עירובי תחומין ו

Even though one knows within oneself that one certainly does not fulfill one's obligation at all — nevertheless, in truth this is a wondrous secret impossible to grasp. For it is drawn from the fiftieth gate, which flows upon the seven branches of the Menorah (each encompassing seven — the aspect of "seven and seven conduits") — the secret of the seven complete weeks counted before the fiftieth day (Shavu'os). All encompassed in reciting Tehillim, which encompasses all fifty gates of teshuvah: our return to Him and His return to us — encompassing all together, for everything is one. Through this will be the Geulah, through Mashi'ach Tzidkainu, who is David. Therefore he hinted the Geulah through the making of the Menorah. 31

Hilchos Kri'as Shma, Halacha 6 is included within Hilchos Birchos HaShachar, Halacha 5. 32

For the essential holiness of Yisrael is the holiness of Shabbos Kodesh, which is the totality of the entire Torah, as our Sages of blessed memory said. For all the sanctities that Yisrael draw upon themselves through Torah and mitzvos are an aspect of the holiness of Shabbos, as is brought in the holy books. For the holiness of Shabbos one must draw upon oneself throughout all six weekdays, and this is the aspect of “Remember the Shabbos day to sanctify it” (Shemos 20:8) — “remember it from the first day of the week.” That is, through all the Torah and mitzvos that one does throughout the weekdays, through this one draws upon oneself the holiness of Shabbos, which is the totality of the holiness of Yisrael. Therefore one must be very careful with the honor of Shabbos Kodesh, and the main thing is to receive the Shabbos with simchah and with a glad heart, and to distance all types of sadness on Shabbos. Even sadness and worry over one’s many sins and transgressions one must push away on Shabbos with all one’s strength. For even during the weekdays one must greatly distance sadness, especially at the time when one is engaged in some holiness, in Torah or in a mitzvah — then one must exert oneself greatly to be in great simchah and not take to heart even worries over sins, but rather to gladden oneself with the little bit of good that one still has, as is explained at length among us regarding this. How much more so on Shabbos Kodesh, when it is forbidden to have any sadness or melancholy whatsoever, for this is the essential holiness of Shabbos — to rejoice in it with all one’s might, for it is a day of simchah and joy in all the worlds, as is written in the holy Zohar, “Then joy and delight are heard,” etc. For all the holy paths and counsels through which one can come to simchah and joy — they all awaken and shine on Shabbos with a great light. Only, even so, a person still needs to draw them upon himself, and then on Shabbos he can easily draw upon himself the paths of simchah. And through this he will merit to extend the simchah of Shabbos also into the weekdays, and this is the essential holiness that one extends from Shabbos onto the six weekdays — namely, the joy of the mitzvah, which is the main thing. For the essential completeness of the mitzvah and its ascent is through simchah, and the essential simchah is drawn from Shabbos onto the weekdays.

For it is found in the words of our master, our teacher and our rebbe, the holy and awesome one, of blessed memory, many counsels and paths to strengthen oneself to gladden one’s soul always, through which one will remain standing and never fall, chas v’shalom. For this is the essence of everything, as is known. But the greatest source of chizuk is according to what is explained in two holy Toros, which are “Azamra l’Elokai b’odi” (Likutay Aleph, siman 282) and what he wrote on the pasuk “V’ayeh haseh l’olah” (Likutay Tinyana, siman 12) — see there well. For in the Torah “Azamra l’Elokai b’odi,” etc., it is explained that when a person sees that he is very, very far from Hashem Yisbarach and his deeds are very ugly, nevertheless he should look to search and seek and find within himself some good point, for how is it possible that he never did some mitzvah in all his days? And even though even the mitzvah has much p’soles (waste/impurity) in it, nevertheless, at least certainly there is in it some good point. And so he should seek and find in himself yet more good points, etc. And through this he will be able to pray, etc., and this is “Azamra,” etc. — see there. And in siman 12 in Likutay Tinyana on the pasuk “V’ayeh haseh l’olah,” wondrous things are explained regarding the concept that a descent is ultimately for the purpose of an ascent — see there very well. And the principle is that the places that are very far from Hashem Yisbarach, which are an aspect of filthy places — their essential existence is sustained specifically from the aspect of “Ayeh m’kom k’vodo” (“Where is the place of His glory?”), which is the aspect of B’raishis, the hidden utterance, from which all the Ten Utterances receive, for it encompasses them all. And from there specifically the very distant places mentioned above receive their vitality, for they receive from the greatness of the concealment and hiddenness of this utterance. And therefore when a person falls there, chas v’shalom, and falls into doubts and troubling thoughts and great confusions, and sees the immensity of his distance from Hashem Yisbarach — he should not fall on account of this, chas v’shalom. For on the contrary, through this very thing — that he sees the greatness of his distance, that he is very far from His glory Yisbarach, and he asks and seeks “Ayeh m’kom k’vodo?” etc. — through this very thing is his essential tikkun and ascent, in the aspect of “the descent is ultimately for the ascent.” For through the seeking and searching “Ayeh?” etc., through this he ascends to the aspect of Ayeh in holiness, which is a very exalted level — the aspect of B’raishis, etc. — from which is the essential existence and vitality of all the Ten Utterances, etc. See all of this there very, very well.

Likutay Halachos — Hilchos TefillahHalachos 1 & 3 And all these holy paths of simchah and chizuk one must walk in very much, for upon this depends one’s essential Yiddishkeit, as is known and understood by anyone who wants to be a true Yisrael forever. However, a person does not merit to walk in them except through the power of the holiness of Shabbos Kodesh, which is the aspect of the power of the true Tzaddik, who is an aspect of Shabbos (as is found in the Zohar, “You are the Shabbos of all the days,” and as is brought in his words, of blessed memory). For the holy path of “Azamra l’Elokai b’odi” mentioned above — its essential illumination is on Shabbos. For during the weekdays, when the Sitra Achra and the klipos have a hold, as is known, therefore even the good and the mitzvos that one does during the weekdays — the Sitra Achra has a hold in them, which is the hold of sadness, as is brought in his words, of blessed memory, on the pasuk “Tzedek l’fanav y’halaich,” etc. (in siman 139 and in siman 277) — that the mitzvos done during the weekdays, the Sitra Achra has a hold on the aspect of the “feet” of the mitzvah, in the aspect of “Her feet go down to death,” etc. (Mishlei 5:5). And through this the mitzvah cannot walk and glorify itself before Hashem Yisbarach. But when Shabbos arrives, then the “feet” ascend from the klipah and the Sitra Achra, for this is the essential holiness of Shabbos, in the aspect of “If you restrain your feet on Shabbos” (Yeshayahu 58:13), and then the mitzvah begins to walk before Hashem Yisbarach, and Hashem Yisbarach delights in it and glorifies Himself with it greatly, even though it was done in great smallness. Nevertheless, from His great love for Yisrael, His close nation, He delights in it greatly and makes from it a paved path, etc. — see there.

Based on LM I:159 and related teachings 1 And the matter is explained according to the above, for during the weekdays it is the aspect of a servant, where sadness has a hold (and as is explained in Likutay Tinyana, siman 2, in the Torah “The days of Chanukah are days of thanksgiving”). Therefore even the mitzvos done then have the hold of sadness in them, and this itself is the aspect of the hold of the Sitra Achra mentioned above that grips the feet of the mitzvah in the aspect of “Her feet go down to death.” For the essential hold of the Sitra Achra is through sadness, which is the side of death, and this is the essential aspect of the exile of the Shechinah that intensifies during the weekdays (as is explained in the Torah “The midpoint of the world,” Likutay Aleph, siman 24). And then, from the great intensification of the darkness of sadness, one needs very great and mighty effort to clarify the good in the mitzvos — that is, to remind oneself of the good points within oneself, to gladden one’s soul, to remind oneself: “After all, even so, I am doing a mitzvah, and even if it is as it is, at least there are good points in it, for a single point of even a minor mitzvah of the most minor person — the entire world is not worthy of it,” etc. But from the great darkness of the weekdays, which is the intensification of sadness, which is anpin chashochin (dark countenance) — through this it is very hard to remind oneself of all this and to revive oneself and to gladden oneself. And because of this, sometimes they want to make him fall in his mind completely, reminding him of his many sins and transgressions, and how he is full of blemishes and corruptions at every moment, etc., until it seems to him that hope is lost, chas v’shalom. And all this is the work of the Evil One, for this is not the way of humility at all — rather, the Evil One schemes against him to make him fall completely, chas v’shalom. And from the great darkness, it is very hard for him to take to heart and to remind himself of the good points within him — were it not for Hashem Who helps us every day and at every moment, Who orchestrates through His mighty wonders that we are able to remind ourselves to walk with the holy path of “Azamra l’Elokai b’odi,” praise be to G-d — see there very, very well and you will be able to revive your soul always, all the days of your life.

In summer one says "Morid HaTal" [He causes the dew to descend] and in winter "Morid HaGeshem" [He causes the rain to descend]. If one did not say geshem, he is sent back [to repeat]. But for tal, he is not sent back. 2

But all of this holy path is not drawn upon a person except through the power of the holiness of Shabbos. For one must extend the holiness and the simchah of Shabbos upon all the weekdays, and through this one draws upon oneself this holy path in order to revive and gladden one’s soul, so that one will remain standing and not leave the boundary and border of holiness entirely, chas v’shalom. For the essential illumination of this holy path of “Azamra,” etc. mentioned above shines in completeness on Shabbos Kodesh. For then the dominion of the Sitra Achra and the chitzonim is nullified, and all the sadness and melancholy are nullified — they being the aspect of the severity of judgment, in the aspect of “And all the masters of wrath and the lords of judgment — they all flee and are removed from it,” etc., “and all freedom is found.” For then, on Shabbos, great chasadim and boundless compassion are awakened, and then the ways of Hashem and His true kindnesses are revealed and shine in all the worlds — for His way, Yisbarach, is not to look at the evil of a person but to gaze and look at the good within him, as is written, “If I had seen iniquity in my heart, Hashem would not have listened — but indeed G-d has heard,” etc. (Tehillim 66:18-19). And as is written, “He did not gaze at iniquity in Yaakov and did not see,” etc. (Bamidbar 23:21). And as is explained in siman 17 in Likutay Tinyana, “The way of Hashem Yisbarach,” etc., which speaks there of the holiness of Shabbos — see there.

For tal [dew] and geshem [rain] are produced through Torah study, in the aspect of (Devarim 32): "Ya'arof kamatar likchi, tizal katal imrasi" — "My teaching shall drip like rain, my speech shall flow like dew." The essential factor depends on tefillah, for all Torah study depends on tefillah, as Rabbainu said (LM I:8) regarding "U'ma'ayan mibais Hashem yaitzai" — "A spring shall go forth from the House of Hashem." This is: "My teaching shall drip like rain... for I call upon the Name of Hashem" — the aspect of tefillah. Through tefillah one merits the intellect to study Torah, through which tal and matar are produced. 3

And therefore, then on Shabbos, all the mitzvos of Yisrael begin to walk and glorify themselves before Hashem Yisbarach, for the hold of the klipos — which is the sadness that grips the feet of the mitzvah — is nullified from them. And then the preciousness and holiness of the good points of the mitzvos is revealed, until they walk and glorify themselves before Hashem Yisbarach and make a paved path for all, so that every person can draw close to Hashem Yisbarach. And therefore, then on Shabbos the aforementioned path of “Azamra l’Elokai b’odi” shines in completeness, because then the Sitra Achra and the klipos cannot cover and conceal the good through the abundance of evil, and cannot cast sadness, chas v’shalom. For then only the good shines — the good points of the mitzvos — and through this the evil and the sadness fall completely, and then songs, hymns and praises to Hashem Yisbarach are aroused, in the aspect of “A psalm, a song for the Shabbos day” (Tehillim 92:1), in the aspect of “And the seventh day praises and says,” etc. For then wondrous songs and hymns are aroused, made and composed from the good points of the mitzvos of all Yisrael — even of the sinners of Yisrael — which all ascend then and glorify themselves before Hashem Yisbarach, and from them are made songs and hymns and wondrous melodies. For all of this is the aspect of “Azamra l’Elokai b’odi” mentioned above, as is explained there in its place, that wondrous melodies and songs are made from this. But the main thing is accomplished on Shabbos Kodesh, for then is the essential, complete revelation of all the good points of all the mitzvos of all Yisrael, as above. And from Shabbos one must extend the holiness and the simchah upon all the weekdays — that is, through the power of the holiness of Shabbos, we merit even throughout all the weekdays to walk in this holy path, to drive away sadness and to revive our souls always through the good points that are found in us, which is the path of “Azamra l’Elokai b’odi,” as above.

For Rabbainu said (LM I:159): through Torah study, when one merits that his Torah ascends to the Sh'chinah, spiritual and physical shefa [abundance] are created from this. This is the yamin [right] and s'mol [left] that exist in Torah. But when one's Torah does not ascend to the Sh'chinah — and by nature the Torah seeks to ascend — in the meantime night falls and the gardinai nimmusin [forces of harsh decree] that emerge at night strike it, and from this is produced either tal Torah [dew of Torah] or the reverse. 4

And this is the aspect of what is found in the Midrash: “I am black but beautiful” (Shir HaShirim 1:5) — “I am black” during the weekdays, “but beautiful” on Shabbos. For this verse “I am black but beautiful” alludes to the holy path of “Azamra” mentioned above, and as is explained among us in Hilchos Hashkamas HaBoker, Halacha 1 (see there) — that the souls of Yisrael say to the nations and the Sitra Achra who want to make them fall, chas v’shalom, by showing them their ugly deeds. And then Yisrael respond to them: “I am black but beautiful.” It is true that I am black with my bad deeds, but “beautiful am I” with the good points of the mitzvos and good deeds that are still found in me — as Rashi explains there: “I am black” with my deeds, “but beautiful” with the deeds of my forefathers. And even among my own deeds there are some that are beautiful — if I have the sin of the Golden Calf, I have against it the merit of receiving the Torah. This is as above, for this is the holy path of “Azamra l’Elokai b’odi” that our master, our teacher and our rebbe, of blessed memory, revealed.

