ראש חדש ה

Likutay Halachos — Hilchos TefillahHalacha 4, Part B (§8–14) The general principle is: the essential thing is emunah (faith), etc. And to raise the fallen emunah, one must dig for the waters from which emunah grows — these are the deep counsels (aitzos amukos). For one must cry out from the depths of the heart, in the aspect of "From the depths I called to You, Hashem"; the aspect of "Their heart cried out." Through this one digs for the waters — the aspect of "deep waters are counsel" — through which emunah grows, in the aspect of "I will give thanks to Your Name, for You have done wonders — counsels from afar, emunah, amen" — and through this all the aspects of pele (wonder) are rectified, etc. — see there.

But for this one needs a "man of understanding" (ish t'vunos), etc. And this is through having a neshamah in the aspect of "and the soul of Sha-dai gives them understanding." And one must polish the neshamah. This is through drawing spiritual G-dliness into tzimtzumim (contractions), through which creatures are formed and then livelihood is drawn, through which the neshamah is polished, etc. And when emunah is raised, converts are made, etc.

And one needs the power of the "shields of the earth" (maginai eretz) to ascend from the aspect of "engraved in his flesh" to the aspect of "engravings of a seal — holy to Hashem," the aspect of tefillin, the radiance of the mochin. Through this one is saved from mikreh lailah (nocturnal emission), from a dream through a shaid. And one merits a dream through an angel, etc. And through this, pure utterances are formed to revive the souls that have fallen, etc. — through the seven who restore flavor (shiv'ah m'shivai ta'am), the aspect of "refined sevenfold," etc. But the foods have a share in the dream. And for this one needs the strengthening of the angel through simchah (joy). This is the aspect of Nissan, etc.

Based on the awesome Story of the Ba'al Tefillah (continued) 1

And then it would have been fitting that the above-mentioned tumah of mikreh lailah would be nullified, but sometimes this comes, chas v'shalom, through the distortion of justice (ivvus hamishpat), etc., which comes through elevating the "drop" of Aisav and Yishmael, etc. For this one needs the "bond of the Chariot" (kesher hamerkavah), the aspect of "His chariot is argaman," etc. This is the aspect of Rosh HaShanah, etc. This is the aspect of the sitting of the Rav with the students — through which all the above-mentioned aspects are rectified, up to the rectification of justice through the aspect of sleep — that is, through t'mimus (simplicity/wholeheartedness) and p'shitus (straightforwardness), that one casts away all wisdoms — not only worldly wisdoms, but even genuine wisdoms must be cast away when one wishes to perform any act in the service of Hashem, for "not the study is essential but the action," etc. And one must roll oneself through every sort of mud and mire in order to do something that is His will, blessed be He, etc. And then one merits to attain the aspect of "a tzaddik who has it good," etc. — these are the ways of Hashem, which initially appeared as a distortion of justice, but now through the t'mimus mentioned above one attains this understanding, which is the rectification of justice, etc. See there what is explained at the end. And in truth it is a great thing to cast away all wisdoms, etc. — that one raises the judgment from the aspect of "Your judgments are a great deep," in the aspect of "deep calls unto deep at the sound of Your channels"; the aspect of "and justice shall roll like water," etc. — see there, all of this very well.

The group that said the essential tachlis is simchah and drunkenness: this is also somewhat explained. For simchah d'kedushah [holy joy] is certainly a very great thing — to rejoice in Hashem and His holy Torah, which is the essential completion of avodah, as it says (Devarim 28): "Tachas asher lo avadta es Hashem Elokecha b'simchah" — "Because you did not serve Hashem your God with joy." Holy simchah is the holy point of all the mitzvos: "Pikudai Hashem y'sharim m'samchai laiv" — "The precepts of Hashem are upright, gladdening the heart" (Tehillim 19). The essential thing is to merit rejoicing in Hashem: "Anochi esmach baHashem" — "I shall rejoice in Hashem" (Tehillim 104). And: "Ki vo yismach libainu" — "For in Him our heart rejoices" (Tehillim 33). And: "V'avo'ah... el Ail simchas gili" — "I shall come... to God, the joy of my gladness" (Tehillim 43). And: "Simchu vaHashem v'gilu tzaddikim" — "Rejoice in Hashem and exult, O tzaddikim" (Tehillim 32). 2

And this is the aspect of Rosh Chodesh, the aspect of the mitzvah of Kiddush HaChodesh (sanctification of the new month), which is the tikkun of the blemish of the moon. For all the tikkunim mentioned above are all in the aspect of the tikkun and filling of the blemish of the moon. For the tikkun of emunah — this is the essential aspect of the tikkun of the blemish of the moon, which is the small luminary that governs the night. For then is the essential growth of emunah, in the aspect of "and Your faithfulness in the nights" — as is explained there — so that in the morning it should grow in completeness, in the aspect of "new every morning," etc. For emunah, the aspect of Malchus, is the aspect of the moon, which is the aspaklarya d'lo nahara migarmai (the mirror that does not shine on its own). And this is the aspect of emunah, which is specifically in what the intellect does not grasp — rather one relies on our forefathers and the true tzaddikim, as we received from them. And this is the aspect of the moon, which has no light of its own but only what it receives from the sun — which is the aspect of the light of the tzaddik, as it is written: "And the sun rose and the sun set." And our Sages, of blessed memory, expounded: "Before the sun of Eli set, the sun of Shmuel rose," etc.

And the essential tikkun of emunah, which is the aspect of the tikkun of the blemish of the moon, is through the cry of the heart from the depths, etc. And therefore Rosh Chodesh was established for atonement, as it is written: "A time of atonement for all their generations," etc. For then is the root of teshuvah, as Rabainu, of blessed memory, wrote in another place, in the Torah [discourse on] Mishpatim in Siman 10. And the essential teshuvah is through the cry of the heart to Hashem, blessed be He. And therefore the custom is to observe Yom Kippur Katan on the eve of Rosh Chodesh, and to cry out greatly from the depths of the heart to Hashem, blessed be He. And similarly the custom is to go and travel to the graves of tzaddikim on the eve of Rosh Chodesh, and to pray and cry out there from the depths of the heart. For the essential tikkun of Rosh Chodesh, which is the aspect of the tikkun of the blemish of the moon, is accomplished through the cry of the heart, as mentioned.

Concerning this, Sh'lomo HaMelech said (Koheles 8): "V'shibachti ani es hasimchah" — "I praised joy" — which has no good for a person except to eat, drink, and be glad. Our Sages expounded (Shabbos 30b): "'To eat, drink, and be glad' — on Shabbosos and Yamim Tovim." For in truth, whoever is within the holy true emunah has cause to rejoice all his days, at every moment, when he recalls the goodness and wondrous kindness Hashem did with us through Moshe Rabbainu — who opened our eyes and drew upon us the holy emunah: to believe in Hashem and in Moshe His servant, to fulfill His Torah and holy mitzvos each day. Even the sinners of Yisrael are full of mitzvos like a pomegranate, and we all believe in the Living God, the eternal King — alive forever, enduring eternally, Master of all, above all, with none above Him. May His Name be blessed in the mouth of all the living, forever. 3

And therefore the essential fixing of the months was done by the great sages, who are the "man of understanding" mentioned above. For through them specifically one can dig the deep waters mentioned above, through which emunah grows — which is the aspect of the tikkun of the blemish of the moon, as mentioned. And this is the aspect of: "And you shall guard and you shall do, for this is your wisdom and your understanding in the eyes of the nations," etc. And they said: "Surely a wise and understanding nation is this great people." And our Sages, of blessed memory, said: "This refers to the calculation of the seasons and the constellations" — that is, the fixing of the months, etc. For the essential fixing of Rosh Chodesh, which is the aspect of the tikkun of the blemish of the moon, is through the "man of understanding" — the aspect of "for this is your wisdom and your understanding"; the aspect of "surely a wise and understanding nation." For through this specifically one merits to dig the deep counsels mentioned above, from which emunah grows — which is the tikkun of the blemish of the moon, as mentioned. That is, that the blemish of the moon should be filled, and there should be no diminishment in it, and the light of the moon should be as the light of the sun, etc. That is, that emunah should be completed and perfected in fullness, without any blemish or diminishment whatsoever — rather it should be as the light of the sun. Meaning, one should be so strong in his emunah — which is the aspect of the moon, which is in what the intellect does not grasp and understand — one should be so strong in it that it shines in his mind as though he sees and understands it with his intellect literally. For this is the essential completeness of emunah: that it should seem to him as if he sees with his very eyes. And this is the aspect of the light of the moon being as the light of the sun, as mentioned.

It is impossible to explain in writing or speech the enormity of this joy — for His greatness is unsearchable. This joy is for each person according to what he estimates in his heart — in the aspect of: "Noda bash'arim ba'alah" — "Her husband is known at the gates" — each according to his own gates. From this holy simchah, when it is damaged chas v'shalom, the error of the group above derives — who chose the simchah of folly and drunkenness. Of this it says (Koheles 2): "Ul'simchah mah zoh osah" — "And of joy, what does it accomplish?" Our Sages said: "'What does it accomplish?' — this is joy not of mitzvah. 'I praised joy' — this is joy of mitzvah." Teaching us: the Sh'chinah does not rest from sadness but from the joy of mitzvah. 4

For at the beginning of its creation it was thus, as our Sages, of blessed memory, said on the verse: "the two great luminaries." For they were created equal. But through the complaint of the moon, which said, "It is impossible for two kings to use one crown" — through this she was diminished. That is, Hashem, blessed be He, created the moon so that its light would be as great as the sun — that emunah should be so strong and great and luminous as the sun, which is the intellect itself. For this is the essential completeness of true emunah — that there should be no difference whatsoever between what one understands with one's intellect and what one does not understand but only believes. But the moon complained and said, "It is impossible for two kings to use one crown." That is, she immediately blemished this matter, for she said it is impossible for emunah to be equal to the intellect. And this is the aspect of the blemish of all who blemish emunah, for they do not wish to constrict their intellect and they crave specifically to understand the matter with their intellect immediately. For they do not wish to nullify their intellect and rely on emunah as though they see the thing with their very eyes — in which case emunah would be equal to the intellect. But those who blemish in this way — this is the aspect of the blemish of the complaint of the moon, which said, "It is impossible for two kings to use one crown," as mentioned.

Regarding chochmah [wisdom]: there was another group that investigated and said the essential tachlis is wisdom. This error is very clearly explained in terms of its source. For certainly it is true that chochmah d'kedushah is exceedingly precious — all Creation was through chochmah: "Kulam b'chochmah asisa" — "You made them all with wisdom" (Tehillim 104). Chochmah is the life-force of everything: "HaChochmah t'chayeh" — "Wisdom gives life" (Koheles 7). 5

Therefore Hashem, blessed be He, said to her: "Go and diminish yourself." For the moon in her complaint wished to be greater than the sun, as is understood from her words, "It is impossible for two kings to use one crown" — therefore she wished to be greater than the sun, as is understood from the words of our Sages, of blessed memory. That is, in truth, through emunah in its completeness, one can ascend far, far above the intellect — as is found in many places in the words of Rabainu, of blessed memory, as is printed in connection with the book Sipurai Ma'asiyos — that through emunah one merits to ascend above the intellect.

But the essential chochmah is to fear Hashem and serve Him: "Raishis chochmah yir'as Hashem" — "The beginning of wisdom is the fear of Hashem" (Tehillim 111). The essential truth of chochmah is to know that wisdom is far from us: "Amarti echk'mah v'hi r'chokah mimeni" — "I said I would become wise, but it is far from me" (Koheles 7). As Rabbainu z"l explained: the essential wisdom is to realize that wisdom is far from him. For in truth: "Ain chochmah v'ain t'vunah v'ain aitzah l'neged Hashem" — "There is no wisdom, understanding, or counsel against Hashem." 6

To explain the matter somewhat. For it is known that there are ten S'firos, which are ten rectifications, from Keser down to Malchus. And Malchus, the last attribute, is the aspect of emunah, as is explained in the Torah [discourse] "Ashrai Ha'Am Zarka" in Siman 35. For she is the gate to Hashem — it is impossible to draw close to Hashem, blessed be He, or to any holiness or service except through emunah. And the essential emunah is in what the intellect does not understand. For what the intellect understands — that is not emunah. And there, in the place where the intellect does not understand — there is the essential test. And when one merits to strengthen oneself in emunah and to nullify one's coarsened intellect and to rely on our forefathers and our holy teachers — through this one will merit afterward to understand the matter with one's intellect. What one previously did not understand and needed to strengthen oneself in emunah, one now understands with one's intellect. Only there are still yet loftier things that one does not comprehend, and one must strengthen oneself in emunah more and more. And then one understands even those things with one's intellect — only one has emunah in still loftier levels of knowledge that one does not yet grasp. And so on from level to level, as all this is understood from the words of Rabainu, of blessed memory, in the Torah [discourse] "And his hands were emunah until the sun set" in Siman 91, and in other places.

The essential true chochmah is for one who merits the true intellect — to understand and perceive the truth that the essential thing is to serve Him in temimus and complete peshitus [simplicity]. Through this specifically one merits the essential true chochmah: to know Him in complete emunah in truth — which is the essential chochmah. As it says (Yirmiyahu 9): "Al yishalail chacham b'chochmaso... ki im b'zos yishalail hamishalail: haskail v'yado'a osi" — "Let not the wise man glory in his wisdom... but let him who glories, glory in this: that he understands and knows Me." And: "Yir'as Hashem raishis da'as" — "The fear of Hashem is the beginning of knowledge" (Mishlai 1). 7

For there is an aspect of emunah at every level and in every world, for in every world and at every level there are ten S'firos, as is known. And emunah, the aspect of Malchus, is the last attribute — which is the first from below to above — in that world and level. But afterward, when one merits through emunah the comprehension of the intellect that is in that world — which is the aspect of the other, higher S'firos up to Keser — then one must return to emunah, which is the aspect of the last level of the higher world. And that is higher than the highest level of the lower world beneath it, for Malchus of Yetzirah is far higher than Keser of Asiyah, for it is the aspect of Atik of Asiyah, as is known from the writings [of the Ari]. And therefore there are many levels in emunah. For the more one strengthens oneself in emunah, the more one merits to attain the intellect of that level — if one merits to stand the test for however many days and times as are fitting according to one's deeds. For certainly it is impossible to skip in one leap, especially if one's deeds are not going well.

But one whose chochmah exceeds his deeds — all the more so the complete heretics who deny the practical mitzvos, rachmana litzlan — of them it says (Yirmiyahu 8): "Heenai bidvar Hashem ma'asu, v'chochmas meh lahem" — "They rejected the word of Hashem — what wisdom do they have?" There is no folly and madness greater than when a person born of woman, formed from clay, wishes to investigate and grasp with his intellect the ways of Hashem — wanting to outsmart God, to know the reasons for His mitzvos through his own intellect, or to understand His modes of governance. Of this it says (Mishlai 26): "Ra'isa ish chacham b'ainav? Tikvah lik'sil mimenu" — "Have you seen a man wise in his own eyes? There is more hope for a fool than for him." And (Yeshayahu 5): "Hoy chachamim b'ainaihem" — "Woe to those wise in their own eyes." 8

And afterward, when one merits to attain the intellect according to that world and level, then one merits ratzon (will/desire), which is the aspect of Atik — the aspect of the root of Keser, which is drawn from the aspect of Malchus/emunah that is in the higher world. And then one must ascend to the emunah that is higher than this intellect that is in the lower world. And afterward, when one merits through the higher emunah to attain also the intellect that is in the higher world, then one must ascend to the emunah that is higher still — which is the emunah of the yet higher world and level, the aspect of the emunah of the world of Beriah. And so from level to level and from world to world, until the head of emunah — for "the ultimate of knowledge is that we do not know," and there is the essential emunah.

Sh'lomo HaMelech, due to his great wisdom, said (Mishlai 30): "Ki va'ar anochi mai'ish v'lo vinas adam li" — "For I am more brutish than any man, and have not the understanding of a man." Even for the slight error in which he wished to outsmart the Torah of Moshe slightly, he deeply regretted afterward and said: "Li'Eesee'ail'ail v'Uchal... ki va'ar anochi... mi alah shamayim" — "I am weary, God, I am weary... for I am brutish... who has ascended to heaven?" As our Sages said — all the more so other people. 9

It comes out that emunah is below the intellect and above the intellect, as mentioned. But it is impossible to merit the comprehension of the intellect that is in any world and level until one first ascends above the intellect — only when one first stands in the test, in that one does not understand the matter and it is difficult and there are questions, and one nullifies one's intellect and strengthens oneself in emunah. Through this one merits to ascend to the intellect until one ascends above the intellect — which is the aspect of Atik, the aspect of the illumination of the ratzon, which is drawn from the aspect of emunah that is in the higher world, as mentioned.

The summary: the essential precious chochmah is the aspect of yir'as Hashem — "Raishis chochmah yir'as Hashem, saichel tov l'chol osaihem" — "The beginning of wisdom is fear of Hashem, good understanding to all who do them" — "l'osaihem" — "who do them," not "l'lomday'hem" — "who study them" (brachos 17). Through deed specifically one merits the true chochmah: to know and perceive Him in the aspect of (Devarim 4): "V'yadata hayom vahashaivosa el l'vavecha ki Hashem Hu ha'Elokim" — "You shall know today and set it upon your heart that Hashem is God." This holy Da'as cannot be attained except through Torah, mitzvos, and good deeds in temimus and peshitus — the wisdom of our holy Torah, the essential true wisdom: "Ani Chochmah... Ani veenah" — "I am Wisdom... I am Understanding" (Mishlai 8). Among them the holy chochmah fell until they said their wisdoms — the external wisdoms — are the essential tachlis. Through such wisdoms they uproot themselves and their followers from this world and the World to Come, having no life in either world. As explained elsewhere: one without emunah has no life at all. As it says (Iyov 5): "Lochaid chachamim b'ormam" — "He catches the wise in their own craftiness" — the wise are trapped by their own wisdom. 10

But the complaint of the moon — this is the aspect of one who wants to aggrandize himself, who wants to attain immediately the thing that one must believe, and to ascend immediately to the higher emunah. This is the aspect of what the moon said: "It is impossible for two kings to use one crown." She wished to aggrandize herself immediately, to be greater than the sun, as mentioned. That is, she said it is impossible for emunah to shine like the intellect — rather she wanted to attain the intellect of that level immediately and to aggrandize herself, to ascend to the illumination of the ratzon — which is the aspect of emunah in the higher level. Therefore Hashem, blessed be He, answered her: "Go and diminish yourself." Since you do not wish to be equal to the sun but rather to aggrandize yourself immediately — therefore you must necessarily diminish yourself, so that the light of the moon is diminished — which is the aspect of the diminishment and smallness of emunah. And many tikkunim are needed, through the great tzaddikim who engage in the tikkun of the blemish of the moon, which is the tikkun of emunah. And the essential tikkun is through this very thing — that one who strengthens himself during the time of diminishment with strong emunah, until it seems to him as though he sees with his very eyes, as mentioned — through this he fills the blemish of the moon. And he also merits to ascend above the intellect, as mentioned, for one must stand in this test, as mentioned.

The group that chose as king whoever eats a great deal: this too derives from the fact that in kedushah it is certainly a mitzvah for a person to eat as necessary, so he has strength to serve Hashem. There is also eating that is actual mitzvah: eating of Shabbos and Yom Tov, eating matzah, eating kodashim [sacrificial foods]. From this the error fell upon them — they said the tachlis is eating, that one must eat a great deal, and they went mad in their madness that this is the essential tachlis. It is already recorded in sefarim that there was a king who held this group's error and said the tachlis is eating — and he would pray: "My God, give me a stomach so I can eat a great deal!" — as I heard this story from Rabbainu z"l on another occasion before he told this Story. 11

It comes out that the tikkun of emunah is the aspect of the tikkun of the blemish of the moon. And when one raises and rectifies emunah, one needs the power of the "shields of the earth" to ascend from the aspect of "engraved in his flesh" to the aspect of a holy seal — in order to be saved from mikreh lailah, from a dream through a shaid, chas v'shalom, etc., as is explained there. And this too is the aspect of the tikkun of the blemish of the moon. For the essential blemish of the bris — the aspect of mikreh — is drawn from the aspect of the blemish of the moon, the aspect of "Let there be luminaries" — spelled deficiently — "this is Lilis," from which is the essential blemish of mikreh, as is known.

Most of all, the country of wealth strayed and was confused — they fell into the desire for money to such a degree that all their importance, greatness, and honor was entirely according to how much money one had. Whoever had little money was considered by them an animal or a bird. They had stars, constellations, and angels — until they came to actual avodah zarah: they made their wealthy people into gods and offered them sacrifices, as described in the Story. 12

But the foods also have a share in the dream, etc., as is explained there — see there. And for this one needs the strengthening of the angel through simchah, etc. And this is the aspect of the holiness of Rosh Chodesh Nissan, etc. — see there. And this too is the aspect of the tikkun of the blemish of the moon, that it should be as the light of the sun. For the essential growth of the foods is through the sun and moon, as it is written: "And from the bounty of the produce of the sun, and from the bounty of the yield of the moons." And therefore the essential tikkun of the foods is in Nissan, which is then the time of their simchah, etc., as is explained there. For Nissan is Rosh Chadashim (the head of the months) — that is, the aspect of the holiness of Rosh Chodesh, when the essential tikkun of the blemish of the moon takes place. And the essential holiness of Rosh Chodesh is drawn in Nissan, which is called Rosh Chadashim, for then we were commanded regarding Kiddush HaChodesh, as it is written: "This month shall be for you the head of the months," etc.

It is explained there that from all desires one can be extracted, but not from the desire for money — except through "the Path" that the Gibor [the Mighty Warrior of the King] possesses. For this error and confusion of the group and country that chose the desire for money — this error is greater than all the errors of all the evil groups. Since a certain amount of money is a great necessity for a person, the error and confusion intensifies there more than anywhere — until it seems to them that money is the essential tachlis, chas v'shalom, and one must spend all one's days on it. As is found among most of the world, rachmana litzlan. 13

And this is the aspect of the mitzvah of the Rosh Chodesh meal. For Rosh Chodesh is a time of simchah, like Yom Tov, as it is written: "And on your day of joy, and on your festivals, and on your Rosh Chodesh days," etc. And as we say on it also: "This is the day Hashem has made; let us rejoice and be glad in it." For then one needs simchah even more, for the sake of strengthening the angel, through which is the tikkun of the foods, and then the eating is in holiness. And therefore one is obligated in a meal then, for this is the aspect of a tikkun to be saved from mikreh through the foods, chas v'shalom. For all of this is the aspect of the holiness of Rosh Chodesh, the aspect of the tikkun of the moon, as mentioned. And therefore when Dovid did not come to the king's table at the Rosh Chodesh meal, Shaul said: "It is a mikreh; he is not tahor," etc. For mikreh is the opposite of the Rosh Chodesh meal, as mentioned. It comes out that the tikkun of mikreh in both aspects mentioned above is also the aspect of the tikkun of the moon.

