ראש חדש ד

For this purpose, the matter of melitzah is a great thing: accustoming oneself to expand one's conversation and multiply arguments, seeking to find each time fresh words of supplication and persuasion, fitting arguments, and words of arousal and compassion — as those who plead, as those who come before kings and judges to beg for their lives. When they know themselves to be guilty and come to appease — then from the great bitterness of their soul, words of supplication and persuasion pour forth from their hearts of their own accord, until sometimes they arouse the heart of the king or judge, who begins to weep with them from great compassion. 19

For the matter of private conversation between oneself and one's Creator — which is the true essential tachlis, through which one merits eternal life forever and ever, and is saved from the pit and the mire — for this, one needs every kind of speech in the world: supplications, requests, appeasements, persuasions, entreaties, compassion, grace, arguments, and the like in great abundance. All such speech is encompassed in the aspect of melitzah — for all this derives at root from the upper melitzah, from which King David composed Sefer Tehillim through his Ru'ach HaKodesh. He merited through his Ru'ach HaKodesh the holy melitzah in truth, until his holy Sefer Tehillim encompasses all expressions of holy melitzah. Therefore it truly has great power to arouse the human heart and arouse the Upper Compassion — when said with heartfelt kavvanah — drawing the person close to Hashem. 20

For all our service in these days is to separate the Malchus from Z'eir Anpin, to build her into a complete partzuf, and to unite her with Z'eir Anpin, as all this is explained in the kavanos of the Ari, of blessed memory. That is, all our intention in these days is to build the tefillah, to raise the tefillah from its fallen state, to stand it up and enlarge it and build it in completeness. For the tefillah is the aspect of Malchus, the aspect of Malchus Dovid, the aspect of "and I am prayer" (Tehillim 109:4), as Rabeinu wrote in Torah 84 of the Likutay Tinyana. And this is all our service on Rosh HaShanah, etc. — to raise and build the tefillah, which is the aspect of Malchus, as mentioned above.

For the wisdom of the holy Torah and the tefillah are the aspects of Moshe and Dovid. Torah is the aspect of Moshe, as it is written: "Remember the Torah of Moshe" (Malachi 3:22). And it is written: "Moshe commanded us the Torah" (D'varim 33:4). For Moshe gave us the Torah, and he himself is the Torah, as is known. And tefillah is the aspect of Malchus Dovid, the aspect of "and I am prayer," which Dovid HaMelech, peace upon him, said.

Since in kedushah melitzah is so exceedingly precious, from this derives its fall among the group described above — who inverted the words of the Living God and chose melitzah for their detriment: spending all their days on the ways of melitzah to draw the hearts of Yisrael, chas v'shalom, to the ways of the philosophers and investigators — "kol ba'eha lo y'shuvun v'lo yasigu orchos chayim" — "all who enter there do not return and do not attain the paths of life" — uprooting themselves, their children, and their followers from both worlds, as their evil ways are known and famous: what comes about through their sinful orators — until they desecrate Shabbos publicly, speak rebellion against Hashem and His holy Torah, against the Tanna'im and Amora'im, mock the aggados of our Sages in the Gemara and Midrashim, walk in the ways and customs of the gentiles, and force themselves to adopt their ways in every respect — dwellings, utensils, clothing, and all their mannerisms. The holy Torah warned us (Vayikra 18): "U'v'chukosaihem lo sailaichu" — "In their statutes you shall not walk" — it is forbidden to resemble them in any matter. 21

And through our many sins, the aspect of holy Malchus has fallen greatly. Yisrael is in exile, and the Malchus has fallen to them [the nations]. And the essential fall of the Malchus is on account of the fall of the tefillah, which has fallen greatly. For the tefillah is the aspect of Malchus, as mentioned. And through our many sins, the tefillah has fallen greatly, as our Sages, of blessed memory, said (Brachos 6b) on the verse "When vileness is exalted" — "These are matters that stand at the pinnacle of the world, yet people treat them with contempt. And what are they? Tefillah." And this is our essential service on Rosh HaShanah and throughout all these awesome days — to raise the tefillah, which is the aspect of Malchus, as mentioned.

To spend one's days on such melitzah — which does not draw one close to Hashem and His service but on the contrary distances and uproots a person entirely, rachmana litzlan — there is certainly no greater madness than this. This is exactly the matter of the group in the Story that chose a mad Frenchman as their king because he was a wondrous orator who knew many languages and constantly spoke, even to himself. 22

And this is the aspect of the n'sirah (sawing/separation) explained in the kavanos. The general matter, in brief, is as follows: On Rosh HaShanah — the beginning of creation — the Malchus was in the aspect of back to back. And Adam HaRishon, had he not sinned with the Eitz HaDaas and had he waited in his union until Shabbos, could have immediately returned her face to face through his tefillah that he was supposed to pray then. But on account of his sins, we now need in every year to engage in this tikkun little by little, until the coming of the redeemer. And even the little that is rectified each year is not completed in one day, but rather from Rosh HaShanah until Sh'mini Atzeres.

Even though they wish to conceal their falsehood and heresy with truth — initially misleading the Children of Yisrael by saying they wish to teach them Scripture properly with all the precision of language — in truth their entire intention is for evil. The essential core of their heresy is that they deny the Torah SheBa'al Peh [Oral Torah] entirely, exactly like the Karaites. And when they deny the Oral Torah, they automatically deny the Written Torah — for nothing of the Written Torah can be known without the words of our Sages in the Gemara and Midrashim, which is the Oral Torah. May their spirit and soul expire! They constantly force themselves to interpret Scripture according to the plain meaning alone, without any of the expositions of our Sages. Their evil inner intention is apparent to all who are somewhat familiar with them and their evil ways — their entire aim is to interpret Scripture only according to the ways of melitzah, as if it contains no inner meaning, chas v'shalom. They praise Moshe Rabbainu greatly and say about him that he was a great orator and master of language. And certain prophets whose melitzah does not appear [elegant] to them — woe to them! Woe to their souls! 23

The essential tikkun is that one must separate the Malchus so that she not be in the aspect of back to back, attached in one wall for both of them; rather, to separate the Malchus from Z'eir Anpin so that the Malchus becomes a partzuf on its own. And this is accomplished through the dormita (deep sleep) — the sleep that falls upon Z'eir Anpin — which is the withdrawal of the mochin (consciousness), which depart from him and ascend above as mayin nukvin (feminine waters). And then the Malchus receives the mochin not through Z'eir Anpin, but rather from above, from Binah Herself. And afterward, through the shofar, the mochin return to Z'eir Anpin. And then He sweetens the dinim (judgments) of the Malchus and draws to her sweetened g'vuros. And through this, the Malchus is separated and built as a complete stature on its own throughout the Ten Days of Teshuvah, etc. — until on Sh'mini Atzeres, there is the aspect of the yichud (unification), when the Malchus unites with Z'eir Anpin, etc. See all this in the kavanos.

Even if they leap upon the mountains and skip upon the hills, they cannot interpret the holy Torah so that it accords with the ways of melitzah. For there are innumerable verses in the Torah that cannot bear a plain interpretation at all — especially where they contradict the law as received by us from Moshe Rabbainu himself: for example, "Shaishes yamim tochal matzos" [seemingly six days instead of seven], and "U'vishalta v'achalta" in Pesach [seemingly cooking, when it may only be eaten roasted], and "Arba'im yakenu" [seemingly forty lashes instead of thirty-nine], and many more like these. Especially all the narrative portions of the Torah — in every letter and every point of the entire holy Torah there are razin ila'in, razin g'nizin, razin v'razin d'razin [supreme mysteries, hidden mysteries, mysteries upon mysteries] upward without end. The holy Zohar already curses extensively those heretics who say the Torah contains only its plain meaning. 24

And even though we have no involvement in hidden matters, nevertheless, whatever we can understand from them as allusions to the service of Hashem, blessed be He — how good and how pleasant this is! — especially according to the foundations of Rabeinu, of blessed memory, for within his words are included all the words of the Kabbalah of the Ari, of blessed memory, and the holy Zohar, etc., as we heard from his holy mouth. Therefore, whatever we explain of the kavanos according to his foundations — all is truth and righteousness. For his words, of blessed memory, are a great generality, etc. And this is not the place to elaborate on this.

Therefore in truth one should only study Scripture with the commentary of Rashi alone. Rashi haKadosh makes every effort to explain Scripture according to its plain meaning — but wherever it is impossible to do so on account of the tradition received from our Sages, he explains according to the words of our Sages. And even where he does explain according to the plain meaning, he mostly brings the words of our Sages from Midrashim and Gemara — to know and to make known that there are many more expositions in that verse. One who separates himself from the commentary of Rashi to study their evil commentary and similar commentaries — separates himself from life, uprooting himself from the Source of Life and from His holy Torah. It is impossible to elaborate here, for a multitude of scrolls would be insufficient to tell of the great bitterness of this calamity that has now arisen in our generation — that this plague has spread even in our country. 25

Let us return to the matter. For Malchus is the aspect of tefillah, which is the aspect of Malchus Dovid, whose entire concern is to separate her and build her as a complete stature on her own and to unite her with Z'eir Anpin. For the aspect of Z'eir Anpin is the holy Torah, as is understood from the kavanos of the Torah reading and from other places. And the tefillah is the aspect of Malchus Dovid, which is attached to Z'eir Anpin back to back. And the essential attachment of back to back is at the time when there is dominion of the chitzonim (external forces) — for then they fear that [the chitzonim] will cling to their backs, so they are attached back to back, as is explained in the k'savim (writings) in several places.

The essential greatness of melitzah is for the true tachlis: to merit drawing close through it to Hashem. Whoever merits such melitzah and spends his days advocating his case before Hashem in tefillah and supplication, or advocating his words to Yisrael to arouse them to His true service — fortunate is he! Fortunate is his portion! And whoever does not merit this in completeness — it does not hinder his service. For HaKadosh Baruch Hu does not come in tyranny with His creatures and does not demand of a person what is not in his power. One can draw close to Hashem through one's conversation however it may be — and however one speaks, it will be considered by Hashem a beautiful and fine melitzah. For before Hashem the essential thing is the truth — that one's heart-intention be truthful: "Karov Hashem l'chol kor'av, l'chol asher yikra'uhu be'emes" — "Hashem is close to all who call upon Him, to all who call upon Him in truth." Whoever directs his heart in truth — even if he is no orator and never learned the ways of melitzah — his mouth and heart open of their own accord, and he can speak beautiful words and proper arguments to Hashem, drawn from the holy melitzah. At the very least, he will not ruin things with his words. 26

And this is our service on Rosh HaShanah, etc. — to sweeten the judgments and nullify the hold of the chitzonim, whose sustenance derives from the severity of the dinim, chas v'shalom, in order to separate the Malchus so that she becomes a complete partzuf in actuality and unites in the aspect of face to face.

But those who accustom their children to study Scripture through their methods of melitzah — who come through this to great heresies and famous wickedness — of them it is said: "U'melitzecha pashu vi." And: "U'mah yisron l'va'al halashon" — "What advantage has the master of language?" (Arachin 15b). And: "Hasair mai'aleye hamon shirecha" — "Remove from Me the noise of your songs" (Amos 5). And: "V'hi'artartem aleye divraichem" — "You have multiplied your words against Me" (Yechezkel 35). And: "Al tarimu lamarom karnechem, t'dabru b'tzavar asak" — "Do not raise your horn on high; do not speak with an arrogant neck" (Tehillim 75). And: "Tai'alamna sifsai sheker hadovros al tzaddik asak, b'ga'avah vavooz" — "Let lying lips be silenced, which speak against the Righteous One arrogantly and with contempt." Our Sages said: "'Let them be silenced' — let them be convulsed, let them tremble, let them be stilled — those who speak against the Righteous One of the world." 27

That is, there are two aspects of tefillah. There is a tefillah that is below the Torah and subsidiary to the Torah. And there is a tefillah that is one aspect with the Torah itself — and even higher than the Torah.

The summary: because there is a holy melitzah that is exceedingly precious, from this they strayed through their evil desires until they said the essential tachlis is an orator and master of melitzah — and they chose a mad Frenchman who knew many languages as their king. And he certainly led them on the straight path... Woe to them. 28