This is the aspect of tal and geshem. Physical shefa is the aspect of geshem — for all abundance is called by the name geshem [rain/physicality share the same root]. When one's learning ascends to the Sh'chinah — which is the aspect of emunah — then g'shamim are produced, which are the aspect of emunah, as Rabbainu said elsewhere (LM I:7). Therefore in winter, when the essential Torah study is at night (for then it is said (Eruvin 65a): "Night was created only for study") — and night is the aspect of emunah, as it says: "Ve'emunascha balailos" — "And Your faithfulness at night" — therefore the study at night ascends to the Sh'chinah, which is emunah. 5

But this holy path — its essential illumination is drawn through the holiness of Shabbos, which is the aspect of the holiness of the true Tzaddik, as above. And this is what is found in the Midrash on this verse: “I am black” with my deeds, “but beautiful” with the deeds of my forefathers; “I am black” all the days of the week, “but beautiful” on Shabbos. And there it further enumerates many more: “I am black” in Mitzrayim, “but beautiful” in Mitzrayim; “I am black” in Mitzrayim — “they rebelled against Me,” etc.; “but beautiful” in Mitzrayim — with the blood of the Pesach offering and the blood of circumcision, as is written, “And I passed over you and I saw you wallowing in your bloods, and I said to you: ‘In your blood, live!’” (Yechezkel 16:6) — this is the blood of the Pesach, “and I said to you,” etc. — this is the blood of the circumcision. “I am black” at the Sea, as is said, “They rebelled at the Sea,” etc. (Tehillim 106:7). “But beautiful” at the Sea, as is said, “This is my G-d and I will beautify Him,” etc. (Shemos 15:2). And so it enumerates there many more instances where they sinned greatly, yet in that very place they also merited much good. And all of this is the aspect of the aforementioned holy path of “Azamra l’Elokai b’odi,” as above.

The nighttime study more easily ascends to the Sh'chinah, both from the person's side (one can nullify oneself and cleave to Him more at night, when the world rests from worldly pursuits, as Rabbainu said (LM I:52)) and from the Sh'chinah's side — for the Sh'chinah is near the person who studies at night, listening to his voice, as it says (Aichah 2): "Kumi ronni balailah... shifchi chamayim libaich nochach p'nai Hashem" — "Arise, sing at night... pour out your heart like water before the face of Hashem" — "nochach p'nai Hashem" specifically, for the Sh'chinah is near him, directly before Hashem's face. At night the Sh'chinah is in the lower worlds — "v'lo matzah hayonah mano'ach" — "the dove found no resting place" — and her essential rest is with the person studying then, in the aspect of: "Gam tzippor matzah bayis" — "Even the bird found a home." 6

But all of this cannot be revealed except through the power of the true Tzaddikim, which is the aspect of the power of the holiness of Shabbos, as above. And this is the aspect of “I am black with my deeds, but beautiful with the deeds of the fathers” — who are the aspect of the power of the Tzaddikim, who are the fathers of the world, as is written, “My father, my father, the chariot of Yisrael and its riders” (Melachim II 2:12). And so it is stated explicitly there in the Midrash: “I am black” with their deeds that are not good, “but beautiful” with the deeds of the Tzaddikim — as it says there: “I am black” with the spies, “but beautiful” with Yehoshua and Kalaiv, etc.; “I am black” at Shittim, etc., “but beautiful,” as is said, “And Pinchas stood and prayed” (Tehillim 106:30); “I am black” with Achan, “but beautiful” with Yehoshua, etc. And this itself is the aspect of “I am black during the weekdays, but beautiful on Shabbos,” for the power of Shabbos and all the Tzaddikim are one aspect, as above. For through this specifically one can reveal the good points that exist even in the most lowly of the lowly, to revive his soul so that he remains standing — and this is the aspect of the holy path of “Azamra” mentioned above, which is the aspect of “I am black but beautiful,” as the Midrash goes on to explain all the good that is found in them in the depths of their lowliness and blackness, as above. For it is impossible to reveal all this good from within the depth of the darkness of the abundance of evil that covers it, except through the power of the true Tzaddikim and through the power of Shabbos Kodesh, as above. And now all the words of the aforementioned Midrash are beautifully connected and joined together — see there well, and you will now see and understand that it all speaks of the matter of the aforementioned holy path of “Azamra l’Elokai b’odi,” which is the aspect of “I am black but beautiful,” as above.

Therefore in winter, when study is at night and ascends to the Sh'chinah (emunah), g'shamim are produced — hence we say "Morid HaGeshem." But in summer, when the essential study is by day (for then: "Night was created only for sleep") — by day, not everyone merits that his study ascends to the Sh'chinah, since one cannot nullify oneself as well due to worldly distractions, and the Sh'chinah is in the upper worlds. Therefore most daytime study produces the aspect of tal, produced specifically from daytime learning when the gardinai nimmusin emerge. Hence in summer we say "Morid HaTal." 7

And this is the aspect of what is written there: “I am black” in the wilderness, etc.; “but beautiful” in the wilderness, with the erection of the Mishkan. For the Mishkan was built from all the good points found in each and every member of Yisrael. And see all of this in our words in Hilchos Hashkamas HaBoker, Halacha 1 (see there).

If one did not say tal, he is not sent back — for dew is never withheld; it is produced in any case from all study. But if one did not say geshem, he is sent back — for rain can be withheld, chas v'shalom, when study is not proper and does not ascend to the Sh'chinah in the aspect of emunah. Since it is sometimes withheld, one must mention it to arouse it. 8

And likewise the holy path that he revealed on the pasuk “V’ayeh haseh l’olah” (“And where is the lamb for the offering?”) (B’raishis 22:7) — see there well and set your heart well to understand the words, especially to understand them practically, to internalize the subtle, deep, true counsels, to fulfill them with t’mimus and with simplicity. And this path, too, is drawn essentially only through the holiness of Shabbos Kodesh and the holiness of the true Tzaddik, which are one aspect, as above. For the essential matter explained there is that even when a person falls, chas v’shalom, to places that are very, very far from Hashem Yisbarach, which are the aspect of filthy places, Rachmana litzlan, nevertheless there is no despair in the world at all. For even in these places, even though they are very far from His glory, Yisbarach, in the aspect of “And My glory I will not give to another” (Yeshayahu 42:8), as is explained there — nevertheless, if he will search and seek His glory, because he sees the greatness of his distance from His glory, Yisbarach, and he will be pained and will yearn and will search and seek: “Ayeh m’kom k’vodo?” — through this itself the descent will be transformed into a great ascent, for he will ascend to the aspect of Ayeh in holiness, which is a very, very exalted level. For Ayeh is the hidden utterance, which is above everything, and all the Utterances, which are the aspect of the revelation of His glory, Yisbarach — they all receive from there. And from it specifically the distant places receive their vitality — they being the aspect of filthy places — for from the aspect of the revealed Utterances where His glory, Yisbarach, is revealed, the filthy places cannot receive any vitality. For there is a boundary to every glory that is clothed in each and every one of the Ten Utterances, that it should not spread and go out to these places, chas v’shalom, in the aspect of “And My glory I will not give to another.” But the aspect of Ayeh, the hidden utterance, which is a very exalted and concealed level — from the greatness of its concealment and hiddenness, from there specifically the distant places mentioned above receive. And therefore when a person falls there, chas v’shalom, when he searches and seeks “Ayeh m’kom k’vodo?” because he is far from His glory, as above — through this specifically he ascends to the ultimate ascent, for he ascends to the aspect of Ayeh in holiness, which is a very exalted level, which is the root of everything, from which all the Utterances receive — they being the revelation of His glory through which the entire world was created. See all of this there well.

We say tal and geshem in the second berachah [of the Amidah — G'vuros], for then the yamin and s'mol of the Sh'chinah are formed, and one can draw the tal and geshem produced through Torah study (which also has yamin and s'mol). 9

And therefore the essential merit of this holy path of counsel is only through the holiness of Shabbos and the holiness of the Tzaddikim. For the great Tzaddikim have already merited to ascend there, to the aspect of Ayeh in holiness, through their abundant righteousness, ascending from level to level until they merited the ultimate ascent to the aspect of Ayeh, which is the aspect of Keser Elyon (the Supreme Crown), the aspect of B’raishis, etc. And because they merited to reach there, through this they have the power to draw forth and illuminate throughout the entire world this holy path: that even one who has fallen to wherever he has fallen, chas v’shalom — even if he has fallen, chas v’shalom, to the aspect of filthy places — nevertheless he should seek and search there too: “Ayeh m’kom k’vodo?” etc., as above, and through this he will ascend to the ultimate ascent, to the aspect of Ayeh, which is the aspect of B’raishis, the hidden utterance, as above. And this is itself the aspect of the power of the holiness of Shabbos, for on Shabbos all the souls and all the worlds ascend higher and higher, up to the aspect of Ayeh mentioned above, which is the aspect of ra’ava d’ra’avin (the Will of Wills), as is known. Therefore, through the power of the holiness of Shabbos, when the aspect of Ayeh in holiness shines, and likewise through the power of the holiness of the true Tzaddikim who have merited the aspect of Ayeh in holiness — through their power one can revive all those who have fallen to the aspect of filthy places, that even from there they can ascend to the ultimate ascent, by not giving up on themselves even there, and seeking and searching: “Ayeh — where, then, is the counsel to return to Hashem Yisbarach?” etc., as above. Therefore this path of Ayeh, too, is only merited through the holiness of Shabbos, which is the aspect of the holiness of the true Tzaddikim, as above. And this is the aspect of what our Sages of blessed memory said regarding the sin of Adam HaRishon, that he was banished from Gan Eden, etc. — and Shabbos protected him. For the sin of Adam HaRishon encompasses all the sins in the world, and the essential protection and rescue is Shabbos, for through the holiness of Shabbos, the aforementioned holy paths are drawn, through which one merits teshuvah and rectifies everything, as above.

We begin saying geshem on Sh'mini Atzeres — for then we convene together with the Sh'chinah, as our Sages said: "Please tarry with Me one more day — your departure is hard for Me." On the Mussaf of the first day of Pesach we begin saying tal — for on the first night of Pesach there is Mochin d'Gadlus [expanded consciousness], and afterward one returns to Katnus HaMochin [contracted consciousness], the aspect of Sefirah (counting to purify). Therefore at Minchah of the first Yom Tov, when the second night of Pesach (the aspect of distancing) begins to stir, we begin tal. 10

And this is the aspect of tchum Shabbos of two thousand amos. Two thousand amos is the aspect of two alafin (two letters aleph), which are the aspect of two sichliyos (wisdoms/intellects), the aspect of “two thousand years the Torah preceded the world.” That is, the aspect of the two holy paths mentioned above — “Azamra l’Elokai b’odi” and “V’ayeh haseh l’olah” — which are the aspect of two alafin, two holy, true wisdoms. They are the tchum Shabbos — the boundary of holiness — through which one remains all the days of his life within the boundary and tchum of holiness and does not go outside, chas v’shalom. And this is the aspect of tchum Shabbos, for Shabbos is the totality of the holiness of Yisrael, as above. For the path of “Azamra,” etc., is the aspect of aleph, in the aspect of “the thousand (eleph) is for you, Shlomo” (Shir HaShirim 8:12), which is the aspect of Shabbos, the King to Whom peace (shalom) belongs, when the thousand lights shine and are returned to Yisrael through tosfos Shabbos, as is known in the kavanos. For all this light is drawn through the holy path of “Azamra” mentioned above — that is, through the Tzaddik who judges everyone favorably and finds good points in every member of Yisrael, even in the very worst, etc., and implants this path in Yisrael so that each person finds in himself and in his friends good points, etc., as above, in order that through this everyone will be brought into the scale of merit and will return to Hashem Yisbarach, as above. For all of this is the work of the Mishkan, as above, for this Tzaddik builds the Mishkan from which the infants receive the breath of their mouths which has no sin, and this is the aspect of the small aleph of “Vayikra,” as is explained in the Torah “Azamra” mentioned above in its place — see there. And this advocacy of merit is in the aspect of “If there is for him an angel, an advocate, one of a thousand, to tell a person his uprightness” (Iyov 33:23) — that is, even if one finds in him only one merit out of a thousand, and even if in that very mitzvah and merit itself most of it is waste and it contains only some one-in-a-thousand good point within that very merit itself. And as our Sages of blessed memory expounded: even if in that very angel itself there are nine hundred and ninety-nine parts for liability and one for merit — he is saved as well. This is as above: that even the mitzvah and merit found in oneself or in one’s friend, even if it is only one out of a thousand, and even that merit itself is full of waste and ulterior motives, etc., and there is in it only one one-thousandth part of a good point — through this one also leaves the scale of liability and enters the scale of merit and returns to Him, Yisbarach. And then everything is transformed to merit and one merits the thousand lights mentioned above, which are the aspect of tosfos Shabbos, as is brought in the kavanos of “Yismach Moshe.”

That which our Sages said: "Night was created only for sleep" refers to summer. Then the essential Torah study is by day, and at night one specifically needs to sleep — to receive and absorb from the atmosphere, to receive the Torah teachings scattered there. 11

And this itself is the aspect of the small aleph of “Vayikra,” when He called to Moshe after the erection of the Mishkan. For it is explained there in the kavanos that through the sin of the Golden Calf, the thousand lights were taken from Moshe, etc., and this is the secret of the small aleph of “Vayikra,” and on Shabbos he receives them back in the secret of tosfos Shabbos, and then he returns to Yisrael their crowns — which are the ornaments that they had stripped off — and Moshe received them first to complete his own lack, and now returns them to Yisrael generously. And from these crowns, Yisrael inherit tosfos Shabbos every Erev Shabbos — see there. And all this is according to the above: for Moshe, who is the true Tzaddik, through the merit he advocates on behalf of Yisrael and finds good points in them even when they sin greatly — as in the incident of the Golden Calf, Rachmana litzlan, which encompasses idolatry, sexual immorality, and murder, as our Sages of blessed memory said — nevertheless, he gives his life for them until he finds merit in them and returns them to Hashem Yisbarach. And through this the Mishkan is built, as above. And then He calls to him from the Mishkan in the aspect of the small aleph of “Vayikra” — to hint to him that he should continue on this path, that even when Yisrael sin greatly, chas v’shalom, nevertheless he should seek to find merit in them, even one out of a thousand. And this is the aspect of the small aleph of “Vayikra” — that the aleph was made small because the thousand lights were taken from him on account of the sin of Yisrael. And HaKadosh Baruch Hu showed Moshe that from there specifically — from the aspect of the small aleph, that is, from the aspect of the one-in-a-thousand merit and good that he found in Yisrael and brought them into the scale of merit — there specifically He calls to him from the Mishkan. For this is the essential aspect of the work of the Mishkan, as above.

Based on LM I:78 — "Va'eschanan" 12 And the essential work and wondrous labor of this, which is the aspect of the work of the Mishkan, is essentially drawn from Shabbos, for all the holiness of the work of the Mishkan is drawn from Shabbos (as is explained elsewhere in the Torah “B’raishis,” siman 67, in Likutay Tinyana). That is, on Shabbos the thousand lights are returned to Moshe — the crowns, etc. — and all of this is tosfos Shabbos, as above. That is, according to our words above, the essential holy path of “Azamra” mentioned above shines on Shabbos Kodesh, as above, and then all the thousand lights return to the Tzaddik, the aspect of Moshe, and he returns to them their thousand lights, etc. For all of this is drawn through the fact that then only the good in Yisrael is revealed and shines, and the evil falls and is nullified, and the path of “Azamra l’Elokai b’odi” mentioned above is drawn and shines in completeness. And this is the aspect of tosfos Shabbos — the thousand lights mentioned above that return and shine upon each and every member of Yisrael in the secret of tosfos Shabbos, which is the aspect of “the thousand is for you, Shlomo,” as above. Thus we find that the path of “Azamra” mentioned above is an aleph, as above.