In truth it is the exact opposite: the essential parnasah is only from Hashem alone, as it says (Tehillim 75): "Ki lo mimotzah umima'arav v'lo mimidbar harim, ki Elokim shofait" — "For not from east or west, not from the wilderness the mountains — for God is the Judge." One must minimize business and engage in Torah, trusting in Hashem that He will grant success through minimal effort and provide parnasah through an easy cause — having complete emunah in Hashem that everything is from Him alone. 14

But sometimes this matter comes about, chas v'shalom, through the blemish of justice (p'gam hamishpat), as is explained there. And for this one needs the bond of the Chariot to rectify the aspect of "thrones for justice," etc. — see there. And this too is the aspect of the tikkun of the luminaries — sun and moon — to fill the blemish of the moon so that the light of the moon should be as the light of the sun, in the aspect of: "And his throne is as the sun before Me, as the moon it shall be established forever." For this tikkun will be completed in fullness through Mashiach — for then the light of the moon will be as the light of the sun, and then will be the essential tikkun of justice, as it is written: "Give Your judgments to the king," etc. And it is written: "He shall judge the poor of the people," etc. And it is written: "And he shall judge the lowly with righteousness." For then the throne of Dovid will be rectified in completeness, in the aspect of "and his throne is as the sun before Me, as the moon," etc. — which is the aspect of "thrones for justice, thrones of the House of Dovid." For Dovid-Mashiach is the aspect of the completeness of the tikkun of the blemish of the moon, for "in the days of Dovid the moon stood in its fullness." And therefore we say at Kiddush L'vanah: "Dovid, King of Yisrael, lives and endures," as is known.

This is the aspect of tefillah. The essential tikkun of all the fallen midos — which are the aspect of all the evil groups above — is through tefillah. As explained in the Writings [of the Arizal]: the essential tikkun and birur [clarification] of all the midos is specifically through tefillah. 15

For the essential tikkun of justice will be completed then through Mashiach. And then will be the completion of all the tikkunim mentioned above in fullness. For in Nissan it would have been fitting that everything be rectified, as is explained in the Torah mentioned above. But the corruption that came through the blemish of justice was not rectified then, at the time of the Exodus from Egypt in Nissan. For the essential tikkun of justice will not be completed until our righteous Mashiach comes, as mentioned. And then it will be fulfilled: "Tziyyon shall be redeemed through justice," etc. And it is written: "I will encounter her with justice," etc. And so on in many places.

This is the aspect of tefillah with ten — to clarify and rectify all the groups through the Ba'al Tefillah together with the other men of the King, who altogether number ten. For wherever a minyan of ten gathers to pray, an illumination is drawn upon them from the ten aspects of the men of the King — which are the aspect of Olam HaTikun. Through this, all the evil groups are rectified — which is the essential tikkun and elevation of the worlds and the midos. 16

For the tikkun of justice is impossible to complete before the receiving of the Torah, which is the aspect of "statutes and judgments." And also afterward, it is impossible to draw down the tikkun of justice in completeness except in Eretz Yisrael, in the Bais HaMikdash, for there is the essential place of justice, as it is written: "If a matter of judgment is too wondrous for you, you shall arise and go up to the place," etc.; "according to the Torah that they instruct you, and according to the judgment that they tell you, you shall do," etc. But at the time of the Exodus from Egypt they were far from all of this. And therefore they had to leave in haste, because all the tikkunim had not yet been completed in fullness, as is understood from the holy Zohar. And also the Airev Rav drew near — they are the aspect of the converts that one must keep at a distance, in the aspect of the "drop" of Aisav and Yishmael. For when they are brought close, they are the aspect of the corruption of justice, as is explained there. And therefore they caused the making of the [golden] calf, and they transgressed idolatry, illicit relations, and bloodshed, as our Sages, of blessed memory, said on the verse: "And they rose up to sport."

Each of the King's men has a unique power to rectify a specific midah. For example: the Orator of the King must rectify the fallen melitzah (the evil group that chose melitzah as their tachlis). They first chose some evil orator as their king; afterward they found the King's Orator and accepted him as king — and through him they were rectified. So too with the other groups: each merited receiving as king one of the King's men corresponding to their midah, through which they were later rectified. 17

For we have already explained in Hilchos Hefker v'Nichsai HaGair, Halachah 4, that as long as all the tikkunim mentioned above are not completed in their entirety, then even the tikkun of emunah is not in its completeness. And therefore through the blemish of justice caused by the Airev Rav, which is the aspect of the blemish of the bris — through this they came to the blemish of emunah, which is the aspect of idolatry. And they also sinned with illicit relations, which is the aspect of the blemish of the bris that comes through the blemish of justice, as mentioned. And they also sinned with bloodshed, which is the essential aspect of the blemish of justice — that they shed innocent blood not according to justice.

But the essential tikkun was through the Ba'al Tefillah: through him the King and all his household and men were gathered, reassembled, and reunited, as explained in the Story. And afterward, they sent the Ba'al Tefillah in their combined power to all the groups to rectify them — for the essential tikkun is through tefillah. Therefore when ten gather to pray, they are the aspect of the ten men of the King — and through this they rectify the damage of the midos of all the evil groups. The essential tikkun is through tefillah. Therefore the essential figure is the Ba'al Tefillah — the sh'liach tzibbur [prayer leader], the chazzan who passes before the Ark — he is called "Ba'al Tefillah," who discharges the obligation of the many. For the essential tikkun is through the Ba'al Tefillah. 18

And the tikkun was through the making of the Mishkan (Tabernacle), which is the aspect of the bond of the Chariot, the aspect of: "A palanquin He made for Himself," etc.; "His chariot is argama"n" — which is said regarding the Mishkan. And therefore on the first of Nissan specifically the Mishkan was erected, in order to combine together then all the tikkunim. For then in Nissan is the tikkun of the foods, as mentioned. And because the tikkun of justice was not completed then, what happened happened — that they made the calf and corrupted all the aspects mentioned above. Therefore Hashem, blessed be He, commanded: "On the first day of the first month you shall erect the Mishkan" — which is the bond of the Chariot — in order to rectify then also the blemish of justice. And therefore the N'si'im (tribal princes) of Yisrael brought their offerings then, for the N'si'im are the ones appointed over justice, to judge righteously. Therefore they engaged in the inauguration of the Mishkan, which is the bond of the Chariot, the tikkun of justice, as mentioned. And therefore there are twelve N'si'im, corresponding to the twelve Rosh Chodesh days in the year. For the N'si'im are in the aspect of the tikkun of justice, the bond of the Chariot — which is the aspect of Rosh Chodesh, as mentioned. And therefore the twelve N'si'im are appointed over the four banners (d'galim), which are the aspect of the bond of the Chariot — the four angels whose mnemonic is argama"n, as is brought. And they are the aspect of "His chariot is argaman." And corresponding to this, the twelve Rosh Chodesh days are also divided into the four seasons of the year, for it is all one aspect — the aspect of the bond of the Chariot, as mentioned.

For all the evil groups above are the aspect of fallen midos — and they exist in every person and in every era, as one can see with one's senses all the evil done under the sun through the damage of the evil midos described above. For there are people who pursue kavod exceedingly — losing their eternal world and even this world for the sake of a little honor they wish to attain. This one seeks honor through his wealth — to have a name among the magnates, officers, and nobles. That one seeks honor through his Torah and avodah — striving all his days to be accepted as rav and leader in a great city. 19

And this is the aspect of Pesach and S'firas HaOmer and Shavuos — for then is all the drawing-close of Yisrael to their Father in Heaven, Who took us out of Egypt on Pesach in order that we receive the Torah on Shavuos, in order that we recognize Him, blessed be He. And the essential thing is emunah, which is the foundation and generality of the entire Torah, as it is written: "All Your commandments are emunah." But to raise and rectify the fallen emunah, one needs all the tikkunim explained in the Torah mentioned above. Therefore we need during these days to draw down all these tikkunim.

There are those in whom the trait of murder intensifies — actual murderers, or those who are not actual murderers but have the aspect of murder: masters of machlokes [strife], hatred, and jealousy, who pursue a person to the point of endangering his life — which is also the aspect of murder, and this type of "murder" is exceedingly prevalent in the world, rachmana litzlan. And so with the other groups, as is self-evident. 20

And this is the aspect of S'firas HaOmer, which is a preparation for receiving the Torah. For one must draw down deep counsels from the depths — for they are the waters through which emunah grows, the aspect of "deep waters are counsel in the heart of a man," as mentioned. And for this one must polish the neshamah through drawing spiritual G-dliness into tzimtzumim, through which livelihood is drawn, through which the neshamah is polished — through which one can draw the deep counsels, as all this is explained in the Torah mentioned above.

Even within a single person, aspects of all the groups are found. For a person by nature has all the evil traits: jealousy, desire, honor, and other desires and evil traits — all deriving from the evil groups above. Only in this person, this evil trait intensifies more (hence he is called by that group's name), while in another person a different evil trait intensifies (hence he is called by that other group's name). 21

And this is the aspect of the offering of the Omer and the counting. For it is explained in the Kavanos that the Omer of barley comprises all the tzimtzumim. That is, through offering the Omer of barley, one draws spiritual G-dliness into the tzimtzumim that are rectified through the Omer. And therefore then specifically the eating of Yisrael was permitted, for before the Omer it is forbidden to eat from the new grain. For the livelihood and eating of Yisrael must be drawn through drawing spiritual G-dliness into tzimtzumim — for through this eating, the neshamah is polished. And this is accomplished specifically through offering the Omer, as mentioned. (See also regarding this in Hilchos T'chumin, Halachah 4.)

Whoever wishes not to deceive himself and to contemplate the true, eternal tachlis — it is impossible to merit this unless he merits being of the holy group of the holy Ba'al Tefillah, for only they chose the true and eternal tachlis: tefillah, songs, and praises to Hashem. Through tefillah one merits shattering all the evil traits within every person that derive from all the evil groups — for they are all nullified and rectified specifically through tefillah. This is the aspect of tefillah with ten. 22

And therefore we count the days of the Omer, and one must count seven Shabbosos (weeks) corresponding to the seven days of creation, each of which comprises seven, as is known. For in the seven days of creation, Hashem, blessed be He, created all of creation: in the six days of activity, and on the seventh He rested — through which is the essential sustenance of creation. And the entire creation was only for the sake of revealing emunah in the world, as it is written: "And all His works are in faithfulness."

The essential tefillah is to rectify the group that fell into the desire for money most of all — concerning whom the Ba'al Tefillah exerted himself the most to rectify, as is evident from the Story, for most of the Story speaks about the desire for money. This error and confusion of this desire is worse than all the errors of all the groups, for the desire for money is actual avodah zarah — as described there, that they made themselves into gods, etc. 23

For emunah is the root of all of creation, for it was all created for her sake. For the general nature of creation is the aspect of drawing spiritual G-dliness into tzimtzumim, which is the essential creation of everything — that He drew His spiritual G-dliness, as it were, into such a contraction until thereby that thing of creation was brought into being. And so with all the particulars of creation, and each day had its own particular creation — an aspect of the drawing of His spiritual G-dliness into such a contraction as befits that day, until He created that particular thing of creation. And so each day. And all of it in order that shefa (abundance) should be drawn to all the worlds, in order to polish the roots of the neshamos, in order to draw the deep counsels, in order to grow emunah through this.

In this error of the desire for money, the world errs the most — until nearly everyone spends their days and years for the sake of money, and they carry nothing away from their toil: "Ain adam mais vachatzi ta'avaso b'yado" — "No person dies with even half his desire in his hand." Nothing accompanies a person at the time of his departure — not silver, not gold, not precious stones and pearls — only Torah and good deeds alone. 24

Only, in the six days of creation, everything was through the awakening from Above alone. But the essential thing is when man comes into the world — for the essential completion and tikkun of all of creation is through him. For he must engage in this, to complete the tikkun of everything — that is, to draw spiritual G-dliness into everything through the awakening from below, which is the essential thing, as is known. Therefore the complete person must direct his intention each day according to the creation that was on that day, as is understood from the writings [of the Ari], and as the men of the Ma'amad (watch) would engage each week in the portion of Beraishis, and each day they would read the creation of that day. For one must draw each day the drawing of His spiritual G-dliness into tzimtzumim, in order to renew and sustain the creation of that day, through the awakening from below — for this is the purpose for which everything was created. And the essential thing is that through this one should draw shefa and polish the neshamah, in order that one should be able to draw deep counsels befitting that day, in order to grow emunah through this. For this is the essential thing — the essential thing of all essentials.

For one who wishes to set his heart on his ways, to look toward his purpose and his end — and ultimately, what will become of him — he knows and understands that each day one needs very many deep counsels, to be saved from what one needs to be saved from, each person according to his circumstances. So that he should merit to pass through the day in peace. For a person's evil inclination overpowers him each day, as our Sages, of blessed memory, said. And how many events and tribulations pass over every person each day! And how very many deep counsels and great strategies one needs each day, that one should merit to be saved from the murderers and the cruel ambushers who stand against him each day — which are the evil inclination and its forces! One must cry out each day, greatly, from the depths — from the depths of the heart, very, very much — in the aspect of: "From the depths I called to You, Hashem"; the aspect of "their heart cried out to Hashem" — until one merits to draw deep counsels from the true tzaddik. For they are the aspect of "deep waters are counsel in the heart of a man" — so that one should know how to counsel one's soul in every matter, in a way that one should succeed with the true and eternal success. And regarding this, Dovid HaMelech, peace be upon him, cried out greatly: "How long shall I take counsel in my soul," etc. And it is written: "With Your counsel You will guide me," etc. And it is written: "I will bless Hashem Who has counseled me," etc.

The essential tefillah is to rectify the desire for money, which is actual avodah zarah. For tefillah is the aspect of emunah, as it says (Shemos 17): "Vayhi yadav emunah" — "And his hands were [steady in] faith" — and the Targum renders: "His hands were spread in prayer." Emunah is the opposite of avodah zarah and heresy — which is the desire for money (avodah zarah and heresy). As explained in the teaching "Tzivisa Tzedek" (LM I:23): all forms of avodah zarah are embedded in money. 25

And this is the aspect of S'firas HaOmer — that we count seven Shabbosos corresponding to the seven days of creation. For through the counting (S'firah) is the essential completion of the tikkun of the tzimtzum. For the essential thing is the tikkun of the tzimtzum, since His spiritual G-dliness, blessed be He, is always present — it is only the essential labor to rectify the tzimtzumim properly, so that one can draw His spiritual G-dliness into them. And the essential completion of the tikkun of the tzimtzum is through counting. And therefore He counted each day at the time of creation, as it is written: "And it was evening, and it was morning — one day." And so each day. For the counting and the number is the essential culmination of the tzimtzum. For "before One, what do you count?" — rather, only when His spiritual G-dliness is drawn into tzimtzumim, then number is relevant. Therefore the essential completion of the tzimtzum of each day is when it comes into the number and the count — the aspect of "and it was evening," etc., "one day," etc.; "and a second day," etc., as mentioned.

Therefore one must give tzedakah before tefillah — for the essential shattering of the desire for money (which is the aspect of tefillah) is through tzedakah, as explained in the teaching "Ashrai Ha'am — Hashgachah" (LM I:13). 26

And then, when the drawing of His spiritual G-dliness into the tzimtzumim of each day is completed — through this, shefa and livelihood are drawn, through which the neshamah is polished, as mentioned. And therefore the essential completeness of the tikkun of creation is on holy Shabbos, as it is written: "And G-d completed on the seventh day all His work," etc. For then, through the resting specifically, the tikkun of all creation was completed and perfected. For the essential drawing of shefa is on Shabbos, from which all six days are blessed, as is found in the holy Zohar. For then is the essential polishing of the neshamah, as it is written: "And He will satisfy in brilliance your soul," etc.; "if you turn your foot back from the Shabbos," etc. For this is the essential aspect of Oneg Shabbos (the delight of Shabbos), the aspect of "then you shall delight upon Hashem" — which is the aspect of the lights of the tzachtzachos (brilliances), as is known. And through this, the counsels are drawn, as mentioned. For the essential drawing of the counsels is on Shabbos, through the Sukkas Shalom (shelter of peace) that is spread then — from which are all the counsels, in the aspect of "Spread over us Your shelter of peace, and direct us with good counsel from before You." For the sukkah is the aspect of Imma who shelters over the children — the aspect of "if for understanding [you call out]" (im labinah) — through which one becomes the "man of understanding" who draws the counsels from the depths, in the aspect of "and a man of understanding draws it out," as mentioned. And therefore the essential completeness of emunah is on Shabbos, for then is the essential illumination of emunah in completeness, as is explained in the words of [Rabainu], of blessed memory, many times — that Shabbos is the aspect of emunah.

Tikun HaKlali

And therefore we count seven Shabbosos, so that each day should comprise seven — so that the holiness of Shabbos, the seventh day, should be drawn upon all the six days. In order to draw the deep counsels through the tikkun of the tzimtzumim — which is the aspect of drawing spiritual G-dliness into tzimtzumim — which is accomplished through S'firas HaOmer. That is, through counting the days — which is the essential tikkun of the tzimtzum, as mentioned — and also through counting toward the Omer, for then is the aspect of the tikkun of all the tzimtzumim in general, which are comprised in the Omer of barley, as mentioned.

And this is the aspect of the great crying from the depths of the heart that the upright of Yisrael customarily do at the time of the S'firah — for it is the aspect of the cry of the heart from the depths, in order that we should merit to draw deep counsels, so that we should merit to be purified through them from our contamination and our defilement. So that we should merit to receive the Torah on Shavuos, which is the aspect of the generality of all the holy counsels — for the generality of the Torah is the aspect of the "613 counsels of the Torah" (taryag atin d'Oraysa). And the essential thing is that through them we should merit emunah in completeness — for that is the essential thing.

And when the fallen emunah is raised, converts are made, etc. And they are harmful to Yisrael, for through them false leaders (m'fursamim shel sheker) arise, etc., who introduce adultery into the world, etc. And one needs the power of the "shields of the earth" (maginai eretz), who raise from the aspect of "engraved in his flesh" to the aspect of a holy seal — which is the aspect of tefillin, etc.; the aspect of the "seven shepherds," etc. And then one merits the aspect of a dream through an angel, etc. — which is the aspect of: "and the hair of His head is like clean wool," etc. And through this, pure utterances are formed to revive all the souls that have fallen — through the "seven who restore flavor" (shiv'ah m'shivai ta'am), etc. — in the aspect of: "The words of Hashem are pure words," etc.; "refined sevenfold," etc.

And all of this is also the aspect of S'firas HaOmer, for then we engage in purifying ourselves from the contamination of Egypt — which is the aspect of the blemish of the bris, as is known — to merit drawing the holy mochin, which are the aspect of tefillin through which the mochin are drawn, in the aspect of hairs (s'aros), in the aspect of: "and the hair of His head is like clean wool" — the aspect of the Omer of barley (s'orim). And therefore we are careful then about cutting the hair. And therefore Shavuos always falls during the week of Parashas Naso, in which is written the parashah of the nazir whose hair is holy — for everything is drawn from the aspect of "and the hair of His head is like clean wool," as is known.

And he said that even when his days are fulfilled [i.e., after death], then after his departure, whoever comes to his grave and recites there these ten chapters of Psalms mentioned above, and gives a prootah [small coin] to charity—even if his iniquities and sins have grown and become exceedingly great, God forbid—then I will exert myself and strive to lengthen and widen [my efforts] to save him and to rectify him, etc. And I am very strong in all my words, but in this matter I am strongest of all: that these ten chapters are exceedingly beneficial, very very much so. And these are the ten chapters of Psalms: 16, 32, 41, 42, 59, 77, 90, 105, 137, 150— as they have already been printed several times. And one should say them in the order in which they are written in the Book of Psalms. And he said that this is the General Rectification (tikun ha-klali). For every transgression has its own specific rectification, but the rectification mentioned above is the general one. He also said at that time that the matter mentioned above—concerning these ten chapters of Psalms—should be revealed and made known in public to everyone. And he said: Although it is an easy thing to say ten chapters of Psalms, nevertheless, even this will be very difficult to fulfill. And so it has been fulfilled now, in our great sins, that because of the great increase of disputes and divisiveness, most of the multitude are very far from fulfilling this. And he—of blessed memory—informed of all this in advance. [Sichos Haran – The Words of Rabbi Nachman 141]

And this is the aspect of the "pure utterances" mentioned above, the aspect of "refined sevenfold" — which is the seven Shabbosos of the days of the S'firah, which are the aspect of "sevenfold" — seven times seven. Through them we draw the pure utterances mentioned above, in order to revive and raise and elevate all the fallen souls, in order to draw them all close to the Torah that we need to receive.

Also, one needs to draw down the tikkun of the foods through simchah, as is explained there. And this is the aspect of Lag BaOmer, on which the custom is to observe great simchah. For it is the aspect of the tikkun of the angel that is called "Ir v'Kadish" (a watcher and a holy one) — which is the aspect of Rabbi Shimon bar Yochai, through whom is all the simchah of Lag BaOmer. For Rabbi Shimon is the aspect of "Ir v'Kadish min Sh'maya Nachis" — as is explained at the beginning of the book Likutay Moharan; see there.

Transliterator's note: The method used here is not the sophisticated conventional way, rather it is extremely simple and straightforward. There are basically only three rules to keep in mind.

And this is the aspect of: "And they ate there upon the gal (heap)" — for the gal (heap of stones) of Yaakov Avinu hints at Lag BaOmer, as is brought in the Kavanos for Lag BaOmer, that it is hinted at in the verse "this gal is a witness," etc. — see there. And this is: "and they ate there upon the gal" — "ate" specifically. For the gal is the aspect of La"g BaOmer, for then one strengthens the angel through simchah — which is the tikkun of the foods, as mentioned. And this is the aspect of ga"l, which is the aspect of La"g BaOmer — a language of gilah (joy) and simchah, the aspect of: "The father of a tzaddik shall greatly rejoice (gil yagil)." For then is drawn the aspect of gilah and simchah — which is the tikkun of the foods, as mentioned.

ch = kh

It comes out that through S'firas HaOmer we draw all the tikkunim mentioned above. But we also need to draw the aspect of tikkun hamishpat (the rectification of justice). And this is the essential thing that we need to draw during the days of the S'firah each year. For this tikkun of justice must be drawn each year until our righteous Mashiach comes — for then will be the essential tikkun of justice in completeness, as was explained above.