For there is a tefillah where one prays for one's needs — livelihood, children, life, health, etc. And this tefillah is called chayai sha'ah (life of the moment). It is below the Torah and subsidiary to the Torah. For certainly, one who prays for his bodily needs and has no intention whatsoever for the sake of the Torah — but prays only that Hashem, blessed be He, give him children, life, and sustenance, etc., for his own pleasure and his body's needs — this tefillah is certainly not esteemed before Hashem, blessed be He. It is the aspect of evil prayers that Rabeinu, of blessed memory, wrote about — that every person has evil prayers. It is the aspect of "the thief at the tunnel's entrance calls upon the Merciful One". For it is known and visibly apparent that all the days of our lives are vanity and emptiness, and our days are like a passing shadow. "And what profit has a person in all his toil?" (Koheles 1:3). Even if he accumulates silver like dust, etc. — at his death he takes nothing, and neither silver, nor gold, nor precious stones and pearls accompany a person. Therefore, one who does not look toward the true ultimate purpose — why does he need life? And what satisfaction does Hashem, blessed be He, have from his tefillah when he prays that Hashem, blessed be He, give him livelihood and wealth, etc., to fill the cravings of his belly? Hashem, blessed be He, knows and understands that everything he asks for is not actually good for him at all, for since he does not look toward the tachlis (ultimate purpose), certainly the livelihood and wealth he has is the aspect of "wealth hoarded by its owner to his detriment" (Koheles 5:12), Rachmana litzlan. It follows that tefillah for the body's needs alone, without the intention of fulfilling the Torah, is certainly not good at all. And about such prayers the holy Zohar cries out: "They bark like dogs: 'Give! Give! Give us life! Give us sustenance!' etc." And Hashem, blessed be He, has no satisfaction from such a tefillah for the body's needs — only when this person praying intends in his prayer for the sake of upholding the Torah: that he prays for children, life, and sustenance, and all his intention is so that he should merit to do His will, blessed be He, and to fulfill His Torah and mitzvos in truth. If his intention is truly for this purpose, then certainly Hashem, blessed be He, has satisfaction from such a tefillah. But even so, such a tefillah is certainly below the Torah and subsidiary to the Torah. For since the tefillah is for the body's needs, it follows that this tefillah on its own is nothing, as mentioned — for what does he need the body and its requirements when today he is here and tomorrow in the grave, etc.? And this tefillah has no vitality or endurance except through the Torah — that is, through what he intends in his prayer for the body's needs for the sake of fulfilling the Torah. It follows that such a tefillah is certainly subsidiary to the Torah, for the essential thing is the Torah; he merely prays for the body's needs so that he will be able to fulfill the Torah. Therefore, such a tefillah is certainly subsidiary to the Torah and below the Torah. And regarding such a tefillah, our Sages, of blessed memory, admonished not to extend it overmuch, as they said: "They set aside eternal life and occupy themselves with temporal life." For the essential thing is chayai olam (eternal life), which is the Torah. But such a tefillah for the body's needs is chayai sha'ah (temporal life), only that we need it for the sake of chayai olam, for the sake of the Torah. Therefore, one certainly should not abandon the essential — which is eternal life — and prolong the subsidiary — which is temporal life. And such a tefillah requires great protection so that the chitzonim do not seize hold of it — so that it not be in the aspect of "her feet go down to death" (Mishlei 5:5), chas v'shalom. For since one prays for the physical needs of the body, only that his intention is for the sake of the Torah, the Sitra Achra can easily seize hold of him to divert his intention toward the body's needs themselves — in which case his tefillah becomes disqualified, as mentioned. Therefore, when the tefillah, which is the aspect of Malchus, is in this aspect, then she is in the aspect of back to back. She is attached to the Torah and subsidiary to it, for she has no partzuf of her own — since without the Torah, she has no matter at all, as mentioned. And she needs to be in the aspect of back to back so that the chitzonim do not seize hold, as mentioned. For such a tefillah requires great protection from the chitzonim, since the entire tefillah is for the body's needs, only that one intends for the sake of upholding the Torah, as mentioned. But the essential, complete tefillah is when a person prays only for the needs of his neshamah itself. That is, when all his prayers are to merit the fear of Hashem and His service, blessed be He. As Dovid HaMelech, peace upon him, said: "One thing have I asked of Hashem, that is what I seek — to dwell in the house of Hashem all the days of my life" (Tehillim 27:4). And as Rabeinu, of blessed memory, wrote in Torah 14 on the teaching of "Rabbah bar bar Chanah": "and I took my bread and placed it in the firmament of heaven" — see there. And such a tefillah is not subsidiary to the Torah. On the contrary! Such a tefillah is the essential fulfillment of the Torah, since one asks only to fulfill the Torah — and that is the essential completeness of the Torah, for "it is not the study that is the essential thing, but the action" (Avos 1:17). And this is the aspect of "a woman who fears Hashem — she shall be praised" (Mishlei 31:30). That is, the tefillah, which is the aspect of eishes chayil (the woman of valor), when it is for the sake of yiras Hashem — to merit His fear, blessed be He — "she shall be praised," for this is the essential completeness of the tefillah. And this tefillah is equal to the Torah and higher than it. For the essential intention in studying the Torah is to fulfill the Torah, since "it is not the study that is essential but the action." And this is his intention in his tefillah — that he asks to fear Hashem and to fulfill the Torah. It follows that the Torah and the tefillah — both are equal in their stature. And even so, the tefillah is even higher, in the aspect of "a woman of valor is the crown of her husband" (Mishlei 12:4) — the aspect of "the beginning of wisdom is the fear of Hashem" (Tehillim 111:10). That is, the tefillah, which is the aspect of "a woman who fears Hashem" — namely, one who prays for yirah — is the reishis (beginning/pinnacle) of chochmah. For it is above the chochmah, which is the Torah. For such a tefillah is the essential fulfillment of the Torah, for the essential thing in the Torah is the ma'aseh (action), which one merits through this tefillah, for "it is not the study that is the essential thing," etc. For "everything is in the hands of Heaven" — which is the Torah, the aspect of Z'eir Anpin which is called Shamayim (Heaven), as is known — "except for the fear of Heaven" (Brachos 33b). But through tefillah, one can merit yiras Shamayim. And this is the aspect of all of Sefer Tehillim that Dovid HaMelech, peace upon him, composed — which is entirely prayers to merit yiras Shamayim and His service, blessed be He, as will be explained further, with Hashem's help. And this is the aspect of Rosh HaShanah, when we engage in raising and building the tefillah, which is the aspect of Malchus — to separate her from Z'eir Anpin, from the aspect of back to back, and to build her as a partzuf on its own and to unite her with Z'eir Anpin face to face. That is, then our engagement is to draw this tikkun of tefillah into the world: that every single person's essential prayer should be only for yirah — to fear Hashem, the honored and awesome Name. Therefore, we begin on Rosh HaShanah with "And so, place Your fear, Hashem our G-d, upon all Your works, and Your dread, etc. — and all the works shall fear You, etc. — and they shall all form a single bond to do Your will with a complete heart, etc." For this is our essential engagement on Rosh HaShanah — to build the stature of the tefillah, that she be a complete stature, the aspect of a partzuf on its own, etc. That is, that the tefillah should be in the aspect mentioned above — only for yiras Hashem and His service. For then the tefillah is not subsidiary to the Torah in the aspect of back to back; rather, she is a complete stature on her own, for she is eishes chayil ateres ba'alah (a woman of valor, the crown of her husband), for she is the essential fulfillment of the Torah, and the Torah has no completeness except through such a tefillah, as mentioned. And this is the aspect of the sleep and the dormita that falls upon Z'eir Anpin, which is the Torah, and afterward he is awakened through the shofar — through which the Malchus is separated and its stature is built, as mentioned in the kavanos. For when one wishes to draw this path into the world — to make from the Toros, tefillos — one needs to draw for this purpose chiddushei Oraysa (Torah innovations) of the very highest order, drawn from the aspect of the Oraysa d'Atika S'sima'ah (the Torah of the Hidden Ancient One). Through these innovations, all the paths and pathways of the Torah are revealed — how all the mitzvos and middos (character traits) are bound and connected to one another. Just as an expert physician, when he wants to heal some ailment in a person, cannot know the nature of the ailment and its cure unless he is proficient in the science of anatomy — that is, he must know all the details of the human form: the nature of all its limbs, sinews, and arteries, etc., in completeness; he must know well how all the internal and external organs are arranged and ordered, one next to the other; and the nature of their joints and connections and bonds — how each limb and bone, etc., is connected, joined, and ordered one to another through the connections of the sinews and arteries, etc.; and how the blood flows through them; and all the rest of the body's nature and the distances between its segments, etc. — all of which are included in the science of anatomy. Only then, when the physician is proficient in all of this, can he begin to understand the nature of the ailment and engage in its cure. In the same way, the true tzaddikim of the generation who occupy themselves with the healing of the illnesses of the souls of Yisrael — they cannot occupy themselves with their cure unless they know the nature of the illness of the neshamah. And this is through knowing the aspect of the nature of the form of the Supernal Man, which is the aspect of the tzelem Elokim (Divine image), which is the aspect of the nature of the stature of the Torah, which is called Adam (Man), as it is written: "This is the Torah — a man" (Bamidbar 19:14). For the Torah is the aspect of the stature of a man, for it consists of 248 limbs and 365 sinews, which are the aspect of the 248 positive commandments and 365 negative commandments, as is known. And just as the 248 limbs and 365 sinews in a person are arranged and connected and ordered one to another, etc., and the physician must be proficient in their order and connections well, as mentioned — so too, one needs to know in the aspect of the stature of the Torah the order of the connection and bond of all the 248 positive commandments and 365 negative commandments and all the middos and rabbinic commandments included in them — to know well how they are arranged, ordered, connected, and bound one to another. And then one can know the special quality of each mitzvah and each middah — for which healing it is most uniquely suited — and how to heal the illness of the neshamah. (See a hint of this in the second introduction to the Sefer HaAlef-Beis, and you will understand a little of this.) And precisely then, when one draws such Torah innovations — through which one knows the aspect of the nature of the stature of the Torah, as mentioned — then one can draw this path: to make from the Toros, tefillos. For precisely through this, one reveals the order of tefillah — how we merit to open our hearts and pour out our hearts like water before the face of Hashem, and to beseech our Creator, blessed be He, that He stand in our aid and return us to Him in truth. For the essential completeness of the tefillah is drawn from the aspect of the Thirteen Attributes of Mercy, for the essential tefillah is rachamim v'tachanunim (mercy and supplications), and therefore its essential completeness is drawn from the Thirteen Attributes of Mercy. And the Thirteen Attributes of Mercy are the aspect of the Thirteen Hermeneutical Rules by which the Torah is expounded, through which all chiddushei Oraysa are drawn — when one expounds the Torah and connects it from place to place and from subject to subject, through generality and particularity, through kal vachomer, through g'zeirah shavah, etc. And these Thirteen Attributes of Mercy, which are the aspect of the Thirteen Rules of the Torah, are all drawn from the aspect of Atik, from the aspect of the Thirteen Tikunei Dikna (rectifications of the beard), which are the aspect of the tikunei Atik, as is known. And the true tzaddikim, according to what they merit in drawing chiddushim of Torah from there through the Thirteen Rules by which the Torah is expounded, correspondingly they merit to open and reveal and draw the aspect of the Thirteen Attributes of Mercy. And correspondingly they reveal to us the order of tefillah that is comprised of the Thirteen Attributes of Mercy. And this is the essential aspect of the completeness of the tefillah that is made from Torah: from the Thirteen Rules of the Torah, which are the generality of the Torah, one makes the Thirteen Attributes of Mercy, which are the generality of the tefillah, as mentioned. But all of this is accomplished only through the tzaddikim who know the root of all the Thirteen Rules of the Torah, which are the generality of the Torah — how they are arranged and ordered in their root, how all the matters of the Torah and its mitzvos and its middos and its details and its fine points are arranged and ordered and connected and joined and attached one to another in wondrous connections and in wondrous and awesome understanding — just as in the stature of a person, where one sees the Creator's wonders in the nature of his form and the arrangement of his limbs, and how sinews and pathways travel from the head to the heel of the foot in wondrous ways, etc. — so too is it exactly in the stature of the Torah, as mentioned. And the tzaddikim who know the Torah in its root know all of this well. And precisely then, they know how to expound the Torah through the Thirteen Rules, which are the generality of the Torah, and then they know how to draw this holy path: to make from the Toros, tefillos — to draw from the Thirteen Rules of the Torah, which are the generality of the Torah, the aspect of the Thirteen Attributes of Mercy, which are the generality of the tefillah. And from this, great delight is made Above. And this is the aspect of the shofar. For at first, one withdraws the mochin (mental faculties), which is the aspect of the falling of the dormita, as mentioned. For it is known that when one wishes to ascend from level to level, one must withdraw the mochin that one had before, as we find in the Gemara: when he would ascend to Eretz Yisrael, he would fast in order to forget the Torah of the diaspora, for he needed to receive the mochin of Eretz Yisrael; therefore he needed to withdraw the mochin from before, which were the mochin of the diaspora. Therefore, on Rosh HaShanah, which is the first day of the Ten Days of Teshuvah, and one needs to draw down the path of teshuvah into the world — to rectify the blemish of the sin of Adam HaRishon who blemished on this day on which he was created, and likewise to rectify the blemishes and sins of each and every person in every generation — therefore one needs to draw down mochin as lofty as these, so that through them we will merit to draw down the pathways of teshuvah, to return to Him, blessed be He. Therefore one needs to withdraw the mochin from before, which is the aspect of the falling of the dormita and sleep, which is the aspect of the withdrawal of the mochin in order to merit loftier mochin. And the essential new mochin that one needs to receive then on Rosh HaShanah is that we should merit to draw down mochin such as these, through which we will merit to build the stature of the tefillah in completeness — that is, to make from the Toros, tefillos — which is the essential completeness of the tefillah, through which comes the essential drawing down of the arousal of teshuvah that we need to draw down now on Rosh HaShanah, which is the first day of teshuvah, as mentioned. For the essential arousal of teshuvah one merits through making from Toros, tefillos. For to merit teshuvah — not every person merits it, due to the abundance of obstacles that exist regarding this. Therefore, the essential drawing down of the path of teshuvah into the world is through making from Toros, tefillos. For to return in teshuvah is very difficult. For consider: at first, before he sinned, when he had not yet been drawn after his evil inclination, the evil inclination overpowered him until it caused him to sin!! All the more so now, when he has already been drawn after it and has been caught in its trap — how is it possible to return?! But the essential teshuvah is drawn from the aspect mentioned above, through making from Toros, tefillos. For through tefillah one can accomplish everything. For even though a person is as he is, and has already been caught in his evil desires, such that it seems to him that it is impossible to escape from there — even so, at least his power of speech is in his hands. And if he will speak many words of tefillah and supplications, and pray much to Hashem, blessed be He, that he should merit to return and to fulfill all the words of the Torah, he will certainly arouse the mercy of Hashem, blessed be He, upon himself until Hashem, blessed be He, will open for him the gates of teshuvah, and he will merit, in the end of ends, to return to Hashem, blessed be He, and He will have mercy upon him. And this is the aspect of what Rabeinu, of blessed memory, wrote in Likutay Tinyana, Siman 73 mentioned above, that the essential teshuvah is through the recitation of Tehillim. For the entire Sefer Tehillim consists of supplications and requests of Dovid HaMelech, peace be upon him, who beseeched Hashem, blessed be He, to merit to draw close to Him and to fulfill His Torah and mitzvos, as it is written: "One thing have I asked of Hashem, that is what I seek — to dwell in the house of Hashem all the days of my life," etc. And it is written: "Teach me, Hashem, Your way; I will walk in Your truth," etc. "Help us to do Your will," etc. And similarly many others. And everything that he asks to be saved from his enemies and his foes — his entire intention is to be saved from the enemies of the neshamah, which are the Sitra Achra and its forces. And also all the physical enemies from whom he asked to be saved — it was all for the sake of meriting to fulfill the Torah and the mitzvos. For all the enemies of Dovid HaMelech, peace be upon him, and of Klal Yisrael, are on account of the fact that we hold fast to the Torah of Hashem and His mitzvos; it is because of this that they provoke us. It comes out that all our foes and enemies in the physical realm are all haters of Hashem, enemies of the neshamah, enemies of the Torah. And all our request to be saved from them is to be saved from the enemies of the neshamah and of the Torah, so that we should merit to fulfill the Torah. The general principle is that the entire intention of Dovid HaMelech, peace be upon him, in Sefer Tehillim is to beseech Hashem, blessed be He, that we should merit to fulfill the Torah and the mitzvos and to be saved from all the enemies and obstacles and hindrances to serving Hashem, blessed be He, both physical and spiritual. And as Rabeinu, of blessed memory, said, that Dovid HaMelech composed the entire Sefer Tehillim from his hisbodedus (secluded prayer), etc., as explained in Siman 156 — see there. And therefore there are five books of Tehillim corresponding to the Five Books of the Torah, which are the generality of the Torah — that is, the aspect mentioned above of making from Toros, tefillos. For Dovid HaMelech made from the Five Books of the Torah five books of Tehillim, which are tefillos and requests — that is, he made from Toros, tefillos, which is the essential completeness of the tefillah, as mentioned. And therefore the essential arousal of teshuvah is through Tehillim, as mentioned, for the essential teshuvah one merits through making from Toros, tefillos, which is the aspect of Tehillim, as mentioned. It comes out that the essential teshuvah one merits through making from Toros, tefillos, which is the essential completeness of the tefillah. And this is all our engagement on Rosh HaShanah, which is the first day of the Ten Days of Teshuvah, when one needs to draw down the path of teshuvah into the world so that all who come into the world should merit to return to Hashem, blessed be He, as it is written: "And they shall all form a single bond to do Your will," etc. And this is drawn down through engaging in building the stature of the tefillah in completeness — that is, that we should merit to engage much in hisbodedus, to pray always to Hashem, blessed be He, to fulfill the Torah and to make from the Toros, tefillos. This is the aspect of Tehillim, for all of Yisrael engage then in the recitation of much Tehillim, for it is precisely through this that one merits teshuvah, as mentioned. But this path needs to be drawn down from a very lofty place, from the aspect of the Torah innovations that are drawn from the Oraysa d'Atika S'sima'ah, as mentioned. And this is the aspect of the dormita, which is the withdrawal of the mochin in order to merit loftier mochin through the shofar — that is, to draw down the Torah innovations mentioned above, through which we will merit to build the stature of the tefillah, to make from the Toros, tefillos, which is the essential completeness of the tefillah, as mentioned. And this is the aspect of the shofar, which is the aspect of the receiving of the Torah that was given with the sound of the shofar. That is, one draws down Torah innovations such as these, through which we will merit to raise up the tefillah, to make from the Torah, tefillah — through which comes the essential teshuvah, that we should merit to return to Him, blessed be He, and to fulfill all of the Torah. For the shofar is the aspect of yirah (fear), as it is written: "Can a shofar be sounded in a city and the people not tremble?" And yirah is the aspect of tefillah, as it is written: "A woman who fears Hashem — she shall be praised." And for this reason the Torah was given with the sound of the shofar — to teach that the essential completeness of the Torah is when one merits to make from the Torah, tefillah, which is the aspect of yirah, through which one merits to fulfill the Torah, which is the essential thing, for "not the study is the essential thing, but the action." And this is the aspect of: "And in order that His fear shall be upon your faces, so that you will not sin" — said in the context of the thunderings and lightnings and sound of the shofar with which the Torah was given. That it is "in order that His fear shall be," etc. — that is, so that we should merit tefillah, which is the aspect of kolos (voices/sounds), the aspect of "My voice — to Hashem I cry out; my voice — to Hashem I supplicate," the aspect of yirah as mentioned — that is, that we should merit to make from the Toros, tefillos. Through this, one is saved from sins and merits to fulfill the Torah. And this is: "And in order that His fear shall be upon your faces, so that you will not sin." "So that you will not sin" specifically — for to merit to fulfill the Torah without sinning, this one merits through the aspect of the kolos, the aspect of the sound of the shofar, which is the aspect of yirah — that is, through the tefillos that are made from the Toros, which are the aspect of yirah, the aspect of the sound of the shofar — through them one merits to not sin, but rather to fulfill the Torah, as mentioned. And for this reason we blow the shofar on Rosh HaShanah — in order to draw down the Torah in the aspect of yirah, in the aspect of tefillah — that is, to make from the Torah, tefillah, through which one merits teshuvah to fulfill the Torah, as mentioned. For the first Luchos (Tablets) were broken on account of the sin of the Golden Calf. And then Moshe ascended to appease Hashem, blessed be He, and then Hashem, blessed be He, revealed to him the Thirteen Attributes of Mercy, as it is written there in the matter in Parashas Ki Sisa: "And He said: I shall pass all My goodness before you," etc.; "And Hashem passed before him," etc. That is, because Moshe saw that he had given the Torah to Yisrael with such a revelation of G-dliness and nevertheless they transgressed the Torah and did what they did — therefore he asked Him, blessed be He, His ways, that he should merit to know in which way to instill in Yisrael the fulfillment of the Torah, that they should merit to fulfill the Torah. And then Hashem, blessed be He, revealed to him the Thirteen Attributes of Mercy, which are the aspect of the Thirteen Hermeneutical Rules by which the Torah is expounded, which are drawn from the T'leisar Tikunei Dikna — that is, the aspect of making from the Toros, tefillos, as mentioned. That is, Hashem, blessed be He, revealed to him that through the Thirteen Attributes of Mercy, which are drawn from the Thirteen Rules of the Torah — that is, through making from the Toros, tefillos — through this one merits to instill in Yisrael the fulfillment of the Torah, to return them all to Hashem, blessed be He, in complete teshuvah, as mentioned. And therefore, on Rosh HaShanah, which is the first day of the Ten Days of Teshuvah that conclude on Yom HaKippurim — they being the last ten days of the last forty days during which Hashem, blessed be He, was appeased by Moshe, as our Sages, of blessed memory, said — therefore we draw down this tikkun then. That is, we build then the stature of the tefillah — that is, we engage in drawing down the path of making from Toros, tefillos, through which comes the essential tikkun, as mentioned. This is the aspect of the sound of the shofar, that we return and draw down the receiving of the Torah that was given with the sound of the shofar — that is, mochin are drawn then from the aspect of Atik, as is brought in the Kavanos — that is, we draw down Torah innovations such as these, through which we will merit to raise up the tefillah, that all our tefillos should be for yirah, to merit to do His will, blessed be He, and to make from the Toros, tefillos — through which one merits teshuvah and everything is rectified, as mentioned. And this is the aspect of Malchuyos, Zichronos, and Shofaros — that we say many verses from Torah, Nevi'im, and Kesuvim in the tefillah. That is, we make from Torah, tefillah, as mentioned. And therefore we blow the shofar and pray Malchuyos, etc. — all in the Tefillas Musaf. For Tefillas Musaf is prayed only for the korbanos (offerings) that we would have needed to offer in the Beis HaMikdash. And due to our many sins, the Beis HaMikdash was destroyed and we are unable to offer a korban, etc. Therefore we pray to Hashem, blessed be He, for the rebuilding of the Beis HaMikdash, that we should merit to offer the korbanos, as we say: "And because of our sins," etc.; "And there we shall prepare and offer before You," etc.; "And the Musaf of the day," etc. It comes out that Tefillas Musaf is the aspect of making from Torah, tefillah — that is, from the mitzvah of offering the Korban Musaf we make a tefillah. And in this we draw down the path of making from Toros, tefillos. For this is also in this same aspect of Tefillas Musaf: that each and every person, according to how far he is from fulfilling some mitzvah, whether a positive commandment or a negative commandment, he must pray to Hashem, blessed be He, that he should merit to fulfill it. This is exactly Tefillas Musaf, in which we pray that we should merit to fulfill what we are unable to fulfill now, due to our many sins, during the time of the destruction. And this tefillah is considered in the place of a korban. And also through this, we will merit, in the end of ends, to return to our land and to offer there the korbanos of our obligations. In the same way exactly are the tefillos that are made from Toros: we need to beseech Hashem, blessed be He, greatly that we should merit to fulfill that which is difficult for us to fulfill now, due to our many sins, in the intense exile of the neshamah. And through these tefillos, we will merit in the end to return to Hashem, blessed be He. And also, all the time that we do not yet merit the redemption of the neshamah in completeness, it will be considered for us through the tefillah as though we fulfilled and did what is incumbent upon us. It comes out that Tefillas Musaf is in the aspect of tefillos that are made from Toros. Therefore, we blow the shofar then and pray Malchuyos, etc. For shofar and Malchuyos and Zichronos, etc. — they are all for this aspect: to merit to raise up the tefillah, to make from Toros, tefillos, as mentioned. This is the aspect of Tefillas Musaf, as mentioned. And therefore, on every day that has an additional measure of holiness, we pray Tefillas Musaf — that is, on Shabbos, Yom Tov, and Rosh Chodesh. For all of these holy days are in the aspect of days of teshuvah. For Shabbos is the aspect of "entirely teshuvah," the aspect of "And you shall return to Hashem your G-d," the aspect of the World to Come, as Rabeinu, of blessed memory, wrote in Siman 6. And likewise all the Yamim Tovim are days of teshuvah, as explained in Siman 10 — see there. It comes out that all of the holy days mentioned above — one needs to draw down in them the path of teshuvah into the world, as mentioned. Therefore, we pray Musaf in them, which is the aspect of making from Torah, tefillah, through which comes the essential drawing down of the path of teshuvah into the world, as mentioned. And this is the aspect of Rosh Chodesh. For the essential tikkun of Rosh Chodesh is to fill the blemish of the moon, so that both of them should be equal in their stature, in the aspect of "And the light of the moon shall be as the light of the sun." This one merits through making from the Toros, tefillos. For through this, the aspect of Malchus and Tiferes — which are the aspect of Moshe and Dovid, the aspect of the sun and the moon — both of them are equal in their stature, and both of them make use of a single crown. For the purpose of both of them is one: the purpose of the Torah is teshuvah and good deeds, and this, too, is the purpose of the tefillah, since all of one's tefillah and supplication and request is to merit to fulfill the Torah. For one makes from the Torah, tefillah, that one should merit that the Torah come to actual practice, which is the essential thing and the purpose, as mentioned. And this is the aspect of Rosh HaShanah being established on Rosh Chodesh, which is a great chesed (kindness), as explained in the Torah "Tik'u 1" in Likutay Tinyana — see there the entire Torah. For Rosh HaShanah, which falls on Rosh Chodesh, is the aspect of the inclusion of the sun and the moon together. For the years are counted by the sun and the months by the moon, as is brought. And therefore Rosh HaShanah, which falls on Rosh Chodesh, is the aspect of the inclusion of the sun and the moon together. For then, on Rosh HaShanah, which is the first of the Ten Days of Teshuvah, when we begin to engage in the arousal of teshuvah through engaging in raising up the stature of the tefillah, to make from the Torah, tefillah, as mentioned — therefore then the sun and the moon are included together, in the aspect of "the light of the moon as the light of the sun," for both of them are equal. For all of this one merits through making from the Toros, tefillos. And this is the aspect of the twelve months (Roshei Chodashim) that correspond to the Twelve Tribes of Ka-H. For it has already been explained that making from the Toros, tefillos is the aspect of Tehillim, which consists of five books corresponding to the Five Books of the Torah, as mentioned — that the essential arousal of teshuvah is through this. For Tehillim is propitious for teshuvah, as mentioned. And it is explained there in the Torah "Tehillim," etc., mentioned above, in Siman 73 in Likutay Tinyana, that there are fifty gates of teshuvah, and forty-nine gates every person can enter and attain. But the fiftieth gate is the aspect of the teshuvah of Hashem, blessed be He, Himself, as it were, for also by Him, blessed be He, we find the aspect of teshuvah, as it is written: "Return to Me and I will return to you." And these forty-nine gates of teshuvah are the aspect of the forty-nine letters that are in the names of the Twelve Tribes of Ka-H, etc. And the general principle is that Tehillim contains all the gates of teshuvah, which are the aspect of the totality of the letters in the names of the Tribes. And therefore, through the recitation of Tehillim one merits teshuvah, for through the recitation of Tehillim one merits to arouse the letter of the Tribe that is the gate of teshuvah pertaining to the root of one's neshamah. And through this, one merits teshuvah — see there. And now it is well explained how the twelve months correspond precisely to the Twelve Tribes, for it is all one. For the root of teshuvah is Rosh Chodesh, for then Hashem, blessed be He, said: "Bring upon Me an atonement for having diminished the moon" — as explained in Siman 10, see there. For Rosh Chodesh is the aspect of Malchus Dovid, as mentioned — that is, the aspect of Tehillim that Dovid composed, who is the "sweet singer of Yisrael." And therefore there are twelve months corresponding to the Twelve Tribes, which have forty-nine letters, which are the aspect of the forty-nine gates of teshuvah that one merits to reach through Tehillim, which is the aspect of Dovid — and all of this is the aspect of Rosh Chodesh, as mentioned. And now, how exceedingly correct it is that the twelve months correspond to the Twelve Tribes, for they are both one, as mentioned. And this is: "The Tribes of Ka-H, a testimony for Yisrael, to give thanks to the Name of Hashem." "To give thanks" specifically — the aspect of Tehillim, which is the aspect of giving thanks and praise to Hashem, blessed be He. For the Tribes of Ka-H are the aspect of Tehillim, and all of this is the aspect of Rosh Chodesh, as mentioned. And the essential tikkun of Rosh Chodesh — the aspect of Tehillim, the aspect of the letters of the Tribes of Ka-H — is accomplished on Rosh HaShanah, which is established on Rosh Chodesh, as mentioned. And this is what the verse adjoins there: "For there the thrones of judgment sat" — that is, the aspect of Rosh HaShanah, when the thrones of judgment sit, for it is a day of judgment and din. Then one needs to engage in this tikkun, to arouse the names of the Tribes of Ka-H through Tehillim, in order to merit teshuvah, whose root is Rosh Chodesh, etc., as mentioned. And this is: "Thrones of judgment, thrones of the House of Dovid." For the essential tikkun of Rosh HaShanah, which is the aspect of "thrones of judgment," is rectified through the aspect of Malchus Dovid, the aspect of "thrones of the House of Dovid" — that is, through Tehillim, which is the aspect of Malchus Dovid, as mentioned. And therefore, in truth, then on Rosh HaShanah and the Ten Days of Teshuvah, all of Yisrael engage in the recitation of Tehillim. For the essential tikkun of Rosh HaShanah and the Ten Days of Teshuvah — which is to raise up the tefillah, which is the aspect of Malchus, and to merit teshuvah — this one merits through Tehillim, as mentioned. Which is the aspect of hisbodedus, and of making from the Toros, tefillos, as mentioned. And as explained there in its place, at the end of Siman 73 mentioned above, that for this reason all of Yisrael engage on Rosh HaShanah and Yom HaKippurim, etc. in the recitation of Tehillim, for Tehillim is propitious for teshuvah — see there. That is, as mentioned above. And this is the aspect of Yom HaKippurim, when the Kohen Gadol (High Priest) enters the innermost sanctum, to the place of the Aron (Ark) and the Luchos (Tablets), which are the generality of the Torah in its root. And there is the essential place of the ascent of the tefillah. As is known, all the tefillos ascend through Eretz Yisrael and Yerushalayim and the Beis HaMikdash, etc., until they come to the Holy of Holies, to the point of the Even Sh'siyah (Foundation Stone), through which all the tefillos ascend Above, as it is written: "And they shall pray to You by way of their land and the House that I have built for Your Name," etc. And as it is written: "For My house is a house of tefillah." And the essential point of the holiness of the Beis HaMikdash is in the place of the Aron and the Luchos, which stood upon the point of the Even Sh'siyah — which is holier than everything. It comes out that the essential pinnacle of the Supernal holiness is there, in the place of the Aron — that