The matter of tefillah. 13

And likewise the path of Ayeh mentioned above is also an aspect of aleph. For Ayeh is the aspect of B’raishis, the aspect of the hidden and concealed utterance — this is the aspect of aleph, the aspect of the supreme peleh (wonder), the aspect of Keser, of which it is said, “Into what is wondrous beyond you, do not inquire.” Of which it is said, “He tells from the beginning the end,” etc. (Yeshayahu 46:10). For all of this is the aspect of aleph, which has the same letters as peleh, as is known — and it is the first of all the letters. For all of this is the aspect of Ayeh, which is hidden and concealed exceedingly in the aspect of peleh. And through this specifically they have sustenance from there, from the greatness of the concealment, etc. And on Shabbos this light shines in a wondrous and awesome way, and from there is the perception of the Tzaddik who ascends there. And through this he is able to implant in Yisrael that even one who falls, chas v’shalom, to the very distant places mentioned above — even there they should search for Hashem Yisbarach in the aspect of Ayeh, etc., as above, and through this they will ascend to the ultimate ascent, to the aspect of Ayeh, etc., as above. Thus we find that the aspect of Ayeh is also an aspect of aleph that shines on Shabbos.

Based on what Rabbainu z"l said (LM I:78) on the verse "Va'eschanan el Hashem ba'ais hahi laimor" — "I beseeched Hashem at that time, saying": The essential life-force is the Torah — "They are our life and the length of our days." But one certainly cannot engage in Torah constantly without any interruption — one must sometimes cease on account of livelihood and bodily needs. If so, how does one sustain oneself during the time of bitul [cessation from Torah], since there is truly no life-force except through Torah alone? 14

And these two alafin are the aspect of tchum Shabbos. For specifically through these two holy teachings one merits to remain standing, to not leave the boundary and border of holiness, as above. And this is the aspect of the two thousand amos of tchum Shabbos, as above, which we learn from the cities of the Levi’im, as our Sages of blessed memory said — that they had one thousand amos of open land and one thousand amos of fields and vineyards. For the Kohanim and Levi’im are the aspect of the Tzaddikim of the generation and their students. For the Tzaddik and the true Rav is the aspect of a Kohen, as is written, “For the lips of a Kohen shall guard knowledge” (Malachi 2:7), and our Sages of blessed memory expounded: “If the Rav resembles,” etc. And the Levi’im are the aspect of their students who are joined to them to serve them, in the aspect of “They shall be joined to you and they shall serve you” (Bamidbar 18:2), and they receive from them the halachos to teach Bnei Yisrael the path they should walk in, etc. And these Kohanim and Levi’im had forty-eight cities to dwell in — six cities of refuge and upon them another forty-two cities — which allude to the totality of the emunah of Yisrael, which are the aspect of the six words of “Shma Yisrael” and upon them the forty-two words of the passage “V’ahavta.” These are the totality of the emunah of Yisrael. For the Tzaddikim and their students, who are the aspect of the Kohanim and the Levi’im, are occupied only with drawing and illuminating the completeness of emunah in Yisrael, for the entire Torah is encompassed in emunah, as is known. And these forty-eight holy cities of theirs, in which they dwell and are occupied with drawing and illuminating the emunah in Yisrael, which is the totality of the Torah — each city had two thousand amos of open land, etc., from which we learn tchum Shabbos. For they are occupied with drawing these holy paths mentioned above upon Yisrael — “Azamra,” etc., and Ayeh, etc. — which are the aspects of alafin — so that no member of Yisrael should leave the boundary, through extending and illuminating within them the two aforementioned paths, which are the aspect of tchum Shabbos, as above.

During the time of necessary bitul from Torah, one sustains oneself through the great true tzaddik, who is also sometimes like a simple person when he ceases from Torah words. He sustains himself from the path to Eretz Yisrael — for during cessation from Torah, the tzaddik sustains himself from the mode of conduct that existed before Mattan Torah, when the world was sustained through His kindness alone — the aspect of "Olam chesed yibaneh" — "The world is built on kindness" — the aspect of otzar matnas chinam [the treasury of free gift]. Then the Torah was hidden within every thing in the world — the aspect of Derech Eretz that preceded the Torah. For everything was created with the Ten Utterances, and the Ten Commandments are hidden within those Ten Utterances, concealed and clothed in every worldly thing. 15

And this is the aspect of one thousand amos of open land and one thousand amos of fields and vineyards. One thousand amos of open land, which was empty of everything, as Rashi explains there — this is the aspect of the teaching of “V’ayeh” mentioned above, which is the aspect of aleph, as above. For it is the aspect of migrash (open land) that is completely empty. For the aspect of Ayeh mentioned above, which revives and sustains even those who have fallen to the aspect of the most distant places, as above — this is the aspect of the chalal hapanui (the Empty Space), where, as it were, it is empty of His Divinity, as is understood from his words that he spoke with me then, as is printed there at the end — that it is alluded to in the statement of our Sages of blessed memory, “All the empty spaces of the world,” etc. — see there. But in truth, in the ultimate reality, even in the chalal hapanui, His Divinity, Yisbarach, is concealed. And this is the aspect of how they receive vitality from Ayeh, etc. And this is the aspect of one thousand amos of open land that was empty of everything — to rectify through this the aspect of the chalal hapanui, to revive even those who have fallen there, to illuminate within them the aspect of the aleph, which is the aspect of Ayeh, as above. And the second thousand is one thousand amos of fields and vineyards — this is the aspect of the holy teaching of “Azamra” mentioned above, which is also the aspect of aleph, as above. For when one finds the good points in Yisrael and returns them to Hashem Yisbarach through this — from this, fields are sown and vineyards are planted, in the aspect of “And they sowed fields and they planted vineyards and they produced a fruitful harvest” (Tehillim 107:37). For the good in Yisrael that the Tzaddikim reveal produces fruits in the Supernal Field, where all its labor is to sow it and to plant it, as is known and understood from his words, of blessed memory.

Before Mattan Torah, when the Torah had not yet been revealed, the world was sustained solely through chesed chinam [gratuitous kindness] — the hidden Torah concealed in everything. This is the path to Eretz Yisrael: the essential kedushah of Eretz Yisrael derives from the Ten Utterances — "Ko'ach ma'asav higid l'amo" — "The power of His works He told to His people" — as Rashi explains on "Beraishis bara." Therefore Moshe asked to enter Eretz Yisrael through matnas chinam — through the Ten Utterances where Torah is hidden, through which the world was sustained before Mattan Torah. This is: "Va'eschanan" — [the language of a free gift]. 16

And therefore we say this mizmor upon the entrance of Shabbos — the mizmor of “Hodu” (Give thanks) (Tehillim 107), which speaks of all the various troubles of Yisrael, which are the troubles of the soul that they endure throughout the weekdays, which are the aspect of “They wandered in the wilderness,” etc., “and they cried out to Hashem,” etc., and likewise “Those who dwell in darkness and the shadow of death,” etc., “and they cried out,” etc., “Let them give thanks to Hashem for His kindness and His wonders,” etc. For all these miracles and wonders that Hashem Yisbarach does with us, to rescue us from all evil and to remain standing — it is all accomplished through the power of the true Tzaddikim, who strengthen us through the aforementioned holy paths whose essence is drawn through the holiness of tosfos Shabbos, as above. Therefore we say this upon the entrance of Shabbos, and we conclude: “He turns the wilderness into a pool of water,” etc., as above, “and they sowed fields and they planted vineyards” — this is as above.

This is the aspect of tefillah. The essential tefillah is only matnas chinam [a free gift] — as our Sages said (Avos 2): "Do not make your tefillah fixed, but rather mercy and supplication." And: "tzadikim — even though they have Torah and good deeds — ask only for matnas chinam." The essential tefillah is only matnas chinam. Therefore the essential tefillah is only in Eretz Yisrael, as our Sages said, and as it says (Melachim I:8): "V'hispall'lu ailecha derech artzam" — "They shall pray to You toward their land" — "derech artzam" specifically. The essential tefillah is matnas chinam — the path to Eretz Yisrael. 17

And since we have come here to deal with the matter of the two aforementioned Toros, which are Ayeh and “Azamra,” etc. — let us come to explain based on them a statement of our Sages of blessed memory in Maseches Shabbos (daf 77b), in the extremely wondrous aggadah. And it is what Rav Zeira asked of Rav Yehudah, etc., “and if he had wanted, he would have asked him about all the empty spaces of the world,” etc. And we have already merited that our master, our teacher and our rebbe revealed to us several of the questions from them. And he also told me that many of the words of this aggadah relate to the Torah of Ayeh mentioned above and to the other Toros that he revealed at that time, as is printed there in its place, in siman 12, near the Torah of Ayeh mentioned above — see there. Now Hashem has sent into my heart to explain two questions based on the two aforementioned Toros. And this is the language of the Gemara: “What is the reason that the horn of the locust (kamtza) is soft? Because they dwell in willows (chilfei), and if it were hard, it would be dislodged and become blind.” And Rashi explains: kamtza is a locust; chilfei are willows; and if it were hard, it would knock against the wood and be dislodged and its eyes would be sealed, etc. For it is already explained at the end of siman 12 mentioned above that the aspect of Ayeh mentioned above, which is the hidden utterance — B’raishis — from which specifically the very distant places receive their vitality, from the greatness of the concealment and hiddenness — this is the aspect of the secret of the chalal hapanui, from which He contracted, as it were, His Divinity, Yisbarach, etc. And therefore it is impossible to resolve the questions and inquiries that come from there, as is explained well in the Torah “Bo el Par’oh” in Likutay Aleph, siman 64 — see there well. And it says there that the vitality of the chalal hapanui — that in truth His Divinity, Yisbarach, is concealed there, yet it is nevertheless in the aspect of being empty of everything, which appears to human understanding as two contradictions — but in truth both are true, except that it is impossible to understand this now with human intellect. And therefore all the questions that come from there — it is forbidden to enter into them to resolve and answer them, for about them it is said, “All who enter there shall not return” (Mishlei 2:19). Rather, one must only strengthen oneself in emunah alone. And it is explained there that the chalal hapanui is in the aspect of a locust (arbeh), which is kamtza, for it is like that kamtza whose clothing is from itself — see there. And in truth, the matter of the aspect of Ayeh mentioned above is also the aspect of the concealment of the chalal hapanui, as above. And therefore one who falls, chas v’shalom, to these distant places that derive from there — his essential counsel is to search and seek Hashem Yisbarach even from there, for in ultimate truth, even there Hashem Yisbarach is concealed. But it is impossible to find Him through any intellect or reasoning, only through the seeking and searching of Ayeh, etc., as above. Understand these words well as counsel to strengthen yourself in whatever place you are, in whatever may pass over you, all the days of your life — for you do not know what will pass over you. And one whom they wish to bring into the ways of holiness in truth — it is impossible for him to enter completely unless he is tested with this aspect, that he falls to such places. And when he strengthens himself according to the path of Ayeh mentioned above, then he will merit that the descent will be the ultimate ascent, etc., as above. But one must be very, very strong in one’s mind. And the essential chizuk is that one should know the deficiency of human understanding — that in truth we have no intellect at all, as is written, “For I am more brutish than any man,” etc. (Mishlei 30:2). And we are obligated to cast aside and nullify our intellect entirely, only to believe in the words of the true Tzaddikim: that in truth there is Divine vitality in all the very, very distant places, even in the filthy places, etc., about which it is said, “And My glory I will not give to another.” Only that it is impossible through any human intellect to find there the glory of His Divinity, Yisbarach, since it is empty there of His Divinity, Yisbarach, in the aspect of “And My glory I will not give to another.” Rather, one must search and seek there: “Ayeh m’kom k’vodo?” etc., as above. And only through this will one ascend to the ultimate ascent, as above.

Tefillah is called chayai sha'ah [temporal life], as Rava said (Shabbos 10a) to Rav Hamnuna who was prolonging his tefillah: "You neglect eternal life [Torah] and engage in temporal life [tefillah]!" And the Gemara resolves: "He held that the time for Torah is separate and the time for tefillah is separate." At first glance: since tefillah is merely "temporal life," from where will one find time for it — is not one obligated to study Torah at all times? But in truth, since tefillah is matnas chinam, during tefillah one is cleaving to the hidden Torah — the Torah concealed in everything, the aspect of chesed chinam that sustained the world before Mattan Torah. Thus even during tefillah one is truly cleaving to Torah — the hidden Torah. 18

And this is the aspect of: “What is the reason that the horn of the kamtza is soft?” Kamtza is the aspect of the secret of the chalal hapanui, which is like that kamtza whose clothing is from itself, as above. Karna (horn) is the aspect of the Divine vitality that is drawn there in great concealment. For keren (horn) alludes to the strength and vitality of an animal or a person, for the essential strength of an ox and the beasts is in their horns. And therefore the strength of a person is also called by the term k’ranos (horns), as is written, “And the horns of a wild ox are his horns,” etc. (Devarim 33:17). And as is written, “And all the horns of the wicked I will cut off; the horns of the righteous shall be raised” (Tehillim 75:11) — meaning, He cuts off the strength of the wicked and raises the strength of the Tzaddik. And it is written, “Did we not take for ourselves horns by our own strength?” (Amos 6:13). And similarly many times in Scripture. And this is the aspect of “He raised the horn of His people,” etc., and “He will raise the horn of His anointed” (Shmuel I 2:10). And the essential strength of all creatures is according to the Divine vitality that is drawn to them, whether through holiness or through the Sitra Achra, Rachmana litzlan. For the radiance of the vitality of His Divinity, Yisbarach, is also called keren, as is written, “Rays of light from His hand” (Chavakuk 3:4). And this is the aspect of “the skin of his face shone (karan)” (Shemos 34:29).