ALL vowels are soft (like: bed, sit, luck, including eh, also at the end of the word) unless they are doubled, like ai, ay, ee, ey, oo, oa, ue, uy

For all the destructions and exiles, and the length of the present exile — the essential cause is the blemish of justice, as it is written: "Those who turn justice to wormwood." And it is written: "Her leaders judge for bribes." And so in many places, as is understood by the discerning in the Torah mentioned above. For it is explained there that in Nissan it would have been fitting that the tumah mentioned above be nullified — that is, the tumah of mikreh, Rachmana litzlan. But there are times when this tumah comes from the blemish of justice, etc. — for which nothing helps except the bond of the Chariot, etc. — see there.

And it is known that the essential cause of the length of the exile is the blemish of the bris, upon which all corruptions depend, Rachmana litzlan. And the blemish of the bris should have been nullified in Nissan, when Yisrael left Egypt on Pesach. For the essential redemption was in Nissan, when the blemish of the sparks of keri of Adam HaRishon was rectified — for the sake of which was the entire Egyptian exile, as is known. And in Nissan this was rectified, and it should have been a complete redemption forever. But the blemish of the bris that is drawn through the blemish of justice — this was not rectified in Nissan. And through this the matter evolved: the Adversary overpowered them until he caused them to sin with the calf — the essential root of which was the blemish of the bris, as our Sages, of blessed memory, said: "Yisrael did not serve the calf," etc.

iy = eye

For it has already been explained that all the tikkunim depend one upon the other. And as long as all the tikkunim have not been completed in their fullness, even the tikkun of emunah is not in its completeness, as mentioned. And therefore they came to the sin of the idolatry of the calf — which is the blemish of emunah — through the blemish of the bris, which came because the aspect of the blemish of justice had not yet been rectified in completeness. And through this, all the destructions and exiles subsequently unfolded, for everything is drawn from the sin of the calf, as it is written: "And on the day that I visit, I shall visit" — as our Sages, of blessed memory, said: "There is no calamity," etc. Therefore now we need more than ever the aspect of tikkun hamishpat, in order to raise the fallen loves, in order to be saved from the blemish of the bris — through which everything will be rectified, as mentioned.

The Teekoon Haklali is composed of ten chapters from the Psalms, and before reciting them there is a short assertion whereby one binds oneself to Rabbi Nachman for their recital:

Regarding the matter of the blemish of justice, much needs to be said. For Rabainu, of blessed memory, spoke in his holiness in a general way that the blemish of justice is through judges who distort justice. But certainly every person, too, must be careful not to blemish justice, even though he is not a judge. For one must be exceedingly careful about tikkun hamishpat in several aspects.

Haraynee mekashehr es atzmee bi-ameeras hu-asara mizmuray tihilim ailoo lichul hatzadikim hu-ameeteem shebidoarainoo, oolichul hatzadikim hu-ameeteem shoachney ufur kidoasheem ashehr bu-uretz haimu, oobifrat li-rabainoo hakudoash tzadik yisoad oalum nachal noavaiya mikur chuchmu ra-bainoo Na Nach Nachmu Nachmun Me-Oomon zichoosoa yugain ulainoo vi-al kul yisru-el umain.

Firstly, not to distort justice against one's fellow in business dealings — that one not touch the money of one's fellow through injustice, not according to justice. For certainly when one commits any injustice and deception against one's fellow in any manner whatsoever, one blemishes justice — for one wishes to take the money of one's fellow not according to justice, in the aspect of: "He makes wealth, but not through justice," etc. And it is written: "You shall not commit injustice in justice, in measure, in weight, and in volume." As our Sages, of blessed memory, said: "This teaches that whoever falsifies measures," etc., "it is as though he corrupts the law, and is called detestable and abominable," etc. Therefore every person must be very careful to do business with faithfulness, and to be careful not to touch the money of his fellow, chas v'shalom, not according to justice. For when one blemishes justice — aside from the enormity of the sin, that one is called detestable and abominable, as mentioned, as is found in Rashi's commentary on the verse "you shall not commit injustice" mentioned above — also through this sin the desire for adultery, chas v'shalom, is strengthened, which comes through the blemish of justice, as mentioned. For upon this all corruptions depend, Rachmana litzlan.

Hereby I bind myself, through the recitation of these ten Psalms, to all the true tzaddikim in our generation, and to all the true tzaddikim who have passed on, the holy ones who rest in the dust, and in particular to our holy Rabbi, the foundation of the world, the flowing stream, the source of wisdom, our Rabbi Na Nach Nachma Nachman of Uman; may his merit protect us and all of Israel, Amen.