is, as mentioned above: the essential completeness of holiness is when Torah and tefillah are included together, which one merits through making from the Toros, tefillos, as mentioned. And this is the aspect of the point of the Holy of Holies, where the essential completeness and ascent of the tefillah takes place. And specifically there is the Aron and the Luchos, which are the generality of the Torah — to teach that the essential completeness of the tefillah, the completeness of holiness, is when one makes from the Torah, tefillah, and includes Torah and tefillah together, as mentioned. And therefore, there in the place of the Aron, there is the ultimate yichud (unification), as is known. For there, Torah and tefillah are unified in complete unity, as mentioned. And therefore, the Kohen Gadol enters there on Yom HaKippurim and draws down from there this Supernal wisdom — to make from the Torah, tefillah. Through this comes the essential teshuvah and the essential forgiveness and pardon. And therefore, on Yom HaKippurim the latter Luchos were given, and then Hashem, blessed be He, was appeased by Moshe and said to him: "I have forgiven, as you have spoken" — that his tefillah was accepted. For then, the Torah and the tefillah were included and joined and unified together, for one merits to draw down the tikkun of making from the Toros, tefillos — through which everything is rectified, as mentioned. And therefore we say at the end of Ne'ilah: "Hashem Hu HaElokim" (Hashem is the G-d) seven times. For "Hashem Hu HaElokim" — that is, Hashem and Elokim, which are the aspect of Torah and tefillah, Z'eir Anpin and Malchus, as is known — are all one. For one merits to make from the Toros, tefillos, through which Torah and tefillah are included together in the ultimate unification, as mentioned. And therefore we say "Hashem Hu HaElokim" seven times — this is the aspect of the tefillah, the aspect of "Seven times a day I praise You for Your righteous judgments." And likewise the Torah is in the aspect of seven, as it is written: "She has hewn her pillars, seven." And this is: "Seven times a day I praise You for Your righteous judgments" — which is the Torah. For it is all one: the tefillah, in the aspect of "seven times a day," etc., is made from the Torah, which is the aspect of "Your righteous judgments," as mentioned. And this is the aspect of "refined sevenfold" — seven times seven — through which the seven is included from the seven, and the forty-nine gates of teshuvah shine forth — the forty-nine letters of the Tribes, which are the aspect of Tehillim, which is the aspect of the tefillos that are made from Toros. And then is fulfilled: "And the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold," etc. And all of this one merits on Yom HaKippurim, which is the aspect of the secret of the Great Yovel (Jubilee), the fiftieth gate. There is the aspect of the Shofar Gadol (Great Shofar), which is the aspect of the uppermost gate of the fifty gates of Binah that Mashiach will attain — that he will attain the Oraysa d'Atika S'sima'ah, from which is drawn this true wisdom to make from the Toros, tefillos. Through this, all of Yisrael will return to Hashem, blessed be He, forever and ever. And then the partzuf of Malchus, which is the tefillah, is built in completeness, as a complete partzuf equal to his (Z'eir Anpin's). For just as in the partzuf of Z'eir Anpin, which is the Torah, there are 248 limbs and 365 sinews, which are the positive and negative mitzvos, so too there are in the partzuf of the tefillah. For from all of the 248 positive commandments and negative commandments, one constructs the stature of the tefillah, since one makes from the Torah, tefillah, and one prays in detail for the fulfillment of every positive commandment and for not transgressing, chas v'shalom, any negative commandment. But for this, one needs the Torah innovations of the Oraysa d'Atika S'sima'ah, to know the connection and bond of the mitzvos and the holy middos of all the details of the Torah, as mentioned. For example, in this Torah (Likutay Moharan II:73) the connection is explained of the Three Pilgrim Festivals, which break the three evil middos, etc. — through which yirah and tefillah are made, and the distancing from the three middos of gilui arayos (immorality), sh'fichus damim (bloodshed), and avodah zarah (idolatry), and the making of Rosh HaShanah, etc. — as explained in Likutay Tinyana, Siman 1. And in another Siman, matters of tzitzis, emunah, tefillah, Eretz Yisrael, miracles, eitzos, tikkun habris, etc. are explained — as brought in Siman 7. And similarly in the rest of the Toros. And all of this is the aspect of the connections of the middos. And likewise, one needs to intend to make from them tefillos. And then both of them are equal in their stature. And this is the essential tikkun of the moon, the aspect of the tikkun of Rosh Chodesh, which one merits most especially on Rosh HaShanah, as mentioned. And this is the aspect of the sukkah: "Leave the permanent dwelling and sit in the temporary dwelling" — the aspect of: "Do not make your tefillah something fixed, but rather rachamim and tachanunim (mercy and supplications)." And our Sages, of blessed memory, said: this refers to one who knows how to introduce something new in it. And this one merits precisely when one makes from the Toros, tefillos — for then one certainly merits to introduce something new in one's tefillah each time. But without this, in the simple tefillos for the body's needs, it is certainly difficult to introduce something new each time in one's tefillah. For the sukkah is the aspect of raising up the Sukkas Dovid that has fallen, to merit the Sukkas Shalem (Tabernacle of Peace). And all of this is through the aspect of Tehillim that Dovid composed, which is the aspect of making from Toros, tefillos, as mentioned. Through this comes the essential raising of the tefillah from its fallen state — which is the aspect of the Sukkas Dovid that has fallen, due to our many sins, in the aspect of: "When lowliness [comes upon] man" — these are matters standing at the pinnacle, etc. — what is it? Tefillah, etc. For these tefillos that are made from Toros stand at the pinnacle of the world, for from them are made delights that never yet arose before Him, blessed be He, from the beginning of the world, as Rabeinu, of blessed memory, wrote. And this is the aspect of the Sukkas Shalom (Tabernacle of Peace) — that is, to make peace and complete unification between Torah and tefillah, which are the aspect of Z'eir Anpin and Malchus, where the essential yichud and peace takes place. This is accomplished when one makes from Torah, tefillah, as mentioned. And there in the sukkah, all seven shepherds enter — they being the root of the Twelve Tribes of Ka-H. For the Twelve Tribes are the aspect of the twelve diagonal boundaries, the aspect of the twelve single letters that are drawn from the seven double letters, from the aspect of the seven days of building, as is known. And therefore there are forty-nine letters in the names of the Twelve Tribes — seven times seven — for their root is seven, the aspect of the seven shepherds, which are the aspect of the seven double letters. And therefore, seven is included in seven, which is forty-nine — the aspect of the forty-nine days of the S'firah, which correspond to the forty-nine letters of the Tribes, which are the aspect of the forty-nine gates of teshuvah, which are the aspect of Tehillim, as mentioned. For the tikkun of the forty-nine days of the S'firah, through which they received the Torah on the fiftieth day on Shavuos — the Eirev Rav (mixed multitude) sought to ruin through the sin of the Golden Calf, and then the contamination of the serpent, which had ceased at the time of the Giving of the Torah, returned and was drawn down. And now we need to return and rectify this, which is the tikkun of the sin of Adam HaRishon. And the tikkun is completed on Yom HaKippurim, which is the conclusion of the last forty days, etc. But the essential tikkun begins on Rosh HaShanah, which is the day on which Adam HaRishon was created, when we begin this tikkun and engage in it until Sh'mini Atzeres, as explained in the Kavanos of the Ari, of blessed memory. And therefore on Sukkos, during the seven days, we return and draw down the tikkun of the seven complete Shabbosos, which are the forty-nine days of the S'firah. And afterward we merit Sh'mini Atzeres. And therefore it is called by the same name as Shavuos, which is also called Atzeres, and also then we complete the Torah. For then the tikkun that we began on Shavuos is completed. And "better is the end of a matter than its beginning," for the tikkun of Shavuos, they sought to ruin — because we had only received the Torah, and the tikkun of the Thirteen Attributes of Mercy that are drawn from the Thirteen Rules of the Torah, which is the aspect of making from the Toros, tefillos, had not yet been revealed. But now, from Rosh HaShanah and the Ten Days of Teshuvah and Yom Kippur until now, all our engagement is to make from the Toros, tefillos — which is the essential tikkun, as mentioned. And this is the aspect of the Kavanos (intentions) of the eighteen wavings (na'anu'im) — for there are eighteen wavings corresponding to the eighteen berachos of the tefillah. For our intention is to draw down the mochin of Z'eir Anpin through the wavings into Malchus, as brought in the Kavanos — that through the wavings, one draws down the mochin of the six directions into Malchus. And for this reason we wave — in order to arouse the brain that is in the head, to draw down an illumination from the brain in the head into the mochin in the six directions, so that the mochin in the six directions will have the power to illuminate into Malchus, which is the esrog, which is the pri eitz hadar (fruit of the beautiful tree), whose entire beauty is drawn from these mochin, as all this is explained in the Kavanos of the Ari, of blessed memory. That is, all our engagement from Rosh HaShanah until Sh'mini Atzeres is to raise up and build Malchus, which is the tefillah, as mentioned — whose essential building and completeness is when one makes from Toros, tefillos, as mentioned. And this is the aspect of the wavings according to the Kavanos mentioned above. For the mochin in the six directions of Z'eir Anpin are the aspect of the revealed Torah, which is in the aspect of the six days of activity, the aspect of the Six Orders of the Mishnah — this being the aspect of the six directions of Z'eir Anpin, which is the Torah, as mentioned. And the mochin in the head of Z'eir Anpin — this is the aspect of the hidden Torah, the aspect of the Torah innovations of the true tzaddikim of every generation, which are drawn from the Oraysa d'Atika S'sima'ah that is destined to be revealed in the days of Mashiach and in the World to Come. And then this path will be revealed in completeness — to make from the Toros, tefillos. But also now, the essential hastening of the redemption is through this, as mentioned. But when one wishes to make from the Toros, tefillos, one needs for this to draw down true Torah innovations that are drawn from the Oraysa d'Atika S'sima'ah, which is the aspect of the hidden Torah, which is the aspect of the mochin in the head, mentioned above. And this is why we wave with the lulav — in order to draw down an illumination from the mochin in the head, from the aspect of the hidden Torah, into the six directions, into the plain meanings of the Torah, so that they will have the power to illuminate into Malchus — that is, into the tefillah. That is, all the mental faculties of the Torah should be drawn into the tefillah — that is, to make from the Torah, tefillah, as mentioned. And for this, one needs specifically to draw down an illumination from the aspect of the mochin in the head, which are the aspect of the Torah innovations drawn from the Oraysa d'Atika S'sima'ah, as mentioned. For it is impossible to make from the Toros, tefillos except through knowing the connections and bonds of the mitzvos and middos, as mentioned, according to the connections of the S'firos and Supernal attributes. Then one can arouse the Thirteen Attributes of Mercy through these tefillos that are made from the Toros, which are the aspect of the Thirteen Hermeneutical Rules by which the Torah is expounded, from which come all Torah innovations. For example, when someone wants to beseech Hashem, blessed be He, that he should merit to fulfill the mitzvah of tzitzis in completeness — if he does not know the special quality of tzitzis, which middah (negative trait) he will merit to break through tzitzis, and to what level he will reach through it, etc. — then he certainly cannot extend his tefillah enough to break his heart, enough to arouse the mercy of Hashem, blessed be He. For he can only ask: "Master of the Universe, grant me the merit to fulfill the mitzvah of tzitzis in completeness." Even though this too is certainly very good — fortunate is one who takes hold of this, to beseech for every mitzvah from Hashem, blessed be He — even so, he does not yet merit to make his tefillah consist of rachamim v'tachanunim, which refers to one who merits to introduce something new in it. But the essential complete tefillah that is made from Toros comes from the Torah innovations through which one merits to know the special quality of the mitzvos. As with the example of tzitzis with which we began: when a person knows that the mitzvah of tzitzis is propitious for breaking the desire of immorality, and through it one merits the counsel of the tzaddikim, and complete emunah, and tefillah, and Eretz Yisrael, and the working of miracles, etc. — then according to this path, he can certainly arrange many tefillos at wonderful length regarding the mitzvah of tzitzis. For each person, according to what he knows in his soul — how far he is from tikkun habris, and how the desire of immorality overpowers him each time (for this is the essential battle of every person), and everything he goes through in this matter each time — how much he needs to importune Hashem, blessed be He, that He save him to fulfill the mitzvah of tzitzis properly in order to be saved from immorality, which is the desire that stands against him every day to destroy him, chas v'shalom, to distance him from the Life of life. And likewise, when he remembers how far he is from complete emunah, which is the foundation of the entire Torah, etc. And likewise, how far he is from tefillah, etc. And likewise, how many evil counsels of those who invert the truth, etc. overpower him, and how much salvation and mercy he needs to merit true counsel, which are the counsels of the tzaddikim — regarding all of these, he can certainly pour out his speech in his tefillah that he makes from this Torah, to express all that is in his heart through this Torah. And likewise from another Torah that speaks of the mitzvah of mezuzah, which breaks the desire for money and nullifies the bitterness of the burden of parnasah (livelihood), and one merits to be happy with one's lot, etc. For it is known that the bitterness of the burden of parnasah consumes a person's life and distances him from the service of Hashem, blessed be He, etc. — how many supplications and requests from the depths of the heart one can make through this, until he pours out his heart like water before the face of Hashem. And likewise with the other matters explained in this Torah, and likewise in the other Toros. It comes out that the essential completeness of the tefillah — which is when one makes from Toros, tefillos — its essential completeness is through the Torah innovations mentioned above. And this is the aspect of the wavings according to the Kavanos mentioned above — that all our intention is to draw down all the mochin into Malchus; that is, to draw down the mochin of the Torah into the tefillah, to make from the Torah, tefillah. But for this, one needs to draw down the Torah innovations mentioned above, which is the aspect of drawing down the mochin in the head into the six directions, so that the mochin in the six directions will illuminate more, so that they will have the power to illuminate Malchus, which is the tefillah — that is, as mentioned. And therefore, on Hoshana Rabba, when the tikkun is completed, we say then the entire Sefer Tehillim. For this is the essential tikkun that we have been engaging in from Rosh HaShanah until now: to draw down the recitation of Tehillim into the world, and to engage in hisbodedus, and to make from the Toros, tefillos — all of which is the aspect of Tehillim, as mentioned. And this is the aspect of the "seal within a seal" (chosam b'soch chosam) that is made on Yom HaKippurim and Hoshana Rabba: the seal of Malchus — that is, the seal of the tefillah, that no stranger should touch it. This is the aspect of when one merits to pray only for yiras Shamayim, which is the essential completeness of the tefillah, the aspect of "a woman who fears Hashem — she shall be praised," etc., as mentioned. And this is completed on Yom HaKippurim. For from Rosh HaShanah until Yom Kippur we pray for yirah, in the aspect of: "And so, place Your fear," etc. But one still needs to rectify the tefillah further, in the aspect of a "seal upon a seal." And this one merits when one makes from the Toros, tefillos. And this is what we engage in on Sukkos through the Four Species, as mentioned — that we wave with them and draw down the mochin from the head into the six directions, etc. And this is completed on Hoshana Rabba — the aspect of a "seal within a seal," etc. (And this requires study and elaboration, for above we said that also on Rosh HaShanah and Yom HaKippurim we draw down this tikkun of making from the Toros, tefillos, and seemingly this contradicts these words. But this can be easily resolved, for certainly all the tikkun of the tefillah is on Rosh HaShanah. And all the tikkunim of Malchus, which is the aspect of tefillah, that are completed afterward until Sh'mini Atzeres — all of it began on Rosh HaShanah. It is only that the completion of the tikkun of each level is finalized in its time. And according to this, the apparent contradiction above is resolved. Even so, these matters still require study.) And this is the aspect of the Hakafos (circuits) of Simchas Torah, where we circle with the Torah. And we say then supplications and requests: "Please, Hashem, save now!" — to show that the Torah is still in the aspect of makifim (surrounding lights) for us. And all our engagement is to beseech and supplicate from Hashem, blessed be He, to bring the makif inward — that is, we make from the Toros, tefillos, so that the fulfillment of the Torah and the mitzvos, which we have not yet merited