This is why Rabbainu said elsewhere (LM I:15): through tefillah one merits sisrai Torah [the secrets of Torah]. Through tefillah (matnas chinam), one cleaves to the hidden Torah — which is sisrai Torah. Therefore tefillah is called avodah shebalev [service of the heart] — the aspect of concealment, the hidden Torah, the aspect of thought in the heart, for in the heart all things are hidden — ta'alumos lev [secrets of the heart]. Therefore tefillah is an exceedingly lofty level — and one must specifically pray each day and increase in tefillah and supplication. Through tefillah (matnas chinam, the hidden Torah, chesed chinam) one can sustain all times when one is idle from Torah due to the necessity of livelihood and the like. The tzaddik, by cleaving during his idle time to the hidden Torah, sustains all simple people — and tefillah is exactly this aspect. The essential tefillah is merited only by the tzaddikim; therefore every person must pray only through hiskashrus to the tzaddikim of the generation (LM I:2). 19

And he asked: “What is the reason the horn of the kamtza is soft?” — that the vitality and strength of the aspect of the chalal hapanui is in the aspect of “soft” — for one sees no light there, and it is thinner than the thin, and it is pushed aside and concealed before anyone who enters there, in the manner of a soft thing that is pushed aside before everything. And he answered: “Because they dwell in willows (chilfei).” Rashi explains: willows. This is the aspect of all those who are far from holiness, who are the aspect of arvei nachal (willows of the brook), which have neither taste nor fragrance — to which the sinners of Yisrael are compared, as our Sages of blessed memory said. “And if it were hard,” etc. — that is, he answered that, on the contrary, in such places the essential chizuk is specifically through this, through the aspect of “soft,” which is the aspect of “Desist and know that I am Hashem,” etc. (Tehillim 46:11). And on this our Sages of blessed memory said: “A person should always be soft like a reed and not hard like a cedar.” For a reed — even all the winds in the world cannot move it from its place, for it is soft and bends before everything, yet it is firm and very strong at its root, and the winds cannot uproot it from its place, chas v’shalom. Unlike if it were hard like a cedar, etc. That is, in such places, which are the aspect of the chalal hapanui, it is forbidden there to enter into questions and answers at all, in the aspect of “Do not harden your hearts” (Tehillim 95:8). For the essential chizuk is specifically through being soft like a reed — that to all the questions and difficulties and confusions that confuse him, whether from those who prevent and oppose and argue among people, or from the abundance of confusions in the mind — to all of them he should not respond a word, in the aspect of “And I was like a man who does not hear and has no rebuttals in his mouth” (Tehillim 38:15). For the questions and confusions that come from there cannot be resolved, as above. And nevertheless he is very strong in emunah, like the soft reed that is rooted in water — that even though it appears to bend before the winds, nevertheless it is very strong at its root. So too must a person be strong in his emunah as he received from his fathers and teachers, and not listen to any question or confusion at all that comes from such places, and not respond to them at all, as if he has no answer in his mouth, until it seems to them as though he is bending before them, chas v’shalom — but in truth this is his essential strength, in the aspect of “soft like a reed,” as above.

The essential tefillah is in the aspect of Eretz Yisrael — matnas chinam. "tzadikim yirshu aretz" — "The righteous shall inherit the land." Each person, according to his kedushah of the bris (the essential aspect of "tzaddik") and according to how much he merits connecting to the true tzaddik of the generation, so he merits the inheritance of Eretz Yisrael and so he merits tefillah. As Rabbainu said many times: wherever one prays, the atmosphere becomes the aspect of Eretz Yisrael. Wherever kosher people come, they can create the aspect of Eretz Yisrael through this. Rabbainu also hinted in his notes on this teaching that the entire matter of the path to Eretz Yisrael depends on sh'miras habris [guarding the covenant]: "tzadikim yirshu aretz." 20

And therefore Dovid HaMelech, who is the aspect of Moshiach, whose essential tikkun is through him — and the essential tikkun is to rectify the very distant places mentioned above, to raise from there all who have fallen there, Rachmana litzlan — therefore at the time Dovid was anointed it is said, “And I this day am soft, and anointed king” (Shmuel II 3:39). That is, the aspect of “soft like a reed” mentioned above, for this aspect in completeness — there is no one who will merit it like Moshiach, who will conquer the entire world and rectify it through this aspect. And this is the aspect of what is written regarding Yosef HaTzaddik, “And they called before him: ‘Avraich!’” (B’raishis 41:43) — which is the aspect of av-rach (father-soft). That is, even though he is a father in wisdom, nevertheless he is in the aspect of “soft” — the aspect of “soft like a reed” mentioned above. For Yosef too is an aspect of Moshiach, the aspect of Moshiach ben Yosef, as above.

Thus through tefillah one sustains oneself from the hidden Torah (matnas chinam), and through this one can receive life-force constantly during idle time from Torah. This is what our Sages said (Shabbos 11a): Scholars whose Torah is their craft — like R' Shimon bar Yochai and his companions — interrupt for Kri'as Shma but not for tefillah. But we interrupt even for tefillah — since we also idle much from Torah study in any case. 21

And this is: “And if it were hard, it would be dislodged and become blind.” That in such places where the light is very concealed, if it is hard for him and he enters into questions and answers — “it becomes blind” — his eyes will be sealed like a blind man and he will remain in the darkness completely. For it is impossible to resolve the questions and confusions that come from there, as above. Therefore one must there be soft, in the aspect of “soft like a reed” — not to respond a word, only to be strong in the root of his growth and his root, to strengthen himself in complete emunah, and to seek and search for Hashem Yisbarach there as well, in the aspect of Ayeh mentioned above. And then specifically he will merit the ultimate ascent, as above.

Since we idle from Torah even without tefillah, we certainly must pray — to cleave to the hidden Torah through matnas chinam, so we can sustain all the times of idleness. Through tefillah, even idle times receive life-force from the hidden Torah concealed in everything. But R' Shimon bar Yochai and his companions, whose Torah was their sole craft — who had no occupation but Torah alone and did not need to sustain themselves through the hidden Torah in worldly matters (since they had no worldly business at all) — therefore the hidden Torah was revealed to them. They were given permission to reveal razin d'Oraisa [mysteries of Torah] — for to them the Torah was not hidden. Since they never engaged in any occupation where Torah is hidden, the hidden Torah was revealed to them — and therefore they did not need tefillah. 22

And this is the secret of what our Sages of blessed memory said: “The first plantings were like the horns of locusts.” That is, the aspect of the horn of the kamtza mentioned above — understand well. For even though they spoke regarding the drawing of the light of the beginning of emanation (Atzilus), which began with fineness in the aspect of “the horns of locusts,” and we are speaking regarding the matter of the chalal hapanui from which the light was contracted, as it were — nevertheless, it is all one. For also the light and vitality concealed in the chalal hapanui with fineness and wondrous concealment, as above, is drawn in its root from the secret of the beginning of emanation, which is in the aspect of “like the horns of locusts,” as above. And it is not appropriate to elaborate on this, for “the glory of G-d is to conceal a matter” (Mishlei 25:2). Also, chilfei is an expression of chalaf — “passed” and “departed” — for from there, as it were, His Divinity passed and departed, for He vacated His Divinity from there, as above. But in truth, even there Hashem Yisbarach is concealed, as above — but it is only in the aspect of “the horn of the kamtza is soft,” as above. And regarding this matter of the aspect of “soft” there is much to discuss, but it cannot be explained in writing. And the wise person who truly desires will understand on his own a little of how one must be soft like a reed, and yet nevertheless be very strong at his root — on the contrary, through the softness, through this is his essential strength and might forever.

This is the aspect of (brachos 32b): "The early chassidim would wait one hour [before each tefillah]... since they spent nine hours a day on tefillah, how was their Torah preserved and their work accomplished? Rather, since they were chassidim, their Torah was preserved and their work was blessed." They are called chassidim — they were able to draw and receive through their tefillah chesed chinam, the otzar matnas chinam, the hidden Torah. Therefore they could prolong tefillah greatly — for even during tefillah they were cleaving to the hidden Torah, the aspect of Toras Chesed. "Their work was blessed" — since they merited chesed chinam through tefillah (the essential sustenance of the world during times of occupation and business), sustaining themselves through the hidden Torah in every matter. From there the essential berachah derives — by revealing the Godly life-force (the Torah hidden in everything). The opposite of the curse, chas v'shalom, which comes from the concealment of Hashem's light: "Halo al ki ain Eloakeye bikeerbee m'tza'uni hara'os ha'aileh" — "Is it not because my God is not in my midst that these evils have found me?" 23

Now let us come to explain, with His awesome salvation, yet another question from the aforementioned aggadah. And it is: “What is the reason that the eyelid of a rooster lifts upward? Because they dwell on beams, and if smoke enters, it becomes blind.” Rashi explains: “The eyelid of a rooster lifts upward” — the lower eyelid, when it closes its eyes, rises above the upper one, etc. “Because it dwells on beams” — it goes up at night onto the planks and the beams, etc.

This is the aspect of Bircas Kohanim. The Kohain — a man of chesed — could reveal the chesed chinam that sustained the world before Mattan Torah, through the Ten Utterances hidden in everything. The Utterances are the aspect of chesed: "Ki amarti olam chesed yibaneh" — "For I said: the world is built on kindness." Therefore the Kohanim could draw berachah to Yisrael — for the essential berachah derives from revealing the Ten Utterances in everything. "Ko s'var'chu es B'nai Yisrael — amor lahem" — "So shall you bless the Children of Yisrael — say to them" — "amor" specifically — pointing to the Ten Utterances (ma'amaros) hidden in everything, from which the essential berachah derives. 24

This will be explained according to the Torah “Azamra” mentioned above, and according to what is explained in Likutay Tinyana, siman 17, which begins: “One must be very careful to be happy and good-hearted on Shabbos,” etc. And at the end it says there: the way of Hashem Yisbarach is to look at the good things that they do, and even though there is also found in them what is not good, He does not look at that, as is written, “He did not gaze at iniquity in Yaakov,” etc. How much more so is a person obligated to look only at the good — and for this it is good that there is a nature and Providence, etc. — see there. And he, of blessed memory, already revealed himself that this matter has a connection to this question of “Why does the eyelid of the rooster lift upward?” as is already printed near siman 12 mentioned above — see there. But we did not merit that he explain it to us explicitly. And the kindnesses of Hashem are not finished, and in our poverty Hashem Yisbarach helped us with His mighty compassion to explain somewhat this question according to his holy and very awesome foundations.