And this is what is written regarding the generation of the Flood: "For all flesh had corrupted its way," etc. — that is, the blemish of the bris. And it is written: "For the earth is filled with robbery on account of them," etc. And our Sages, of blessed memory, expounded: "Their decree was not sealed except on account of robbery." For the one depends on the other: through robbery, which is the aspect of the blemish of justice, as mentioned — through this the blemish of the bris was intensified even more, and through this their decree was sealed, as mentioned. Also, one must be careful not to judge one's fellow unfavorably, for this too is an aspect of the blemish of justice — as is understood from the words of [Rabainu], of blessed memory, in the Torah [discourse] "Tik'u Memshalah" in Likutay Tinyana, Siman 1: that one who sits and speaks against his fellow, it is as though he wishes to create a Day of Judgment to judge his fellow, etc. And one must be very careful in this matter, not to distort justice, for "the judgment belongs to G-d." But a person is forbidden to judge his fellow, for "do not judge your fellow until you reach his place" — as is explained there; see there. And the essential tikkun hamishpat for every person is to be exceedingly careful not to have misgivings about the judgments of HaKadosh Baruch Hu — to know and believe always that Hashem is righteous and His judgments are upright, and that everything that passes over a person is for his benefit. For one who has, chas v'shalom, any misgivings about His judgments and ways, blessed be He — this is the essential blemish of justice. As is understood there at the end of the Torah mentioned above, at the end of os 15, regarding the attainment of the hidden ways of Hashem — the aspect of "a tzaddik who has it good," etc. For it is explained there that one who merits to attain this — this is the aspect of tikkun hamishpat, etc. — see there. And even though one does not merit this attainment, nevertheless one must at least strengthen oneself in emunah, to believe with complete emunah that Hashem is righteous in all His ways, etc. And this is the essential aspect of tikkun hamishpat. For the essential thing is justice, for everything was created only for the sake of free will (b'chirah), as is known — everything was created for the sake of man. And the essential superiority of man, who is higher than everything — even than angels and s'rafim — is all because man has free will. And the essential purpose of free will is for the sake of justice — so that the upright person should receive his reward through justice, and not eat in the future for free, the "bread of shame" (nahama d'chisufa). And therefore the possessor of free will has very great power, as is brought. But the justice of Hashem, blessed be He, is very, very deep. For He, blessed be He, loves righteousness and justice. For through strict law and justice alone the world could not endure. Therefore He preceded with the attribute of mercy. But nevertheless, without justice at all, the world — which was created for the sake of free will, upon which all the worlds depend — could not endure, as mentioned. Therefore a person must know that everything that passes over him each day, all the days of his life — it is all in righteousness and justice, in kindness and mercy. For His judgments, blessed be He, are upright. For his free will is specifically in this manner in which [Hashem] conducts Himself with him each day. For Hashem, blessed be He, in His mercy, weighed in His mind: this person's essential free will is when he has abundant wealth, and this person's essential free will is through poverty and great hardship — and so with all the other trials, etc. For it is all for the sake of free will, which is the aspect of justice, as mentioned. And in this most people err. For everyone says: "If I had a livelihood, I would serve Hashem." But if so, according to his words, HaKadosh Baruch Hu comes, chas v'shalom, with grievance and false accusation against him — that He wants him to serve and engage in Torah even though he cannot, because of the pressure of livelihood! And if so, he is having misgivings about the judgments of Hashem, blessed be He, as though, chas v'shalom, He, blessed be He, is distorting justice against him. And this blemish is exceedingly great. For when one has misgivings about the judgments of Hashem, blessed be He — this is the essential aspect of the blemish of justice, from which come all the corruptions mentioned above. Therefore everyone who truly wishes to have mercy on himself must be very careful not to speak such words. Rather, he should know and believe that his free will depends specifically on this manner in which Hashem, blessed be He, conducts Himself with him. And he should believe that everything is for his benefit, and he should be accustomed to say: "Whatever the Merciful One does, He does for good." And certainly there is a path through which specifically through this hardship and suffering and confusion, one can draw close to Hashem, blessed be He. And if it is difficult for him to accept and bear the suffering and the hardship, let him cry out and pray to Hashem, blessed be He, to save him and help him — and through this itself he will draw close to Hashem, blessed be He, and serve Him. For Hashem, blessed be He, desires the prayers of Yisrael. And as it is written: "Call upon Me on the day of trouble; I will deliver you, and you will honor Me." For there is no counsel or strategy against all the troubles and trials and hardship and burden of livelihood that pass over every person at all times, except to cry out and scream and entreat before Hashem, blessed be He, and to weep before Him like an infant weeping before his father, that He should fill his needs. And when one walks in this path, one will always profit greatly — the true and eternal profit. For in most cases one will accomplish much through one's petition, for Hashem, blessed be He, hears the prayer of every mouth, as it is written: "Hashem is close to all who call upon Him," etc. And even if sometimes, chas v'shalom, one's prayer is not accepted — for "sometimes He hears, sometimes He does not hear" — in any case one has profited in that one has drawn oneself close to Hashem, blessed be He, through this. For there is nothing that draws and attaches a person to Hashem, blessed be He, like prayer, which is the essential bond and devekus of Yisrael to Hashem, blessed be He — as is explained in Likutay Tinyana, Siman 84: "Know that the essential bond," etc. But when a person says, "If things were such-and-such I would engage in Torah," etc. — this is not a counsel at all, and one blemishes greatly through this — the aspect of the blemish of justice, as mentioned. For each person must seek Hashem, blessed be He, from the place where he is, as it is written: "And you shall seek from there Hashem your G-d, and you shall find" — "from there" specifically, from the place where you are, from everything that is passing over you — as is brought in the name of the Ba'al Shem Tov, of blessed memory. It comes out that the essential thing is tikkun hamishpat. And in this we engage most of all during all the days of the S'firah. For on Pesach, at the time of the Exodus from Egypt, all the tikkunim mentioned above were accomplished, up to (but not including) tikkun hamishpat. For the essential tikkun of emunah took place at the time of the Exodus from Egypt, as it is written: "And the people believed." For His emunah, blessed be He, was revealed to the eyes of all, through all the awesome signs and wonders that Hashem performed in Egypt, etc. And all of this was through the great crying out that they cried to Hashem, as it is written: "And we cried out to Hashem our G-d," etc.; "and G-d heard their groaning," etc. For the essential emunah is drawn through the cry of the heart, as mentioned. And through the tikkun of emunah that took place then, converts were made — they are the Airev Rav who converted and went up with them. But these converts are very harmful to Yisrael and introduce the desire for adultery, chas v'shalom. And for this one needs the power of the "shields of the earth" who raise from the aspect of "engraved in his flesh" to the aspect of a holy seal — which is the aspect of tefillin, etc. And all of this was merited at the Exodus from Egypt, when He slew the firstborn of Egypt and the firstborn of Yisrael were sanctified — which is the essential aspect of tefillin, which speak of the Exodus from Egypt, for the first parashah begins with "Sanctify to Me every firstborn." For then, at the Exodus from Egypt, the essential aspect of the tikkun of tefillin was drawn — through their meriting to guard themselves from illicit relations and raising from the aspect of "engraved in his flesh" to the aspect of a holy seal, which is the aspect of tefillin. Through this they rectified the sin of Adam HaRishon — the blemish of his sparks of keri, as mentioned. And therefore the redemption was at night, the aspect of Lail Shimurim (a night of guarding) — "guarded from the harmful spirits" (mazikin). That is, guarded from a dream through shaidim, which are the harmful spirits of the world, from which comes the blemish of mikreh, chas v'shalom. And at the Exodus from Egypt on Lail Shimurim, they were saved from this, as mentioned. It comes out that the tikkun of the seal, etc., was also drawn at the Exodus from Egypt. And the tikkun of the foods was also rectified then, for the redemption was in Nissan — through which is the essential tikkun of this, as is explained well there in its place in the Torah mentioned above. And therefore in truth, in Nissan it would have been fitting that this tumah of the blemish of the bris be completely nullified, because then all the tikkunim mentioned above were accomplished. But tikkun hamishpat had not yet been rectified then in completeness, as mentioned. And this is the essential subject of our engagement during the days of the S'firah: to rectify especially the aspect of tikkun hamishpat. And therefore one must begin from the beginning of the tikkun, which is the tikkun of emunah through the cry of the heart from the depths. For it has already been explained that as long as the last tikkun — which is tikkun hamishpat — has not been completed in its fullness, then even all the earlier tikkunim are not in their completeness, and the blemish touches them all, as mentioned. Therefore one must begin each time from the beginning of the tikkun, which is the cry of the heart from the depths — in order to merit deep counsels from which emunah grows. For all the tikkunim mentioned above require many counsels — true, very deep counsels. And the essential thing is through the cry of the heart from the deepest depths to Hashem, blessed be He — that He should have mercy on him and save him quickly and bestow upon him true counsels, so that he can rescue his soul from all the blemishes mentioned above: the blemish of emunah and the blemish of the bris in their many aspects. For regarding everything, one needs very deep counsels so that one can merit to be saved from all of this each day. Therefore during the days of the S'firah, which is the preparation for receiving the Torah — which comprises all the tikkunim — therefore then we engage in all the tikkunim mentioned above, as discussed. And the essential thing is the aspect of tikkun hamishpat, as mentioned. And this is the aspect of the S'firah — that one must count the days of the Omer. For the Omer of barley is the aspect of the totality of all the judgments (dinim) — the aspect of s'arah (barley/storm), which in gematria equals twice par (ox), with the kollel — which are the totality of the dinim, as is brought in the Kavanos. That is, through the mitzvah of the waving of the Omer of barley, we lift and raise all the judgments and legal proceedings that pass over every Jewish person — we raise everything to Hashem, blessed be He. To know and to make known that all the judgments and laws are all from Him, blessed be He, and certainly Hashem is righteous and His judgments are upright. And chalilah (Heaven forbid) to have misgivings about Him, blessed be He. And through this itself, the dinim and judgments are sweetened. And this is the aspect of tikkun hamishpat, as mentioned. For the essential aspect of tikkun hamishpat is through t'mimus (simplicity/wholeheartedness), as is well understood at the end of the Torah mentioned above, in os 15. For all the crookedness that is in the hearts of many people who say that they cannot engage in the service of Hashem because of lack of livelihood and other sufferings and obstacles, chas v'shalom — all of this stems from the fact that it is impossible to understand the ways of Hashem, which are "the tzaddik who has it good, the tzaddik who has it bad." For this question and confusion bewilders many people. And even one who does not enter into this question, nevertheless all the words that even somewhat upright people are accustomed to say — as mentioned above — that they cannot engage in Torah and draw close to Hashem, blessed be He, because of lack of livelihood, etc. — it all stems and derives from this confusion. And the essential tikkun for this is only t'mimus and p'shitus (straightforwardness) — to cast away all wisdoms and never to have any misgivings about Him, blessed be He. And to know and believe that "the ways of Hashem are upright," etc. And to strengthen oneself in whatever passes over him, to grab each day whatever good one can, for "there is no day that has no good," etc. And as is understood there in os 15 mentioned above: that the great tzaddik, through the greatness of his t'mimus — that he casts away all wisdoms when he comes to any act of service, even genuine wisdoms, etc. — through this he merits to attain the ways of Hashem, the "tzaddik who has it good," etc. — which is the essential aspect of tikkun hamishpat, as is explained there. But even simple people who cannot merit this attainment — in any case they merit through t'mimus to at least believe with complete emunah that the ways of Hashem are upright and His judgments are truth in mercy. For this is the essential completeness of emunah: to believe in Hashem, blessed be He, with strong emunah and not to have any misgivings about His judgments and His conduct at all. And this is the aspect of: "I have chosen the way of emunah; Your judgments I have set [before me]" — that the emunah should arrive together with tikkun hamishpat, which is the completion of the tikkun of emunah, as mentioned. (Understand this well.) And this is what we draw through the waving of the Omer of barley — that we raise all the judgments and laws to Hashem, blessed be He. For one waves the Omer upward and downward — this is the aspect of: "For G-d is the Judge; this one He lowers and this one He raises," etc. — making known that everything is from Hashem, blessed be He, and one must not have any misgivings about Him, blessed be He, at all, as mentioned. And through this itself, the dinim are sweetened, as mentioned. And this is what our Sages, of blessed memory, said: "One moves it back and forth to restrain evil winds; upward and downward to restrain evil dews." For these represent the totality of all the dinim and sufferings that come from evil winds, and the lack of livelihood that comes through evil dews — all of which are sweetened and nullified through the waving of the Omer, through believing that Hashem is righteous — which is tikkun hamishpat, as mentioned. And this is the aspect of Omer, which is the aspect of: "and the hair of His head is like clean wool (amar)." And our Sages, of blessed memory, expounded: "His creatures have nothing against Him" — meaning, His judgments are upright and no creature has any claim against Him, blessed be He. And this is the aspect of "barley" (s'orim) — which is animal food. That is, one must make oneself like an animal that has no intellect at all, as Dovid said regarding this matter: "And I am a brute and I do not know; I was like a behemah before You." For in that psalm he speaks about this very question of "a tzaddik who has it good, a tzaddik who has it bad," etc. — as it is written there: "For I was envious of the scorners," etc., as is found in the holy books. And the answer to all of this is: "And I am a brute and I do not know; I was like a behemah before You" — that one must make oneself like an animal and not have any misgivings about Him, blessed be He, at all. And this is the aspect of the Omer of barley, which is animal food, as mentioned. And therefore we count the days of the Omer, for tikkun hamishpat must be drawn each day, for a person is judged each day, as our Sages, of blessed memory, said: "And You visit him each morning," etc. As we see tangibly the changes that pass over a person each day — especially regarding livelihood, for no day is like the next. As I heard from his holy mouth, of blessed memory: each day has its own shefa. And everything is according to the righteousness of His judgments, blessed be He, in the aspect of: "to execute the judgment of His servant and the judgment of His people Yisrael — the matter of each day in its day." Therefore during these days when we are preparing ourselves to receive the Torah, we count each day toward the Omer: as soon as the day begins we count it toward the Omer — which is the aspect of tikkun hamishpat, as mentioned — in order to draw the aspect of tikkun hamishpat upon each day. For this is the essential holiness of Yisrael — the essential entry into the service of Hashem — that one should accept and draw upon oneself the holiness from the aspect of tikkun hamishpat, the aspect of the waving of the Omer of barley, as mentioned, upon each day. So that whatever passes over him on this day, he will not have any misgivings about Him, blessed be He, at all — rather he will draw close to Hashem, blessed be He, specifically through what passes over him, as mentioned. And this is the aspect of "seven complete (t'mimos) Shabbosos they shall be" — specifically. For one must then draw upon oneself the ways of t'mimus, for the essential tikkun is through t'mimus, as mentioned. For through drawing upon ourselves these tikkunim during these days of the S'firah, through this these tikkunim are drawn upon us for the entire year. And this is the aspect of counting the days, for S'firah (counting) is the aspect of mishpat (justice), which operates according to number and reckoning. For everything is by number and reckoning, since then we engage in tikkun hamishpat, which is the aspect of number and reckoning, as mentioned. And therefore in truth the days of the S'firah are days of din (judgment), as is known, for then we engage in the tikkun of din and mishpat. And the essential tikkun and sweetening is through t'mimus and p'shitus and complete emunah, as mentioned. And therefore the students of Rabbi Akiva died then — because there was no love between them, as our Sages, of blessed memory, said. For Rabbi Akiva had a great yeshivah and drew down the entire Torah. For it is explained there in the Torah mentioned above that all the tikkunim mentioned above are accomplished through the yeshivah of the true tzaddikim — see there. And the essential completion of the tikkun in its fullness is tikkun hamishpat, and for this reason the essential study of the yeshivah is the clarification of all the laws (mishp'tai) of the Torah. In particular Rabbi Akiva, who was the son of converts — and converts need tikkun hamishpat even more, as is explained there regarding the verse "And he looked upon the Kaini," etc. — see there. But they [his students] did not love one another — and this is the aspect of the blemish of justice, for justice exists for the sake of love and peace and to abolish strife, as it is written: "Judge judgments of peace in your gates." For the essential tikkun hamishpat is drawn from the aspect of the bond of the Chariot, the aspect of "thrones for justice" — for there is where the holy love resides. And therefore Rabbi Akiva said: "Love your fellow as yourself — this is a great principle of the Torah." For the entire Torah is called mishpat, as it is written: "The judgments of Hashem are truth" — and there the holy love resides. And this is why the Torah specifically warns about loving the convert, as it is written: "And you shall love the convert"; "and you shall love him as yourself." For the convert needs the aspect of tikkun hamishpat even more — which is the aspect of holy love, as mentioned. And therefore the students of Rabbi Akiva, who blemished the love — which is the blemish of justice — they died during the days of the S'firah, for then we engage in tikkun hamishpat, as mentioned. And the tikkun was through Rabbi Shimon bar Yochai and his companions, who said: "Our matter depends on love (chavivu'sa)" — to rectify the love mentioned above. For Rabbi Shimon bar Yochai engaged most of all in the Work of the Chariot (Ma'aseh Merkavah), which are all the secrets of the Kabbalah that he revealed. For all of this is the aspect of the bond of the Chariot, where the holy love resides — which is the aspect of tikkun hamishpat, as mentioned. And therefore the hillula of Rabbi Shimon bar Yochai falls during the days of the S'firah, on Lag BaOmer, for the essential tikkun of the S'firah is through the bond of the Chariot, where the tikkun hamishpat resides — and Rabbi Shimon bar Yochai engaged in this, as mentioned. And this is the reason we read the Work of the Chariot (Ma'aseh Merkavah) on Shavuos — that is, the aspect of the bond of the Chariot, which is the essential completion of the tikkun, as mentioned. And this is the aspect of the prohibition of chamaitz on Pesach. For it has already been explained that on Pesach we had not yet merited the aspect of tikkun hamishpat. And therefore they left in haste. And therefore chamaitz is forbidden. For the essential nature of chamaitz is when one places water in the dough. And water is the aspect of mishpat, the aspect of: "And justice shall roll like water" — as is explained in the Torah mentioned above. And then the aspect of tikkun hamishpat had not yet been rectified, and therefore if they would wait until it leavens, the blemish of justice that had fallen down to the deep would be aroused — the aspect of: "Your judgments are a great deep." And therefore chamaitz is forbidden on Pesach with an exceedingly severe prohibition. For through chamaitz there would be aroused, chas v'shalom, the aspect of: "when my heart was leavened (yis'chamaitz)" — which was said regarding the blemish of justice, for in that psalm [73] he speaks about the confusion of "a tzaddik who has it good, a tzaddik who has it bad, a rasha who has it good, a rasha who has it bad," as it is written there: "My feet had nearly slipped…for I was envious of the scorners; the peace of the wicked I would see," etc. For the chamaitz — its entire tikkun is specifically when one merits tikkun hamishpat, the aspect of: "Seek justice, relieve the oppressed (ashru chamotz)" — which our Sages, of blessed memory, expounded: "Fortunate is the judge who lets the judgment leaven (m'chamaitz) and the law, in order to clarify it to its truth." And therefore chamaitz is forbidden until after the seventh day of Pesach, when the sea was split. For then the aspect of tikkun hamishpat began to be drawn — for this is the aspect of the splitting of the Sea of Reeds, when the depths were split open and the mishpat was raised from the deep, from the aspect of "Your judgments are a great deep," and the mishpat was rectified in the aspect of "and justice shall roll like water." And therefore in truth at the time of the splitting of the Sea of Reeds, Yisrael were placed under judgment and law, as our Sages, of blessed memory, said — until Hashem, blessed be He, brought forth our judgment to light, in the merit of our forefathers and in the merit of the emunah that they believed in Him. And therefore they merited then the aspect of tikkun hamishpat. For at the time of the Exodus from Egypt, they left before the appointed end (kaitz) — not according to mishpat. And therefore in truth it was difficult for Moshe Rabainu: how is it possible to take them out? And for this reason Hashem, blessed be He, maneuvered with Pharaoh at such length that he should send them out willingly, specifically. For could He not have sent one bolt of lightning to Egypt to uproot them all at once, as our Sages, of blessed memory, asked in the Midrashim? But all of this was because their measure had not yet been filled to uproot them, and the kaitz had not yet arrived. Therefore Hashem, blessed be He, arranged that Pharaoh should send them out willingly — for the possessor of free will has great power, as mentioned. And therefore Hashem, blessed be He, maneuvered until Pharaoh was compelled to send them willingly, for "with the crooked You deal crookedly." And Rashi explained this regarding Pharaoh — see there. For he conducted himself with Yisrael not according to mishpat, therefore Hashem, blessed be He, conducted Himself with him likewise. But in any case, they had not yet merited the aspect of tikkun hamishpat until they came to the sea, and Pharaoh and his army stood in their rebellion and pursued them. And Yisrael stood firm in their emunah and cried out to Hashem. And afterward Nachshon leapt into the sea. And through this Yisrael prevailed in judgment and law, and the Egyptians were found guilty and drowned in the sea. And then Yisrael merited the aspect of tikkun hamishpat. For all the judgments that pass over a person are for the sake of a test, the aspect of: "There He set for him statute and law, and there He tested him." And one who does not have misgivings about His judgments, blessed be He, but rather knows and believes that Hashem is righteous and His judgments are upright, and he returns to Hashem, blessed be He, and begs and entreats and cries out before Him, blessed be He, that He should lighten His judgments from upon him — through this the din and the mishpat are sweetened from upon him, and everything is transformed to good. And the opposite to the opposite, chas v'shalom. And this is the aspect of: "Who places in the sea a path and in mighty waters a pathway" — which was said about the splitting of the Sea of Reeds, the aspect of "the pathways of justice." For the ways of His justice, blessed be He, are impossible to grasp — just as it is impossible to enter the sea, for one would drown there. But through emunah and t'mimus, one merits that the sea should be split before him — the aspect of "Who places…and in mighty waters a pathway," the aspect of "the pathway of justice." That is, the aspect of tikkun hamishpat shines upon him — which is drawn from the great tzaddik who merits this in completeness through the greatness of his t'mimus, as is explained there. And this is the aspect of the Song of the Sea — the aspect of: "Of kindness and justice I will sing." The aspect of: "And they sang of the ways of Hashem," etc. For the essential song is through knowing and believing that the ways of Hashem are upright — His judgments and His ways of governance, blessed be He. And this is: "Of kindness and justice I will sing," etc.; "I will contemplate the way of the wholehearted; when will You come to me? I will walk in the wholesomeness of my heart," etc. For tikkun hamishpat is merited specifically through t'mimus, as mentioned. For through t'mimus one truly attains that "the Rock, His work is perfect, for all His ways are justice, a G-d of emunah and without iniquity, righteous and upright is He" — and this is the aspect of tikkun hamishpat. And therefore after the seventh day of Pesach — when the sea was split, which is the aspect of tikkun hamishpat, and also the days of the Omer had already begun, which are the aspect of tikkun hamishpat, as mentioned — therefore afterward chamaitz is permitted. For the tikkun of chamaitz is through tikkun hamishpat, the aspect of "seek justice, relieve the oppressed (chamotz)," as mentioned. And therefore on Shavuos we bring the Two Loaves (Sh'tai HaLechem) from chamaitz specifically. For then is the fiftieth day, the day of receiving the Torah — when the essential tikkun hamishpat takes place, for this is the generality of the Torah, which is "good statutes and judgments." And then the illumination of the Fiftieth Gate shines — where the essential attainment of the ways of Hashem resides, which is "a tzaddik who has it good," etc. — which is the essential tikkun hamishpat. Therefore then we offer the Two Loaves from chamaitz specifically, for then is the essential tikkun of chamaitz, through the greatness of tikkun hamishpat that is drawn then, as mentioned. And this is why we read Rus (the Book of Ruth) on Shavuos — which begins: "And it was in the days when the judges judged" — which is the blemish of justice, as our Sages, of blessed memory, said: "they judged their judges." And it concludes with the birth of Dovid — who is Mashiach, who is the essential tikkun hamishpat, the aspect of: "Give Your judgments to the king," etc. — as was explained above. For Rus was a righteous convert, who needed tikkun hamishpat even more, as mentioned. And this is the aspect of how Orpah departed and returned to her home, while Rus clung to her — for this is the essential tikkun: that the one who needs to be distanced is distanced, she being the aspect of the "drop" of Aisav and Yishmael — so that she not corrupt justice, as is explained in the Torah mentioned above; see there well. And Rus clung to her [Naomi] and converted truly, and merited that Dovid-Mashiach should come from her — he who is the essential justice — for this is the essential ultimate completion of the tikkun of the converts, as is understood there in the Torah mentioned above; see there well. And therefore Yisro specifically instituted the parashah of the laws (Mishpatim), for the tikkun of the converts is through tikkun hamishpat, as mentioned. And as is explained on the verse: "And he looked upon the Kaini" — which is Yisro, etc. — see there. And therefore we say Pirkai Avos during the S'firah. And it begins: "Moshe received Torah from Sinai and transmitted it to Yehoshua, and Yehoshua to the Elders," etc. — which speaks of all the holy yeshivos that existed in every generation, for they are the essential tikkun hamishpat, as mentioned — which we need during these days, as mentioned. And this is the juxtaposition of: "Be deliberate in judgment and raise up many students." For raising up many students — which is a great yeshivah — the essential purpose is for the sake of tikkun hamishpat, which is the aspect of "be deliberate in judgment," as mentioned. And this is: "And make a fence for the Torah" — the aspect of a barrier and a partition, so that no stranger should mingle, so as not to draw close one who should not be drawn close — which is the aspect of the "drop" of Aisav and Yishmael, through whom is the essential corruption of justice, chas v'shalom, as mentioned. Also, "make a fence for the Torah" is the aspect of "a fence for wisdom is silence." That is, to be silent and not to have misgivings about His judgments, blessed be He — even though one cannot comprehend them. The aspect of: "Be silent! Thus it arose in [the Divine] thought" — which was said regarding the question that Moshe wished to ask about the judgment of Rabbi Akiva, whose flesh they combed with iron combs, etc. For regarding all such matters one must be silent and believe that Hashem is upright — and this is the essential tikkun hamishpat, as mentioned. And this is: "A person's sustenance is as difficult as the splitting of the Sea of Reeds." For the essential crookedness in the hearts of most people is regarding livelihood and sustenance — for everyone finds the lack of his livelihood difficult, and they say that because of this they cannot engage in Torah and service, as mentioned. But in truth this is no answer at all, for the free will of each person operates specifically in the manner in which Hashem, blessed be He, conducts Himself with him, as mentioned. And the essential tikkun is specifically through