in completeness, which is in the aspect of a makif for us — we should merit to fulfill them all in completeness. And this is all our request and engagement. And therefore we are very joyous then, for when one merits such complete tefillos that are made from the Toros — from there comes the essential simchah (joy), the aspect of: "And rejoice in trembling," the aspect of: "And everlasting joy shall be upon their heads," as understood in the Torah "Chosam B'soch Chosam" in Siman 22 — see there. For that too is related to here; understand well there. And see below where it is explained somewhat that what is written there regarding the matter of na'aseh v'nishma, which are Torah and tefillah — that one needs to merit to make from the tefillah, Torah — this is itself the aspect of making from Torah, tefillah. Even though at first glance they seem to be opposites, in truth it is all one to the one who understands. And this is already explained elsewhere, in Hilchos Sefer Torah — see there. And this is the aspect of: "The beginning of wisdom is the fear of Hashem; good understanding to all who do them; His praise endures forever." "The beginning of wisdom is the fear of Hashem," etc. — that is, one must place the fear of sin before one's wisdom, for the purpose of Torah is teshuvah and good deeds, as our Sages, of blessed memory, derived from this verse in Berachos, where it is brought: "It was a common saying in the mouth of Rava," etc. — "It does not say 'to those who study them,' but 'to those who do them.'" And this is what it concludes: "His praise endures forever" — that is, how does one merit this? Through the aspect of "His praise (tehillaso)," etc. — this is the aspect of Tehillim, which is the aspect of making from Toros, tefillos, as mentioned. And this is: "good understanding to all who do them" — for this is drawn from the aspect of the Supernal wisdom, from the aspect of the Oraysa d'Atika S'sima'ah, which is the aspect of "good understanding." For it is certainly a good and wondrous wisdom to bring merit to the world, to bring the Torah to actual practice through the aspect of "His praise endures forever," which is the aspect of Tehillim, the aspect of making from the Toros, tefillos, as mentioned. And this is: "His praise endures forever" — for the aspect of Tehillim, that is, making from the Toros, tefillos — this aspect endures forever. For through this will come the final redemption, which will be a complete redemption, forever and for eternity. For this aspect of Tehillim, etc. endures forever, for it is impossible to ever ruin this — the aspect of: "And I will make a covenant with them," etc.; "not like the [previous] covenant," etc. And this is the aspect of Moshe, Yosef, and Dovid — they are all one aspect. For all three of them departed on Shabbos during Minchah, at the time of ra'ava d'ra'avin (the will of wills), as brought in the holy Zohar (Terumah 156). This is the aspect of the completeness of the tefillah, the aspect of: "And as for me, my tefillah is to You, Hashem, at a time of favor," etc. For Moshe is the Torah, as mentioned. And Dovid is the tefillah, as mentioned. And Yosef is the aspect of the tzaddik, the foundation of the world — the aspect of the Tzaddik who enlivens the worlds, the life of the eighteen berachos of the tefillah. He is the aspect that connects the two: Moshe and Dovid, Torah and tefillah. That is, Yosef is the aspect that draws the Torah into the tefillah, that brings the Torah from the aspect of Moshe to the aspect of Dovid, to make from it tefillah. And therefore, Moshe, Yosef, and Dovid have the numerical value (gematria) of tefillah. For specifically the three of them are the aspect of the completeness of the tefillah. For the essential ultimate completeness of the tefillah is when one makes from Torah, tefillah — which is accomplished through these three tzaddikim, as mentioned. And therefore they departed at the time of the ultimate completeness of the ascent of the tefillah, which is on Shabbos during Minchah, in the aspect of: "And as for me, my tefillah is to You, Hashem, at a time of favor," which we say then. And this is: "Answer me with the truth of Your salvation" — "truth" (emes) is the aspect of the Torah, the aspect of Toras Emes (Torah of truth). That is, through the truth, that I should merit to make from the Torah, tefillah — through this You will certainly answer me and I will have salvation, the aspect of: "Answer me with the truth of Your salvation." And this is: "My strength and the song of Ka-H." "My strength" (ozi) — this is the aspect of the Torah, the aspect of: "Hashem will give strength to His people." "And the song of Ka-H" — this is the aspect of tefillah. That is, when I will merit to join Torah and tefillah — that is, to make from the Torah, tefillah — then certainly "He will be for me a salvation," for certainly I will have a complete salvation, as mentioned. And this is the aspect of the seven shepherds who enter the sukkah, from Avraham until Dovid — all for this aspect. For the beginning is tefillah and the end is tefillah. For the service of the Patriarchs began with tefillah, for there was not yet any Torah. And therefore Avraham established Shacharis, etc. But it was not yet in the ultimate completeness, because the Torah had not yet been given to make from it tefillah. And Moshe and Aharon are the Torah. And Yosef is the one who brings the Torah to the aspect of Dovid, to make from it tefillah, to give birth to good deeds. For the essential offspring of the tzaddikim are good deeds. And then the intention of the Creation is fulfilled in completeness. And therefore all of these seven shepherds enter the sukkah, for on Sukkos we engage in this, etc., as mentioned. And this is the aspect of: "its shade must exceed its sunlight." For in the sukkah, the shade and the sunlight are mixed — they being the aspect of Torah and tefillah. But the shade must be greater, for the essential thing is the tefillah, which is the aspect of yirah, the aspect of: "The beginning of wisdom is the fear of Hashem," etc. — the aspect of: "his deeds exceed his wisdom." For such a tefillah is the aspect of ma'aseh (action), etc. And this is the aspect of: "And there shall be one day known to Hashem, not day and not night," etc. For such a tefillah transcends time, for it is "not day" — which is Torah — "and not night" — which is tefillah — for it encompasses both. And then will be fulfilled what is written after it: "And Hashem shall be King," etc.; "on that day Hashem shall be One and His Name One." And this is the aspect of what is brought in the holy Zohar, that on Sukkos is the aspect of "the female shall surround the male," the aspect of: "And seven women shall take hold of one man," etc. For then the tefillah ascends, through engaging in drawing down the path of making from the Toros, tefillos. And then she is in the aspect of "the female shall surround the male" — that the "woman who fears Hashem," the aspect of tefillah, pursues after the Torah. For what is presently the norm — that the man pursues after the woman — this is because of her diminished stature, which is the aspect of the diminishment of the moon. And as our Sages, of blessed memory, said (Kiddushin 2b): it is like one who lost something — the owner of the lost object searches for his lost object. For now, the tefillah is in a diminished state, and most tefillos are for the body's needs. And then the tefillah does not have the standing to pursue after the Torah and demand it. For the tefillah that is for the body's needs has no completeness except through the Torah, as mentioned. And therefore it is certainly not the good and true way to say: "I will study Torah in order that I may pray for the body's needs" — for this is the aspect of "Do not make it a spade to dig with." For his essential intention is for the body's needs; only because he is embarrassed to ask for his needs, he studies in order to ask. And this is certainly very unseemly. Therefore, it is not fitting for such a tefillah that the tefillah should seek the Torah. But the tefillah that is made from Toros — which is for fulfilling the Torah — then the tefillah is built in great completeness, in the aspect of the filling of the moon, etc. And then certainly the tefillah, in the aspect of a wife, is not embarrassed to pursue after her husband, which is the Torah — in the aspect of "the female shall surround the male," the aspect of "and they shall take hold," etc. For such a complete tefillah can certainly pursue after the Torah and request: "Study and engage in Torah on my account, so that I may make tefillos from these Toros — for all my intention is to do the will of my Creator." And this is: "And seven women shall take hold" — the aspect of tefillah, which is yiras Hashem, the aspect of "Seven times a day I praise You," etc. And this is: "Our bread we will eat and our garments we will wear" — for the bread and garment, which is the parnasah drawn through the simple tefillos for the body's needs — the essential parnasah is drawn from the Torah, for such a tefillah has no power to bestow abundance except what it receives from the Torah, from which all abundance flows. But the tefillah made from Torah, whose entire intention is to fulfill the Torah — this tefillah is itself Torah, and with it are all blessings of abundance, since all its engagement is to fulfill the Torah from which all abundance comes. And this is: "Our bread we will eat and our garments we will wear" — for we do not need you to draw down for us the flow of parnasah through your study. Rather, we ourselves will draw down the abundance, since all our engagement is to draw down the fulfillment of the Torah in practice, which is the essential thing, from which all abundance comes. And this is: "Only let your name be called upon us; remove our disgrace" — that is, to raise the tefillah from disgrace and degradation, from the lowliness of exile, from the aspect of: "When lowliness [comes upon] man" — these are matters, etc. And such a tefillah is the aspect of "a woman of valor, a crown of her husband." And regarding such a tefillah it is said: "Many daughters have done valiantly, but you surpass them all" — the aspect of: "Her husband's heart trusts in her." For there is a wife whose husband must provide for her — he must bring her all the provisions, and she only prepares the food through cooking and baking to provide for her household. And this is the aspect of the simple tefillah for the body's needs, whose entire abundance her husband, which is the Torah, brings to her. It is only that the essential final preparation of the abundance needs to be through the tefillah, so it can descend to the world to provide for the world. But there is an eishes chayil whose husband's entire wealth and vitality come from her — the aspect of: "Her husband's heart trusts in her." And this is the aspect of the tefillah made from Toros — to fulfill the Torah — that the entire vitality of the Torah, which is its fulfillment, comes through her — that is, through the tefillah, as mentioned. And this is the aspect of Simchas Beis HaSho'eivah. The aspect of: "And you shall draw water with joy from the wellsprings of salvation" — "and you shall receive new learning" (Targum). That is, the Torah innovations mentioned above, drawn from Atika S'sima'ah, through which one can make from Toros, tefillos — through which one can pour out one's heart like water before Hashem. This is the aspect of the water libation on the Festival, the aspect of: "And they drew water and poured it before Hashem" — and Rashi explains that they poured out their hearts like water. For precisely through these Torah innovations — the aspect of "new learning" — through which one merits to make from Toros, tefillos — precisely through this one merits to pour out one's heart like water before Hashem. Each person, according to what he knows of the afflictions of his heart and his pains — how far he is from Hashem, and into which evil middos and desires and confusions he has fallen through his sins, and everything he goes through every day — all of this he will be able to find within these tefillos made from Toros, and express his speech before Him, blessed be He, with mercy and supplications regarding them all, like a child who wheedles before his father, until he can pour out his heart like water. And this is: "from the wellsprings of salvation" — for this path is the aspect of the "wellsprings of salvation," where salvation flows forth from wellsprings that never cease, drawn from the flowing stream — salvations without limit or end, that can save everyone, whoever he may be, even if he is as he is. For it is a flowing stream — the aspect of "a well of living water" — wellsprings that never cease to save everyone, the aspect of "the wellsprings of salvation." And this is the aspect of the great simchah, for when one merits to draw down this path, it is certainly a simchah without end — the aspect of "And rejoice in trembling," the aspect of "And everlasting joy," etc., as mentioned. And this is the aspect of the Hakafos with the lulav around the Sefer Torah — the aspect of "the female shall surround the male" — that we say tefillos and Hoshanos around the Torah. For all our intention is to draw the Torah into the tefillah, to make from the Torah, tefillah, as mentioned. And this is the aspect of Adam (man), Dibbur (speech), Ma'aseh (action) explained in the Kavanos. Adam is the aspect of the Torah — "This is the Torah — a man." Dibbur is the tefillah made from the Torah — the aspect of "Hashem, open my lips." Ma'aseh — all our intention in our tefillah is to merit action, to fulfill all the words of the Torah. This is the aspect mentioned above of making from the Torah, tefillah. (Yirmiyah 3): "In those days they will no longer say, 'the Ark of the Covenant of Hashem,' etc.; at that time they will call Yerushalayim 'the Throne of Hashem,' etc.; and they will no longer walk after the stubbornness of their evil heart." Yerushalayim — yirah shaleim (complete fear) — is the aspect of tefillah, for there is the Beis HaMikdash: "My house is a house of tefillah." The essential completeness of the Torah will be when it comes into the aspect of Yerushalayim — that is, into the tefillah. Through this one merits to guard and do and fulfill — "not the study is the essential thing, but the action." "Take with you words and return to Hashem" — "words" specifically. For certainly teshuvah is very difficult. For since even before he sinned and was caught in the snares of the evil inclination, he did not have the strength to stand against it — all the more so afterward, when he has already been caught in what he has been caught. Therefore the essential teshuvah is through the recitation of Tehillim, which is the aspect of hisbodedus — and the essential thing is when one makes from the Toros, tefillos. For then he can at least speak with his mouth and beseech Hashem, blessed be He, regarding all the words of the Torah, regarding every mitzvah, that he should merit to fulfill it and to return to Him, especially regarding matters he has already transgressed. Through this he will merit teshuvah — the aspect of: "Take with you words and return." And this is the aspect of the Vidui of Yom Kippur, where one specifies all the sins, feels remorse for them, and beseeches Hashem: "May it be Your will that I not sin." It comes out that one makes from the Torah, tefillah — from all the mitzvos of the Torah that he mentions having transgressed, he prays about them to Hashem that He save him in the future and forgive him for the past, until it is considered as though he fulfilled the entire Torah. All of this is tefillah made from Torah. It comes out that the entire day of Yom HaKippurim we engage in making from the Torah, tefillah, through the many confessions we say then. For then this is needed, for it is the last day of the last forty days, when the essential completion of the tikkun of the sin of the Golden Calf takes place — when they transgressed the Torah. The essential tikkun is through making from the Toros, tefillos — which is the aspect of the Thirteen Attributes of Mercy that were revealed to Moshe then for the sake of the tikkun, as mentioned. [The text notes: "This belongs above."] And this is (Yirmiyah 31): "How long will you hide yourself, O wayward daughter? For Hashem has created a new thing on the earth — the female shall surround the male." And Rashi explains the verse regarding teshuvah, and these are his words: "'Tis'chamkin' — you hide from Me, for you are ashamed to return to Me because of your ways. Behold, a new thing has been created on the earth — that the female shall pursue after the male to ask him to marry her, in the manner of: 'I will go about the city; I will seek,'" etc. End of Rashi's words. And seemingly, what is the connection of "the female shall surround the male" — that the female shall pursue after the male, etc. — to the matter of teshuvah? But according to the above, it is well explained. For man and woman, male and female, have their root far above, in a very lofty place, upon which all the Supernal yichudim (unifications) depend, as is understood throughout the holy Zohar and the writings of the Ari, of blessed memory. And they are the aspect of HaKadosh Baruch Hu and K'nesses Yisrael; and they are the aspect of the Written Torah and the Oral Torah, which are the aspect of Torah and tefillah. For tefillah is the aspect of the Oral Torah, for the essential completeness of the tefillah is when one makes from the Torah, tefillah — which is the aspect of the Oral Torah. For it is impossible to make from the Torah, tefillah, in completeness, except through the aspect of the Oral Torah, which is the aspect of the totality of all the Torah innovations that each person innovates — all of which are drawn from the aspect of the spirit of Mashiach, who merits the renewal of the Torah in the ultimate completeness, which is the aspect of the Oraysa d'Atika S'sima'ah. And through these innovations, this path will be drawn in completeness into the world — to make from the Toros, tefillos, as mentioned. And then we will not be ashamed to return to Hashem, blessed be He, even if we did what we did, and even if we are now as we know ourselves to be, each and every one. Nevertheless, through this path of making from the Toros, tefillos — which is now drawn from the aspect of the glimmering of Mashiach, who glimmers to come speedily in our days, for certainly he will not tarry any longer, chas v'shalom, as he has tarried until now — through this path, we can all, however we may be, return to Hashem, blessed be He. Since all our teshuvah and our hope and our trust in Hashem, blessed be He, is only through tefillah — that we anticipate and beseech and supplicate Hashem that He return us to Himself and help us and save us by His great might and His wondrous kindnesses, to fulfill the entire Torah from now on — therefore now we certainly should not fall in our resolve from praying to return to Hashem because our deeds are not proper. For after all, on the contrary — this itself is our request from Hashem, that He help us to rectify our deeds! And in this we can engage always, until He has mercy on us from Heaven to fulfill our request. And in truth, one who is strong in this path — to engage much in hisbodedus and to make from the Toros, tefillos, and to engage in such tefillos always, however he may be — his end will certainly be good. And in the end of ends, he will certainly return to Hashem, blessed be He, in truth — as we understood from Rabeinu's holy mouth many times, and as is explained in his holy works. And this is what the verse cries out: "How long will you hide yourself, O wayward daughter?" And Rashi explains it regarding teshuvah, as mentioned. That is, the verse calls out in protest and cries with a great, awesome, fearsome voice regarding how we fall in our resolve each time from returning, because of the multitude of our evil deeds — that we repeated our folly innumerable times. And as is known, most of those who distance themselves from Hashem, blessed be He, do so because of such falls — because they see that it has been so long that they have desired to return, and each time they fall more and more. For the more they wish to escape the mire and mud, the Ba'al Davar (the Adversary) provokes and overpowers them more and more. And because of this, their hands grow weak from returning further, as if, chas v'shalom, hope is lost. And regarding this the verse calls out: "How long will you hide yourself" — "How long will you hide from Me, for you are ashamed to return to Me because of your ways?" "Behold, a new thing has been created on the earth" — that the female shall pursue after the males, etc. That is, the aspect of "the female shall surround the male," which is the aspect of making from the Toros, tefillos, as explained above — which is the aspect of Sukkos, the aspect of "and they shall take hold," etc., as mentioned. That from all the words of the Torah and the mitzvos, both positive commandments and negative commandments, one makes from them tefillos, as mentioned. And through this path, you need not be ashamed to return to Me always, however it may be, for My mercies never cease. And each time you can come with tefillah and supplications to ask Me to draw you close from now. And certainly your words will avail in the end of ends. For this path is drawn from the aspect of the final redemption, which has no cessation — which is the aspect of "the wellsprings of salvation," for this path of salvation never ceases, as mentioned. For it is a path that our forefathers walked in from of old — Avraham, Yitzchak, and Yaakov, and Moshe, and Aharon, and Yosef, and Dovid. And all the early tzaddikim engaged in tefillah and hisbodedus extensively to draw close to Hashem, blessed be He. But in the beginning they could not yet merit this in completeness — to make from Torah, tefillah — because there was not yet Torah in the world. And all the Patriarchs had to engage extensively in tefillah, until Moshe merited, through his abundant tefillos — the aspect of "A tefillah of Moshe" — to draw down the Torah. But the time had not yet arrived to go back and bring the Torah into the tefillah and to blaze this path in the world of making from the Toros, tefillos. And therefore, what happened happened — that the Eirev Rav corrupted and caused Yisrael to sin, etc. — until Dovid HaMelech, peace be upon him, came, who completes the seven shepherds. And he was the root of the soul of Mashiach, and he began to arouse this path of making from the Toros, tefillos — which is the aspect of Tehillim, etc., as mentioned. But the essential completion will be in the days of Mashiach, as mentioned. And therefore, through this path we will not be ashamed and we will not be humiliated, ever — for however we may be, we will return to Hashem, blessed be He, as mentioned. And this is the aspect of: "In place of my love, they accuse me — but I am tefillah." "Love" (ahavah) — this is the aspect of the Torah, the aspect of Toras Chesed (Torah of lovingkindness). And as Rabeinu, of blessed memory, wrote on the verse "By day Hashem commands His lovingkindness" — that all the mitzvos of the Torah are the aspect of love and chesed, etc. And this is: "In place of my love, they accuse me" — that whenever I merit the aspect of love, which is the aspect of the mitzvos of the Torah — whenever I wish to begin to engage in some Torah or mitzvah, which are the aspect of love and chesed — "they accuse me" — they provoke and accuse me and seek to make me fall, chas v'shalom. And I do not know what to do against them, for they provoke me greatly. Therefore all my engagement is tefillah — the aspect of "but I am tefillah." That is, from the Torah which is the aspect of love, I make from it tefillah. And through this I still anticipate salvation — that I will merit to return to Hashem, blessed be He, in truth, as mentioned. And this is what is written adjacent there in Yirmiyah, after the verse "How long will you hide yourself," etc.: "Behold, days are coming, says Hashem, and I will sow the House of Yisrael, etc., with the seed of man and the seed of animal." And Rashi explains: "The good ones and the foolish among them — I will sow them all to be My seed: the seed of man and the seed of animal." Targum Yonasan: "I will establish them like men and make them prosper like animals whose sins are not visited upon them." End of Rashi's words. "Man" (adam) — this is the aspect of the Torah, the aspect of: "This is the Torah — man." "Animal" (beheimah) — this is the aspect of tefillah, for beheimah has the numerical value of the Name Ba"N (52), which is the aspect of Malchus, as brought in the writings [of the Ari]. For the essential thing in tefillah is that one should make oneself like an animal — as though one has no understanding at all — and simply ask for mercy and supplications, in the aspect of: "As a hart yearns for the water brooks," etc. And as it is written: "Like the animals of the field I yearn for You," etc. — the aspect of: "Like a swift horse, like a crane, so I chirp; I moan like a dove," etc. And through this aspect — that Hashem, blessed be He, will sow Yisrael with the seed of man and the seed of animal together, that they will make from the Toros, tefillos, as mentioned — through this there will be salvation for all, in the aspect of: "I will establish them like men and make them prosper like animals whose sins are not visited upon them." For through this is the essential teshuvah and forgiveness of all sins, for it is the aspect of the Thirteen Attributes of Mercy, through which is the essential forgiveness and tikkun, as mentioned. And this is what is written adjacent there: "Behold, days are coming, and I will make a covenant with the House of Yisrael," etc. That is, as mentioned, for through this path we will merit to fulfill the Torah forever — the aspect of: "I have placed My Torah in their midst, and upon their heart I will write it." "Heart" (leiv) — this is the aspect of tefillah, for "the service of the heart — this is tefillah." That is, the Torah will be written within the heart — that they will write from the Toros, tefillos, which are the aspect of the heart. And through this we will return to Him, blessed be He, in truth, and He will draw us close in His mercy — the aspect of: "And I will be their G-d, and they will be My people." And this is the aspect of Yaakov and Leah and Rachel. Rachel is the aspect of the Oral Torah, as Rabeinu, of blessed memory, wrote in Siman 12, in the Torah [discourse beginning] "A praise of Dovid." Leah is the aspect of tefillah, the aspect of: "And the eyes of Leah were soft" — for she would weep that she should not fall to the lot of Eisav — in the aspect of: "With weeping they shall come, and with supplications I will lead them." Yaakov is the aspect of the generality of the Torah, the aspect of: "The Torah that Moshe commanded us is an inheritance of the congregation of Yaakov" — that is, the aspect of the Written Torah. For the Written Torah and the Oral Torah are the aspect of man and woman, the aspect of Yaakov and Rachel, as is known. And we have already explained that the essential tefillah that one makes from Torah is through the Oral Torah, which is the aspect of the Torah innovations drawn from the Thirteen Attributes, etc. — whose root is the Thirteen Rectifications of the Holy Beard — through which specifically one knows how to make from the Toros, tefillos, which are the aspect of the Thirteen Attributes of Mercy, as mentioned. And therefore Leah and Rachel are considered as one, as brought in the holy Zohar and in the writings of the Ari, that Leah and Rachel are considered as one, for sometimes they are included in a single partzuf. And Yaakov, who is the foundation of the Torah, the aspect of the Written Torah — all his labor was for Rachel, who is the aspect of the Oral Torah. For the Written Torah has no completeness without the Oral Torah. And it is impossible to give birth to any service and mitzvos and good deeds from the Written Torah except through the Oral Torah. For from the Written Torah alone, one does not know any mitzvah in completeness — for the entire mitzvah of tefillin is stated only in one verse: "And you shall bind them," etc. And we do not know whether the tefillin are of leather or of silver and gold, nor where is the place of their laying and their binding. And similarly all the numerous laws of tefillin — all of them we know only through the Oral Torah. And so with the rest of the mitzvos, as is explained elsewhere. And therefore all of Yaakov's labor was for Rachel. But in truth, it is impossible to merit the fulfillment of the Torah and mitzvos in completeness — which are the aspect of Yaakov and Rachel — except through tefillah and supplications, as mentioned, which are the aspect of Leah, as mentioned. And because Torah and tefillah are dependent on each other — for it is impossible to merit the Torah except through tefillah, and it is impossible to merit the tefillah except through the Torah, for one must make from the Torah, tefillah — therefore one must study Torah in order to know what to pray about and to make from the Torah, tefillah. But also, to merit studying Torah, one needs tefillah, as we pray every day: "And enlighten our eyes in Your Torah," etc.; "and place in our hearts understanding," etc.; "to learn and to teach," etc. And because of this, one does not know where to begin — as Rabeinu, of blessed memory, wrote elsewhere, that there are several things where one does not know the beginning. And therefore, even Yaakov Avinu, peace be upon him, could not grasp the matter, and he thought that one must first cling to Rachel, who is the aspect of the Oral Torah — for on the surface it appears that one must begin from engaging in Torah, as mentioned. And also because Leah is the aspect of alma d'is'kasya (the hidden world), and Rachel is the aspect of alma d'is'galya (the revealed world). That is, Rachel, who is the aspect of the Oral Torah — this is the aspect of the revealed world, for the quality of Torah innovations, everyone sees and it is beloved in the eyes of all people, because they contain great wisdom and intellect that is revealed to the eye of all. And this wisdom and intellect is valued and beloved in the eyes of all, for "wisdom gives life" and it is valued in the eyes of all, as Rabeinu wrote in the Torah [discourse] of "one who knows of Eretz Yisrael," etc., in Siman 40 in Likutay Tinyana. But Leah, who is the aspect of tefillah, is the aspect of alma d'is'kasya, for the value and quality of tefillah is sealed and hidden from the eye of all. For tefillah is only the aspect of emunah (faith), and it is impossible to understand the matter of tefillah through any intellect at all. And therefore it is said regarding tefillah: "When lowliness [comes upon] man," etc. And our Sages, of blessed memory, expounded: "These are things that stand at the summit of the world, yet people treat them lightly. And what are they? Tefillah." And this is the aspect of: "And Rachel was beautiful of form and beautiful of appearance, and the eyes of Leah were soft," etc. For the beauty and splendor of the Oral Torah, everyone sees, and it is valued in the eyes of all, and everyone runs toward the Mishnah. But "the eyes of Leah were soft" — for she would weep constantly that she should not fall to the lot of Eisav — which is the aspect of the tefillos that one prays to Hashem, blessed be He, to be saved from the evil inclination and its forces, which is the Samech-Mem, who is the prince of Eisav. And this is the aspect of her weeping that she should not fall to the lot of Eisav. And she wept so much that her eyes became soft. And this is a hint regarding K'nesses Yisrael — that each and every one of Yisrael must weep as much as Leah, that he should not fall to the lot of the Samech-Mem, chas v'shalom, which is the aspect of Eisav, as is explained elsewhere. But the qualities and importance of this matter of tefillah, not everyone sees, for it is the aspect of alma d'is'kasya, for the secret of tefillah is very lofty, sealed, and hidden. And therefore people, even the upright, do not pursue after this so much. And on the contrary, people treat it lightly, for tefillah is the aspect of "things that stand at the summit of the world" — which is very lofty and exalted — but people treat it lightly. And even Yaakov could not grasp the matter mentioned above, and he labored specifically for Rachel, as mentioned. And Lavan the Aramean, in his great deceitfulness, wished to deceive Yaakov and switch Leah for Rachel. For Lavan did not know the quality of Leah at all — the aspect of the quality of tefillah — for he certainly treated tefillah with utter contempt. And therefore he thought that there was no value in Leah at all, and he thought he had greatly deceived and swindled Yaakov by switching Leah for Rachel. But in truth, it was all from Hashem, for His thoughts are very deep, blessed be He, and in truth it was all for a great good. For Rachel the righteous one handed over the signs to her sister Leah so that she would not be embarrassed — for Yaakov had given the signs to Rachel. This is the aspect of the signs of the Torah, the aspect of: "Set up signposts for yourself" — and our Sages, of blessed memory, expounded: "Make signs for the Torah." For one must make signs in the Torah so it will not be forgotten and not be exchanged, so as not to expound the Torah improperly. And all the signs are in the aspect of the Oral Torah, which is the aspect of Rachel, for there is where all the Masorah (tradition) and the signs are. But Rachel, who is the aspect of the Oral Torah, handed over all the signs to her sister Leah, who is the aspect of tefillah, and teaches her how to speak with Yaakov, who is the generality of the Torah — and how to make from the Torah, tefillah. And then, in truth, Rachel and Leah are included together, for the Oral Torah and tefillah are both one aspect. And both join with Yaakov, who is the foundation of the generality of the Torah — and all in order to give birth to the Twelve Tribes of Ka-H, which have forty-nine letters, corresponding to the forty-nine gates of teshuvah — which is the aspect of Tehillim, for all of this is the aspect of making from the Toros, tefillos, as mentioned. For in truth, regarding all those matters where one does not know where to begin, one must begin from both together and engage in this one and in that one. As with this matter of Torah and tefillah, where one does not know where to begin — one must begin from both. That is, to engage each day in both — to study a bit of the day and to engage in tefillah a bit of the day. And then, even though at first he certainly does not know well the order of tefillah and how to make from Torah, tefillah — nevertheless, Hashem, blessed be He, has mercy on him and enlightens his eyes, and gives over to him the signs and pathways of the Torah, and teaches him, according to his level, how to make from Torah, tefillah. And afterward, through the tefillah, he knows how to attain the Torah more. And then he merits to know the order of tefillah more — and so each time, each one strengthens the other: the tefillah strengthens the Torah, and the Torah strengthens the tefillah. And this is the secret of why, at first, Rachel — who is the Oral Torah — handed over the signs of the Torah to Leah, who is the tefillah. And therefore the main bearing of children was through Leah, who bore six tribes, for the essential offspring of the tzaddikim — which are good deeds — come through the tefillah, which is the aspect of Leah, alma d'is'kasya, as mentioned. And also all the bearing of Rachel was only in the merit of her having handed over the signs to her sister, as our Sages, of blessed memory, said: "And G-d remembered Rachel" — that she handed over the signs to her sister. That is, all the bearing of the tzaddikim who give birth to good deeds through the Torah — which is the essential thing, for "not the study is the essential thing," etc. — the essential bearing is only through having handed over the signs to Leah, who is the tefillah. That is, through the fact that all the study of the Oral Torah — the aspect of Rachel — is all for the sake of meriting to make from the Torah, tefillah. This is the aspect of Rachel handing over the signs of the Torah to Leah, who is the aspect of tefillah, as mentioned. For the essential merit of the complete tzaddikim who merit mitzvos and good deeds and being saved from the evil inclination and its forces — the essential thing is through tefillah, that they pray to Hashem, blessed be He, to merit to fulfill the Torah. And as Rabeinu, of blessed memory, wrote, that all the tzaddikim merited their level only through hisbodedus and tefillos, etc., as is explained in his holy conversations. And therefore Yaakov merited that even the maidservants were included in holiness. For shifchah (maidservant) has the numerical value of Mishnah with the kollel, as brought in the writings of the Ari, of blessed memory. And when one does not study properly — that is, when the study is not in order to guard and do and fulfill, but rather to aggrandize oneself and to provoke — then it is said: "And a maidservant when she inherits her mistress." But through proper study of the Six Orders of Mishnah, one separates the good from the bad — by separating the permitted from