For the matter of the aforementioned holy path and counsel of “Azamra l’Elokai b’odi” is the aspect of the awakening from sleep. For when a person is settled in his mind in smallness and lowliness to the point that he cannot pray and return to Hashem Yisbarach, this is the aspect of sleep, and he needs to awaken from his sleep through the aforementioned counsel of “Azamra,” etc., as above — that is, that he should seek and search until he finds in himself some good points, in the aspect of “Yet a little and the wicked one is no more,” etc. And through this he will revive himself and awaken from his sleep and his fall, in the aspect of “I lay down and I slept; I awoke, for Hashem supports me” (Tehillim 3:6), the aspect of “I awoke and I am still with You” (Tehillim 139:18). And this is the aspect of “Awake, my glory! Awake, O harp and lyre! I will awaken the dawn” (Tehillim 57:9). For the good point in each person is the aspect of shachar (dawn), the aspect of “I am black but beautiful,” etc., as Rashi explains there. And this is the aspect of “I am black with my deeds, but beautiful with the erection of the Mishkan” — for the good points that one searches and finds are the aspect of the erection of the Mishkan, which was built from all the good points in Yisrael, as brought above. And see all of this in our words in Hilchos Hashkamas HaBoker, where the matter is explained well — how all of this is the aspect of the awakening from sleep, the aspect of rising at chatzos, etc., as above. And this is “What is the reason the eyelid of the rooster lifts upward?” The rooster is the aspect of the awakening from sleep, for the rooster is appointed over this — to awaken people from sleep at midnight, as our Sages of blessed memory said, and as is written, “Who gave the rooster understanding” (Iyov 38:36), etc. And therefore the entire song of the rooster concerns the awakening from sleep, as is written in Perek Shirah, chapter 4: The rooster says — at the first call it says, “Lift up your heads, O gates,” etc.; at the second call, “Lift up,” etc.; at the third, “Arise, Tzaddikim, and engage in Torah, so that your reward shall be double in the World to Come”; at the fourth, “For Your salvation I have hoped, Hashem” (B’raishis 49:18); at the fifth, “How long, lazy one, will you lie? When will you arise from your sleep?” (Mishlei 6:9); at the sixth, “Do not love sleep lest you become impoverished; open your eyes and be sated with bread” (Mishlei 20:13); at the seventh, “It is a time to act for Hashem; they have violated Your Torah” (Tehillim 119:126). And all these songs that it says with all seven calls are the aspect of the awakening from sleep, which it is engaged in arousing from sleep, from midnight until daybreak. For one who does not awaken at midnight itself should at least awaken from sleep an hour after midnight, and if not even then, at least an hour after that, and so it calls, call after call, until daybreak — seven calls, and they are all the aspect of the awakening from sleep. And this is the aspect of: “At the time that HaKadosh Baruch Hu comes to the Tzaddikim in Gan Eden, all the trees of Gan Eden drip with spices.” This is the aspect of how at midnight great chasadim are aroused upon Yisrael, through searching and finding good points in each one. This is the aspect of “Awake, O north, and come, O south; blow upon my garden, that its spices may flow” (Shir HaShirim 4:16) — that HaKadosh Baruch Hu commands the four winds of the world to blow upon the Gan Eden that is planted from the mitzvos and good deeds of Yisrael. For each person, according to his good deeds and his Torah and mitzvos, plants holy grasses and trees in Gan Eden, and afterward he delights in his portion in Gan Eden at the time of receiving his reward. This is the aspect of “to work it and to guard it” (B’raishis 2:15) said regarding man, which our Sages of blessed memory expounded: “to work it” — through positive commandments; “and to guard it” — through negative commandments. This is as above: as a person serves Hashem Yisbarach with positive commandments and guards himself from the negative, so does he work and guard the Gan Eden, as above. And therefore Hashem Yisbarach commands the north and south winds to arouse and blow in the Gan Eden, that its spices may flow — that is, to arouse the power and merit of all the good points of the mitzvos of each member of Yisrael, that they should give off their good fragrance, so that this good fragrance of their good points should reach the souls of Yisrael, so that they should awaken from their sleep through this, as above. And then they all sing, “And be lifted up, O eternal doors, and the King of glory shall enter — Who is this King of glory?” etc. (Tehillim 24:7-8). And all of this speaks of the awakening from sleep, as we say these verses in Tikkun Chatzos — that is, that we ask that the gates and doors of the Bais HaMikdash should be opened, which are the aspect of the gates of holiness, so that Yisrael can enter them to magnify His glory, Yisbarach — which is the aspect of “and the King of glory shall enter.” And this is the aspect of “Who is this King of glory?” etc. And this verse is very puzzling — what is this question, “Who is this King of glory?” etc.? Until it was necessary to answer: “Hashem, mighty and strong,” etc. As if we don’t know that the King of glory is Hashem Yisbarach! But the matter is according to the above. For the essential revelation of His glory, Yisbarach, is through Yisrael, and according to the good deeds of Yisrael so is His glory, Yisbarach, revealed. And when Yisrael do not serve Him, chas v’shalom, then, chas v’shalom, His glory, Yisbarach, is concealed from the world. And therefore, as soon as one begins to cry out and pray, “Lift up your heads, O gates, and the King of glory shall enter,” etc. — that is, that His glory, Yisbarach, should be revealed through the good deeds of Yisrael — immediately the question of the accusers is aroused, and they say: “Who is this King of glory?” — that is, chas v’shalom, it is not fitting to call Him Yisbarach by the name “King of glory,” since Yisrael’s deeds do not come out well and they do not magnify His glory properly, as above. And then we immediately answer them: “Hashem, mighty and strong, Hashem, mighty in battle” — that is, Hashem Yisbarach is mighty and strong, etc., and He will surely finish His work. And all His might and strength and battle is to subdue and nullify the accusations against Yisrael. And He is mighty in battle to overcome them always, through the great power of the great Tzaddikim who labored and toiled in their service so much, with such self-sacrifice, until they can find good points in every member of Yisrael, even when they are in the very lowest depths, chas v’shalom. And therefore it is fitting to always call Him Yisbarach by the name “King of glory,” for He is mighty and strong, etc., to overcome the accusations and to reveal the good in Yisrael, through which His glory is revealed, as above. And this is also the aspect of the second call, which also speaks of this — for one needs to arouse the good in Yisrael, which is the aspect of His glory, Yisbarach. One needs to arouse it time after time, in order to awaken them each time from the sleep that greatly overpowers everyone, as is known. And the essential awakening from sleep — physically, that one should not sleep too much, and spiritually, that one should not fall in one’s mind and never give up on oneself — the main thing is through the good points that one finds each time, as above. And this is the conclusion: “Hashem Tzva’os, He is the King of glory, selah” (Tehillim 24:10) — that is, He Yisbarach is the King of glory forever and ever, for His hand is always uppermost and He will always finish His work. For there have already been such great Tzaddikim who can find the good in every member of Yisrael and advocate in their merit always, through which His glory, Yisbarach, is revealed. And therefore, “Hashem Tzva’os, He is the King of glory, selah,” as above. And all of this Dovid prayed so that the gates would allow the Aron to enter in the days of Shlomo, as our Sages of blessed memory said, and as Rashi explains there. For at the time that Shlomo sought to bring in the Aron, etc., he said twenty-four expressions of prayer and was not answered, until he said, “Remember the kindnesses of Dovid, Your servant,” etc. (Divrei HaYamim II 6:42). For the essential resting of the Shechinah in the Bais HaMikdash was through the entry of the Aron to its place, as is explained there in the passage — that when the Aron entered, the cloud covered, etc. And therefore the gates clung together at the time they wanted to bring the Aron to its place, for they said that Yisrael are not worthy to bring in the Aron to its place so that the Shechinah should rest upon them, for they saw that they would eventually sin until the Bais HaMikdash would be destroyed. And everything that Shlomo said — prayers and supplications — he was not answered, until he mentioned Dovid, saying, “Remember the kindnesses of Dovid Your servant.” This is as above — for the work of the great Tzaddikim to always advocate on behalf of Yisrael, which is the path of “Azamra” mentioned above — all this is the aspect of the work of Dovid HaMelech, who is the aspect of Moshiach, who will complete the tikkun and return all of Yisrael to Hashem Yisbarach through this. For Dovid is “the sweet singer of Yisrael,” and all the songs and hymns are made through the clarification of the good, as is explained there in the aforementioned Torah — this is the aspect of “Azamra l’Elokai b’odi” — “Azamra” specifically, see there. And therefore when he mentioned Dovid, who is the aspect of Moshiach who will ultimately complete the tikkun by finding good points in Yisrael even at the end of days, at the end of the exile, until he rebuilds our Bais HaMikdash and returns the Aron to its place — therefore then the gates opened and allowed the Aron to enter, through the prayers of Dovid who had prayed in advance for this: “Lift up your heads, O gates,” etc. For Dovid, the aspect of Moshiach, had already anticipated and revealed that Hashem is mighty and strong, etc., and He is the King of glory, selah — that He has already finished and will finish, for His glory will be magnified forever through the power of the Tzaddikim who can always arouse the good in Yisrael and magnify His glory, Yisbarach, through this, as above. And this is the third call, which says, “Arise, Tzaddikim, and engage in Torah,” etc. — which arouses also the Tzaddikim to engage in Torah, for even though they would arise of their own accord, nevertheless, sometimes the aspect of sleep also overpowers them because of the sins of Yisrael, chas v’shalom — when they do not know how to advocate in their merit, then they are in the aspect of sleep, in the aspect of the departure of the mochin, as is known. And therefore it arouses them as well — that they should arise and engage in Torah, until through the great power of the Torah they will know how to advocate on behalf of Yisrael always. And this is “so that your reward shall be double in the World to Come” — “double” specifically, for they will merit a double reward, since through their Torah, which is the aspect of Toras Chesed, they merited to awaken Yisrael from sleep and return them to good. Therefore surely their reward is double, for they will receive their own portion and the portion they have in every member of Yisrael who returned to Hashem Yisbarach through them. And this is the fourth call, which says, “For Your salvation I have hoped, Hashem” (B’raishis 49:18) — this is also the aspect of the above. For this verse is said regarding all of Yisrael in general and in particular, when they are in exile in the aspect of sleep — that nevertheless they must always hope for the salvation of Hashem, as is brought in the Midrashim, that Yaakov Avinu saw that through Shimshon the redemption would not be complete, so he said, “For Your salvation I have hoped, Hashem” — that nevertheless I hope for Your salvation, that there will be needed those who arouse the good in Yisrael always and return them to Hashem Yisbarach. And therefore we say this verse before sleep, in the K’rias Shma on the bed — so that one should not fall into complete sleep, chas v’shalom, but rather merit to awaken from sleep through the salvation of Hashem, for which we always hope, no matter what, as above. And this is the fifth and sixth calls, which speak explicitly of the awakening from sleep, as is written: “How long, lazy one, will you lie? When will you arise from your sleep? Do not love sleep, open your eyes and be sated with bread” — “open your eyes,” for there are still many good points in you, and through this you will awaken from your sleep and be sated with the bread of Torah, as above. And this is the seventh call, which says, “It is a time to act for Hashem; they have violated Your Torah” — that is, as Rashi explains there, that this is said regarding ba’alei teshuvah (those who return in repentance) — that Dovid asked Hashem Yisbarach what should be done for those who have violated Your Torah. This is as above — that Dovid, the aspect of Moshiach, gives his life for each member of Yisrael who is far from Hashem Yisbarach, to find good in him in order to awaken him from his sleep and return him to Hashem Yisbarach, as above. Thus we find that the rooster is the aspect of the awakening from sleep, through the path of “Azamra” mentioned above. And this is: “What is the reason the eyelid of the rooster lifts upward?” — that is, the eyelid of its eye covers the eye from below upward, so that it looks upward and does not look downward. This means that the Tzaddikim who walk in this path of looking at the good in Yisrael, to awaken them from sleep — their eyes always look upward, that is, at the good in Yisrael, which ascends ever higher, and they do not want at all to look downward — that is, at their evil. For the good is the aspect of “above,” and the evil is the aspect of “below,” in the aspect of “Who knows whether the spirit of man rises upward and the spirit of the beast descends downward?” (Koheles 3:21), etc. And this is: “What is the reason the eyelid of the rooster lifts upward?” — that the eyes of the Tzaddikim who awaken from sleep always look upward at the good, the aspect of “lifts upward.” And downward — at the evil — they do not want to look at all, as if their eyes were covered from below by their eyelids, as above. “Because they dwell on beams” — Rashi explains: planks and beams. This is the aspect of the erection of the Mishkan, the aspect of “the beams of our houses are cedars, our rafters are cypresses” (Shir HaShirim 1:17), which is said regarding the Mishkan that was built and erected from all the good points of Yisrael, through which is the essential awakening from sleep, in the aspect of “I am black with my deeds, but beautiful with the erection of the Mishkan,” as above. That is, because these Tzaddikim “dwell on beams” — all their occupation and dwelling is in the matter of building the Mishkan, which is the beams, the aspect of planks and beams of the Mishkan, as above — for they are constantly occupied with building the Mishkan, which is the aspect of the holy path of “Azamra” mentioned above, as is explained there — that these Tzaddikim who are occupied with always finding the good in Yisrael, they are building the Mishkan, etc. — see there. And therefore they do not look at the evil at all, only at the good, which is the aspect of “lifts upward,” as above. And this is: “And if smoke enters, it becomes blind.” “Smoke” is the aspect of the blemish of sins, which are the aspect of “smoke rose in His anger” (Tehillim 18:9) — that is, if they were to allow the smoke of the sins to rise, chas v’shalom, “it becomes blind” — the Divine oversight would depart, chas v’shalom, as above and as is explained in siman 17 mentioned above (see there). Therefore they exert themselves with all their might to walk in the way of Hashem Yisbarach — to look only at the good and not to look at the evil at all — in order to bring Yisrael into the scale of merit always, until they all return to Hashem Yisbarach, through which the redemption will come speedily in our days and the Bais HaMikdash will be built on its foundation, amen. And therefore this verse, “The beams of our houses are cedars,” etc. (Shir HaShirim 1:17), whose meaning refers to the Mishkan, is said there in the context of how Hashem Yisbarach constantly beautifies Yisrael and looks only at the good in them, as is written there in Shir HaShirim: “I am black but beautiful,” etc., as above; “Beautiful are your cheeks with ornaments, your neck with necklaces,” etc.; “A bundle of myrrh is my beloved to me,” etc.; “A cluster of henna is my beloved to me,” etc.; “Behold, you are beautiful, my beloved; behold, you are beautiful,” etc. See Rashi’s commentary there, which explains it all regarding how Hashem Yisbarach strengthens and endears them each time, even after they have sinned, and tells them to take these spices — a bundle of myrrh, a cluster of henna, etc. — see there. And afterward it concludes, “Behold, You are beautiful, my Beloved” — everything is Yours, that You in Your compassion advocate on our behalf. As above: “The beams of our houses are cedars, our rafters are cypresses” — the aspect of the Mishkan, as above. The gazing only at the good — this is the aspect of the building of the Mishkan, which is the aspect of “Azamra l’Elokai b’odi,” as above. Also, timra d’tarnegola — the term timra alludes to the Tzaddik, in the aspect of “The Tzaddik shall flourish like a date palm (tamar)” (Tehillim 92:13). For the Tzaddik is called tamar from the expression of t’murah (exchange), for he exchanges and transforms everything to good. For all the accusations he transforms into merit, in the aspect of “If there is for him an angel, an advocate, one of a thousand,” etc. — “an advocate, one of a thousand” specifically, for specifically from among the thousand accusers the advocating angel is made. For the more the accusers multiply, the more he advocates for good — because he finds in him nevertheless some good point. For all these accusers against the person — they themselves are the very ones who enticed him to sin, as our Sages of blessed memory said: “He is the Satan, he is the enticer, he is the accuser,” etc. And therefore when the accusers multiply greatly against a person, chas v’shalom, then the advocating angel stands and transforms everything specifically to merit. For this one argues: “On the contrary — since he has so very many accusers, it follows that he had many evil impulses, for these accusers are themselves the very evil impulses that enticed him to whatever they enticed him. And if so, on the contrary, it is a great wonder how such a person strengthened himself to seize nevertheless some good point of some mitzvah that he did.” And this is the aspect of “an advocate, one from among the thousand” accusers — he advocates on his behalf, because since he has so many such accusers, who are all themselves his enticers, then it is no great wonder that he sinned so much. On the contrary, it is a wondrous wonder how he overcame to do some good at all, since such forces were arrayed against him. And therefore the Tzaddik who walks in this path is called tamar, in the aspect of “The Tzaddik shall flourish like a date palm,” for he exchanges and transforms the accusations into merit, as above. And this is the aspect of timra d’tarnegola — that through this he awakens from sleep, through finding merit in everyone, as above. And this is the aspect of “And Yisrael saw the sons of Yosef and said: ‘Who are these?’ And he said: ‘They are my sons whom G-d gave me with this’” (B’raishis 48:8), etc. He asked, “Who are these?” — that they are not worthy of blessing, for he saw great r’sha’im who would descend from them. And Yosef answered him: “They are my sons, whom G-d gave me with this.” And it is found in the s’farim that he answered him that in this very thing that you see, there are also holy sparks, on account of which they are worthy of blessing. This is the aspect of the above — that this was the essential dispute between Yaakov and Yosef. For regarding this matter of “Azamra” mentioned above — to advocate on behalf of everyone — there are in this many levels among the Tzaddikim, for it is a great work. As we find that even the greatest Tzaddikim sometimes did not know how to advocate properly, and Hashem Yisbarach was strict with them, as we find regarding Yeshayahu and Hoshea, etc. And therefore Yaakov Avinu too, before his passing, because he saw the greatness of the wickedness of the r’sha’im who would descend from Ephraim and Menasheh — therefore he too weakened, to the point that he did not know how to advocate on their behalf and bless them. Therefore he asked, “Who are these?” — that they are not worthy of blessing. Until Yosef answered him: “They are my sons, whom G-d gave me with this” — and he showed him that even in this very thing there is merit, for he labored and found good points even in the r’sha’im who would descend from them. And therefore Yaakov was immediately appeased and said, “Bring them to me and I will bless them” (B’raishis 48:9). And this is “And I trained Ephraim” (Hoshea 11:3), which is said regarding this matter, as Rashi explains there. And this is: “And I trained Ephraim” — that even when they are in the aspect of raglayim (feet), in the lowest level, in the aspect of “and she uncovered his feet” (Rus 3:7) — even then, “I trained My spirit in Yaakov” — that his mind should be turned toward them for good, to bless them, which is the aspect of the path of “Azamra,” etc., mentioned above. And this is “He took them upon his arms” (Hoshea 11:3) — to raise them from the aspect of raglayim, from the lowest level, to the aspect of hands and arms, which are the aspect of “Azamra” mentioned above, the aspect of song and melody, which is the aspect of hands, in the aspect of “and he played with his hand” (Shmuel I 16:23) — “and it will be good for you. And they did not know that I healed them” (Hoshea 11:3). For in truth this is the essential healing of the soul, as above, and they do not bring themselves to know that “I healed them” — that I am occupied with their healing through this, as above. And for this reason the sons of Yosef are called Menasheh and Ephraim — because Yosef led them in Mitzrayim, which is the nakedness of the earth, and he in his great righteousness merited even there to stand in the trial and not to fall in his mind in all that passed over him. And this too is part of the trial, for when a person is tested, his completeness of mind is taken from him — that is the essential trial, as I heard from him, of blessed memory. And Yosef — all of this passed over him and he was in a great trial, and he stood in the trial. And through this he merited to have the power to clarify and find the good in every place that it is, and through this Yisrael had the strength to be in Mitzrayim in exile. For “G-d sent him for sustenance” (B’raishis 45:5), for were it not for the power of Yosef HaTzaddik, who went before them there, Yisrael would not have had the strength to endure the exile. And so too now — were it not for the power of the true Tzaddikim who advocate on our behalf and strengthen us according to the aforementioned holy paths, we would not have the strength to bear the bitterness of the exile in general, and in particular the exile of each and every individual. And therefore he named his sons Menasheh and Ephraim, for this reason — that even in the very distant places one can find Hashem Yisbarach through all of the above. And this is the aspect of Menasheh, who was named for “G-d has made me forget all my toil” (B’raishis 41:51), etc. — that even the trial and the forgetting is all from Hashem. That is, even in the aspect of the chalal hapanui, where one cannot find His Divinity, Yisbarach — this too is from Hashem Yisbarach. For he knows that the trial and the forgetting are also from Hashem Yisbarach, and through this he can endeavor and search for Hashem Yisbarach even from there, as above. And this is the aspect of Ayeh mentioned above. And Ephraim was named for “G-d has made me fruitful in the land of my affliction” (B’raishis 41:52) — that even in the land of my affliction I can find good, which is the aspect of fruits — “and they sowed fields and they planted vineyards,” as above. And this is the aspect of the path of “Azamra” mentioned above. And this is the aspect of “Mine is Gil’ad, mine is Menasheh, and Ephraim” (Tehillim 60:9), etc. “Gil’ad” is the aspect of healing, the aspect of healing of the soul, in the aspect of “Is there no balm in Gil’ad? Is there no healer there?” (Yirmiyahu 8:22). “Mine is Menasheh and Ephraim” — for through these two aspects of Menasheh and Ephraim, which are the aspect of the two paths of Ayeh and “Azamra” — that Yosef merited to name his holy sons for this, because he merited in Mitzrayim, in such distant places, to find Hashem Yisbarach — through these two aspects is the essential healing of the soul, the aspect of “mine is Gil’ad,” as above. And this is “the stronghold of my head” (Tehillim 60:9) — for through this is the essential stronghold and strengthening of the head and the mind, so that one does not fall in one’s mind, chas v’shalom, as above. And this is: “Yehudah is my lawgiver” (Tehillim 60:9). For Yehudah is the aspect of Moshiach who will descend from him, who will complete the tikkun through these paths. And of him it is said, “The scepter shall not depart from Yehudah, nor the lawgiver from between his feet” (B’raishis 49:10) — that even when Yisrael are in the aspect of raglayim, as above, in the aspect of ikvesa d’Meshicha (the heels/footsteps of Moshiach) — nevertheless he will find there too the aspect of an engraving and a good impression, which are the aspect of the good points that one finds in them always, even when they are in the aspect of raglayim, as above. And this is the aspect of “Yehudah is my lawgiver,” as above. For Yehudah and Yosef are the aspect of Moshiach ben Dovid and Moshiach ben Yosef, who will rectify all of Yisrael through the aforementioned paths and return them all to Hashem Yisbarach — through which is the essential healing and redemption, speedily in our days, as above. And all the exiles — Mitzrayim and likewise all the exiles that are called by the name Mitzrayim, as is explained elsewhere — they are all in this aspect: that the Sitra Achra overpowers to conceal the good in every member of Yisrael through the evil that covers over it, and to increase upon him marah sh’chorah (black bile/depression) and sadness, in order to trap him in their net, chas v’shalom. Through this, as is explained in siman 24, in the Torah “Emtza’isa d’alma,” that the essential exile of the Shechinah is when sadness overpowers Yisrael, etc. — see there. And the essential redemption is when Hashem Yisbarach is aroused in His compassion and places in the heart of the true Tzaddik to look only at the good in Yisrael, and to endeavor in their tikkun, to return them to Hashem Yisbarach through this, as above. And this is the aspect of the entire parashah of Shemos, which speaks of the intensity of the exile of Mitzrayim and of their redemption through Moshe. And everything is in the aspect of the above. And this is the aspect of “And a new king arose over Mitzrayim who did not know Yosef” (Shemos 1:8). Yosef is the aspect of all the good points in every member of Yisrael, all of which are drawn from the Tzaddik, the aspect of Yosef, who is the comprehensive good point from which all the good points in each person are drawn, as is explained elsewhere. And in all the days of the exiles, which are all called by the name Mitzrayim, each time it is the aspect of “and a new king arose,” etc. For each time a person’s evil inclination overpowers him anew, and it is called a “king,” in the aspect of “an old and foolish king” (Koheles 4:13). And from it are drawn all the opposition and the obstacles of those who prevent and dispute, who arise each time. For “it is not one alone that stands against us to destroy us,” chas v’shalom — rather, in every generation and every time, they stand against us in the aspect of “and a new king arose.” One says: literally new. And one says: his decrees were renewed. And both are true — that each time literally new disputants and obstacles arise, and also his decrees are renewed, for each time they decree and say new evil words that are against the truth, wanting to prevent and bring down a person through this from Torah and prayer, etc. And this is: “who did not know Yosef” — he made himself as if he did not know. They make themselves as if they do not know at all the virtues of the Tzaddik, the aspect of Yosef, who is the totality of the good, who introduced so much good into Yisrael. And they want to overpower with new confusions, to bring down each person, chas v’shalom — to look only at the evil and not at the good, whereas in truth one must do the opposite, as above. And this is: “And Mitzrayim enslaved the Children of Yisrael with crushing labor” (Shemos 1:13) — that the Sitra Achra, the aspect of Mitzrayim, enslaves with very great heaviness, through the abundance of marah sh’chorah and sadness. And this is the aspect of “with hard labor, with mortar” — “with difficulty, with a hard question (kushya),” with the chomer of a halachah, etc., as it is brought in the holy Zohar. For it is all because of marah sh’chorah, through which one cannot learn, nor pray, and everything that one wants to do in holiness is hard and heavy and burdensome, for they embitter the very life itself, as every person knows in his own soul. And this is: “And the king of Mitzrayim said to the midwives of the Hebrews, of whom the name of the one was Shifrah and the name of the second was Pu’ah” (Shemos 1:15). “The midwives of the Hebrews” is the aspect of the Tzaddikim of the generation, who are occupied with bringing forth holy offspring in Yisrael — that is, Torah and good deeds, for the essential offspring of the Tzaddikim are good deeds, as our Sages of blessed memory said. And this is: “the name of one was Shifrah, and the name of the second Pu’ah.” And our Sages of blessed memory said: Shifrah — because she beautified (m’shaperes) the child; Pu’ah — because she cooed and spoke and murmured to the child, as women do who soothe a crying infant. This is the aspect of the above — how the Tzaddikim strengthen Yisrael through the aforementioned holy paths, and beautify them by finding good points in them even now. This is the aspect of “Behold, you are beautiful, my beloved” (Shir HaShirim 1:15) — and as Rashi explains there. And this is the aspect of Shifrah, who beautifies the child, as above. And this is the aspect of Pu’ah, who coos and murmurs and speaks to the child, as one soothes an infant, etc. For so indeed is the way of the Tzaddikim with Yisrael — they coo and murmur and speak with them, and whistle and chirp and signal to them, to strengthen them, to arouse them, and to elevate and raise them from all manner of falls and descents and dejections — that they should hasten each day and at all times to awaken anew in the service of Hashem, with whatever they can seize. And this is truly like the way one soothes a crying infant, which is the aspect of Pu’ah, as above. And these words are understood by everyone who knows the compassion of the true Tzaddikim upon us, through whom Hashem Yisbarach strengthens and consoles us, in the aspect of “As a man whose mother comforts him, so I will comfort you” (Yeshayahu 66:13), etc. And Par’oh the wicked, who is the Sitra Achra, is the opposite of all this — wanting only to increase the evil, chas v’shalom, as above. And therefore he said to the midwives of the Hebrews, etc. — decreeing upon them to do the opposite, chas v’shalom. And this is: “If it is a son, you shall kill him; and if it is a daughter, she shall live” (Shemos 1:16). For a “son” is the aspect of settled mind, the masculine side, from which all good comes. And he wants to kill and bring low the good, the aspect of “son,” and to give life to the feminine side, from which is the essential hold of evil and judgments. For it is the aspect of unsettled mind, the aspect of sadness and marah sh’chorah — wanting to increase the evil over the good, to cast sadness and depression on everyone, so that the good in him should not be recognizable, and to kill him through this, chas v’shalom. But the midwives did not listen to him and did not do as Par’oh commanded. “And they kept the children alive” (Shemos 1:17) — they were occupied only with keeping the children alive and strengthening them, who are the young people wanting to approach holiness, who need only to be given life and strengthened with all manner of vitality and strengthening, according to the aforementioned paths and according to the other holy paths that we heard from him, of blessed memory — and all of this is the aspect of “and they kept the children alive,” as above. And the essential redemption is through this — through His compassion, Yisbarach, being aroused to look only at the good, in the aspect of “I have surely seen the affliction of My people” (Shemos 3:7), etc. And as our Sages of blessed memory expounded: “I have surely seen” — two seeings: I see that they will eventually sin, and nevertheless “I have seen the affliction of My people.” This is as above — that nevertheless I look only at the good in them and do not look at all at the evil in them, and through this they are worthy of redemption, as above. And the entire debate between Hashem Yisbarach and Moshe at the vision of the Burning Bush was all about this matter. For this matter of always searching for the good in Yisrael and always advocating on their behalf is a very, very lofty and deep matter. And there are many levels in this among the great Tzaddikim, as is explained above. And therefore even Moshe Rabbeinu, although he was entirely good, did not know at first how far His compassion, Yisbarach, extends. Therefore he did not want to go on His mission, for he saw that Yisrael would ruin greatly. But Hashem Yisbarach argued with him at length that nevertheless He wants to redeem them, for He looks only at the good, as above. And this is the aspect of the sign of the staff that He showed him, hinting to him that he should not speak against Yisrael, as our Sages of blessed memory said and as is brought in Rashi’s commentary. For He showed him that the serpent easily turns back and is transformed into a staff, as is written, “Stretch out your hand and grasp its tail … and it became a staff in his hand” (Shemos 4:4). He hinted to him that even in the intensity of the venom of the serpent, one can grasp some end — to find there some good point — and through this it is transformed for good, from a serpent to a staff, in the aspect of “and it became a staff in his hand,” as above. And let us return to the matter of techumin. For on weekdays there are berurim (clarifications/siftings). And therefore there are on weekdays all the thirty-nine melachos and journeys on the roads for the sake of berurim. But on Shabbos the Shechinah rests and there is no berur — therefore all the thirty-nine melachos and all the journeys are nullified on it, as is brought from this in the Torah “Haichal HaKodesh,” siman 59 (see there). And all the berurim of the weekdays — sifting the good from the evil, gathering and raising holy sparks from among the klipos and the Sitra Achra — is accomplished through the great Tzaddikim and those who join them who walk in their paths. And the main thing is accomplished through the two aforementioned holy paths, which are the aspect of “Azamra” and Ayeh mentioned above. For through these paths all manner of klipos and Sitra Achra are nullified, all of which are encompassed in two types of klipos: the klipos and Sitra Achra that are drawn from the sh’viras hakailim (the breaking of the vessels), in which there are many holy sparks; and the klipos and Sitra Achra that are drawn from the aspect of the chalal hapanui, where it is entirely empty of His Divinity, Yisbarach, as it were — where it is impossible to find Him, Yisbarach, through any intellect, only through emunah alone, as all this is brought in the Torah “Bo el Par’oh” (see there well). And even though there it is stated regarding the inquiries and questions of the philosophers and heretics, nevertheless all the other enticements and seductions of the yetzer hara and the Sitra Achra are also drawn from these two types. For the essential power of the yetzer hara is drawn from heresy, as is brought elsewhere. And the essential berur is accomplished through teshuvah and good deeds. For through the sin of Adam HaRishon, and likewise each person through his sins, many sparks fell among the klipos. And likewise one’s mind and thoughts fall into many kinds of improper thoughts and confusions, until sometimes they overpower him so much that there come upon him thoughts and confusions that are drawn from the aspect of the chalal hapanui — from which come all the aspects of the filthy places mentioned above, which are drawn from the chalal hapanui, as above. And to leave and ascend from there — each person according to how far he descended and fell there through his blemishes and corruptions — is impossible except through the aforementioned paths. That is, through searching and finding the good points mentioned above, which is the aspect of “Azamra” mentioned above — through this one sifts the good from the klipos that draw from the sh’viras hakailim, where there is much good and many sparks, only that a great berur is needed. And the berur is accomplished through the Tzaddikim and their students, through the path of “Azamra” mentioned above. But sometimes the Sitra Achra overpowers further, until there come upon him confusions and thoughts, etc., drawn from the aspect of the chalal hapanui, which are the aspect of the filthy places mentioned above. And then there is no remedy except through the path of the aspect of Ayeh mentioned above — that is, to seek and search Ayeh, etc., as above. And all the weekdays, all the berurim are accomplished through these two aforementioned paths. But because on the weekdays the Sitra Achra has a greater hold, therefore one needs the labors and toils of the thirty-nine melachos and journeys on the roads for the sake of these berurim. And all the berurim are accomplished by the power of the holiness of Shabbos. For on Shabbos there is no berur — rather, the power of all the berurim of all six weekdays is entirely by the power of the holiness of Shabbos. And likewise the tikkun of the weekday berurim is not completed, and the holiness that is sifted does not return and ascend to its place in completeness, until Shabbos arrives. For then, on Erev Shabbos, upon the entrance of Shabbos Kodesh, all the holinesses that were sifted during the weekdays ascend and rise, as is understood from all this in the kavanos of the Ari z”l (see there; however, there it is explained in the way of sod, and we are speaking in a way that every