removing the crookedness from one's heart, and believing that Hashem is upright, and returning to Him and entreating Him to grant goodness in livelihood and in all matters, as mentioned. Just as it was at the time of the splitting of the Sea of Reeds, when they were in great distress from every side — yet they seized the craft of their fathers and cried out to Hashem, and leapt into the sea. For what is written regarding their complaint — that they said: "Is it because there are no graves in Egypt?" etc. — this was only some of them who truly blemished greatly. But many believed in Hashem and cried out to Him, blessed be He, with mercy and supplications, as our Sages, of blessed memory, said: that among them were several factions. And the essential miracle was certainly through the upright faction who believed in Him, blessed be He, and in Moshe, and did not have misgivings about them — they only entreated Hashem. And therefore "a person's sustenance is as difficult as the splitting of the Sea of Reeds" literally — for the essential livelihood is drawn just like the miracle of the splitting of the Sea of Reeds. For the essential miracle one merits specifically through accepting everything with love and leaping to draw close to Him, blessed be He, amidst the raging, stormy sea of the turmoil of this world and its vanities — and crying out and entreating Hashem, blessed be He, just as at the splitting of the Sea of Reeds. Through this specifically one will merit a good livelihood through which one will merit the eternal purpose. And this is: "A person's match (zivvug) is as difficult as the splitting of the Sea of Reeds." For through the splitting of the Sea of Reeds — which is the aspect of tikkun hamishpat, as mentioned — through this one merits one's match, which is the aspect of tikkun habris, as is explained in the Torah mentioned above. And therefore on Pesach, when they had not yet merited tikkun hamishpat — and therefore chamaitz is forbidden, as mentioned — one must eat matzah. For matzah is the aspect of the eating of the mahn (manna), which is the food of the angels, as our Sages, of blessed memory, said: the cakes (ugah) — that is, matzah — that Yisrael brought out from Egypt, they tasted in them the taste of mahn. That is, we are sustained then by the sustenance from Above (m'zona dil'aila), which is the sustenance of the angels, the aspect of: "The bread of the mighty ones (abirim), man ate." For chamaitz is forbidden to us because we had not yet merited the aspect of tikkun hamishpat, as mentioned. Therefore all our eating is only matzah, which is the food of the angels — who are sustained not through mishpat but only through free chesed (kindness). For the essential aspect of mishpat, at its root, is drawn only for the sake of man — the possessor of free will, for whose sake everything was created — for the sake of mishpat specifically. That is, so that he should not eat for free, which is the "bread of shame" (nahama d'chisufa) — rather he should descend to this world and have free will and great trials, so that he should merit to eat by his wages, through mishpat, as mentioned. But the angels, who have no free will — all their food and sustenance, their life-force, they receive through free chesed alone. And therefore on Pesach, when the redemption was in the aspect of an awakening from Above, as is known — for they had not yet merited the aspect of tikkun hamishpat, as mentioned — therefore Hashem, blessed be He, had compassion and forbade us chamaitz, so that our hearts not be "leavened" through it, chas v'shalom. For chamaitz cannot be eaten except through tikkun hamishpat, as mentioned. Rather He commanded us to eat matzah, which is the aspect of the supernal food of the angels — to indicate that we are sustained now through chesed alone, like the angels who have no free will and are sustained not through mishpat but through chesed alone, as mentioned. And this is truly the wonder of His kindnesses that He does with us — beyond the strict line of the law. For at a time when we have no merit to receive sustenance through mishpat, He sustains us through His chesed and mercy, blessed be He, alone — like the angels, as mentioned. And this is the aspect of: "At first it arose in [the Divine] thought to create the world with the attribute of din (strict justice)" — since everything was created for the sake of free will, whose essential purpose is so that one should receive one's reward through din and mishpat, as mentioned. "But He saw that the world could not endure, so He arose and preceded with the attribute of mercy," etc. That is, when we do not merit according to mishpat, He sustains and provides for us with mercy — like the angels, who have no free will and are sustained through mercy alone. And therefore matzah is called "lechem oni" (bread of poverty) — the aspect of poverty, the aspect of nahama d'chisufa, for we receive the sustenance now not through mishpat but like a pauper who has nothing of his own, who is sustained only through the chesed of what is bestowed upon him gratis — like the angels, the aspect of "the bread of the mighty ones, man ate," as mentioned. And this is what is written in the holy Zohar: that matzah is a remedy (asvasa), and when one eats it during the seven days of Pesach, one can eat afterward whatever one wishes. That is, through eating matzah on Pesach we receive the healing of our souls. For through eating matzah we rectify our awareness (da'as), so that we should always know — even when we eat chamaitz after Pesach — that Hashem, blessed be He, is abundant in kindness and does much good, and there is no iniquity in His justice, chas v'shalom. Even though our livelihood is sometimes constricted — for, on the contrary, the little sustenance He gives us is all through chesed and mercy alone. For we have corrupted our deeds and forfeited our livelihood, and all our sustenance is only through free chesed alone. And this is the essential aspect of tikkun hamishpat — not to have misgivings about His judgments, blessed be He, as mentioned. And this we receive through eating matzah during the seven days of Pesach — which is the aspect of the food of the angels, the aspect of mahn. Through this we rectify our awareness so that even when we eat chamaitz afterward, our hearts will never be "leavened" — rather we will always know that His judgments are upright. For all our sustenance is always only in the aspect of mahn alone. And this is the aspect of: "The Torah was given only to the eaters of the mahn." For one must know that our eating and our sustenance are always only in the aspect of mahn, which is the food of the angels who are sustained through chesed, as mentioned. It comes out that on Pesach, when mishpat had not yet been rectified and therefore chamaitz is forbidden and one must eat matzah, as mentioned — but through this very thing, through being careful with chamaitz on Pesach and eating matzah, through this our awareness is rectified during these seven days of Pesach. And we merit the aspect of tikkun hamishpat, which is the aspect of the splitting of the Sea of Reeds. For we merit knowing that sustenance is always through chesed — and this is the essential aspect of tikkun hamishpat, as mentioned. For the essential tikkun hamishpat is through not having misgivings about His judgment, blessed be He, at all, and knowing that Hashem is righteous and that everything is through chesed and mercy, as mentioned. And this is the aspect of what we say on the Pesach Seder: Chad Gadya (One Kid). For it is a most exalted wonder. But the entire matter of the story of Chad Gadya is all the aspect of the distortion of justice — for each one distorted his justice. For the cat ate the kid not according to mishpat. And the dog came and bit the cat — though the cat certainly deserved it, nevertheless the dog bit in injustice, for who appointed him as judge? And so with the stick and the fire, etc. — they all took revenge upon one another. And everything was orchestrated by Hashem, blessed be He, for each one indeed deserved what came to him according to mishpat. Yet they themselves distorted justice. And therefore they were punished in turn. For in truth, regarding the matter of mishpat, it is impossible to understand at all, for His thoughts, blessed be He, are exceedingly deep, and it is forbidden to contemplate this at all. And as is brought regarding this perplexity, on the mishnah: "He too saw a skull floating on the face of the water. He said to it: 'Because you drowned [others], they drowned you, and in the end those who drowned you will be drowned.'" For certainly the one [who drowned] deserved it according to mishpat — and yet the one who did it acted unjustly. And therefore "those who drowned you will be drowned." And therefore we say this matter of Chad Gadya on Pesach — to teach that it is forbidden to contemplate the matter of His judgments, blessed be He, and it is forbidden for us to commit injustice against our fellows, even though the other deserves it according to his deeds. But we must not distort justice, for "the judgment belongs to G-d." And the essential tikkun hamishpat in its completeness is only through the judgment of Hashem, blessed be He. And this is what is concluded at the end: "And HaKadosh Baruch Hu came and slaughtered the Angel of Death," etc. — to teach that the essential completion of tikkun hamishpat will be revealed in the end, when HaKadosh Baruch Hu will come and slaughter the Angel of Death and remove the spirit of tumah from the earth. But now it is impossible to understand the ways of His judgments, blessed be He. And it is forbidden to enter into contemplation of these perplexities at all — only to believe that His judgments, blessed be He, are exceedingly deep and impossible to comprehend at all, and that in truth everything is through chesed and mercy. And therefore we say this on Pesach — because then is still before tikkun hamishpat, to teach that as long as mishpat has not been rectified in its proper place, it is impossible to understand His mishpat, blessed be He, at all, as mentioned — until HaKadosh Baruch Hu will come, etc. That is, until the final end (kaitz), when the essential tikkun hamishpat will take place, the aspect of: "Tziyyon will be redeemed through justice," etc. And then the da'as (awareness) will be revealed and they will understand the ways of His judgments, blessed be He. But now one must only believe with complete emunah that His judgments, blessed be He, are upright and everything is through great chesed. For even after Pesach, when tikkun hamishpat begins, one still does not merit tikkun hamishpat in its completeness, as is understood from the above. For the essential tikkun hamishpat will be through our righteous Mashiach at the time of the final end, as it is written: "And he shall judge the lowly with righteousness," etc. And it is written: "He shall judge the poor of the people." And it is written: "I will encounter her with justice." And so in many verses, as mentioned. Let us return to the matter of Rosh Chodesh. And this is the aspect of the custom to go to the graves of tzaddikim on Erev Rosh Chodesh. For it is explained there in the Torah mentioned above that the essential tikkun hamishpat is drawn by the tzaddik through the aspect of his holy sleep (shainah) — which is the ways of t'mimus and p'shitus that he practices, setting aside his wisdom and casting himself into all kinds of mud and mire for the sake of the will of Hashem, blessed be He, etc. — see there well, and see what is explained there at the end. And in truth it is a very great thing to cast away from oneself all wisdoms, etc. — through which the mishpat is raised from the depths to which it had fallen, etc. — see there well. And therefore, after the histalkus (passing) of the tzaddik, when the aspect of shainah is even greater — for the death of the tzaddikim is called shainah until the Resurrection, as it is written: "and He sustains His faithfulness to those who sleep in the dust," etc. And it is written: "And many of those who sleep in the ground of dust shall awaken," etc. — then they attain the aspect of tikkun hamishpat even more. For there is an aspect of the falling of mishpat that has fallen very low, into extremely deep depths — to the point that even the great tzaddik who merits, through the aspect of shainah mentioned above, the aspect of tikkun hamishpat, to raise the mishpat from the deep, as mentioned — but there is an aspect of the falling of mishpat whose fall is so very deep that it is impossible during his lifetime to raise it, even through the aspect of his holy shainah — but only through his actual histalkus, when he is in the ultimate state of bittul (self-nullification). And then specifically he draws even more the aspect of the tikkun of shainah mentioned above, because his death is the aspect of shainah, as mentioned. And then he is able to raise more and more the mishpat that had fallen very, very deeply, to the most profound depths — which could not possibly have been raised during his lifetime, but only through the shainah of his actual histalkus. And therefore we go to his grave in order to draw upon ourselves the aspect of tikkun hamishpat, which is the essential completion of the tikkun. And therefore we cry out there to Hashem, blessed be He, even more from the depth of the heart — for each time one must begin from the beginning of the tikkun, as mentioned, namely from the cry of the heart from the depths, as mentioned. And therefore we go there on Erev Rosh Chodesh especially, in order to draw upon ourselves through this the aspect of the holiness of Rosh Chodesh — for then all the tikkunim mentioned above are accomplished through the true tzaddikim who engage in all these tikkunim. For the essential completion of the tikkun is the aspect of tikkun hamishpat, which is the aspect of the bond of the Chariot — to raise all the fallen loves that came through the blemish of justice, as is explained there. For on Erev Rosh Chodesh the moon is at its ultimate state of diminishment — and then specifically it begins to be filled immediately on Rosh Chodesh. And this is a hint regarding each person of Yisrael, that they are destined to be renewed like it, etc. — as we say in the blessing of Kiddush Levanah. For all the days of the world we engage in rectifying the blemish of the moon, and each time we rectify it little by little, until in the future its blemish will be completely filled and there will be no diminishment in it at all, etc. And even though in the physical realm we do not now see any tikkun in the moon — for each month it returns and diminishes as before — nevertheless we believe that our exertion is not in vain, chas v'shalom. And certainly with each Rosh Chodesh and with each blessing of Kiddush Levanah, and through the other tikkunim that the tzaddikim and all Yisrael perform on its behalf — certainly it is being rectified spiritually each time, until in the future we will see this with our own eyes: that its blemish has been filled through the holiness of the tzaddikim and the generality of Yisrael. And so it is with each person of Yisrael, who has ascents and descents all his days without measure — to the point that it seems to him that he has accomplished nothing, since each time he returns and diminishes or is blemished, chas v'shalom. Nevertheless, no exertion is in vain, chas v'shalom — as has already been explained among us many times. And the essential thing is t'mimus and p'shitus — to strengthen oneself in the ways of t'mimus and p'shitus of the true tzaddikim. Through this one can prevail in mishpat even if one has fallen to the very deep, chas v'shalom. For the essential fall of every person is through the blemish of the bris, which comes from the fallen loves, which come through the aspect of the blemish of justice. And there are those whose fall is exceedingly deep, Rachmana litzlan. And the essential tikkun is through the aspect of the bond of the Chariot, as is explained there. And the tikkun of the bond of the Chariot — each person can draw upon himself by carefully guarding to bind and connect his thought together to one place, so that it does not scatter outward, but rather is held and bound together to Hashem, blessed be He, and His Torah with a firm and strong bond. For the essential tikkun of the Chariot is through the tikkun of the thought in the mind — as is understood in the Tikkunim: that evil thoughts are the aspect of impure creatures (chayos t'maios), and holy thoughts are the aspect of the creatures of the Chariot — lion, ox, eagle, etc. — and "Man rides upon them all" — see there. For each person of Yisrael must be a Chariot for the Sh'chinah, as our Sages, of blessed memory, said: "The tzaddikim are the Chariot of Hashem, blessed be He." And the essential thing is through the holiness of thought, which is the essence of man — through which one is included in the aspect of the Man who sits upon the Throne, which is the essence of the Chariot. Therefore when one binds his thought together to Him, blessed be He, so that it does not go outside of holiness, chas v'shalom — through this is the aspect of the bond of the Chariot, as mentioned. And the matter of this hiskashrus (bonding) is a wondrous counsel that we heard from his holy mouth, of blessed memory: that when desires and hirhurim (impure thoughts) overpower a person, as they do, chas v'shalom — one must bind oneself together, as mentioned. But the essential aspect of the tikkun of the Chariot — which is the essential tikkun hamishpat, the tikkun of thoughts of adultery, the tikkun of the fallen loves — one cannot merit except through the power and merit of the tzaddik who merited tikkun hamishpat in completeness through the great wonder of his t'mimus and p'shitus mentioned above. And even more so after his histalkus — which is the aspect of a long sleep, during which he engages in this tikkun more and more, as mentioned — raising the mishpat and the fallen loves from the most profound, bottommost depths. For it is known to many that there are now people whose fall is deep unto the abyss — as many know in their own souls what passes over them — to the point that many have despaired of Hashem, blessed be He, through this, Rachmana litzlan. But in truth, the great cry of [Rabainu], of blessed memory, has already been made known among us: that there is no despair in the world at all! For all the true tzaddikim who dwell in the dust draw the aspect of the tikkun of the bond of the Chariot down to the very abyss, and raise the mishpat and the fallen loves from there. And whoever truly holds onto them can find counsels and salvations even in the lowest depths and below — to bind himself even there, to gather the scattering of his thoughts, to return them to holiness from the very lowest depths. And through this specifically one raises the holiness of mishpat from the abyss. For this is exceedingly precious before Hashem, blessed be He — when a person draws himself from such a deep fall to Hashem, blessed be He. Through this specifically one rectifies and raises many holinesses, as is brought elsewhere. And this is the aspect of: "the descent is the purpose of the ascent." For specifically through the great descent — when one has gone very far astray — when one overcomes even there and draws oneself to the ways of t'mimus and p'shitus of the true tzaddik, and does not despair of oneself in any way whatsoever, and gathers the scattering of his thoughts even there, and turns to Hashem, blessed be He — through this specifically a wondrous tikkun is made each time, until in the very end one will merit to ascend from there and everything will be rectified. And it is all through the power of the true tzaddik, who lowered himself so much and rolled himself in all manner of mud and mire for the sake of His will, blessed be He — that is, he engaged with people who were very soiled and sullied in their deeds, Rachmana litzlan. As our Master, Teacher, and Rebbe, of blessed memory, said of himself: "And my hands are soiled with blood and with the fetal sac and the placenta, in order to," etc. And through this power, even one who is in the midst of mud and mire, even in the most filthy places, in the depths of the sea in the lowest abyss — even there he can draw upon himself the aspect of the hiskashrus mentioned above, which is drawn from the aspect of the tikkun of the bond of the Chariot of the true tzaddikim. Through this, the mishpat and the fallen loves are raised from the abyss. For this is the essential tikkun of this last, long, bitter exile, which is called "t'hom" (abyss) — as our Sages, of blessed memory, expounded on the verse: "And the earth was formless and void, and darkness upon the face of the deep" — these are the four kingdoms, and this last exile is called "t'hom." For through our many sins we have fallen to the abyss, the aspect of: "and she descended wondrously (va'taird p'la'im)" — which is the aspect of the descent of mishpat, the aspect of: "when a matter for judgment is too wondrous (yipalai) for you." And the essential tikkun is through true t'mimus and p'shitus, and casting away all wisdoms, etc. — which is drawn from the t'mimus of the true tzaddikim, which is the aspect of holy shainah. Through this they merited to raise the mishpat from the lowest depths and to rectify it in completeness, as mentioned. And therefore the n'si'im (princes) brought wagons and cattle to carry the Mishkan when they dismantled it. For this is the essential tikkun. For the Mishkan is the aspect of the tikkun of the Chariot, the aspect of: "His chariot (merkavo) is purple (argaman)" — which was said regarding the Mishkan, as mentioned. And therefore the n'si'im, who engage in tikkun hamishpat — which is the tikkun of the Chariot — engaged in its dedication, as mentioned. But the essential tikkun was through the wagons and cattle that they brought in order to carry the Mishkan at the time of its dismantling. For this is the essential tikkun hamishpat: that even at the time of the great destruction, we should have the power to draw the aspect of tikkun hamishpat. This is what Moshe Rabainu, alav hashalom, drew down through the constructions of the Mishkan — that he erected it and dismantled it. And for this reason they would erect the Mishkan each time during their encampment and dismantle it at the time of their journeying. This is the aspect of: "These are the reckonings of the Mishkan — Mishkan." And our Sages, of blessed memory, expounded: "Mishkan in its construction, Mishkan in its destruction." For Moshe Rabainu drew a wondrous tikkun: that even when the Bais HaMikdash would be destroyed — which is the aspect of "Mishkan in its destruction" — even then we can draw upon ourselves the aspect of tikkun hamishpat mentioned above, through the power of the true tzaddikim, as mentioned. And this was drawn through their dismantling the Mishkan at each time of their journeying, and loading it on the wagons and cattle that the n'si'im donated, and journeying by the word of Hashem in the four camps of the banners. For all of this is the aspect of the bond of the Chariot — since the four banners are the aspect of the four creatures of the Chariot. And in this is the tikkun: that even at the time of the dismantling of the Mishkan, they would draw the aspect of the bond of the Chariot. Through this he drew a tikkun for all generations: that even in the aspect of "Mishkan in its destruction" — when the Bais HaMikdash will be destroyed and the tzaddikim will pass away, which is harder than the destruction of the Bais HaMikdash — even then we can draw the aspect of the bond of the Chariot through the power of the true tzaddikim, as mentioned. And this is: "What do you see in the Shulamis, like the dance of the two camps?" — which was said regarding the camps of the banners. Adjacent to this: "How beautiful are your footsteps in sandals, O daughter of the noble; the curves of your thighs are like jewels," etc. — that they bore down to the very abyss. And our Master, Teacher, and Rebbe, of blessed memory, explained this regarding the raising of the mishpat from the abyss, from the aspect of "Your judgments are a great deep," etc. — see there. For the raising of mishpat from the abyss is through the aspect of the camps of the banners that traveled with the Mishkan when they dismantled it, as mentioned. And therefore on Erev Rosh HaShanah we go even more to the graves of tzaddikim, for then we need the aspect of tikkun hamishpat even more, for then HaKadosh Baruch Hu sits on the Throne of Judgment. And then is the essential tikkun of the blemish of justice that they blemished through the sin of the calf, as mentioned — which is rectified during the last forty days from Elul until Yom Kippur. And mainly on Rosh HaShanah, which is the first of the Ten Days of Teshuvah, which is the Day of Judgment. And then is the essential tikkun of Rosh Chodesh, for it is "the festival on which the month is concealed," as it is written: "Blow the shofar at the month's [renewal], at the concealment, for the day of our festival." And our Sages, of blessed memory, expounded: "Which is the festival on which the month is concealed?" — that is, which falls on Rosh Chodesh — this is Rosh HaShanah, which is itself on Rosh Chodesh. For then is the essential tikkun of Rosh Chodesh — which is the tikkun of the moon's blemish, which comprises all the tikkunim mentioned above through tikkun hamishpat mentioned above. And this is: "For it is a statute for Yisrael, a judgment for the G-d of Yaakov" — as mentioned. And therefore we go on Erev Rosh HaShanah to the graves of tzaddikim even more, for the essential tikkunim mentioned above — especially the completion of the tikkun, which is tikkun hamishpat — one cannot merit except through the power of the tzaddikim who dwell in the dust, as mentioned. Now, in this Torah [discourse] he speaks about the matter of the secret of the intercalation (sod ha'ibur) that was taken from us. And from the secret of the intercalation is drawn the holiness of Rosh Chodesh, for all the establishing of Roshai Chadashim (the New Months) is according to the secret of the intercalation. But now, through our many sins, the secret of the intercalation was taken from us. Nevertheless, we establish Roshai Chadashim according to the rules that our Sages, of blessed memory, transmitted to us — for they were expert in this. And therefore in truth we are compelled to observe two days of Rosh Chodesh several times, on account of doubt. And similarly all the festivals that depend on the Roshai Chadashim — we observe two days on account of doubt, as our Sages, of blessed memory, said. And therefore, one who pays attention to this — to the matter of the establishing of the Roshai Chadashim and the festivals, which depend only on the true Sages, as our Sages, of blessed memory, said — from this one can understand how great is the level of emunas chachamim (faith in the Sages), upon which all of one's Judaism depends, as is explained extensively in this entire Torah [discourse] and in other places. And even one who has descended as he has descended, and gone astray in his desires and his character traits as he has gone astray, chas v'shalom — there is no person so corrupt and blemished and sinful in the world who cannot find hope and tikkun for eternity through emunas chachamim truly and in truth. As we see in the matter of the establishing of Roshai Chadashim and the festivals that depend on them — which have been entrusted only to the Sages. And however they wish to establish them according to their deep wisdom, so Heaven agrees with them as well. As our Sages, of blessed memory, said: "These are the appointed times of Hashem, which you shall declare." Do not read "osam" (them) but rather "atem" (you). "Atem" — even if erring. "Atem" — even if deliberate, etc. And as is explained in the Midrash regarding Rosh HaShanah: that when they arrange Above the thrones for judgment, to judge on Rosh HaShanah, the angels ask Hashem, blessed be He, "When will Rosh HaShanah be?" And Hashem, blessed be He, rebukes them and says: "You are asking Me?! In wonder! Go and ask the Sages — for whenever they establish Rosh Chodesh, I and you will agree to observe Rosh HaShanah on that day." See there. For it is explained in the Torah mentioned above that through the blemish of emunas chachamim, one cannot bring the mishpat to light — one cannot extract upright guidelines of conduct from every place where one learns, etc. And through blemishing emunas chachamim — [the faith in] those truly worthy of s'michah (ordination) — and ordaining a rabbi who is unworthy, through this our handwriting (k'sav yadeinu) is blemished, etc. For the hands of writing receive their light from the hands of s'michah, etc. And through this, Yisrael are expelled from their place, etc. — which is the aspect of exile from Eretz Yisrael. And through this the secret of the intercalation is taken from us, etc. And through this one cannot give counsel to one's soul in any matter, for one's counsel is divided in two, etc. — see there, the connection of all these matters well. But there are waters that purify from all of this, the aspect of: "And I will sprinkle upon you pure waters," etc. And these waters are drawn through the teshuvah that one does regarding the blemish of emunas chachamim — which is aroused through the machlokes (strife), the aspect of "mai m'rivah" (waters of strife), etc. Through this, many s'farim (holy books) are produced, the aspect of: "Of making many books there is no end." For there are already many s'farim, and there will yet be many more s'farim. And they are all essential for the world, and it is forbidden to ridicule any of them, etc. And through this, all the dinim in the world are sweetened, for they are included in the Foundation Stone (Even Sh'siyah), the aspect of the Holy of Holies, etc. And this is the aspect of Rosh HaShanah, when all the souls gather to the true tzaddik and are included together in love, etc. And through this, simchah is made, etc. — see there, all of this very well. For this is understood by every discerning person: that the division and concealment of counsel (aitzah) is harder than all the troubles and sufferings in the world. For certainly there is no pain and trouble and distress for which one cannot find a counsel to be saved from it. But the essential trouble, Rachmana litzlan, is when [the counsel] is hidden from him and he does not know the counsel for how to be saved from it. And sometimes some counsel appears to him, but his counsel is divided in two — for it is possible that through this counsel he will ruin things even more, and he needs to do the opposite. As is understood by every person of awareness, in everything that passes over him. For example, regarding illness and pain, Rachmana litzlan — certainly there is a remedy, but one does not know through what thing one will be healed. And through which doctor — for in most cases the doctor ruins much through his remedies and causes harm, as is very common. And also in most cases the doctor himself is uncertain and his counsel is divided regarding how to heal him, etc. And therefore in truth, [Rabainu], of blessed memory, cautioned to distance oneself entirely from doctors. And similarly regarding business and livelihood, the essential profit is when one knows the counsel of what to deal in and when to sell, etc. And as is brought: "Did He give you counsel to acquire property?" etc. — as is explained at length from these matters in our words elsewhere, in Hilchos Sukkah, Halachah 7, and in other places. But the essential trouble and suffering from the division of counsel is regarding drawing close to Hashem, blessed be He, from all the places to which one has been cast through one's many sins. For aside from this, everything is vanity — whether one profits or does not profit in money, however it may be, one will spend the days of one's life and return to the dust as before. But the division of counsel regarding the sanctity of one's Judaism — which is one's eternal purpose — this is the essential