the forbidden, etc. And then the aspect of the maidservant is included in holiness, under the hand of her mistress — as it was at the splitting of the Reed Sea, when a maidservant saw upon the sea, etc. And it is impossible to give birth from the Torah a birth of holiness unless one subdues the Sitra Achra until the maidservant is included in holiness. And this is the secret of the Patriarchs marrying maidservants. But Avraham, even though he subdued the aspect of the evil maidservant through Sarah giving him her maidservant, and he merited afterward to give birth in holiness to Yitzchak — nevertheless, [the evil] was not yet entirely transformed from bad to good. And therefore the actual birth of the maidservant was a birth of the Sitra Achra — which is Yishmael. But Yaakov Avinu, through meriting both Rachel and Leah — and the two were included together, which is the aspect of making from the Torah, tefillah — through this is the essential subjugation of the evil maidservant completely, until she is transformed from bad to complete good. For the essential subjugation of the Sitra Achra in completeness is through the tefillah that one makes from Torah — through which all the tzaddikim merited their level. Therefore Yaakov merited to marry the maidservants in complete holiness, until he merited to give birth even from them holy and awesome offspring — the Tribes of Ka-H. For from Torah by itself, there is sometimes sustenance for the Sitra Achra, chas v'shalom — which is the aspect of the evil maidservant that puts into one's mind to study not for its own sake, to aggrandize and to provoke. And then it is the aspect of "a maidservant when she inherits her mistress," which is the aspect of Mishnah, as is hinted in the Tikkunim. And similarly from tefillah by itself, the Sitra Achra can cling, when one puts into one's mind to pray only for the body's needs, etc., as mentioned. But when Torah and tefillah are included together — and all one's tefillah is that one should fulfill the Torah, and all one's study of the Torah is in order that one should know how to make tefillos from the Toros, in order that one should merit to guard and do and fulfill — then Torah and tefillah are included together in the ultimate unification. And then "all workers of iniquity shall be scattered" and the Sitra Achra has no sustenance at all. On the contrary — the bad is transformed to good, and the maidservants are included in holiness. This is the aspect of Yaakov, for through meriting Leah and Rachel — which are the aspect of Torah and tefillah together, as mentioned — through this he merited to give birth even from the maidservants, Tribes of Ka-H. For everything is included in holiness through making from the Toros, tefillos — through which is the essential teshuvah and the essential forgiveness of Rosh HaShanah and Yom HaKippurim, when sins are transformed into merits, as mentioned. And this is: "Give ear, O heavens, and I will speak, etc. My teaching shall drip as rain," etc. — that certainly my words shall enter your ears. As Rashi explains there in its context. And the reason is: "For I will call in the Name of Hashem" — for I will call and pray in the Name of Hashem and make from the Toros, tefillos. And through this, certainly "my teaching shall drip as rain, my speech shall flow as dew" — that my words will be established and will enter your hearts like rain and like dew. And you will merit to fulfill the Torah. For the essential fulfillment of the Torah is through making from Toros, tefillos, as mentioned. For the entire Song of Ha'azinu was said in order that we should merit, in the end of days, to fulfill the Torah, as it is written there in the matter: "And I will surely hide My face," etc.; "and this song shall testify before them as a witness, for it shall not be forgotten from the mouth of their offspring." For the Song of Ha'azinu is the aspect of tefillah, which is the aspect of song and melody — the aspect of the ten types of melody with which Dovid HaMelech, peace be upon him, composed the book of Tehillim, as mentioned. That is, through this song, Moshe Rabeinu, peace be upon him, included all of the Torah within the aspect of song, which is the aspect of tefillah. And through this he illuminated within us this illumination — to merit and to make from the Toros, tefillos — through which is the essential fulfillment of the Torah in the end of days, the aspect of: "and this song shall testify," etc., "for it shall not be forgotten from the mouth of their offspring," etc., as mentioned. And this is the aspect of what is found in the words of our Sages, of blessed memory, that Rachel herself lay beneath the bed and spoke the signs with Yaakov at the time he was joined with Leah — in order that Leah should not be embarrassed. And in the writings of the Ari, of blessed memory, there is a great and awesome secret regarding this — that so is the matter in the secret of the Supernal yichudim: at the time the Light called "Yaakov" is joined with the Light called "the aspect of Leah," then the aspect of Rachel is beneath the bed, etc. — see there in Eitz Chayyim. And according to our path explained above, this secret is well aligned with the matter of tefillah mentioned above. For it is known that the essential all the Supernal yichudim and zivvugim (unions) are made according to the service of those below — and especially through tefillah, which is the essential completeness of the yichud, as is known in the Kavanos. That is, at the time a Jewish person enters to pray his tefillah and his conversation before Hashem, blessed be He — that he should merit to draw close to Him and to fulfill His Torah and mitzvos — and he wants to make from the Torah, tefillah, but there is not yet a word on his tongue to speak, for he does not yet know the pathways and signs of the Torah, and he does not know how to pray and speak and converse — then the aspect of Rachel, which is the aspect of the Oral Torah, the aspect of the Torah innovations from which the pathways are drawn to make from Toros, tefillos, as mentioned — she herself has compassion on this Jewish person who is praying, who is in the aspect of Leah, as mentioned. And she hands over to him the signs and pathways of the Torah, and she herself speaks with her beloved, the aspect of Yaakov, the aspect of the general root of the Torah — in order that he should be able to make from the Torah, tefillah, so that Torah and tefillah should be joined together, in order that they should give birth to good deeds. And this is the aspect of the words that flow to a person at the time he enters into hisbodedus and pours out his conversation before Hashem, blessed be He — for at first he does not know any word to speak. And when he is firm in his resolve and forces himself nonetheless to speak — then, for the most part, words come to him that he never imagined he would speak. And these words are sent to him from Heaven and are drawn from the aspect mentioned above. And this is the aspect of Yom Tov, on which all melachos (labors) are forbidden as on Shabbos, except for ochel nefesh (food preparation), which is permitted on Yom Tov, as they said in the Mishnah: "There is no difference between Yom Tov and Shabbos except ochel nefesh alone." For all the Yamim Tovim are a remembrance of the Exodus from Egypt, when we merited to receive the Torah through Moshe Rabeinu, peace be upon him — as it is written: "When you take the people out of Egypt, you shall serve G-d on this mountain." For the essential purpose is Torah and tefillah, for which every person was created. And this is the aspect of: "The end of the matter, all has been heard: Fear G-d and keep His commandments, for this is the entirety of man." "Fear G-d" — this is tefillah, which is the aspect of yirah, the aspect of: "A woman who fears Hashem, she shall be praised" — as Rabeinu, of blessed memory, wrote many times. "And keep His commandments" — this is Torah. And it concludes: "for this is the entirety of man" — for this is the essential endurance, vitality, and purpose of every person, for the sake of which all the worlds were created from beginning to end. And it is all for this purpose — that one should merit to engage all one's days in Torah and tefillah, and go from level to level until the highest level. For there are many, many aspects and levels in Torah and tefillah, as is explained in the Torah [discourse] "Chosam B'soch Chosam" (Seal within a Seal) in Siman 22 — see there. And if a person would merit this in completeness, all the toils and exertions of all the occupations and labors — which are comprised in the thirty-nine melachos — would be nullified. For all the toils of earning a livelihood, the need to engage in occupations and labors, all came about through the sin of Adam HaRishon, upon whom it was decreed: "In sorrow you shall eat of it; by the sweat of your brow you shall eat bread," etc. — because he blemished the Tree of Knowledge of Good and Evil. For then he blemished Torah and tefillah. For he needed then to fulfill this mitzvah — not to eat from the Tree of Knowledge — in which the entire Torah was comprised, as is known. And also he needed then to pray his tefillah to rectify the entire world, as brought in the writings [of the Ari]. And as is explained in Rashi's commentary on the verse: "And every shrub of the field was not yet on the earth, etc.; and there was no man to work the ground." And Rashi explains: "On the third day, when it says 'and the earth brought forth,' they did not emerge — they stood at the opening of the ground until the sixth day. And why? Because He had not caused it to rain," etc. "And when man came," etc. — "he prayed for them and rain fell, and the trees and grasses sprouted." It comes out that the tikkun of all things could not be completed except through the tefillos of Adam HaRishon. And he still needed to pray further to complete the tikkun of all the worlds in completeness, as explained in the writings. But the Samech-Mem overpowered him with his stratagems and enticed him until he ate from the Tree of Knowledge, and he could no longer pray his tefillah that he needed to pray for the tikkun of the worlds. And through this, all the worlds were disrupted, such that their tikkun will not be completed until the coming of Mashiach, as brought. And through this, the toil of earning a livelihood was decreed — the aspect of the thirty-nine melachos, the aspect of "in sorrow you shall eat of it," etc. It comes out that the essential blemish of the thirty-nine melachos is drawn from the blemish of the Torah and tefillah of Adam HaRishon. And also now, each person, according to how much he merits to engage more in Torah and tefillah in greater completeness — to that degree he pushes away and nullifies from himself the contamination of the serpent, which is the burden of the thirty-nine melachos. For he merits that his work is done by others, as our Sages, of blessed memory, said: "When Yisrael do the will of the Omnipresent, their work is done by others." And therefore in the future, when all Yisrael will engage in Torah and tefillah — then it will be fulfilled: "And strangers shall stand and tend your flocks," etc. For this is a great principle: that all the sustenance of the world and all the hashpa'os (influences/abundance) are drawn only through Torah and tefillah. For the essential creation of the world was through the Torah, as it is written: "And I was beside Him as a master craftsman." "Do not read amon (craftsman) but uman (artisan)," etc. And as our Sages, of blessed memory, said: "Through the Torah, the Holy One, blessed be He, created the world." And also now, all the sustenance of the world and all the renewal of Ma'aseh Bereishis each day continually — through which all the hashpa'os and vitality for the sustenance of the world are drawn — all of it is only through the Torah, as it is written: "And in His goodness He renews each day continually the work of creation." "There is no 'good' but Torah," as Rabeinu, of blessed memory, wrote elsewhere. But all the vitality and hashpa'os drawn through the Torah — their form is not completed in fullness and they do not descend to the world except through the tefillah. For through tefillah is the essential forming of the shefa (abundance) and the vitality for good, and its drawing and descent into the world. For the tefillah is the aspect of the essential vessel that forms the shefa for good, until it is completed in its fullness and goodness, and draws it into the world. As is understood in many places, and as is explained in the Torah [discourse] "We have a well in the field" in Siman 31 — see there well, and especially in the supplements explained there afterward, in my own words, beginning with: "the joining and combining of the letters," etc. See there what is explained — that the letters of the Torah are active forces, etc. But the essential forming of them for good is according to the yearnings, etc. And it is explained there that one must express the yearnings with a full mouth, and for this the order of the tefillos was arranged, etc. And this is: "If the Rav resembles an angel of Hashem of Hosts," etc. — "Torah they shall seek from his mouth," etc. — that the letters of the Torah seek to be formed from his mouth, through his speaking with his mouth his yearnings and longings of holiness, which are the essential completeness of the tefillah. As explained above, the essential completeness of tefillah is when one makes from Torah, tefillah — that one prays to Hashem, blessed be He, that one should merit to fulfill all the words of the Torah, etc. And then one certainly forms the letters of the Torah for good, and merits to complete the forming of all the hashpa'os drawn through the Torah — to form them for good, and to draw them and bring them down into the world to sustain all the worlds in the ultimate completeness. And therefore, each person, according to how much he merits to engage in this — that is, in Torah and tefillah, and the essential thing being to make from the Torah, tefillah, as mentioned — then certainly all the hashpa'os and vitality are formed for good. And then the contamination of the serpent is pushed away, and all the toils of the thirty-nine melachos are pushed away and nullified — the great toil needed before one can form and draw the shefa and the livelihood. For all of this is drawn from the sin of Adam HaRishon, who blemished Torah and tefillah, etc. — through which it is impossible to form the shefa and bring it down to the world except through the great toil of the thirty-nine melachos, as mentioned. But one who merits to engage in Torah and tefillah as mentioned — according to his engagement, he rectifies the sin of Adam HaRishon. And he merits to draw all the hashpa'os and blessings through the Torah, and to complete the forming of the shefa and bring it down to the world in completeness through the tefillah. And therefore the toils and burdens of the melachos are nullified from him, according to his engagement in holiness, in Torah and tefillah, as mentioned. And this is the aspect of the difference between Shabbos and Yom Tov. On Shabbos, all the melachos in the world are forbidden, while on Yom Tov, ochel nefesh alone is permitted and all other melachos are forbidden as on Shabbos. For Shabbos is the aspect of the completion of the tikkun in the completeness after which there is no further completeness, for Shabbos is the aspect of Olam HaBa, when the tikkun will be completed in the ultimate completeness. And then everything will be nullified, and nothing will remain but Torah and tefillah, which the tzaddikim will merit in the future. For then the Oraysa d'Atika S'sima'ah will be revealed, which is the aspect of the secrets of the Torah, which are the aspect of tefillah, as brought in the words of Rabeinu, of blessed memory. For then they will merit the ultimate purpose — to know and to recognize Him, blessed be He, and to give thanks and to praise Him, blessed be He — as is explained in the Torah [discourse] "The days of Chanukah," etc., in Likutay Tinyana Siman 2. And this is the aspect of Torah and tefillah: for to know and to recognize Him, blessed be He — this is the aspect of Torah, which is the essential knowledge of Him, blessed be He; and to give thanks and to praise — this is the aspect of tefillah. And therefore, because on Shabbos the holiness of the future is drawn down, therefore then is the ultimate ascent of Torah and tefillah. And therefore then all the thirty-nine melachos are entirely nullified, for then the world is sustained only through Torah and tefillah — which are completed and ascend then in the ultimate ascent and completeness. For all the thirty-nine melachos came about only from the blemish of the sin of Adam HaRishon, which is the aspect of the blemish of Torah and tefillah, as mentioned. But on Shabbos, when Torah and tefillah ascend in the ultimate completeness — therefore all the melachos are entirely nullified on it. For Shabbos is the essential tikkun of the sin of Adam HaRishon, in the aspect of "Shabbos protects him," as explained elsewhere. But the Yamim Tovim are a remembrance of the Exodus from Egypt, when we merited to receive the Torah, as mentioned. And at the time of receiving the Torah we had not yet merited to clarify and rectify except the aspect of the Torah, which we received then at Sinai through Moshe Rabeinu. But the aspect of the ultimate ascent of tefillah was not yet clarified then — until Mashiach will come. For in the generality of the world, the first redemption and the final redemption are the aspects of Torah and tefillah — which are the aspects of Moshe and Dovid, as mentioned. For Moshe is the Torah, as mentioned, and Dovid is Mashiach, who is the aspect of tefillah — for he composed and established the book of Tehillim, which is five books corresponding to the five Chumashim of Torah, which is the aspect mentioned above of beginning to draw the tikkun and to make from the Torah, tefillah, as mentioned. Therefore on Yom Tov there are still some melachos — the melachos of ochel nefesh, which are permitted on Yom Tov. For it has already been explained that through the Torah is the creation and drawing of all things in the world, but the completion of their forming and their descent into the world in fullness is through the tefillah, as mentioned. And this is the aspect of the difference between other melachos and the melachah of ochel nefesh. For "all the toil of man is for his mouth," for all the toils and labors are for the sake of livelihood. And the essential thing is the eating, which is the life of the nefesh, as it is written: "All the toil of man is for his mouth." And also, all the melachos were only decreed because of