person can understand from it counsel and strengthening to draw close to Hashem Yisbarach from wherever he is). And therefore it is forbidden on Shabbos to walk on the road except within tchum Shabbos of two thousand amos — for there is no berur then, for then the root of holiness of the two aforementioned paths shines — “Azamra” and Ayeh — as explained above. For then, on Shabbos, it is a great chesed, and only the good in Yisrael shines, in the aspect of “I am black but beautiful — black in the weekdays, beautiful on Shabbos,” as above — which is the aspect of the path of “Azamra,” as above. And likewise the aspect of Ayeh shines then, as above — which is the aspect of two alafin, which are the aspect of two thousand amos of tchum Shabbos. It is forbidden to walk on the road except within these two thousand amos, which are the aspect of the two alafin mentioned above. But outside this tchum it is forbidden to go out on Shabbos, for then there is no berur, as above. For on the weekdays there is exile and upheaval, and sometimes one needs to go out on a distant road, each person according to what he needs to sift in the two aforementioned aspects. And therefore in truth, each person — the more he is close to the true Tzaddikim, and the more he draws upon himself the holiness of Shabbos — so much the less does he need to upheave himself on the roads during the weekdays, for everything is rectified at home through the power of the holiness of Shabbos, which is the holiness of the Tzaddikim, who draw and illuminate the two aforementioned aspects. And each person, the more distant he is, the more he needs labors in the thirty-nine melachos and upheavals on the roads. And also in this there are many aspects, for there is one who labors and upheavals himself on the roads but at least rectifies through this, because he conducts his business and dealings in emunah and travels on the road with propriety, as befits a Yisrael. But there is one upon whom the evil that surrounds the good that he needs to sift through the road and the business overpowers him, until he corrupts more, chas v’shalom. And so there are thousands and tens of thousands of aspects and variations between each and every person, for the entire work of a person all the days of his life is in this matter — in the matter of the aforementioned berurim. Therefore everyone needs the “master of the wheat” (maray chitaya), who is the true Tzaddik, through whose great power everyone can sift and rectify through the aspect of the two aforementioned paths, whose essential illumination is drawn on Shabbos — which is the aspect of tchum Shabbos of two thousand amos, as above. And from there they draw the holiness to all six weekdays, to arouse and strengthen each person always through the two aforementioned paths, so that through this he will not leave the tchum and border of holiness ever, as above. And this is the aspect of eruvei techumin — that from the place where one sets down the Shabbos meal, from there the tchum Shabbos begins. For all the berurim of the weekdays, on account of which one needs upheavals on the roads as above, are all for the sake of eating and sustenance, in the aspect of “All the toil of man is for his mouth” (Koheles 6:7). For the core sin of Adam HaRishon, from which all the sins are drawn on account of which all the berurim are needed — the core of the sin was in eating, that he ate from the Tree of Knowledge of Good and Evil. Through this it was decreed, “In sorrow shall you eat of it”; “by the sweat of your brow shall you eat bread” (B’raishis 3:17,19) — for which one needs the labors of the thirty-nine melachos and upheavals on the roads. And it is all for the sake of sifting the sparks through the two aforementioned holy paths, as above. And therefore on weekdays one needs great exertion for eating to be in holiness as is proper; therefore one should not eat excessively on weekdays. But on Shabbos Kodesh, then eating is entirely holy, as is explained in the Torah “Sha’alu,” etc., in Likutay Aleph, siman 57, and in the Torah “Tzaddik katamar yifrach,” siman 277. For then on Shabbos the two aforementioned paths shine with a wondrous illumination, as above, and through this the klipos are nullified; therefore the eating is in holiness. And then it is a great mitzvah to eat abundantly at the Shabbos meal, as our master, our teacher and our rebbe, of blessed memory, urged, as is explained in the aforementioned Torah. For one depends on the other: the more one increases in eating on Shabbos, the more the two aforementioned paths are rectified and illuminated, in the aspect of “check the food and you will find in the body” — as is explained there in siman 276 mentioned above, regarding the paths that the Tzaddik makes, etc., and likewise the path of the mitzvos of each person that ascend on Shabbos — see there. For all of this is the aspect of the two aforementioned paths, as is understood from above. For what is explained there — that on Shabbos the mitzvah ascends in the aspect of “and he set his feet toward the way” — this is the aspect of the path of “Azamra” mentioned above. And likewise the aspect of Ayeh mentioned above is also the aspect of the path, as is explained at the end of the Torah “Ayeh,” or when one travels on the roads in a spiritual sense. Thus, the two aforementioned Toros of “Azamra” and Ayeh are the aspect of actual paths that the Tzaddik makes in a place of chaos and wilderness, so that everyone can walk in them and draw close through them to Hashem Yisbarach from wherever they have fallen. And these paths are rectified through the eating of Shabbos, through which the essential joy of Shabbos is drawn, in the aspect of “There is nothing better for a man than to eat and drink and rejoice — on Shabbosos and Yom Tov,” as our Sages of blessed memory expounded, and as is understood from his words, of blessed memory, at the time he revealed the Toros — that the essential holiness of Shabbos is drawn through the delight and joy of Shabbos. And therefore he urged then very much to eat abundantly at the Shabbos meals and to delight in all the delights, and the main thing is to increase in joy on Shabbos. And through this the two aforementioned paths shine even more upon him, for their essential illumination is on Shabbos. And therefore, from the place where one sets down the Shabbos meal, from there begins tchum Shabbos of two thousand amos. For the essential tchum Shabbos of two thousand amos — which is the illumination of the two aforementioned paths — is drawn through the Shabbos meals, as above. And to explain the matter further: the essential tikkun is through the unification, whereby one unifies and connects all the utterances with the hidden utterance — B’raishis — from which they all receive. This is the aspect of the totality of the yichudim (unifications), through which is the essential tikkun of all the worlds. And this is accomplished through eating in holiness — that is, the eating of Shabbos. For eating connects the body with the soul, and this is the aspect of unification and connection and inclusion of all the worlds in Hashem Yisbarach. For the aspect of the soul in relation to the body — that it vivifies and sustains it — is the aspect of the vitality with which Hashem Yisbarach vivifies and sustains all the worlds, as our Sages of blessed memory said: “These five instances of ‘Borchi nafshi’ — corresponding to what?” etc. — “Just as the Holy One, blessed is He, feeds the entire world, so too the soul feeds the body; just as the Holy One, blessed is He, fills the entire world,” etc. And therefore, in truth, a great unification is made through eating in holiness, as our master, our teacher and our rebbe, of blessed memory, wrote in the Torah “Vayaseiv,” etc., in Likutay Aleph, siman 62. For this is the totality of all the yichudim — when one connects and unifies all the worlds with the root of their vitality, He who vivifies them all. This is the aforementioned aspect — that all the revealed utterances are included and unified in the root, the point of creation, which is the aspect of B’raishis, the hidden utterance mentioned above. For the essential sustenance of the klipos is from the aspect of separation, chas v’shalom — that is, they create separation and do not believe that He Yisbarach vivifies and sustains everything and directs everything according to His will. For since the root of everything is the aspect of the hidden utterance, the aspect of Ayeh, which is impossible to apprehend or grasp with the mind at all, therefore the klipos draw sustenance from there, from the greatness of the concealment and hiddenness. And from there come all the heresies of the philosophers and investigators who follow their confused minds. For in truth it is impossible to understand with the mind and intellect at all how all the worlds are drawn and directed and sustained through the most hidden of all hidden, which no thought can grasp at all — except through complete emunah, through which one passes over all the wisdoms. For this reason Yisrael are called Ivrim (Hebrews, “those who pass over”), as is explained in the Torah “Bo el Par’oh,” siman 64 (see there). But those who follow their confused minds and wisdom come to great heresies drawn from the chalal hapanui and from the sh’viras hakailim. And their primary source is from the chalal hapanui, for even the klipos and heresies that come from the sh’viras hakailim — their root is also from the aspect of the chalal hapanui, from which is the root of all the Sitra Achra. For were it not for the tzimtzum (contraction) of the chalal hapanui, there would be no possibility of multiplicity of light at all; however, the chalal hapanui was necessary for the creation of the world, as is explained there. And as soon as the root of the tzimtzum of the chalal hapanui came into being, from there was drawn forth the root of the hold of the dross, from which it came about that there was a sh’viras hakailim, as all this is understood from the writings. And therefore the essential tikkun is through the aspect of the teaching of Ayeh mentioned above — to search for Him Yisbarach constantly, as above. For as soon as one believes that even there Hashem Yisbarach is hidden — even in the very distant places that are drawn from the chalal hapanui, as above — and one searches and seeks there too, “Ayeh, where is the place of His glory?” — through this one ascends to the ultimate ascent, to the aspect of Ayeh, the aspect of B’raishis, the hidden utterance, and one returns and elevates and connects all the vitality of all the very distant places to Hashem Yisbarach. And through this all the utterances — which are the totality of all the worlds — are unified in their root, in the hidden utterance. For the essential completeness of the unification is when one elevates and connects upward the vitality of all the Sitra Achra, so that they all return to Hashem Yisbarach — as is known from the kavanos, that in all the yichudim one needs to elevate the vitality from the klipos — that is, as above. And all this is accomplished through eating in holiness, as above. But because of the sin of Adam HaRishon, who blemished through the eating of the Tree of Knowledge of Good and Evil, through this he drew forth the aspect of death, as is written, “For on the day you eat of it, you shall surely die” (B’raishis 2:17) — which is the separation between the soul and the body. For it is impossible to fully clarify the eating to the point of being able to connect the soul with the body so that one lives forever, for now it is impossible to merit such eating because much waste was mixed into eating on account of his sin. Therefore a person must die, and the main reason is through the blemish of eating, as is written, “By the sweat of your brow shall you eat bread, until you return to the ground,” etc. (B’raishis 3:19). And the essential tikkun after death is through the soul ascending to the aspect of the hidden utterance, and from there it returns and draws new vitality to revive the dry bones, until they stand at the Resurrection of the Dead to live eternal life. And each person, according to his deeds, so he merits this. For a Tzaddik who negated his body during his lifetime and merited to ascend to the aspect of Ayeh during his life while still in his body — he does not truly die at all, as our Sages of blessed memory said. For his death is only an aspect of self-nullification, whereby he nullifies himself with a wondrous nullification in order to ascend to the hidden utterance at the ultimate height, higher and higher, etc. — in order to draw from there a new and wondrous vitality to rectify all the souls. But one who is not a Tzaddik must endure suffering according to his deeds, in Gehinnom and the like, until he ascends there. And everything is according to the reckoning. And therefore in truth, even if one did not merit to perfect his deeds completely during his lifetime, but at least merited to constantly search and seek and inquire after Him Yisbarach — this too is a wondrous and awesome benefit for his soul and body. For through this he merits after his death as well to search and seek Him, and they will not be able to mislead him through the world of chaos, since even there he will seek Hashem Yisbarach. Therefore he will easily be able to return to his place of rest. And everything is through the power of the true Tzaddikim, as above. And all the days of a person's life, great exertion is needed for his eating to be in holiness — that he should connect his soul and body in holiness through eating, in a manner that the unification of the worlds in their root is accomplished through his eating, as above. And the essential tikkun is through eating on Shabbos, which is eating in holiness, for then it is a great mitzvah to eat and to delight oneself. For the eating of Shabbos is entirely holy, for then the two aforementioned paths shine, and then all the yichudim are accomplished — that all the worlds and utterances are unified in their root, in the aspect of the hidden utterance, which shines then with a wondrous illumination, as is explained in the passage “K’gavna,” etc. — the mystery of Shabbos — of the wondrous yichudim that are unified on Shabbos. And therefore then the eating is in a wondrous holiness, and through the eating is the essential unification, as above. And therefore through the Shabbos meal one makes eruvei techumin. For from the eating and the Shabbos meal, from there the two thousand amos of tchum Shabbos are drawn and illuminated — which are the aspect of the two alafin mentioned above, which are the aspect of the path of Ayeh and “Azamra” mentioned above. For the essential unification is to unify the aspect of the alafin mentioned above, which are the aspect of the two aforementioned paths. For the path of “Azamra” is the aspect of the tikkun of the sh’viras hakailim, as above, whereby all the good — which is the aspect of the sparks of holiness — ascends to its place, to the aspect of the revealed utterances from which all good comes. For the revealed utterances, which are the aspect of “the whole earth is full of His glory,” are the aspect of the totality of the Torah and the mitzvos, all of which are for the sake of His glory, Yisbarach. But the path of Ayeh mentioned above, which is the aspect of the tikkun of the chalal hapanui — accomplished by ascending to the aspect of Ayeh, the hidden utterance, as above — this is the root of the Torah and higher than the Torah. And the main thing is to connect and unify both of them together, as above — to connect the totality of the Torah, the totality of the revealed utterances, which is the totality of all the worlds, to connect everything with its supreme root, which is B’raishis, the hidden utterance. Then the two alafin mentioned above are included and unified. This is the aspect of the totality of the kavanos of eating: to unify the aspect of the alafin, as is brought in the kavanos. And all of this one merits through Shabbos eating, as above. For Shabbos is the aspect of sh’visah (cessation) and rest — then there is settled-mindedness, and this is the main thing. For the essential aspect of this is to believe in one’s mind completely that all is one — that the entire world and all it contains have no vitality or existence except from Him Yisbarach alone, Who is hidden and concealed from all. This is the essential completeness of all the yichudim. And the essential completeness of this emunah is merited only through the holiness of Shabbos, which is the aspect of the holiness of the true Tzaddikim, who merit settled-mindedness. This is the essential rest and cessation of Shabbos, in the aspect of “a rest of serenity, tranquility, and security,” etc., in the aspect of “In returning and rest shall you be saved; in quietness and confidence shall be your strength” (Yeshayahu 30:15). And the aspect of this settled-mindedness is impossible to explain in writing or orally, for it is for each person according to what he measures in his heart, in the aspect of “Her husband is known in the gates” (Mishlei 31:23), as is known. And this is the aspect of karna d’kamtza r’chicha mentioned above, the aspect of “soft like a reed,” the aspect of “Be still and know that I am G-d” (Tehillim 46:11). And all of this is impossible to explain in writing; rather, we must hold fast to our fathers and our holy teachers who merited this in completeness, and through them Hashem Yisbarach has compassion upon us and illuminates upon us at times some glimmering of Divinity, through the aspect of the holiness of Shabbos, which is the aspect of “returning and rest,” the aspect of “a rest of serenity, tranquility, and security,” etc., as above. And this is the aspect of eruv — an expression of actual mixing — that one mixes and connects and unifies, through the Shabbos meal from which one makes the eruvei techumin, the aspect of the two alafin mentioned above, which are the aspect of the totality of the revealed worlds with the supernal hidden world, which is the aspect of the hidden utterance mentioned above. And this is the aspect of the mahn (manna), which is the aspect of sustenance. For the essential mahn was drawn from the aspect of the hidden utterance, in the aspect of “for they did not know what it was” (Shemos 16:15) — which is the aspect of the hidden utterance. For sustenance does not depend on merit but on mazal, etc. — which is the aspect of the supernal mazal, as is brought, which is the aspect of Keser, the aspect of the hidden utterance, as is known. And therefore the mahn descended for them through trials, for they complained beforehand, and likewise afterward when it descended for them there were several trials, as is written, “in order that I may test them, whether they will walk in My Torah” (Shemos 16:4), etc. And as is written, “And He afflicted you and fed you the mahn, which you did not know and your fathers did not know, in order to test you,” etc. (D’varim 8:3,16). For from there are the essential trials of a person — that is, from the aspect of the hidden utterance mentioned above, from which the mahn descended for Yisrael. For it has already been explained that the hidden utterance — from there is the essential sustenance of the klipos and the Sitra Achra, because of the greatness of the concealment and hiddenness, as above. And a person must pass through these places for the sake of the trial, and when he merits to seek Hashem Yisbarach even there, in the aspect of Ayeh, etc., as above, through this the descent is transformed into an ascent and he merits the aspect of Ayeh, the hidden