trouble, greater than everything. As is well understood by everyone who looks at his end and ultimate purpose. But the tikkun for all of this is emunas chachamim — that specifically through the abundance of machlokes, one should return each time in complete teshuvah regarding the blemish of emunas chachamim, until all the holy s'farim of the Torah are once again esteemed in his eyes, and he does not ridicule, chas v'shalom, any of them. And through the abundance of the holy s'farim, the aspect of "and the book that the man of my quarrel has written" — through this all the dinim in the world will be sweetened. And he will draw upon himself the holiness of the Rosh HaShanah of the true Sages who gather together on Rosh HaShanah, etc. And through this everything will be rectified — all the blemishes. For the hands of s'michah will once again illuminate the hands of writing, and Yisrael will return to their Land — to Eretz Yisrael — and the secret of the intercalation will be returned to us, and we will merit complete counsel always. For the pure waters mentioned above — which are the aspect of the holy s'farim mentioned above — will purify Yisrael from all the filth and from all the tumos, etc. — the aspect of: "And I will sprinkle," etc., "and you shall be purified from all your impurities," etc. And through this: "And they shall no longer be divided into two kingdoms," etc. — as is explained there; see there. For now, through our many sins, in the depth of this exile that has been prolonged exceedingly — we have descended very much, through our many sins, in the aspect of: "and she descended wondrously" — until "counsel has been lost from the children." And as Dovid cried out about this: "How long shall I place counsels in my soul?" etc. And it is written: "Refuge has been lost from me," etc. For the Sitra Achara — from whence the yaitzer hara comes — prostrates and spreads itself upon every person exceedingly, in length and breadth. And in whatever manner one wishes to draw close to Hashem, blessed be He, it spreads against him greatly — until it seems as though almost all hope is lost, chas v'shalom. As it is written: "A net they have prepared for my steps," etc. And as it is written: "In this path that I would walk, they have hidden a trap for me." For in every road and path and trail that one wishes to go upon to draw close to Hashem, blessed be He, they hide traps there to ensnare him, chas v'shalom. And because of this, one's counsel is always divided — one does not know how to give counsel to one's soul, how to save one's soul from such a pit of destruction, from such mire. And as Dovid cried out: "I have sunk in deep mire and there is no foothold," etc. And the tikkun for all of this is to return in teshuvah regarding the blemish of emunas chachamim, until all their holy s'farim are once again esteemed in his eyes. For they purify from all the tumos and from all the filth, from whence the division of counsel is drawn. For the essential tikkun is through the great Sages who know the secret of the intercalation — who know how to intercalate years and establish months, and can make two days of Rosh Chodesh and two days of Yom Tov. Even though according to our understanding, on one of them it is certainly not Yom Tov and not Rosh Chodesh — nevertheless Hashem, blessed be He, entrusted to them such power that they can establish Rosh Chodesh and Yom Tov as they wish, as mentioned. For upon this depends all the holiness of Yisrael — since the entire Torah depends upon the Exodus from Egypt, regarding which the festivals were established that depend on Rosh Chodesh, for they are a remembrance of the Exodus from Egypt. And in particular it is explained in the words of Rabainu, of blessed memory, in Siman 10, that the entire root of teshuvah is Rosh Chodesh, etc. — see there. It comes out that all teshuvah and the entire Torah depend on Rosh Chodesh and Yom Tov, and everything depends on the true tzaddikim who know the secret of the intercalation to establish Rosh Chodesh as they wish — to the point that in this exile they make for us two days of Rosh Chodesh. And from all this we see the greatness of the tzaddikim, that the entire Torah depends upon them. And therefore, when we believe in them and draw close to them, we can return and emerge from all the confused paths in which we have gone astray, and from all the types of divided counsel in the world. For however one acts and however one conducts oneself in his service — from all of them one can return to Hashem, blessed be He, even if whatever happens to him should happen. In the aspect of: "If I ascend to Heaven, You are there; if I make my bed in the grave, behold You. If I take the wings of the dawn, if I dwell at the end of the sea — even there Your hand will guide me, and Your right hand will hold me," etc. "Even darkness does not darken from You, and the night shines like the day," etc. For the true tzaddik can transform everything for good, however things may be — provided one holds onto him with all his strength, always, all the days of his life, in everything that passes over him. And as we see in the matter of kiddush hachodesh, which is the generality of the Torah — that everything depends upon them, as mentioned. And this is the juxtaposition of the verses mentioned above — "If I ascend to Heaven… if I make my bed in the grave," etc.; "If I take the wings of the dawn," etc. — to which is juxtaposed: "I will thank You, for I am fearfully and wondrously made; Your works are wondrous, and my soul knows this very well." For certainly it is awesome and wondrous, wonder of wonders that are impossible to comprehend — for "my soul knows very well" what passes over me, and it would have been impossible to endure were it not for the power of the great tzaddikim who hold my hand through their deep counsels. Through which one is strengthened in all the ways and counsels in the world, the aspect of: "If I ascend to Heaven," etc.; "if I make my bed in the grave, behold You," etc. And this is: "My unformed substance (galmi) Your eyes saw, and in Your book they are all written." This is the aspect of the abundance of the holy s'farim, which are all included in His book, blessed be He — which is the holy Sefer Torah that is completed through the abundance of s'farim, as is explained there. Through which one merits good counsel in every place where one is, as mentioned — for all the dinim are sweetened, for they are included in the aspect of the Holy of Holies, etc. And this is: "Days were formed, and not one of them [was lacking]." And our Sages, of blessed memory, expounded: this is Yom HaKippurim — for on Yom Kippur everything is included in the aspect of the Holy of Holies, to which the Kohen Gadol enters on behalf of all Yisrael, with the incense of fine spices, ground exceedingly fine, to atone for all of them. For all of this is the aspect mentioned above: that everything is included in the aspect of the Holy of Holies through emunas chachamim — the true [Sages] — which is merited through the abundance of the holy s'farim, etc., as mentioned. As our Sages, of blessed memory, said. And this is: "And to me, how precious are Your companions, O G-d; how mighty are their heads." This is said regarding the holy, true tzaddikim — that is, as mentioned above: that all this tikkun is through the holy tzaddikim, in whom one merits to believe through all the holy s'farim being esteemed in one's eyes, as is explained there, and as mentioned. And to explain more of the Torah "Chadi Rabbi Shimon" mentioned above, and to connect more what is explained there: that through emunas chachamim — through which s'farim are increased, etc. — through this all the blemishes are rectified, as he wrote there at the beginning, regarding the hands of s'michah and the hands of writing and the secret of the intercalation and the division of counsel, etc. — for everything is rectified through the abundance of holy s'farim that are increased through emunas chachamim, as mentioned. For in the early generations, they did not write down the Oral Torah at all, as our Sages, of blessed memory, said: "Matters that are oral — you are not permitted to write them down," etc. For it is impossible to write down all the details of the reasonings and distinctions that exist even in the laws of what is forbidden and permitted, and certainly in monetary law — all the more so in the matter of fulfilling the Torah, etc. Therefore the Torah was transmitted only orally, through the s'michah that they conferred upon one another. And they were all compelled to receive from the first Rebbe, who is the first one to confer s'michah — Moshe Rabainu, who conferred s'michah upon Yehoshua, etc. For the essential purpose of s'michah is for the Oral Torah — for through s'michah with his hands, he drew into him his exceedingly deep wisdom, the aspect of: "And Yehoshua bin Nun was filled with the spirit of wisdom, for Moshe had laid his hands upon him." And this itself is the aspect of filling the blemish of the moon — for "the face of Yehoshua was like the face of the moon," etc. And the essential wisdom that one needs to receive — to give counsel in all the detailed laws and reasonings of the Oral Torah, which is the completion of the Written Torah — and in particular regarding the guidance of the world, of those subject to him, to know how to guide each person at every time in everything that passes over him. This is the aspect of: "a man in whom there is spirit" — who knows how to go against the spirit of each and every one. And the essential thing is in the service of Hashem — and in particular to draw close those who are very, very far, who even when they draw close still undergo what they undergo, etc. And so the Torah was transmitted from generation to generation — from Yehoshua to the Elders, etc., until the Men of the Great Assembly, etc. — all of which is the aspect of the s'michah that existed then. For one was not permitted to be a Rebbe and a leader except through s'michah. And from there the hands of writing received [their illumination], as is explained there. For even the Written Torah itself — all its completeness is through the Oral Torah, which is drawn through s'michah, as mentioned. Therefore from there the hands of writing also received [their power] regarding all the laws between one Jew and another — that everything would be upheld through the writing of Yisrael. And through this they merited the holiness of Eretz Yisrael, as is explained there: that through the hands of writing, the air is sanctified with the holiness of Eretz Yisrael. And through this they merited the secret of the intercalation, as is explained there — which is the aspect of the holiness of Rosh Chodesh. And this is what our Sages, of blessed memory, said: "It was not necessary to begin the Torah except from 'HaChodesh hazeh lachem' (this month shall be for you) — which is the first mitzvah that Yisrael were commanded," etc. "And why did He open with Beraishis? Because of 'the power of His works,'" etc. — so that Yisrael would be able to conquer Eretz Yisrael. And at first glance the question remains: if all that He related about the story of Creation, etc., was all for the sake of conquering Eretz Yisrael — why did He begin with that first? He should have begun with the first mitzvah, "HaChodesh hazeh lachem," and afterward told the story of Creation, which is for the sake of conquering Eretz Yisrael. For they did not conquer Eretz Yisrael until after the giving of the Torah — so why did He begin with Beraishis first, before "HaChodesh," etc.? But according to the above: since all the holiness of the month — which is the aspect of the secret of the intercalation — cannot be received except through the holiness of Eretz Yisrael. Therefore He was compelled to begin first with Beraishis — through which the holiness of Eretz Yisrael is revealed. And afterward He began the first mitzvah, which is kiddush hachodesh, which is the aspect of the secret of the intercalation — which can only be revealed through the holiness of Eretz Yisrael, as mentioned. And it is the first mitzvah, for upon it all the festivals depend, and the entire Torah — for everything is for the sake of rectifying the blemish of the moon through the secret of the intercalation, as is understood from many holy books regarding this, and as mentioned. And then, when the s'michah and all the tikkunim mentioned above existed, they knew how to give counsel to their souls — through the true Sages who held s'michah, for the essential purpose of s'michah is for this, as mentioned. But now, through our many sins, all of this has been blemished, for we have not had s'michah for very many generations. And in every generation of this prolonged exile, they ordain on their own leaders who are called "Rabbi" who are not worthy — through which all the above is corrupted. And therefore in truth one cannot give counsel to one's soul, as mentioned — and principally regarding the fulfillment of the Torah for those who are far and wish to return, etc., as mentioned. Therefore the entire tikkun is through the abundance of s'farim that are composed in every generation — for our Sages, of blessed memory, permitted writing [the Oral Torah] on account of: "It is a time to act for Hashem — they have nullified Your Torah." "They have nullified Your Torah" specifically — for on account of those who nullified Your Torah and sinned as they sinned, and need to be extracted from the mire, etc., into which they have fallen — for one needs to illuminate for them exceedingly deep counsels, etc. — therefore on their account it was permitted to write the Oral Torah. Through this, many holy s'farim are increased in every generation, and in them is drawn the holiness of the hands of s'michah. For now that we do not have s'michah, nevertheless our hope is not lost — for the holy, true Sages draw the aspect of the hands of s'michah into the hands of writing, that is, through the writing of holy s'farim that they write. Through this, the air is sanctified with the holiness of Eretz Yisrael. And through this, the aspect of the holiness of the secret of the intercalation is drawn — which is the secret of the holiness of Rosh Chodesh, which is the root of teshuvah, as mentioned. And through this one merits even now complete counsel, as mentioned. Therefore whoever truly wants to think about his eternal purpose — so that he should not be lost in his sins, etc. — as he knows in his soul what has been done with him, and he has no strategy or counsel to emerge, as mentioned — for he would be willing to draw close to true Sages who know deep counsels to extract him, but he does not know where they are, due to the abundance of the conflagration of great machlokes that has now increased, a very great accusation among the Torah scholars, etc. — therefore his entire tikkun is through the abundance of the holy s'farim. Specifically through this itself: that he hears of the great machlokes, he should take it to heart to return in teshuvah regarding the blemish of emunas chachamim, from which all the machlokes stems, as is explained there. And each time he returns regarding this, all the holy s'farim will once again be esteemed in his eyes — all the more so he will guard himself not to ridicule, chas v'shalom, any one of them, so as not to be judged in boiling excrement, as our Sages, of blessed memory, said, and as is explained in the Torah mentioned above. And when all the s'farim are esteemed in his eyes, he will be able to find in the holy s'farim true counsels for his soul in every place where he is, as mentioned — for through the abundance of the holy s'farim, everything is rectified, as mentioned. And it has already been explained in our words elsewhere regarding this: that only from s'farim that were founded upon the external wisdoms — namely Aristotle, may his name be blotted out, and his associates — from them one must distance as far as a bowshot, even if great men of Yisrael composed them, as is explained in several s'farim. And in our words [is found] the great warning to distance from them, for "not in these is the portion of Yaakov," etc., as is explained elsewhere. But all the s'farim that were founded upon the words of our Sages, of blessed memory, in the Talmud and the Poskim, and s'farim of mussar that were founded upon them and upon the words of the holy Zohar and the Ari, zal — in them one must cleave and fulfill: "Turn it over and turn it over [for everything is in it]." And in any case, one should believe in them — all the more so one should not ridicule them, chas v'shalom. And when one strives to engage in them, one will certainly merit finding counsels for one's soul always. For the aspect of the hands of s'michah — from whence all the true counsels come — is hidden within their holy s'farim, as mentioned. And according to all this, you will be able to understand somewhat the connection of this entire Torah [discourse] mentioned above well, and you will be able to receive from there salvation for your soul at all times, if you truly want it in truth. The general principle is that the tikkun of the moon's blemish — which is the mitzvah of the holiness of Rosh Chodesh, which is the aspect of the secret of the intercalation — is accomplished through the abundance of holy s'farim that are increased in every generation, which are the completion of the Torah, as is explained there. For the Written Torah and the Oral Torah are the aspect of the sun and the moon, as is known — the aspect of Moshe and Yehoshua, for "the face of Moshe was like the face of the sun and the face of Yehoshua was like the face of the moon." Therefore, through the abundance of s'farim that are increased — which are the aspect of the Oral Torah, through which the Written Torah is completed, as is explained there — and the Written Torah is unified and included with the Oral Torah — through this the moon is unified and included with the sun. For they are themselves the aspect of the Written Torah and the Oral Torah. And this is the essential tikkun of the moon's blemish — when it is unified with the sun. And this is accomplished through the abundance of s'farim, as mentioned. And the essential tikkun is on Rosh HaShanah, for then is Rosh HaShanah and Rosh Chodesh on one day — for "year" and "month" are the aspect of the sun and the moon. And then on Rosh HaShanah they are included together, the aspect of: "one remembrance ascends for here and for there," as our Sages, of blessed memory, said. This is the aspect of: "Blow the shofar at the month's [renewal], at the concealment, for the day of our festival" — as our Sages, of blessed memory, expounded: "Which is the festival on which the month is concealed?" etc. For then on Rosh HaShanah is the essential teshuvah, for it is the first day of the Ten Days of Teshuvah. And the essential teshuvah is regarding the blemish of emunas chachamim, upon which the entire Torah depends, as mentioned and as is explained elsewhere. And through the teshuvah, the holy s'farim are increased, as mentioned — through which the sun and moon are included together, the aspect of the Written Torah and the Oral Torah, as mentioned. And therefore the din and mishpat of Rosh HaShanah — in which every single person is judged — is called by the name of "the writing of s'farim," as our Sages, of blessed memory, said: "Three s'farim (books) are opened on Rosh HaShanah." "S'farim" specifically — for the din and mishpat are according to how much each person has returned in teshuvah regarding emunas chachamim, through which s'farim are increased, as mentioned. And therefore on Yom Kippur we pray five t'fillos. For t'fillah is the aspect of Malchus, the aspect of the moon, the aspect of the Oral Torah, as is known. And therefore on Yom Kippur, when the tikkun of the moon's blemish is completed — for the sun and moon, the Written Torah and the Oral Torah, are included together — therefore then the t'fillah is in its ultimate completeness, and we pray five t'fillos corresponding to the Five Books of the Torah. For the t'fillah, which is the aspect of the Oral Torah, etc., is included in all of the Five Books of the Torah. For then they are included in completeness, as mentioned. This is the aspect of the Ten Commandments that were written upon the Tablets of Stone — five opposite five, as our Sages, of blessed memory, said — the aspect of the Five Books of the Torah and the five t'fillos of Yom Kippur, which are included together. For this is the essential tikkun that is completed on Yom Kippur, as mentioned. And therefore the fifth t'fillah that is added on Yom Kippur is called N'ilah (Closing) — for through it we lock and bind and include together the Written Torah and the Oral Torah, which are the aspect of the sun and the moon, as mentioned. And therefore we say then: "Hashem Hu HaElokim" (Hashem is the G-d) seven times. And Sh'ma, and "Baruch Shaim K'vod Malchuso L'Olam Va'ed" (Blessed is the Name of His glorious Kingship for ever and ever). For "Hashem Hu HaElokim" is the aspect of the unification of the Written Torah and the Oral Torah, the aspect of the sun and the moon, as is known — the aspect of: "For Hashem Elokim is a sun and a shield." And this is also the aspect of Sh'ma and Baruch Shaim K'vod Malchuso L'Olam Va'ed, as is known. And therefore we say then Baruch Shaim K'vod Malchuso in a loud voice. For throughout the entire year, when the blemish of emunas chachamim has not yet been completely rectified, we must say Baruch Shaim K'vod Malchuso in a whisper — so that those who oppose should not be provoked against us, as our Sages, of blessed memory, said. For Baruch Shaim K'vod Malchuso L'Olam Va'ed — which is the aspect of the Oral Torah, as is known — which is the chiddushai Torah (Torah novellae) of the true Torah scholars who compose many s'farim — must be said then in a whisper. For one must conceal and hide and cover very many chiddushai Torah, and not reveal them in the aspect of a loud voice, but only in the aspect of a secret, in a whisper. And as our Master, Teacher, and Rebbe, of blessed memory, said: that there are several things that are now a secret, and there will be days and times when they will no longer be a secret, etc. — as is brought in Sefer Chayai Moharan. And therefore there are several holy s'farim that were hidden for many years, and afterward in the course of time they were revealed — like the s'farim of the holy Zohar and the writings of the Ari, zal. And similarly there are several holy s'farim that are still hidden and in the coming days will be revealed. And even the s'farim that are revealed now must be revealed little by little. And also several things must be written in allusion (remez) — all because of those who oppose and the scoffers, so that they not be provoked further. And all of this is the aspect of the secret of saying Baruch Shaim K'vod Malchuso L'Olam Va'ed in a whisper throughout the entire year. But on Yom Kippur, when the Kohen Gadol enters into the innermost sanctum, to the Foundation Stone, etc. — when the aspect of the tikkun of emunas chachamim is completed through the abundance of s'farim, etc., as mentioned — therefore then we say Baruch Shaim K'vod Malchuso L'Olam Va'ed in a loud voice. For when the truth will be revealed and everyone will know and believe in the holiness of the wondrous novellae of the holy s'farim, certainly then we will not need to conceal them and hide them in the aspect of a secret and a whisper — for then it will no longer be a secret. And on each Yom Kippur this aspect is drawn through the tikkun of the teshuvah of Yisrael. Therefore we say then Baruch Shaim K'vod Malchuso L'Olam Va'ed in a loud voice, as mentioned. And this is the aspect of what is explained regarding "before the eyes of the nations," etc.: "that the secret remains with us, only we reveal that the secret is with us," etc. And this is the aspect of saying Baruch Shaim K'vod Malchuso L'Olam Va'ed in a whisper, in the aspect of a secret. But on Yom Kippur we say it in a loud voice, for then the aspect of tikkun of the moon's blemish is drawn — the aspect of the revelation of the secret of the intercalation that will be revealed in the future. Therefore we say then Baruch Shaim K'vod Malchuso L'Olam Va'ed in a loud voice, as mentioned. And therefore all Yisrael are particular to sanctify the moon (Kiddush Levanah) on Motzaai Yom Kippur, for then is the essential tikkun of the moon's blemish, as mentioned. And therefore after Yom Kippur we make Sukkos, which is the aspect of the tikkun of complete counsel — for this is the aspect of the sukkah, the aspect of: "Spread over us the sukkah of Your peace and direct us with good counsel from before You," etc. — as is explained elsewhere. And afterward we make Simchas Torah, for through this simchah is made, the aspect of: "The light of the righteous will rejoice" — which is drawn through all the stones being included in one stone, etc. — which is the aspect of the gathering and inclusion of the souls. And this is what is [meant by] the gathering to the tzaddik on Rosh HaShanah, etc. — see there; for all of this is one aspect, as is understood there. And this is the aspect of Chanukah — the aspect of the dedication of the Bais HaMikdash, which is merited through Yom Kippur, as is explained in the Torah [discourse] "Ki M'rachamam Y'nahagaim," Siman 7 in Likutay Tinyana. For on Yom Kippur the Torah is completed through the abundance of s'farim, in the aspect of the Tablets of Stone. And therefore afterward we make Chanukah — the aspect of the dedication of the House — for the essential building of the future Bais HaMikdash is through the completeness of the Torah, the aspect of: "Through wisdom a house is built." Through the completeness of the Torah — which is the essential wisdom — through this "a house is built," which is the Bais HaMikdash. For the essential miracle of Chanukah was that they subdued the wicked kingdom that sought to destroy the Bais HaMikdash and to annul the Torah — for they blemished the writing of the holy Torah scrolls. And therefore they said: "Write for yourselves on the horn of the ox that you have no portion," etc. "Write" specifically — for they wanted to reverse from the opposite to the opposite: to weaken and annul, chas v'shalom, the writing of holiness, which is the aspect of the writing of the s'farim of the Written and Oral Torah, as mentioned — and to strengthen the opposite, the writing of the Sitra Achara, the aspect of "write for yourselves," etc., "that you have no portion," etc. This is the aspect of the writing of the books of the Greek sages, from which come all the external wisdoms, which are called in the words of our Sages, of blessed memory, "Greek wisdoms" — which are against the holy Torah, and mainly against the Oral Torah. And this is the aspect of the immense distress in these generations: that the evil sects who engage in external wisdoms are gaining strength, and they multiply evil books of vanity and heresy, and they mock all the true s'farim that are founded upon the wisdom of truth according to the Sages of the Talmud and the holy Zohar, etc. And one who is expert in them sees that in most of their words they incline after the sect of the Karaites, as is known. And therefore the essential drawing of the miracle and the salvation of Chanukah in every generation is through the holiness of Rosh HaShanah and Yom Kippur, as our Master, Teacher, and Rebbe, of blessed memory, wrote, as mentioned. That is, through the upright ones who return in teshuvah regarding the blemish of emunas chachamim, through which many holy s'farim are increased, as mentioned — for this tikkun is made clear and completed on Yom Kippur, as mentioned. And when one rises, the other falls — for through this the books of their teachers fall, and their evil opinions are uprooted and erased from the hearts of the children of Yisrael. This is the aspect of the holiness of Chanukah: to subdue the Greek wisdoms and to strengthen the light of the s'farim of the holy Torah. This is the aspect of the Chanukah candle — the aspect of the light of the Torah, the aspect of: "For a mitzvah is a candle and Torah is light." The aspect of: the Chanukah candle increases and continues — for we add each time, so that the light of the holy Torah should shine ever more through the abundance of the holy s'farim, which are the essential completeness of the light of the Torah, as mentioned. And therefore we read on Chanukah the parashah of the twelve n'si'im (princes). For the twelve n'si'im of the twelve tribes are the aspect of the twelve months of the year, as is brought — for the n'si'im are the aspect of the Sages of the generation who receive from Moshe Rabainu, alav hashalom, who is the aspect of the true Rebbe of every generation. They engage in rectifying the blemish of the moon — which is the aspect of the holiness of the twelve Roshai Chadashim corresponding to the twelve tribes, as mentioned. And therefore we read this on Chanukah, for then is the aspect of the tikkun of emunas chachamim, which is the aspect of the holiness of Rosh Chodesh, the aspect of the secret of the intercalation, as mentioned. And therefore Chanukah is established at the end of the month of Kislev and on Rosh Chodesh and the beginning of the month of Taives — which we do not find with any other Yom Tov. For then is the aspect of the tikkun of the moon's blemish, for the essential tikkun is when it diminishes to the ultimate state of diminishment at the end of the month and returns and is filled on Rosh Chodesh, as is known. And therefore Chanukah is established in Kislev, for the essential establishing of the year depends on Cheshvan and Kislev, as is known to those expert in the calculation of the calendars. It comes out that when Kislev ends and Rosh Chodesh Taives enters and we know their establishing, the establishing of the year is already completed — for afterward all the months proceed in order, one full and one deficient. And therefore, since the essential tikkun of the establishing of the year — which is drawn from the secret of the intercalation, which is the aspect of the holiness of Rosh Chodesh — is drawn through the tikkun of emunas chachamim, which is rectified on Chanukah, as mentioned — therefore Hashem, blessed be He, arranged that Chanukah should be established in Kislev and Taives, when the essential establishing of the year takes place, as mentioned. And incidentally, I decided to record what Hashem illuminated in my heart regarding the matter of the establishing of the year: that sometimes it is deficient — when Cheshvan and Kislev are both deficient; and sometimes full; and sometimes in order — as is known, as is explained in the Shulchan Aruch and especially in Pri Aitz Chayyim. And this is alluded to in the verse: "For it is your wisdom and understanding before the eyes of the nations," etc. And they said: "Surely a wise and understanding nation is this great people." And our Sages, of blessed memory, expounded this regarding the secret of the intercalation. And this is ChaChaM (חכ"ם) — an acronym for Chasairim (deficient), M'lai'im (full), K'sidran (in order). For this is the general principle of the reckoning of the intercalation of years and the establishing of months — and regarding this it is said: "For it is your wisdom," etc.; "Surely a wise (ChaChaM) nation," etc. — as mentioned. This is what is written in the Midrash on the parashah of the n'si'im: that N'san'ail ben Tzu'ar gave this counsel to the n'si'im to dedicate the Mishkan with those wagons and offerings, etc. For they knew how to intercalate years and establish months, as it is written: "And of the children of Yissachar, who had understanding of the times, to know what Yisrael should do," etc. — see there in the Midrash. It comes out that the Midrash explains that the offerings of the twelve n'si'im were through the counsel of the sons of Yissachar who knew the secret of the intercalation — that is, as mentioned above. For the twelve n'si'im are the aspect of the twelve months of the year, which are the twelve Roshai Chadashim — the aspect of the secret of the