the blemish of eating — that is, what he ate from the Tree of Knowledge, etc., as mentioned. And all the melachos that are still distant from ochel nefesh are in the aspect of the creation and drawing of the shefa — which is accomplished through the Torah. But the completion of the melachos that one does for the ochel nefesh itself — this is the aspect of completing the forming of the shefa in fullness, to give life to the nefesh of man and to sustain him — which is accomplished through the aspect of tefillah, as mentioned. For example, when a person goes on a business trip or engages in some labor in order to earn money — and when he succeeds in earning, he still cannot eat the money and must buy grain with it. And also the grain is not fit for eating until he grinds it. And also the flour is not fit for eating until he prepares it and makes from it bread or a cooked dish. And then, specifically, it is fit for eating to give life to his nefesh. And all the melachos he engaged in at first, which are distant from eating, are still in the aspect of drawing the shefa — and this aspect is drawn through the Torah, as mentioned. But the melachah of ochel nefesh, which completes the food for eating to give life to one's nefesh — this is drawn through the aspect of tefillah, through which is the completion of the forming of the shefa in fullness, as mentioned. And therefore on Shabbos, when it is the completion of the tikkun in the fullness that will be in the future — the aspect of the tikkun of Torah and tefillah, as mentioned — therefore then all the melachos are entirely nullified, as mentioned. But on Yom Tov, when the essential tikkun is only in the aspect of Torah, but the tikkun of tefillah we still need to engage in even on Yom Tov — for even though we received the Torah at the time of the Exodus from Egypt, when all the Yamim Tovim were sanctified, nevertheless, the tefillah was not yet clarified and raised in completeness. And therefore on Yom Tov there is still melachos of ochel nefesh, which are the melachos of completing the forming of the shefa, which are in the aspect of tefillah. For the aspect of tefillah still needs to be clarified by us, even on Yom Tov, as mentioned. And therefore one must say Hallel on Yom Tov but not on Shabbos. For Hallel is the aspect of the generality of Tehillim, as Rashi explains on the verse: "To hear with the voice of thanksgiving and to tell of all Your wonders" — "This is Hallel, which contains [praise] for the past, and for [the war of] Gog, and for the days of Mashiach, and for the future to come." It comes out that Hallel is the generality of the thanks and praise to Hashem, blessed be He, for all the miracles, past and future, etc. — which is the aspect of the generality of the entire book of Tehillim, which was composed for this purpose. And therefore on Yom Tov we say Hallel, which is the aspect of the generality of the book of Tehillim — which is the aspect of the ascent of tefillah that Dovid engaged in — for this we need to engage in on Yom Tov. For because of the holiness of Yom Tov, when we went out of Egypt and merited to receive the Torah, there is then a great ascent for the Torah, and therefore then the tefillah also shines with a great light and we have the power to raise it in great ascents. And therefore we say Hallel then — the aspect of the generality of Tehillim — for then we have the power to raise the tefillah in a great ascent, since Torah and tefillah are dependent on each other. And also then, at the time of the giving of the Torah, when Moshe Rabeinu drew the Torah into the world, he certainly also drew the tikkun of tefillah. Only that the essential ascent of tefillah was through Dovid, who composed the book of Tehillim, and it will be completed in the days of Mashiach. And then the Torah too will be completed in greater completeness, for the two are dependent on each other, as mentioned. Only that in the generality of the world, the first redemption is called the aspect of Torah, and the final redemption the aspect of tefillah — which are the aspects of Moshe and Dovid, as mentioned. And therefore on Yom Tov, when we still need to clarify and raise the tefillah, therefore there is melachos of ochel nefesh on it, as mentioned. But on Shabbos, we do not need to say Hallel, for then the tefillah ascends on its own through the holiness of the day itself, for then everything is rectified, as mentioned. Therefore then all melachos are forbidden, as mentioned. And this is the aspect of what is found in the writings [of the Ari] regarding the differences between Shabbos and Yom Tov — that on Shabbos one receives an exceedingly great additional light, within garments (levushim); but on Yom Tov, the additional light is lesser than Shabbos, but it is without garments — see there. For because on Shabbos the additional light of Torah and tefillah is drawn from above, as mentioned, therefore a very great light is drawn within garments. But on Yom Tov, when the light from above is only in the aspect of Torah, but the aspect of tefillah we still need to raise through our own service, as mentioned — therefore one does not receive as great a light, and it is without garments. For through tefillah one can receive the great and awesome lights within garments and wondrous contractions (tzimtzumim). For the essential garments are made and completed through tefillah, which is the aspect of the vessel and the garment through which one receives all the lights — in the aspect of: "I clothed myself in righteousness and it clothed me." "Righteousness" (tzedek) is Malchusa Kadisha (the Holy Sovereignty), which is the aspect of tefillah, the aspect of "and I am tefillah" that Dovid HaMelech said, as mentioned. For tefillah is the aspect of emunah, as Rabeinu, of blessed memory, wrote in many places. And through emunah one can receive all the lights. For in emunah, everything can be clothed. For within da'as (knowledge) there is a boundary — each person according to his da'as — and it is forbidden for him to go beyond the boundary of his da'as, in the aspect of: "Into what is hidden from you, do not inquire." And it is impossible to reveal to him what is beyond the boundary of his da'as, lest his da'as be ruined entirely — for too much oil causes the extinguishing of the candle, as is known. But emunah is a vessel through which one can receive all the lofty lights and all the secrets of the Torah, in the way of emunah — even though it is above his da'as. And so it is understood from the words of Rabeinu, of blessed memory, in many places — that through tefillah one merits to receive the secrets of the Torah. And as is explained in the Torah [discourse] "Chosam B'soch Chosam" in Siman 22 — that tefillah is the aspect of nishma (the hidden/heard), the aspect of the concealed, the aspect of Toras Hashem. And it is understood there that each person must pray much to Hashem, blessed be He, that he should merit to attain and understand the Torah that is hidden from him. And through this he merits afterward to attain it, so that it becomes his own Torah, etc. — see there. And this itself is the aspect of making from the Torah, tefillah. Even though seemingly there it appears to be the opposite — for there it is explained that one must make from the tefillah, Torah — and here we are speaking of making from the Torah, tefillah. But in truth, they do not contradict at all. On the contrary — there it is well explained, this very matter of making from the Torah, tefillah. And through this itself, the tefillah becomes Torah. For the essential thing about making from the Torah, tefillah, as mentioned, is that one must take from the aspect of the hidden — the aspect of Toras Hashem, which is itself the aspect of tefillah, the aspect of nishma, as explained in the Torah [discourse] "Chosam B'soch Chosam" mentioned — one must make from this, tefillah: to pray to Hashem, blessed be He, that one should merit to attain the hidden. It comes out that one makes from Torah, tefillah — that is, from Toras Hashem, from the aspect of the hidden, one makes from it tefillah. And through this itself, afterward the tefillah becomes Torah — that is, it becomes one's own Torah — meaning, one merits to attain it, as mentioned. And this itself is the matter of making from the Torah, tefillah, that Rabeinu, of blessed memory, urged extensively, as mentioned. For certainly the Torah and mitzvos that a person has already merited to attain and fulfill in completeness, as is proper — he certainly does not need to pray about this, since he has already merited it. Rather, the essential thing of making from the Torah, tefillah, is to pray to Hashem, blessed be He, regarding the Torah and mitzvos that one has not yet merited to attain and fulfill — that one should merit to attain and fulfill them properly. And this is the aspect of the secrets of the Torah for him, according to his level and standing. And even an utterly simple person who is still far from fulfilling the mitzvos in their plain sense — and he needs to pray about this and to make from the Torah, tefillah — this too is called, for him, the secrets of the Torah. Since he is still far from fulfilling them, they are called "hidden" for him. For the essential thing of the Torah is the fulfillment — for "not the study is the essential thing, but the action." For example, one who studies Torah that discusses the mitzvah of tzedakah, and he is far from tzedakah, and he prays to Hashem, blessed be He, that he should merit to give tzedakah — as long as he has not yet merited to achieve his request to fulfill the mitzvah of tzedakah, then the mitzvah of tzedakah is called for him the aspect of the hidden, the aspect of Toras Hashem. For the Torah is not called "his Torah" except when he merits to fulfill it — and this is the essential study of the Torah in completeness: to study in order to fulfill. And also in truth, because he does not fulfill the mitzvah, he has no comprehension in it at all, and it is the aspect of the hidden from him. And afterward, when he merits to fulfill it through the tefillah that he prayed about this — this is the aspect of having made from the Torah, tefillah: that is, from the aspect of the secrets of the Torah according to his level — because he had not merited to fulfill it, he made from this, tefillah. For the secrets of the Torah are in truth the aspect of tefillah, as mentioned. And through this he merited afterward that it became his Torah, as mentioned. And similarly, even afterward, when he merits to fulfill the mitzvah of tzedakah but does not yet fulfill it in the ultimate completeness, as is proper — then this aspect that is still distant from him is the aspect of the hidden for him. And he must make from this Torah, tefillah, for it is the aspect of Toras Hashem for him — which is the aspect of tefillah. Therefore he must make from this, tefillah — that he should pray much to Hashem, blessed be He, that he should merit to fulfill it in completeness, until he merits this. And then the tefillah becomes — from the aspect of Toras Hashem, the aspect of the hidden — it becomes his own Torah. It comes out that what is explained there — to make from the tefillah, Torah — and what is explained here — to make from the Torah, tefillah — is all one, as mentioned. In any case, it emerges from there that the hidden — which is the aspect of Toras Hashem — for him is the aspect of the light of the Infinite (Ain Sof), which is the aspect of tefillah — which is the aspect of bittul (self-nullification) and d'veikus (clinging) to the Infinite — see there. Therefore one must pray much until one merits to attain it through the tefillah, etc. It comes out that through tefillah one can receive and attain all the lofty lights — ever higher and higher — see there in the Torah [discourse] "Chosam B'soch Chosam" mentioned, and you will understand. And therefore on Shabbos, when the additional light itself, from the holiness of the day itself, is the aspect of the completeness of Torah and tefillah — therefore one receives a very lofty light, through garments. But on Yom Tov, when the additional holiness of the day itself is only in the aspect of Torah — therefore one does not receive as lofty a light, and it is without garments. For the essential garments and vessels are completed through tefillah, as mentioned. And therefore Shabbos is the aspect of emunah, the aspect of tefillah, the aspect of Malchus d'Kedushah — called "Kallah" (bride), as is known. And as we say on Shabbos: "Come, O bride," etc. For "Kallah" is so named because she is comprised (kelulah) of everything, as found in the holy Zohar and the writings [of the Ari]. For emunah/tefillah — which is the aspect of the holiness of Shabbos — is comprised of all the lights in the world. For all the lights that cannot be received through any da'as whatsoever can be received through emunah, the aspect of tefillah, which is the aspect of Shabbos, as mentioned. May Hashem, blessed be He, grant us to come to this — to engage all our days in Torah and tefillah, and to make from the Torah, tefillah, always — until we merit to attain it and fulfill it in completeness, so that it becomes our own Torah. Amen and amen. And this is the aspect of the public Torah reading on every day that has additional holiness — which are Rosh Chodesh, Yom Tov, Chol HaMoed, Yom HaKippurim, and Shabbos, etc. And this is the aspect of the distinctions in the number of those called up [to the Torah] on the days when we read, as they said in the Mishnah: "On Monday and Thursday, three are called up. On Rosh Chodesh and Chol HaMoed, four. On Yom Tov, five. On Yom HaKippurim, six. On Shabbos, seven," etc. For on every day that has additional holiness, the tefillah ascends on it more, as explained in the Kavanos in the writings of the Ari, of blessed memory — that on all these days the tefillah ascends more according to the additional holiness of the day. And therefore we read the Torah on them, for the essential ascent of the tefillah is when one makes from Torah, tefillah. And therefore we read the Torah during the time of tefillah — in order to draw the tefillah from the Torah, which is its essential ascent, as mentioned. And the essential completeness of the ascent of the tefillah at its ultimate is on Shabbos, which is holier than all the days and times. And therefore then we read from the Torah more than on all other days, for then we call up all seven, which is the ultimate completeness of the Torah reading — through which the tefillah ascends in the ultimate ascent. For the completeness of the Torah and the tefillah is through the seven shepherds — Avraham, Yitzchak, Yaakov, Moshe, Aharon, Yosef, and Dovid — who are the aspect of the seven called up on Shabbos, as is known. And as long as one does not merit to draw the holiness of all these seven shepherds mentioned, the ascent of the tefillah is not yet in its ultimate completeness. For Dovid is the aspect of the completeness of tefillah, and he is the seventh of the seven shepherds. And therefore the essential completeness of the ascent of the tefillah is on Shabbos, when seven are called up, as mentioned. And therefore then on Shabbos there is complete cessation of melachah. But on Yom Tov and Chol HaMoed, etc., when seven are not called up — therefore the ascent of the tefillah is not in such completeness; rather, it is only according to the additional holiness. And similarly the number of those called up to the Torah. And similarly one merits to draw the holiness of the tefillah — that is, to make from the Torah, tefillah, which is its essential ascent, as mentioned. Therefore not all the melachos are nullified then, because the ascent of the tefillah is not yet in the ultimate completeness, as mentioned. And this is what they said there — the reason for the number of those called up to the Torah: because of the cessation of melachah. That on a day that has greater prohibition of doing melachah, a greater number of men are called up to the Torah. That is, as mentioned — for the prohibition of melachah on Shabbos and Yom Tov is according to the ascent of the tefillah in completeness. And similarly the number of those called up to the Torah, as mentioned. For Torah and tefillah are dependent on each other. And on a day when the tefillah does not ascend in completeness, the Torah also does not have as much completeness. Only, the essential thing that we need to toil in now is to raise the tefillah from its fallen state and its lowliness. For the essential blemish touches the tefillah, which is the aspect of Malchus, where all the blemishes reach and where all the tikkunim are. Therefore people treat the tefillah specifically with contempt, as our Sages, of blessed memory, said: "These are things that stand at the summit of the world, yet people treat them lightly. And what are they? Tefillah." And this is what we said above — that on Yom Tov, melachos of ochel nefesh are permitted, because then the ascent of the tefillah is not in completeness as on Shabbos. And the essential lack is noticeable in the tefillah. For in the Torah, the blemish and contempt do not touch as much — for people treat specifically the tefillah lightly, as mentioned. And therefore on Yom Tov one must do the melachos of ochel nefesh, which correspond to the aspect of tefillah that we still need to clarify and raise even on Yom Tov. For according to the clarification that we still need on our part, to that degree some doing of melachah is still needed, as mentioned. And this is what we said above — that on Yom Tov the essential additional holiness is in the aspect of Torah, but the aspect of tefillah we still need to clarify and raise. For even though in truth Torah and tefillah are both dependent on each other, as mentioned, and when the tefillah is not yet in ultimate completeness, certainly the Torah also is not yet in ultimate completeness — nevertheless, because the essential lack and blemish touches and is noticeable in the tefillah more, therefore on Yom Tov, which has great additional holiness, only not yet in the ultimate completeness as on Shabbos — therefore in the Torah the lack does not touch, only in the tefillah. Therefore melachos of ochel nefesh are permitted on it, which correspond to the aspect of tefillah that we still need to clarify and raise even on Yom Tov. But on weekdays, the lack touches even the Torah, and great toil is needed to clarify and raise the holiness of the aspect of Torah and tefillah. Therefore then there are all the thirty-nine melachos, as mentioned. And conversely, on holy Shabbos, when the Torah and tefillah ascend in the ultimate completeness — therefore all the melachos are entirely nullified on it, as mentioned. Based on Likutay Moharan II:73