utterance mentioned above, and he draws from there the mahn — that is, sustenance, which is drawn specifically from there, as above. And therefore, since the mahn — which is sustenance — is drawn from there, from the aspect of the hidden utterance mentioned above, from which is the entire chain of sustenance of the Sitra Achra and the klipos, as above — therefore there is the essential trial, in the aspect of “in order to test you,” etc. For before one receives sustenance from the aspect of the hidden utterance mentioned above, one must pass through those distant places mentioned above, which are the aspect of the filthy places where one cannot see Hashem Yisbarach at all, and many questions and confusions overpower him, as above. And when one merits to stand in the trial and to seek Hashem Yisbarach there specifically, in the aspect of Ayeh mentioned above, through this the descent is transformed into an ascent and one merits the aspect of Ayeh, the hidden utterance mentioned above, and one draws from there the mahn — that is, sustenance, which is drawn specifically from there, as above. And therefore some of them, who could not stand in the trial properly, stumbled and complained against Hashem Yisbarach before the mahn descended for them, because the confusions, questions, and doubts — drawn from the hiddenness of the hidden utterance, as above — overpowered them, and they were forced to pass through them before the descent of the mahn, as above. But the majority of the worthy ones asked properly, for they searched and sought the glory of Hashem Yisbarach there, as above, and stood in the trial until they merited that the mahn descended for them, specifically from there, from the aspect of the hidden utterance mentioned above. And even after the mahn descended for them there were trials in this, as is written, “in order that I may test them” — that is, whether they would keep the mitzvos associated with it, that they would not leave over any of it, etc. For since the mahn — which is sustenance — descends from such a lofty and hidden aspect, from the aspect of the hidden utterance, as above — therefore, as soon as the mahn and sustenance come to this physical world, the aforementioned light from which the mahn is drawn becomes concealed again. For it is impossible to apprehend it in this world through any intellect, only through emunah alone. Therefore, as soon as the mahn was drawn for the first day, it was hard for them to believe that it would descend also on the second day, since it is such a great wonder, drawn from the aspect of the extremely hidden and concealed, from which the Sitra Achra and the klipos draw sustenance, and they distort the heart each time. Therefore some people were found who did not stand in the trial and left over some of it. And in truth, “it bred worms and became putrid,” etc. (Shemos 16:20) — for the klipos had dominion over it. They are the aspect of the filthy and corrupted places, from which come all the disgusting and loathsome things, the aspect of worms and putrefaction. For the mahn could only descend for the provisions of one day at a time, as is written, “a day’s portion in its day” (Shemos 16:4). For each day of the six days of creation has a specific utterance through which He created the creation that was created on that day, and between each day there is a boundary and tzimtzum whose root is drawn from the hiddenness of the hidden utterance. And this is the aspect of darkness that precedes the light, in the aspect of “and there was evening and there was morning,” etc. And therefore, “in the darkness of night all the beasts of the forest creep forth” (Tehillim 104:20) — for then is the essential dominion of the Sitra Achra and the klipos, for their sustenance comes from the aspect of darkness drawn from the hiddenness of the hidden utterance, as above. And therefore the mahn descended for Yisrael only for the sustenance of one day alone, so that they should raise their eyes heavenward, as our Sages of blessed memory said. For it is impossible to draw the shefa (abundance) from the hidden utterance to this world for all days at once, without crossing the boundary between one day and the next, lest the klipos draw too much sustenance, in the aspect of “it bred worms and became putrid,” as above. And therefore it was necessary that it descend only for one day, and they would have a trial regarding the second day, so that they should raise their eyes heavenward. “Raise their eyes” specifically — this is the aspect of the searching and seeking mentioned above, that each day one must return and search and seek, “Ayeh, where is the place of His glory?” — and raise one’s eyes heavenward. And then one returns and ascends to the aspect of Ayeh and returns and draws the mahn — that is, sustenance — for the second day. And so one must do each day, as above. And therefore on the sixth day they gathered a double portion of bread, bread for two days (Shemos 16:22). For on Shabbos the klipos and the Sitra Achra are nullified, and then the aspect of Ayeh shines with a wondrous illumination, in the aspect of “and the Holy Ancient One reveals His will.” For the hidden utterance is the aspect of Atika Kadisha (the Holy Ancient One), as is known. And therefore one receives the abundance of the mahn for two days, the aspect of bread for two days. For then the hidden light is not so concealed, for a wondrous and mighty illumination is drawn upon each member of Yisrael, which is the aspect of the neshamah yesairah (the additional soul of Shabbos), through which the aforementioned light can shine in him. And therefore in truth, then the klipos that drew sustenance from the concealment of the light are nullified, since now the light is drawn in the aspect of revelation. Therefore now, on the sixth day, upon the entrance of Shabbos Kodesh, one receives bread for two days, for the Sitra Achra has no sustenance from the boundary between the revelation of the sixth day and Shabbos, which is the night of Shabbos Kodesh. For on Shabbos the aspect of Ayeh shines with a wondrous illumination, and this is the essential holiness of Shabbos, as above. And therefore it is a great mitzvah to eat on Shabbos, for then the Sitra Achra has no sustenance from the eating that is drawn from the hidden utterance, because then the hidden utterance shines in a wondrous tikkun that we are able to receive, and the klipos and the Sitra Achra are nullified, as above. And now the connection of the verses is well explained: “And Moshe said: ‘Eat it today’” (Shemos 16:25) — eat it, certainly! For now on Shabbos it is a great mitzvah to eat, for “today is Shabbos to Hashem,” and the Sitra Achra has no hold on the eating at all, in the aspect of “today you will not find it in the field” (Shemos 16:25) — in the field, there is the hold of the klipos, as is known. For it is impossible to receive the mahn, which is sustenance, except by going on the road, the aspect of a field, where the klipos have their hold, and standing in the trial, as above — which is why it is impossible to receive sustenance for two days, so as not to cross the boundary between one day and the next. But “today you will not find it” there, in the aspect of the field — for they have no hold at all on the Shabbos meal, for then the light shines in a wondrous tikkun, as above. And this is: “See that Hashem has given you the Shabbos” (Shemos 16:29). “See” specifically — for then the hidden light is revealed in the aspect of seeing and revelation, as above. And this is: “therefore He gives you bread for two days” — that is, as above. For because the light is drawn then in the aspect of revelation, in the aspect of “See” — through this itself He gives you bread for two days, for through this one can receive the abundance for two days, as above. And this is: “Let each man remain in his place; let no man go out from his place on the seventh day” (Shemos 16:29). And our Sages of blessed memory derived from this that one may not go out beyond the tchum of two thousand amos. That is, the tchum Shabbos of two thousand amos is drawn from there, from the aspect of the Shabbos meals, in the aspect of bread for two days, which is the aspect of eruvei techumin — that from there the tchum begins, as above. For the essential tchum Shabbos of two thousand amos is the aspect of the two alafin mentioned above, which are the aspect of the two holy paths mentioned above, of Ayeh and “Azamra,” which shine on Shabbos with a great light. All of this is rectified through Shabbos eating, as above. And therefore He commanded to take a jar of mahn “as a keepsake for your generations, so that they may see the bread,” etc. (Shemos 16:32-33). And as is written, “You are the generation — see the word of Hashem” (Yirmiyahu 2:31). For every person must know that even now sustenance is drawn in the aforementioned aspect, in the aspect of mahn. For even though now things do not proceed exactly as with the descent of the mahn, where prepared food descended day by day — and now Hashem Yisbarach conducts things in a somewhat different manner, and the produce grows for an entire year and sometimes for longer, and each person receives his sustenance according to his level: some earn money sufficient for a year and more, and some for a month, etc., and so there are countless variations; and some are poor and receive their sustenance with difficulty for the day, and similar variations without number — nevertheless, it is all in the aspect of the descent of the mahn, in the aspect of “the Torah was given only to those who ate the mahn.” And as is written, “You are the generation — see the word of Hashem” — “hear” is not stated, but “see” — see how your forefathers were sustained! For even now sustenance is drawn from the aspect of the hidden utterance mentioned above. And one must first pass through those distant places mentioned above, from which come all the trials of all who engage in earning a livelihood — that their commerce should be conducted in emunah and that they should not fall into deceptions, thefts, and the lust for money, which is drawn from the klipos that draw sustenance from there, from the aspect of the hidden utterance, as above. And afterward, as soon as one receives some sustenance or wealth, the light becomes concealed from him immediately, and he does not know from where he will be sustained henceforth — even though just now he earned, and it was also through wondrous hashgachah (Divine providence) from Hashem Yisbarach. Nevertheless, now he returns to worry about from where he will be sustained, and so too each and every person according to his level. And in truth, each person must strengthen himself with great trust and not worry from one day to the next at all, as our Sages of blessed memory said, that one who worries about what he will eat tomorrow is among those of little emunah. For regarding the drawing of abundance and sustenance, which is drawn from the aspect of the hidden utterance, there are the essential trials of a person, in the aspect of “in order that I may test them” — that Hashem Yisbarach draws and brings down the abundance and sustenance to each person in a manner such that he will have a trial, as above. And the main thing is that he should raise his eyes heavenward each time that he lacks sustenance, for there is no other counsel in the world at all. That is, he should walk in the aforementioned path — that he should search and seek Hashem Yisbarach always, even in the distant places mentioned above. And then he will merit that an illumination will shine upon him from there, and of itself sustenance and great abundance will be drawn to him from there. For all good is drawn from there, and the main thing is through the seeking, asking, and searching, as above, in the aspect of “and those who seek Hashem shall not lack any good” (Tehillim 34:11), as above. And this is what our Sages of blessed memory said: “And he encamped before the city” (B’raishis 33:18) — that he established techumin at twilight. For the three meals of Shabbos correspond to the three Avos (Patriarchs). And the main thing is Yaakov, who encompasses and connects and unifies the two aforementioned paths together. This is the essential aspect of the holiness of Shabbos, which is drawn through the eating of Shabbos — that is, through the three meals, as above. For the first meal corresponds to Avraham, the man of chesed, who advocates merit and draws chassadim upon Yisrael always, through the good points he finds in them — this is the aspect of the path of “Azamra” mentioned above. And Yitzchak is the aspect of a perfect olah (burnt offering), the aspect of “and where is the lamb for the olah?” mentioned above. For this holy path began through the Akeidah (Binding) of Yitzchak, where this verse was said. For Yitzchak sweetens the gevuros (harsh judgments) at their root, which is the concealment of the hidden utterance mentioned above, from which is the root of the holy gevuros and there is their sweetening. For in truth, the concealment is a wondrous chesed, as is understood from the writings of the Ari z”l — that the essential sweetening of all the gevuros at their root is through the aspect of Keser, which is the aspect of Ayeh. For there are all the thirteen attributes of mercy, and the essential chesed and mercy drawn from there is because there the gevuros are sweetened at their root. And therefore one eats two meals corresponding to Avraham and Yitzchak, which are the aspect of the two aforementioned paths — “Azamra” and Ayeh — for the essential tikkun of these paths is through the eating of Shabbos, through which well-trodden paths are made for the multitudes, as above. And Yaakov is the aspect of the middle bolt that bolts from end to end (Shemos 26:28) — who encompasses and connects and unifies the two aforementioned paths together. This is the aspect of the essential completeness of the unification that is accomplished on Shabbos. And this is the aspect of Seudah Sh’lishis (the third meal), when it is Ra’ava d’Ra’avin (the Will of Wills), and then Atika Kadisha reveals His will. For then is the essential tikkun in completeness, accomplished through the aforementioned paths. And therefore the essential aspect of Shabbos is the aspect of the inheritance of Yaakov, as is written, “If you restrain your foot on Shabbos” … “then I will feed you the inheritance of Yaakov your father,” etc. (Yeshayahu 58:13-14) — which is an inheritance without boundaries. For when the two aforementioned paths are included together, then all the boundaries of holiness are nullified, for everyone will return to Hashem through these two paths, which are made into a well-trodden highway through Yaakov most of all, because he encompasses them together, as above. And therefore Yaakov specifically established techumin, as above. For the essential tchum Shabbos of two thousand amos — which is the aspect of the two aforementioned paths — is drawn through the aspect of Yaakov, as above. And this is: “Two are better than one” — “for if they fall, the one will lift up his fellow” (Koheles 4:9-10). This is the aspect of the two aforementioned paths, which uphold every person so that he does not fall in any way in the world. And this is “for if they fall, the one will lift up his fellow.” For sometimes one strengthens oneself through the good points that one still finds in him — this is the aspect of Avraham, as above. And sometimes one falls, chas v’shalom, even from this, and then one cannot revive oneself through anything. And then one revives oneself through the searching and seeking in the aspect of Ayeh mentioned above, for from this path it is impossible for the ba’al davar (the Adversary) to confuse him and bring him down through any confusion in the world. For even if he introduces into his mind, chas v’shalom, that hope is lost because he has ruined so greatly, and even though the truth may be so and even now he is as he is — nevertheless, since it has already been revealed to us that even in the filthy places one can search and seek Hashem Yisbarach and ascend specifically through this to the ultimate ascent, to the aspect of Ayeh — therefore surely one will always stand firm, and in the meantime he will merit that Hashem Yisbarach will have compassion upon him and illuminate his eyes so that he will again find the good points that are still in him, and he will rejoice and be glad in His salvation. And this is the aspect of “for if they fall, the one will lift up his fellow,” as above. “And the threefold cord is not quickly broken” (Koheles 4:12) — “the threefold cord” is the aspect of Yaakov, who encompasses the two paths together. “Not quickly broken” — for the essential tikkun is when the two paths are encompassed together, as above. And this is the aspect of going and traveling to the graves of the true Tzaddikim. For the essential departure of the Tzaddik is to the aspect of Ayeh, where he ascends in ultimate completeness, higher and higher. For the essential cause of death is through the separation caused by the sin of Adam HaRishon, as above. And each person, according to what he merited during his lifetime to constantly search and seek Hashem Yisbarach — through which he merited to ascend to the aspect of Ayeh, as above — so too he merits at the time of his end and his passing that his soul ascends there, to the aspect of Ayeh, where is the essential receiving of reward, in the aspect of “How great is Your goodness that You have hidden away for those who fear You” (Tehillim 31:20), the aspect of “no eye has seen,” etc. (Yeshayahu 64:3) — all of which is the aspect of hidden and concealed, the aspect of Ayeh mentioned above. But at the time of death, because then there is a separation, therefore all the filthy places that draw sustenance from there are aroused even more. Therefore the dead person transmits such severe tumah (ritual impurity). And each person must endure whatever he must endure according to his deeds, until he ascends there, to the aspect of Ayeh, to revive the bones. But the great Tzaddik ascends there immediately — like Moshe, Yosef, and Dovid, who departed on Shabbos at Minchah, at Ra’ava d’Ra’avin, which is in the aspect of Ayeh, as above. And he draws from there wondrous illuminations and wondrous tikkunim now even more so, for Tzaddikim are greater in their death than in their lifetime — because then they ascend to the aspect of Ayeh in ultimate completeness. For certainly the ascent there, even for one who merits it, comprises thousands and myriads of aspects and levels. As is understood from the end of the Torah “Ayeh” mentioned above — that even the Tzaddik passes through these places according to his level before each Torah, etc. And nevertheless it is a true and straight path also for simple and coarse people, as is explained there (see there). And therefore now, after his departure, when he ascends there with a wondrous ascent higher and higher — therefore everyone can be rectified through him. For from all the filthy places in the world, and from all the primary sources of impurity in the world, one can return and ascend to the ultimate ascent through the path of Ayeh mentioned above, which shines even more through the Tzaddik who ascended there, as above. And therefore one must come to his holy grave. For all graves transmit tumah through an ohel (tent/covering), but the Tzaddik does not transmit tumah through an ohel, as our Sages of blessed memory said. For on the contrary, all the holinesses and all the tikkunim are drawn from there, as above. Techumin, Halachah 7, is included in Hilchos Shabbos, Halachah 7, from oas 19.