intercalation. And therefore we read this on Chanukah, for then we engage in this tikkun, as mentioned. And therefore in truth they offered all these offerings on their own initiative, not according to the strict law of the Torah — only Hashem, blessed be He, agreed through them. For they offered an individual incense-offering and an individual sin-offering, which is not proper according to the law — as is brought in Rashi's commentary. All of this is the aspect mentioned above, for this is the aspect of the secret of the intercalation that was entrusted to the truly great Sages, who can guide Yisrael as they wish according to the need of the generation and the hour. As our Sages, of blessed memory, said regarding Eliyahu on Mount Carmel, who offered [a sacrifice] during the time when private altars (bamos) were forbidden, for the sake of the sanctification of Hashem's Name — and they derived it from the verse: "To him you shall hearken." And so in other places. And all of this is the aspect of the secret of the intercalation, as mentioned. And therefore the sons of Yissachar specifically — who were expert in the secret of the intercalation — gave the counsel for these offerings to dedicate the Mishkan through them. For the entire dedication of the twelve n'si'im, who correspond to the twelve Roshai Chadashim, is the aspect of the secret of the intercalation, as mentioned. For the essential dedication of the Mishkan is the aspect of completing the Torah — the aspect of the Tablets of Stone that stood in the Ark, from which all the holiness of the Mishkan and the Bais HaMikdash derives. For this reason they dedicated it, in order to rectify the blemish of the Airev Rav (Mixed Multitude) who made the calf through blemishing emunas chachamim — for they did not believe in Moshe Rabainu and Aharon, etc. And through this the Tablets were shattered. And now that the Mishkan was built for the sake of this tikkun, as our Sages, of blessed memory, said — therefore they dedicated it through the counsel of the sons of Yissachar who were expert in the secret of the intercalation, which is the aspect of the tikkun of emunas chachamim. This was in order to draw through these offerings the aspect of the tikkun of the abundance of holy s'farim that complete the Torah — so that it should be in the aspect of the Tablets of Stone in completeness, to rectify the blemish of the shattering of the Tablets. For in the Mishkan, Moshe Rabainu received the Torah — as Rashi explained: that from the day the Ohel Mo'aid was established, [Hashem] did not speak to him except from there. And this was the entire essential holiness of the Ohel Mo'aid, together with the offerings they brought there — all for the sake of atoning for Yisrael and gaining for them teshuvah regarding the blemish of emunas chachamim, from which the entire sin of the calf came, as mentioned. And for this reason the twelve n'si'im dedicated it with these offerings, through the counsel of N'san'ail, who was expert in the secret of the intercalation, as mentioned. Therefore we read all of this on Chanukah, for then we need to subdue the heresies against the true Sages that come through the aspect of Greek wisdoms, and to draw the tikkun of emunas chachamim through the great light of the Torah that shines through the abundance of their holy s'farim, as mentioned. Now, it is clear from all of the above that through the tikkun of emunas chachamim — through which the holy s'farim are increased, through which all the tikkunim mentioned in the Torah [discourse] mentioned above are rectified, until one merits the secret of the intercalation — through this one merits complete counsels, so that each person can give counsel to his soul in every place where he is. And principally regarding the holiness of his Judaism — which is the essential tikkun of teshuvah: that one should strive to return to Hashem, blessed be He, from every place where one is, even if it seems to him that he has gone very, very far astray through his many sins, etc. — as mentioned. For there is no place in the world where there is no counsel and hope to emerge from there — only the counsel is hidden from him through his many corruptions. But through emunas chachamim — through which s'farim are increased and one merits the aspect of the secret of the intercalation — through this there is counsel in every place in the world, etc., as mentioned. And for this reason, Rosh Chodesh is called by the name of hischadshus (renewal). For the yaitzer hara is called "an old and foolish king," for this is the general principle of the estrangement of each and every person from Hashem, blessed be He, Rachmana litzlan, from the greatest to the smallest: the essential cause is through the aging of the Sitra Achara — that it seems to everyone as if everything is proceeding in its usual course, and he is already old in his ways, etc., and cannot return from them. As it is written: "He will not believe to turn back from darkness." And all this is because [the yaitzer hara] casts upon him the aging of "the old and foolish king" — which is the yaitzer hara, as mentioned. And therefore the entire tikkun is through the tzaddikim, the true Sages, who renew themselves like the eagle, etc. — the aspect of: "And those who hope in Hashem will exchange strength." And this is the aspect of the abundance of the s'farim of the true Sages. For the holy s'farim are composed through their chiddushai Torah that they innovate at all times. And all their chiddushai Torah are for practice — to learn and to teach, to safeguard and to do and to fulfill, etc. For they strive in their service each day anew, as if they had never yet begun any beginning in the service of Hashem and His Torah — as is explained at length in our words regarding this. And even more than this we heard from him, time after time, in a manner that is impossible to articulate at all. How much, time after time, he was in his own eyes truly like an infant who knows nothing. And once I heard from him explicitly, and he said: "I am now like a suckling upon his mother," etc. And through their renewing themselves at all times and perceiving the greatness of the Creator, blessed be He, each day and at every moment anew — through this they compose new holy s'farim at all times. For all the holy s'farim are to explain and to reveal the greatness of the holy Torah — which is the greatness of the Creator, blessed be He, and the greatness of the holiness of Yisrael. For "the Holy One, blessed be He, and the Torah and Yisrael are all one," as is brought in the holy Zohar. Therefore through this they perceive and draw new chasadim (kindnesses) each day and at every moment — from whence is the essential hope for all those who are very, very far to merit teshuvah, especially in this last, long, bitter exile, whose essence is the exile of the soul. And as is explained at length in the Kinah (lamentation) "Ani HaGever," where Yirmiyahu the Prophet laments there on behalf of all Yisrael — and principally on behalf of these latter days — and cries there on behalf of each person of Yisrael: "I am the man who has seen affliction," etc.; "He has led me and brought me into darkness and not light; only against me does He turn His hand, all the day," etc. And whoever pays attention to feel the troubles of his rebuked soul, distant from her Father in Heaven, will understand on his own how to apply all of this to himself. For the yaitzer hara sets aside the whole world and provokes only Yisrael, and the Torah scholars even more, etc. — as our Sages, of blessed memory, said (Sukkah 4). This is the aspect of: "Only against me does He turn His hand," etc. And so Dovid cried out: "For day and night Your hand is heavy upon me," etc. And so Yirmiyahu continues to cry: "In darkness He has placed me," etc.; "He has walled me in and I cannot go out," etc. — until he says: "And I said: My strength is lost, and my hope from Hashem." For according to what appears to human understanding, his strength and his hope and his expectation are already lost. But he strengthens his soul and says: "This I shall return to my heart, therefore I shall have hope: the kindnesses of Hashem — for they are not ended, for His mercies are not consumed." And since His kindnesses and mercies are never ended and never consumed, certainly there is hope through His kindnesses and mercies even now — now, after all the many corruptions that each and every one of us has corrupted. But all of this is still not enough to console and strengthen oneself, from the abundance of the overwhelming bitterness of one's immense blemishes. But the essential hope is what he says afterward: "They are new every morning; great is Your faithfulness." And Rashi explained: that the kindnesses are renewed each morning. And only this is all our consolation and hope, of each and every one of us — that Hashem, blessed be He, renews wondrous new kindnesses each morning. Through which is the essential renewal of the Creation each day, the aspect of: "And in His goodness He renews each day constantly the work of Creation." And all of this the great tzaddikim mentioned above draw upon us — they who renew themselves each day and begin anew at every moment. And they draw upon us new chasadim each day and at every moment, and they nullify the aging of the Sitra Achara, from whence comes all the power of the yaitzer hara. For all our hope is through the fact that one does not know at all how far His kindnesses reach — for "to His greatness there is no limit," etc., as mentioned. And the essential aspect of His greatness, blessed be He, is chesed — for chesed is called g'dulah (greatness), as is explained at length elsewhere. And all of this is the aspect of the holiness of Rosh Chodesh, which is called Rosh Chodesh on account of the hischadshus (renewal) of Yisrael. And as we say in Birkas HaLevanah: "And to the moon He said that it should renew itself," etc., "for they are destined to renew themselves like it," etc. And therefore the root of teshuvah is Rosh Chodesh, as is explained in Siman 10, Part I — for the essential teshuvah is through the hischadshus, as mentioned. But all of this one cannot merit except through the power of the great tzaddikim who renew themselves at all times and innovate in the Torah — through which the holy s'farim are increased, as mentioned. For only they know the secret of the intercalation, to intercalate years and establish months and to draw the holiness of Rosh Chodesh in its proper time and season, in a manner that Yisrael should merit to renew themselves through this and to return in complete teshuvah — which is the essential thing. Therefore the essential holiness of Rosh Chodesh is through the abundance of s'farim, which is the aspect of emunas chachamim, as mentioned. For there is in this a great secret — the aspect of the secret of the intercalation — regarding the matter of hischadshus. And the essential thing is that one must know and believe that one knows nothing at all, and each day and at every moment things become entirely new, etc. And through this there is hope always for everyone, through the power of the tzaddikim mentioned above who renew themselves at all times, as mentioned. And therefore regarding the sons of Yissachar, who were expert in the secret of the intercalation, it is said of them: "And of the children of Yissachar, who had understanding of the times, to know what Yisrael should do." From this verse they learned that they knew and understood the secret of the intercalation, to intercalate years and establish months in their proper time and season. And this itself is the aspect of: "who had understanding of the times, to know what Yisrael should do" — that they were able to inform all Yisrael, each and every person, what to do at every time of all the days of his life, in everything that passes over him, in a manner that he should strengthen himself, etc. This is: "who had understanding of the times" — they understood how to give counsel according to the times and the seasons — "to know what Yisrael should do." And this itself is the aspect of the secret of the intercalation — that the tzaddikim who are expert in it are possessors of true counsels. And this is the aspect of: in the Musaf prayer of Rosh Chodesh we begin: "Roshai Chadashim l'am'cha nasata" (New Months You gave to Your people), etc. And afterward at the end of the blessing we conclude: "For Your people Yisrael You chose from all the nations," etc. But on Yom Tov we begin first: "Atah b'chartanu mikol ha'amim" (You have chosen us from all the peoples), etc. For the establishing of Rosh Chodesh is a hidden and very concealed secret — the aspect of the secret of the intercalation mentioned above. And there is the secret of the root of b'chirah (free will/chosenness), and the secret of how He chose us from all the peoples — for all of these secrets cannot be grasped, and one must simply believe in them. For they are the aspect of sichliyos makifin (encompassing intelligences) that are sealed and very concealed in this world, as is explained in the Torah [discourse] "Atika," Siman 21. Regarding the statement of our Sages, of blessed memory: "In the future, tzaddikim will sit," etc. And similarly regarding the verse: "For Yaakov He chose for Himself, Yisrael as His treasure" — see there. And all of this is the aspect of the secret of the intercalation. For it is explained in the holy books that in the secret of the intercalation are included all the secrets of the Torah. And it was first revealed to Adam HaRishon, and from him to the tzaddikim in every generation, until it came to Avraham Avinu. And each one grasped it according to his service and his righteousness. And principally it was revealed to Moshe Rabainu. And even he found it difficult, as our Sages, of blessed memory, said regarding the verse: "This month shall be for you" — "this teaches that Moshe found it difficult," etc. For in this secret is hidden the secret of b'chirah and the secret of how He chose us from all the peoples — for "Yisrael counts by the moon," etc. And therefore the mitzvah of kiddush hachodesh, which is the secret of the intercalation, is the first mitzvah that Yisrael were commanded — and they were commanded regarding it while still in Egypt, before the giving of the Torah. For from there is the entire beginning of the holiness of Yisrael: that He chose us from all the peoples to be for Him a treasured nation, as mentioned. And therefore on Rosh Chodesh we begin first: "Roshai Chadashim l'am'cha nasata." And afterward we conclude with the praise: "For Your people Yisrael You chose from all the nations." For all this praise — that He chose us from all the peoples — is drawn from the holiness of Rosh Chodesh, which is the secret of the intercalation, which was commanded first, before they left Egypt and before the receiving of the Torah — for then He chose us. For the secret of how He chose us is drawn from the secret of the intercalation, which is the holiness of Rosh Chodesh, as mentioned. And therefore on Rosh Chodesh we begin first with the holiness of Rosh Chodesh mentioned above. But on the festivals, whose holiness depends on Rosh Chodesh — for they are all a remembrance of the Exodus from Egypt, when He had already chosen us from all the peoples — then we begin: "Atah b'chartanu" (You have chosen us). For we had already been chosen from all the peoples through the Exodus from Egypt and the giving of the Torah — through the holiness of Rosh Chodesh, which is the secret of the intercalation that was already commanded in Egypt when He wished to take them out, as is explained there in Parashas HaChodesh, as mentioned. And therefore Rosh Chodesh is the root of teshuvah, as mentioned. And all the power of teshuvah is through the holiness of Rosh Chodesh. For the essential power of teshuvah is through the roots of the Torah, which is above the Torah — for according to the plain legal rulings of the Torah, teshuvah would not avail. Rather, the power of teshuvah comes from the exceedingly hidden chasadim, which are the aspect of the roots of the Torah — the aspect of the secret of the intercalation that the tzaddikim who renew themselves at all times, as mentioned, perceive. Therefore Rosh Chodesh is the root of teshuvah, as mentioned. And therefore Yisrael count by the moon and the nations of the world count by the sun. For the sun and the moon are the aspect of the Written Torah and the Oral Torah. And all the greatness of the Written Torah is known only through the Oral Torah — which is the aspect of emunas chachamim. For the entire Oral Torah is through emunas chachamim — that we must believe in the Sages to whom the Torah was transmitted orally, and who know how to expound the Torah through the thirteen hermeneutical rules, and to innovate in it, and to compose many s'farim at all times — for all of this is the completion of the Written Torah, as is explained there in the Torah [discourse] mentioned above. And all the power of the holiness of Yisrael to overcome the yaitzer hara is through emunas chachamim, through the aspect of the Oral Torah — through which is the essential fulfillment of the Torah. And therefore Yisrael count by the moon, which is the aspect of the Oral Torah, the aspect of emunas chachamim — who renew themselves at all times like the moon. For "the sun knows its setting, but the moon does not know its setting," etc. — as our Sages, of blessed memory, said. This is the aspect of the holiness of the tzaddikim, who make themselves at every turn as one who does not know, as mentioned. And as our Sages, of blessed memory, said: "The Torah is sustained only in one who makes himself as one who does not know." For they know that "to His greatness there is no limit," etc. — as mentioned. And from there is all the power of the holiness of Yisrael to return to Hashem, blessed be He. And therefore they count by the moon. But the nations want only to know everything immediately, according to wisdom and intellect in its plain sense, without emunah in the secrets of the Torah. Therefore they count by the sun, which is the aspect of the Written Torah. But in truth they do not know anything even in the Written Torah — all the more so they do not fulfill anything from it at all. For there is no completeness to the Written Torah except through the Oral Torah, which is the aspect of emunas chachamim, the aspect of the abundance of the holy s'farim, as mentioned. And therefore even the greatness of the sun that will be magnified in the future will be only through the greatness of the moon that will be magnified through Yisrael returning to Hashem, blessed be He. As it is written: "And the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold as the light of the seven days." And He intentionally placed first the greatness of the moon — that it will be as the light of the sun — and afterward: "and the light of the sun shall be sevenfold," etc. For the essential greatness of the sun is through the greatness of the moon, which will be filled from its blemish through Yisrael, who will return in teshuvah through the abundance of the holy s'farim — the aspect of emunas chachamim, the Oral Torah — through which is all the completeness of the Written Torah, as mentioned. For the essential completeness of the holy s'farim is through making oneself as one who does not know, as mentioned. As our Sages, of blessed memory, said: "The Torah is sustained only in one who makes himself as one who does not know" — which is the aspect of: "The moon did not know its setting." And this is the essential secret of the intercalation. And through this specifically the Written Torah is completed — which is the aspect of the sun, as mentioned. And through this is the essential teshuvah, for the essential teshuvah is through understanding that one knows nothing at all — rather, one strengthens oneself through the power of the tzaddikim, who knew what they knew and perceived what they perceived, until they truly arrived at the ultimate knowledge of not-knowing. Not like the many to whom it seems that they know wisdoms, and they also say "the ultimate knowledge is not-knowing" — but they do not take to heart that they have not yet begun to know anything at all. For only the great tzaddikim and Sages truly arrived at the ultimate knowledge of not-knowing. And even they perceived, each time, this ultimate of not-knowing ever more and more, etc., as is explained in our words — several awesome conversations on this. But we know nothing at all, in the plain sense. We are simply obligated to fulfill all the words of this Torah and to believe in the true Sages and in their holy s'farim, which strengthen us in all the bitterness of the exile of each and every one of us, etc. — that there is always hope, for "the kindnesses of Hashem are not ended, and His mercies are not consumed" — and the kindnesses are renewed each day, in the aspect of: "They are new every morning; great is Your faithfulness," etc. — as mentioned. And therefore Yisrael count by the moon — for the moon, which is the yarai'ach, "did not know its setting" — for the essential tikkun of teshuvah is through "not-knowing," as mentioned. And this is [the significance of the fact] that we bless the [new] month on the Shabbos that precedes it. For Shabbos is k'vi'a v'kayyama (fixed and established). And all the holiness of Rosh Chodesh, upon which depend all the festivals — which was entrusted to Yisrael, to the Sages, to sanctify the month according to their understanding, as mentioned — all of this they receive only from the aspect of the holiness of Shabbos, which is k'vi'a v'kayyama. Which is the aspect of Moshe — who is the generality of the Written and Oral Torah. For the entire Oral Torah — which is all the holy s'farim that reveal counsels for the service of Hashem, blessed be He, as mentioned — they are all included in the Written Torah, for "there is nothing that is not alluded to in the Torah." And this is the aspect of the holiness of Shabbos which is k'vi'a v'kayyama, the aspect of Moshe — who is the aspect of the great tzaddik who has already merited the holiness of Shabbos in completeness, from whence come all the holinesses and all the counsels, revealed and hidden, in all the s'farim of the holy Torah. And therefore we bless the month beforehand on Shabbos, for all the holiness of Rosh Chodesh — which is the secret of the intercalation, which is the aspect of the abundance of s'farim through emunas chachamim, etc. — as mentioned, is drawn from Shabbos, whose holiness is k'vi'a v'kayyama, as mentioned. Chapter headings for the above halachah on the Torah [discourse] "Chadi Rabbi Shimon" mentioned above; and in it, laws of Yom Tov: And this is the aspect of ochel nefesh (food preparation) which is permitted on Yom Tov and forbidden on Shabbos: For the birurim (siftings/clarifications) of all the weekdays — which are the aspect of the thirty-nine melachos (labors) — are to clarify the food from the foul vapors that were drawn through the blemish of Adam HaRishon's eating, who ate from the Tree of Knowledge of Good and Evil. For he blemished emunas chachamim then — he did not believe in himself and did not derive proper behaviors from the study of the mitzvah that Hashem, blessed be He, had commanded him, etc. — until the serpent misled him through the schemes of his cunning, until he greatly blemished emunas chachamim through blemished eating, etc. And then all the foods became intermingled and it was decreed: "In sorrow you shall eat of it; by the sweat of your brow you shall eat bread." Until the complete waste came into being, from which come the foul vapors that confuse the mind. And for this reason come all the thirty-nine melachos: to clarify the food from the waste. And on Shabbos all melachah is forbidden, for on Shabbos there is no clarification through any physical action or labor — rather, everything ascends and is clarified of itself and ascends to its root, through the holiness of Shabbos. And then is the essential tikkun of counsel, for then the sukkas shalom is spread, etc. And through the good counsel, of itself everything is rectified — for also all parnasah (livelihood) is through counsel, as they said: "For He will give you counsel to acquire possessions" (D'varim 8) — and especially in the service of Hashem, all tikkun of counsel is drawn from Shabbos. And the essential tikkun of counsel is because then is the aspect of the completeness of the Written Torah through the Oral Torah, through the abundance of s'farim, etc. For on Shabbos, Malchus ascends up and up to the aspect of Kodesh itself, in the aspect of: "And you shall guard the Shabbos, for it is holy" — but on Yom Tov it is only the aspect of mikra kodesh (a calling of holiness) — that one calls the Kodesh, as all of this is explained in the kavanos of the Ari, zal, regarding the difference between Shabbos and Yom Tov, etc. For Malchus is the aspect of the Oral Torah, as it is written: "Malchus is the mouth, and the Oral Torah we call to it." And on Shabbos the aspect of the Oral Torah ascends to the Kodesh, which is Chochmah, which is called Kodesh, etc., as is written there — and completes the aspect of the Written Torah. For then is the ultimate unification between the Written Torah and the Oral Torah. And when the Written Torah is completed through the Oral Torah, through the abundance of s'farim that are increased through the chiddushai Torah that are innovated — whose essential [time] is on Shabbos, as is known — then all the dinim are sweetened, and then is the essential completeness of counsel that is made through the sweetening of the dinim, as is explained elsewhere. But on Yom Tov it is "mikra kodesh" — one calls the aspect of the Written Torah from its place, that it should descend to the aspect of the Oral Torah. Therefore there is then still some birur (clarification). Therefore one needs the labor of ochel nefesh (food preparation) to clarify from the waste mentioned above. For there are holy s'farim from chiddushai Torah that are the aspect of Shabbos — where then is the ultimate unification between the Written Torah and the Oral Torah. That is, the Oral Torah — which is what the great true Sages innovate — ascends to the root of the Written Torah that was given from His mouth, blessed be He, and is included there in the ultimate unification. That is, the novellae that they innovate and explain and interpret the verses of the Written Torah are included and rooted and joined together in the ultimate unity with the words of the verses — for they innovate "a word fitly spoken," and their novellae are included in the ultimate unity within the verses of the Torah, etc. — in the aspect of: "His legs are pillars of marble founded upon sockets of fine gold," as Rashi explained there. But there are chiddushai Torah of the Oral Torah that are also holy and true, but it is difficult to align them precisely within the words of the [Written] Torah — only through allusion and by way of asmachta (textual support), etc. And this is the aspect of the holiness of Yom Tov: that the Kodesh — the aspect of the root of the Written Torah — needs to lower itself from its place and descend in stages and clothe itself, so that it can join with these chiddushai Torah of the Oral Torah. And this is the aspect of Yom Tov, the aspect of mikra kodesh, as mentioned. And from chiddushai Torah like these, one cannot rectify the counsel in its ultimate completeness. And then there is still some birur from the waste mentioned above, and then there are still some melachos — which are the labors of ochel nefesh, which are close to the eating — the need to bake and cook on Yom Tov, which is the final preparation of the food in order to clarify the food from the aspect of waste mentioned above, from whence comes the blemish of counsel. For then there is still a need for birurim for the sake of the tikkun of counsel, as mentioned. Chapter headings from the above halachah; and in it, the topic of Chanukah: And this is the aspect of the tremendous power of the miracle of Chanukah: that then they established for us to kindle the Chanukah candle below ten t'fachim (handbreadths). It is explained in the kavanos that we draw the generality of the illumination of the three yichudim (unifications) very far down, etc. — to illuminate the Malchus with the immense illuminations mentioned above in its own place, even though it has no ascent then, etc. That is: in the immense compassion of Hashem, blessed be He, Who saw that the malchus of the Sitra Achara was strengthening very, very greatly — the wicked kingdom wanted to cause His Torah to be forgotten entirely — and He foresaw that afterward this exile would continue to be prolonged exceedingly — therefore He had mercy upon us and performed wondrous miracles for us during the holy days of Chanukah. And He added miracle upon miracle: that the little bit of oil that was sealed with the seal of the Kohen Gadol — which was only enough to burn for one day — burned for eight days. Until they established from this the mitzvah of kindling the Chanukah candle. Which is that through the power of the great and awesome tzaddikim we should merit to draw the light of the Torah — the aspect of: "a mitzvah is a candle and Torah is light" — also very far below. That holy s'farim like these should be increased in the world, with such deep wisdom that they illuminate the face of the earth — until they can illuminate also very far below, in the intensity of Asiyah. And also there, the Written Torah and the Oral Torah should be unified together in wondrous completeness, in absolute unity — until there too the Written Torah should be completed through the abundance of the s'farim of the Oral Torah, until the Torah should be included in the Foundation Stone, Kodesh HaKodashim. Through which all the dinim in the world are sweetened. Through which the counsel will be completed — so that even the very, very lowly and fallen will be able to find counsel for their souls, to rescue their souls from the pit, to be illuminated with the light of life. And therefore the oil was sealed with the seal of the Kohen Gadol. For the Kohen Gadol would enter the innermost sanctum on Yom Kippur, to the aspect of Kodesh HaKodashim — where the completeness of the Torah is, for there stood the Tablets of Stone, and from there is all the sweetening mentioned above, as is explained there. For the pure Menorah in the Bais HaMikdash — all its illumination was from there, from the Tablets of Testimony that were in the Bais Kodesh HaKodashim. As it is written: "In the Ohel Mo'aid, outside the curtain that is over the Testimony, Aharon and his sons shall arrange it," etc. That is, as mentioned: for the lights of the Menorah — all their illumination is from the aspect of the completeness of the Torah that was in the Bais Kodesh HaKodashim, as mentioned. But all of this we only merited in the Bais HaMikdash and in the Mishkan. But now, in the intensity of the exile, Hashem, blessed be He, had mercy upon us and established for us to kindle the Chanukah candle — to draw this illumination, the aspect of the completeness of the Written Torah through the Oral Torah, also very far below, to illuminate for all the lowly ones who are in the intensity of Asiyah — to illuminate in them also very deep counsels, through the abundance of the holy s'farim that are made from chiddushai Torah such as these, that complete the Written Torah in such completeness that all the dinim are sweetened — until deep counsels illuminate also below ten [t'fachim], etc. For Chanukah is the aspect of the tikkun of Netzach — where the essential place of counsel is, which is the aspect of raglayim (feet/legs), as is explained elsewhere. And this is the aspect of: "The Shulchan (Table) in the north and the Menorah in the south" — the Shulchan with the Lechem HaPanim (Showbread) was opposite the Menorah, as it is written: "And the Menorah opposite the Shulchan." For the one depends on the other: through the holiness of the Menorah and its candles that illuminated through the completeness of the Torah in the aspect of the Tablets of Stone, etc. — as