, in the aspect of “v’hisbi’a b’tzach’tzachos nafshecha,” etc. (Y’shayahu 58:11). For on weekdays, no one merits such holy eating except very great and awesome tzaddikim. But on Shabbos, the eating of every Jew is in this aspect, in the aspect of “tzaddik ochail,” etc., the aspect of “v’hisbi’a b’tzach’tzachos nafshecha,” the aspect of “az tis’anag al Hashem” — “al Hashem” specifically (Y’shayahu 58:14) — which are the tzach’tzachos that are above the s’firos included in the Name of Hashem, as is known. And this is the aspect of eruvay t’chumin. For the t’chum Shabbos is 2,000 amos, which are the aspect of the holy road of Shabbos, which is the aspect of the revelation of the deep and wondrous aitzos mentioned above, which are the aspect of wonders upon wonders, as above. And one merits the main revelation of these aitzos through Shabbos eating, which is the aspect of “v’hisbi’a b’tzach’tzachos,” etc., as above. And therefore, from the place where one sets his meal — the Shabbos meals — from there the t’chum Shabbos of 2,000 amos begins, as above. And this is the aspect of “va’yitz’aku el Hashem” [“And they cried out to Hashem”], which we say at the entry of Shabbos during Minchah — which is the psalm “Hodu” (T’hilim 107). For at the entry of Shabbos is the main preparation to receive tosefes Shabbos, as is brought. For then we need to elevate the worlds through lower arousal, so that they will have the power afterward to receive tosefes Shabbos and to ascend in wondrous ascents on Shabbos through Upper Arousal, as is explained in the kavanos. And therefore on erev Shabbos at Minchah, when lower arousal is needed, we say “va’yitz’aku” [“and they cried out”] several times. For then one needs to draw the aitzos through cries — the aspect of the cry of the heart, the aspect of “mi’ma’amakim k’rasicha,” etc. (T’hilim 130:1) — in order to draw the aitzos, which are the aspect of “mayim amukim,” etc. And through these cries, one merits afterward to receive tosefes Shabbos, which is the aspect of aitzos, drawn through the seven voices drawn from Above — which are the aspect of the voices of Matan Torah that came from Above, which are the aspect of the psalm “Havu la’Hashem b’nay ailim,” the aspect of “Kol Hashem al ha’mayim” (T’hilim 29). Hashem, yisbarach, Himself arouses, as it were, His supernal voice, in order to reveal the deep aitzos that come through deep voices, as above. For on weekdays, one needs the cry of the heart from the depths for this. But on Shabbos Kodesh, there is no crying or wailing, chas v’shalom, as our Sages, of blessed memory, said: “Shabbos is [a time to refrain] from crying out, and healing is close to come.” For through the cry of the heart mentioned above, through which the aitzos are drawn, through which emunah grows, as above — through this come all the healings for the wondrous afflictions, as is explained well in the aforementioned Torah. But on Shabbos, the healing that comes through emunah — which grows through the aitzos — is not drawn through wailing, chas v’shalom. For “Shabbos is [a time to refrain] from crying out, and healing is close to come.” For then the aitzos are drawn easily from Above, as above, without crying and wailing. And then is the main growth of emunah, because deep and very wondrous aitzos shine then, which are impossible to overturn. And therefore on Shabbos is the main completeness of the growth of emunah, as above. And therefore then healing is close to come, for the main healing is through emunah, as is explained well in the aforementioned Torah. Amain, so may it be His will. And this is the aspect of “yodu la’Hashem chasdo, v’nifl’osav livnay adam” [“Let them give thanks to Hashem for His kindness, and His wonders to the children of men”], which we say in this psalm (T’hilim 107) several times. For through the cries mentioned above, the aspect of “va’yitz’aku el Hashem,” one merits to draw the wondrous aitzos mentioned above. And this is the aspect of “v’nifl’osav livnay adam” — “v’nifl’osav” specifically, the aspect of the deep aitzos that are called wonders [p’la’os], as above. And therefore we say this several times, for we need to draw the aitzos from the holiness of Shabbos. These aitzos are the aspect of wonders upon wonders — wonders on wonders, as above. And therefore we mention these wonders four times — corresponding to the four camps of the Sh’chinah, which are the aspect of binding the Merkavah, which are the aspect of the four flags, etc. — which are the aspect of the repair of justice, the aspect of the attainment of “tzaddik v’tov lo, tzaddik v’ra lo, rasha v’tov lo, rasha v’ra lo,” etc., as above — from which the deep aitzos are drawn, which are the aspect of wonders upon wonders, as above. For “tzaddik v’tov lo, tzaddik v’ra lo, rasha v’tov lo, rasha v’ra lo” are four aspects. For these attainments are through the repair of justice, which one merits through binding the Merkavah, which is the aspect of the four angels whose sign is Argaman — four camps, etc., as above.