mentioned, for this is why it was commanded: "In the Ohel Mo'aid, outside the curtain that is over the Testimony, Aharon shall arrange it," etc. — which alluded to him that the light of the candles of the Menorah is drawn from the Tablets of Testimony in the Bais Kodesh HaKodashim, as mentioned — through this is the aspect of the holiness of the Shulchan, upon which was the Lechem HaPanim from Shabbos to Shabbos. Which is for the purpose of drawing upon Yisrael the holiness of eating, to purify the foods from the blemish of the foul vapors mentioned above, which blemish the counsel, as mentioned. And the essential tikkun is through Shabbos eating, which is the aspect of the Lechem HaPanim that was on the Shulchan. And therefore the Shulchan and the Menorah were placed adjacent, one opposite the other — for they depend on each other. For the holiness of the foods, to clarify from the vapors mentioned above, is through the abundance of s'farim, etc. — which are the aspect of the light of the Menorah. Through which is the tikkun of the completeness of counsel, as mentioned. And this is the aspect of the machlokes (dispute) between Bais Shammai and Bais Hillel regarding the kindling of the Chanukah candle: Bais Shammai say: one decreases and goes; and Bais Hillel say: one adds and goes, etc. For it is understood from the words of our Master, Teacher, and Rebbe, of blessed memory, that the essential holiness of Chanukah is drawn from the service of Rosh HaShanah and Yom Kippur, as is explained in Siman 7 of Likutay Tinyana, and as is brought above — that according to how much the "S'lach na" (Please forgive) that one achieves on Yom Kippur, so does one merit the holiness of Chanukah. And this is known: that to achieve the request of S'lach Na on Yom Kippur properly, the essential thing is through the holiness of Rosh HaShanah, which is the beginning — and on Yom Kippur is the completion and the sealing, etc. And the essential holiness of Rosh HaShanah and Yom Kippur according to this Torah [discourse] is that one must draw emunas chachamim through the abundance of s'farim that one merits through teshuvah, etc., until the Torah is completed in the aspect of the Tablets of Stone — the aspect of the Foundation Stone, Kodesh HaKodashim. This is the aspect of the Kohen Gadol's entry on Yom Kippur into the innermost sanctum, to the Foundation Stone, etc. — in order to atone for the sins of Yisrael through the incense of fine spices, ground exceedingly fine. And through the sprinklings of the bull and the goat, etc. And from there the holiness of Chanukah is drawn, etc. And the essential thing is that through all the tikkunim of Rosh HaShanah and Yom Kippur mentioned above, we should merit complete counsel, as mentioned. And this is drawn on Sukkos, in the aspect of: "Spread over us the sukkah of Your peace and direct us with good counsel from before You," etc. — as is explained elsewhere and as is brought above. And this is the essential holiness of Chanukah now: that we need to draw upon ourselves, through the kindling of the holy Chanukah candle, the holiness of all the holy s'farim that complete the Torah, etc. — which is the aspect of the holiness of Yom Kippur, as mentioned. Through which all the dinim in the world will be sweetened, etc. — until each and every one of us merits complete counsel in every place where he is, in physical and spiritual matters, in a manner that he can rescue his soul. For through the tremendous power of the miracle of Chanukah, through the great power of the great tzaddikim, they drew for us such a light that we are able to draw the holiness of all the yichudim included in the kindling of a candle of holiness — which is the aspect of the candles of the Menorah, of the Shabbos candle and the Yom Tov [candle], etc. — to draw them down very far below, into the intensity of Asiyah, below ten t'fachim, during actual weekdays, when there is no ascent at all for the aspect of Malchus, etc. — as is understood from all of this in the kavanos of Chanukah, and as is brought in our words. And all of this one merits according to the teshuvah on the blemish of emunas chachamim on Yom Kippur, etc. — as mentioned. It comes out that the essential aspect of Chanukah is to merit the tikkun of counsel in completeness — which is the essential thing, as mentioned. And therefore they are eight days of Chanukah — which are the aspect of eight tikkunim from Chochmah-Binah-Daas through Netzach and Hod. For Netzach and Hod are the aspect of raglayim (legs), the aspect of counsels, as is brought elsewhere — for there is the essential place of counsel. And this is the essential tikkun: that good, complete counsels should be drawn below, into the intensity of Asiyah, in the aspect of raglayim, where the k'lipos hold on — to rescue and elevate the souls and the sparks that have fallen there, to rescue them from all the many and immense types of k'lipos to which they have become attached through their sins — Hashem, blessed be He, have mercy. This is the aspect of the work of the great tzaddikim, who toil with great exertions to return in teshuvah the worst and most distant, through their exceedingly deep counsels. And this is the aspect of the machlokes between Bais Shammai and Bais Hillel mentioned above. For Bais Shammai hold: one decreases and goes — like the bulls of the festival that were brought on Sukkos, which would decrease and go. For this is known in the words of our Sages, of blessed memory, that Shammai was strict and therefore pushed away the converts who came to convert not according to the law, as our Sages, of blessed memory, said in Maseches Shabbos. But Hillel, who was exceedingly humble, drew them close as well. For Shammai was a great tzaddik, but he went in the aspect of the middah of din (strict judgment) and said that it was not fitting to draw close those who were excessively bad. Therefore Bais Shammai, who were his students and followed his way, hold that on the first day one must kindle all eight candles — to draw the generality of all the tikkunim. For they hold that it is impossible to illuminate the light of the Torah, the light of truth, in the world, and to return souls in teshuvah, except when one illuminates in them the truth in completeness — until they come to convert and return in teshuvah with all their hearts and accept upon themselves all the words of the Torah with all the fine details, in completeness. And this is the aspect of the tzaddikim who do not engage in their holy tochachah (rebuke/teaching) except with elders and holy tzaddikim, in whom they illuminate the light of the revelation of their holy Torah in order to raise them to an extra level and refine them greatly — but with the distant ones they cannot engage, due to the intensity of their holiness. And therefore Bais Shammai hold: one decreases and goes — that one must begin first by kindling all eight candles, to illuminate in the souls of Yisrael the full illumination of all the tikkunim in completeness. And then specifically they will be able to draw them close. Therefore in truth they draw close only those who are fitting for this, and they illuminate in them all their Torah. But the bad and distant ones they push away, due to the intensity of their holiness — only they hold that afterward they will be able to draw them close as well. This is the aspect of "decreasing and going": after they have already illuminated all the eight tikkunim — which is the aspect of kindling all eight candles on the first day, according to their view — afterward they need to diminish the light, to kindle on the second day only seven, and then six, etc., in order to diminish the light each time in a manner that they will then be able to draw close also the distant ones. For from the greatness of the tikkun they drew on the first day — when they illuminated all the tikkunim in their holy students until they became complete tzaddikim — through this they will afterward be able to draw close also the distant ones, those of lesser level; and afterward the even more distant — and this is the aspect of "decreasing and going." And therefore they derived from the bulls of the festival, which would decrease and go. For it is known from the words of our Sages, of blessed memory, that on Sukkos they would offer seventy bulls corresponding to the seventy nations. But at first glance, their holy words are not understood — for it is brought in the words of our Sages, of blessed memory, that they would bring the seventy bulls so that the seventy nations should be sustained; but it is also brought in their words that they diminish and go, like the bulls of the festival. And it seems at first glance that the matters contradict — do they bring the seventy bulls in order to destroy them? But both are true: the essential reason we desire their continuance and bring the seventy bulls for their sake is in order to clarify the good from them and convert from them converts, until it is fulfilled: "For then I will turn to all the peoples a pure language," etc. But the complete evil in them, which cannot be clarified, must be destroyed. And this itself is through the clarification of the good from them, through which the evil will fall and be consumed — as is understood from the words of our Sages, of blessed memory. And as our Master, Teacher, and Rebbe, of blessed memory, wrote regarding the statement of "Rabbah bar bar Chanah" — "and the kingdom heard and killed it" — in Siman 12, Likutay, Part I. And therefore on Sukkos — which comes afterward, after Yom Kippur, when all the tikkunim mentioned above have been rectified — then they bring the seventy bulls, and then "one decreases and goes": they bring on the first day thirteen bulls and reveal His G-dliness more, through the abundance of the offerings, until the good among them hears and draws close. And so it decreases each day, in order to clarify each time the more distant. And the more they draw close and clarify the good from them, the more [the nations] are consumed and go — as mentioned — until afterward, on Sh'mini Atzeres, Yisrael meets alone with Hashem, blessed be He, for then is the essential completion of the tikkun of Rosh HaShanah and Yom Kippur and Sukkos, etc. — as is explained elsewhere. And Bais Shammai hold that similarly, in the kindling of the Chanukah candle, one must draw at first the completeness of all the eight tikkunim in order to draw close the fitting ones, etc. And afterward, "one decreases and goes," as mentioned. But Bais Hillel, who were students of Hillel, who was exceedingly humble, hold the opposite: that one must begin from below going upward — to kindle first one candle and afterward to add and go. For if, chas v'shalom, the tzaddikim would not consent to draw close any but the fitting and complete ones, who are worthy of having all the tikkunim illuminated in them — then the remnant of Yisrael would almost be lost, chas v'shalom. Especially as they looked with their ruach hakodesh upon these latter generations. Therefore they say the opposite: that one must begin from below going upward, from every good point of each and every member of Yisrael — for they know that this is the essential greatness of Hashem, blessed be He: to draw close those who are very far away, as our Master, Teacher, and Rebbe, of blessed memory, wrote. Therefore they engage principally in drawing such a tikkun that they can begin little by little, to draw one tikkun on one day and to draw close the souls of the very distant through whatever single tikkun they illuminate in them — even though he is still very corrupted, only they have illuminated in him some single tikkun. And through drawing close distant souls like these, through this they add and go, each day and each time, to draw close these souls together with yet more souls — until on the eighth day they draw all the tikkunim, which include all the thirteen tikkunai d'dikna, which are the generality of mercies and kindnesses, which are the aspect of the generality of the thirteen rules through which the Torah is expounded, which are the generality of the holy s'farim, etc. Through which everyone is drawn close to Hashem, blessed be He. For "one elevates in holiness and does not descend" — one must begin from below going upward, in the aspect of: "From the straits I called upon G-d; He answered me with expansiveness" — which is the aspect of tikkunai d'dikna, which are the generality of the kavanos of Chanukah. And as our Master, Teacher, and Rebbe, of blessed memory, wrote elsewhere — for they derived from the eight sprinklings of the Kohen Gadol on Yom Kippur before the Kapores that was on the Ark, where stood the Tablets of Testimony. He would begin the sprinklings from one specifically, as they recite: "One; one and one; one and two," etc. For one must begin from below going upward. For there is no proof from the bulls of the festival, which were for the seventy nations whose good is deeply suppressed within complete evil, etc. — for they did not merit to be in His portion, blessed be He — rather, only the good in them, which are sparks of the souls of Yisrael, must be clarified, and it is impossible to clarify them except through the aspect of "decreasing and going" — to clarify the good, and they will be consumed and go, etc. But Yisrael — the chosen people, the holy nation, all of them holy — only that the evil of the nations has taken hold of them in the aspect of: "And they mingled among the nations," etc. — therefore every good point found in each and every member of Yisrael, even in the worst of the worst, is exceedingly, exceedingly precious — for it is drawn from an exceedingly lofty and awesome place. And through the great power of the tzaddikim, they can elevate them and illuminate the light of the Torah through them specifically — through raising good like this, from the place where it was. As is understood from all of this in his words, of blessed memory. Therefore one must add and go — the aspect of: "One elevates in holiness," etc. — as mentioned. And this is the aspect of what our Sages, of blessed memory, said: that Shammai would eat all his days in honor of Shabbos — how so? If he found a fine animal, he would immediately designate it for Shabbos, and would not eat from it until he found another finer than it, and then he would say: "This one is for Shabbos." And then, specifically, he would eat the first one, which had already been sanctified with the holiness of Shabbos through his having designated it for Shabbos. And so he would always conduct himself. And even though this is certainly a very good and holy practice — that he ate all his days in honor of Shabbos — nevertheless our Sages, of blessed memory, said: "But Hillel had a different measure — that all his deeds were for the sake of Heaven," as it is said: "Blessed is Hashem, day by day," etc. For Shammai was strict, as our Sages, of blessed memory, said, and was very exacting — for due to the intensity of his holiness, he wanted only that everyone should be holy. And if someone was not as holy as he desired, he could not bear it. And therefore also in the matter of eating, he was very strict and did not want to eat except in honor of Shabbos Kodesh itself, as mentioned. But Hillel had a different measure, etc. And the matter is according to what was explained above. For the essential thing is the tikkun of counsel. For the entire Torah is called "counsel" — the aspect of: "Mine is counsel and sound wisdom"; the aspect of taryag atin d'Oraisa (613 counsels of the Torah). For every person must think many counsels in his soul to rescue his soul from the pit — regarding which Dovid cried out: "How long shall I take counsel in my soul," etc. And the essential tikkun of counsel is through the holiness of Shabbos. And the main thing is through the eating of Shabbos, which is entirely kodesh. For the entire blemish of counsel derives from the sin of Adam HaRishon's eating, as mentioned, through which the foul vapors took hold of the eating and confuse the counsel, as mentioned. And the entire tikkun is through emunas chachamim, through which the holy s'farim are increased and complete the Torah, etc. — through which one merits the completeness of counsel, etc., as mentioned. And the essential tikkun of this is on Shabbos, when then is the essential generality of the Oral Torah with the Written Torah, as mentioned — for then the eating is entirely kodesh and the foul vapors have no power to confuse the counsel, as mentioned. But to the holiness of Shabbos in completeness — no one can merit except the great tzaddikim. And we must receive the holiness of Shabbos from them, for the great tzaddikim draw the holiness of Shabbos upon the weekdays, as is known. And just as they draw the holiness of Shabbos upon the weekdays, so too they draw the holiness of Shabbos upon those of lesser level, who are in the aspect of chol (weekday/profane) compared to the tzaddikim and cannot merit on their own the holiness of Shabbos properly. Nevertheless, the tzaddikim have mercy on them and draw upon them the holiness of Shabbos. And for this reason people travel to the tzaddikim for Shabbos — in order to draw from them the holiness of Shabbos. And therefore it is customary to sit at their table, for their table is kodesh — for the essential holiness of Shabbos is the eating, as mentioned. And through sitting at their table, especially on Shabbos itself, through this they clarify the counsel from the vapors mentioned above — through which one merits complete counsel, which is the essential tikkun, as mentioned. And therefore Shammai, who was exacting as mentioned, did not want to eat unless the food had been sanctified with the holiness of Shabbos through designating it for Shabbos. But without this, he did not want to elevate the food of chol to the holiness of Shabbos — which is itself [the same as] his not wanting to draw close the distant converts who were in the aspect of chol, to elevate them to the holiness which is the aspect of Shabbos. For he did not want to draw close the distant ones except those whom he could elevate to the holiness of Shabbos itself, as mentioned. But Hillel had a different measure — he was exceedingly humble and lowered and humbled himself greatly toward all those who were very, very distant, until he prevailed to draw the holiness of Shabbos to every place where they were. This is the aspect of Chanukah, where one draws the holiness of Shabbos below, to the aspect of actual weekdays, as mentioned. This is the aspect of what Shammai did not practice: for he would not eat unless he first designated it for Shabbos. But Hillel said: "Blessed is Hashem, day by day" — meaning he would strive to draw the holiness of Shabbos upon the food even though he had not designated it for Shabbos. And similarly he would draw close distant ones even though they had not prepared themselves properly to be worthy of being sanctified with the holiness of Shabbos. For he lowered and humbled himself toward all the distant ones, to draw to them the holiness of Shabbos. And so he conducted himself regarding the foods, as mentioned — for drawing the holiness of Shabbos eating to the eating of weekdays, and drawing the holiness of Shabbos upon the very distant, are one and the same aspect, as mentioned. And also through the eating itself of the great tzaddikim, they clarify sparks and souls and draw close the distant through this — as is understood elsewhere. And this is what our Sages, of blessed memory, said about Hillel — that he had a different measure, that all his deeds were for the sake of Heaven. And at first glance this is difficult: would it occur to anyone that Shammai's deeds were not for the sake of Heaven? Surely this very good practice itself, that he always designated the food for Shabbos, etc. — he certainly did for the sake of Heaven! But the distinction is that Shammai could not sanctify the food except by actually designating it for Shabbos, as mentioned. But Hillel had a different measure — that all his deeds were for the sake of Heaven — "all his deeds" specifically. Meaning, in all his actual physical activities, they were all for the sake of Heaven — even in a physical action he was able to lower himself to do it for the sake of Heaven and to sanctify the food with the holiness of Shabbos even though he had not originally designated it for Shabbos. And therefore he was able to draw close very distant ones — for he did not insist on not drawing them close unless they had prepared themselves properly to ascend to the holiness of Shabbos. Rather, he strove to find in them some good points, and lowered and humbled himself to them, to their place where they were, and drew to them the holiness of Shabbos to their place. And through this he drew close all the very distant ones, as mentioned. This is the aspect of the wondrous holiness of the kindling of the Chanukah candle. For on Shabbos, Malchus, the aspect of the Oral Torah, ascends to the Kodesh itself. And even on Yom Tov, which does not have this ascent, still it ascends to the place it ascends, and to there one draws the holiness in the aspect of mikra kodesh, as mentioned. But the wonder of the Chanukah candle is that it is on actual weekdays — and the tzaddikim, through their great power, established for us, by way of a wondrous miracle, to draw the holiness of Shabbos, the holiness of the generality of the Torah — which is the tikkun of counsel — very far below, to the aspect of actual weekdays. Through which all the distant are drawn close to Hashem, blessed be He, as mentioned. And this is the middah of Hillel, as mentioned. And this is the aspect of what Hillel would say: "Blessed is Hashem, day by day," etc. — he would not wait until he could raise the distant ones to the holiness of Shabbos itself. Rather, he said: "Blessed is Hashem, day by day" — for every single day, when he saw in someone any good point whatsoever, and the person wanted to draw close with any closeness at all — he would draw him close immediately, through the intensity of his humility and his deep wisdom, even though the person was, from his own side, very far from the holiness of Shabbos. Nevertheless, he had mercy on him and lowered to him the aspect of holiness to his place, to awaken him to teshuvah and to draw him close to Hashem, blessed be He, through his wondrous counsels, from whatever place [the person] was in, each and every day, etc. — as mentioned. And this is the aspect of: "I have surely seen the affliction of My people," etc. Our Sages, of blessed memory, said that Hashem, blessed be He, said: "I see two seeings," etc. — that they are destined to sin. And nevertheless, "I see their affliction and I wish to redeem them." And similarly we find in several places that Hashem, blessed be He, judges a person only "according to where he is there." And the great tzaddikim further arouse His compassion — so that even at the time of their great corruptions, such as at the time of the Calf, nevertheless they appease Hashem, blessed be He, through their prayers until He forgives them, and they strive to return them to the good. And all of this is the aspect of the middah of Hillel, etc. — as mentioned. Chapter headings from the laws of Chanukah included in the laws of Rosh Chodesh mentioned above: And this is the aspect of the offerings of the n'si'im: "A silver bowl, its weight one hundred and thirty [shekels]," etc. — "both of them full of fine flour for a meal-offering" — to rectify the foods. "One hundred and thirty" corresponds to the one hundred and thirty years of Adam HaRishon, as Rashi explained there. For Adam HaRishon blemished the eating, as mentioned, and from there his blemishes came during the one hundred and thirty years during which he begat, etc. — as our Sages, of blessed memory, said. For even though he did teshuvah then, they provoked him greatly and confused his mind with the foul vapors mentioned above, so that he was unable to derive the judgments of upright behaviors, etc. And the essential corruption and confusion of thought that intensifies is regarding the blemish of the bris. And they intensify even more against one who wishes to return, etc. And this is the aspect of the tikkun of the hands of s'michah. "One silver basin, seventy shekels" — the aspect of the seventy nations, each of which has its own script and language — the aspect of the tikkun of writing. "One golden spoon of ten [shekels], full of incense" — a fine fragrance that clarifies from the depths of the k'lipos, which is the essential tikkun of the foul vapors mentioned above. "Ten of gold" corresponds to the Ten Commandments — the generality of the Torah scroll, etc. "One bull of the herd, one ram, one lamb" — the aspect of the [three] Patriarchs, who all composed many s'farim. "One he-goat for a sin-offering" — to atone for the sale of Yosef, through which the kingdom of the house of Dovid was divided, which must be rectified — this is the aspect of the tikkun of counsel: "and they shall no longer be divided into two kingdoms," etc. "And for the peace-offering, two cattle" — Rashi explained: corresponding to Moshe and Aharon. Moshe is the generality of the Torah; Aharon is the completeness of the Torah through the Oral Torah — "They shall teach Your judgments to Ya'akov." For he is the aspect of Moshe's student, and he drew close all Yisrael to him through "and he will see you," etc. — the aspect of: "loving peace and pursuing peace, loving the creations and drawing them close to the Torah." And therefore he entered the Bais Kodesh HaKodashim, etc. "Five rams," etc. — corresponding to the generality of the Torah, as Rashi explained there. For the entire tikkun is through the completeness of the Torah through the abundance of s'farim, etc. — as mentioned. Eight days of Chanukah correspond to eight tikkunim — emunas chachamim, etc. And through the sin of Adam HaRishon, through which the vapors mentioned above were drawn — the hands of s'michah were blemished, which is the machlokes that is caused by those who are granted s'michah [improperly], etc. This is the aspect of the machlokes of Kayin and Hevel, from which comes the machlokes of Korach with Moshe, from which comes all the machlokes in the world. For Kayin brought an offering from the waste — for his learning was from the aspect of the foul vapors mentioned above. But Hevel brought from the firstborn of his flock, etc. The machlokes between Bais Shammai and Bais Hillel: Bais Shammai say — one decreases and goes, like the bulls of the festival that diminish and go. And Bais Hillel say — one adds and goes: "One elevates in holiness and does not descend." For Bais Shammai hold that one must arrive at the final tikkun, and only then can one illuminate, etc. And this is "like the bulls of the festival that diminish and go" — on the first day of Sukkos, when all the inner chasadim illuminate, etc., they offer thirteen bulls and then subdue many nations. And on the second day it decreases and goes, until the seventh day, when all the nations are consumed and the good is clarified from them through the holiness of the chasadim drawn through the power of Rosh HaShanah and Yom Kippur. And then Yisrael meets alone with Hashem, blessed be He, on Sh'mini Atzeres, when they offer only one bull and one ram — in the aspect of: "Stay with Me one more day," etc. But Bais Hillel hold: "One elevates in holiness and does not descend." For the eight days of Chanukah are in the aspect of the eight sprinklings of the Kohen Gadol on Yom Kippur in Kodesh HaKodashim — he began first from one, and then "one and one," etc. And from there is drawn the holiness of the eight days of Sukkos together with Sh'mini Atzeres. For Sukkos alludes to the tikkun of the redemption — for then one first draws the completeness of the tikkun, and afterward decreases and goes until Sh'mini Atzeres. But Chanukah — the essential wonder of the miracle is that even in the intensity of their dominion, and even in the length of the exile, one prevails through good, deep counsels to draw close to Him, blessed be He, from whatever place each person has fallen. Therefore one must then begin from whatever one can begin — from any good point and any tikkun whatsoever. This is the aspect of "one elevates in holiness and does not descend." And therefore on Yom Kippur, even in the Bais HaMikdash — because then one must atone for all the sins of Yisrael — one must begin from "one," and afterward "one and one," etc. And they follow their reasoning. For Shammai was exacting and ate all his days in honor of Shabbos — for according to his view, it is impossible to eat properly so as to drive away the foul vapors, from whence comes the tikkun of counsel which is the essential thing, except through not eating anything significant unless he first designates it for Shabbos, etc. For the essential tikkun of eating is through the holiness of Shabbos. It comes out that he holds one must first draw the completeness of the tikkun, etc. — which is the aspect of Shabbos. But Hillel had a different measure — that all his deeds were for the sake of Heaven, and he would say: "Blessed is Hashem, day by day — He bears our burden; G-d is our salvation, Selah." For now, if we wait for the completeness of the tikkun, the remnant of Yisrael will almost be lost, chas v'shalom. Rather, one must always go with the aspect of: "Blessed is Hashem, day by day," etc. — that whatever one can seize, etc. And this is "that all his deeds were for the sake of Heaven" — for he nullified himself entirely and said: "If I do not finish immediately, chas v'shalom — for 'whatever your hand finds to do, do it.' And if I will not have the World to Come, etc. — what can be done? My intention is for Heaven, and Hashem Who is good will do and complete on my behalf." (End of chapter headings.) And this is the aspect of the offerings of the n'si'im that are read on Chanukah. For all their offerings were to rectify the blemish of the sin of the Calf, for which the Mishkan was built to atone — as our Sages, of blessed memory, said. And the essential sin of the Calf was the blemish of emunah, whose essence is emunas chachamim — that they did not believe in Moshe, who had revealed His G-dliness to them through such awesome signs and illuminated in them the light of knowledge and the bestowal of such n'vu'ah (prophecy) at the time of the giving of the Torah. And nevertheless the Samech Mem provoked them so much until he caused them to sin so greatly through the counsel of the Airev Rav. And so it is in every generation — the essential blemish of emunah, which is the generality of the entire Torah, is through the blemish of emunas chachamim, the true Sages. For if one would believe in the words of the true tzaddikim and Sages, one would nullify one's confused mind, and one would certainly believe properly. For even though one cannot understand the ways of Hashem and the perception of His G-dliness, one would rely on the words of the tzaddik who has already broken his body to the ultimate, etc. And therefore it is indeed written: "And they believed in Hashem and in Moshe His servant." For the essential completeness of emunah in Hashem is through believing in Moshe His servant — which is the aspect of emunas chachamim. But the Adversary provokes in this through many stratagems — and the main thing is through the machlokes, which increases accusation among the Torah scholars, as it is now — as our Sages, of blessed memory, said — and one does not know where the truth is. Therefore whoever wishes to have mercy on his soul must return in teshuvah through this itself: through hearing the intensity of the machlokes, he should understand from this that they are trying to distance him from Hashem, blessed be He. As is explained elsewhere on the verse: "The ear that hears the rebuke of life will dwell among the wise," etc. (See there, Siman 5.) Until he returns in teshuvah through this specifically, regarding the blemish of emunas chachamim, until all the holy s'farim are once again esteemed in his eyes, etc. — as is explained in the Torah [discourse] mentioned above. And this is the aspect of the offerings of the n'si'im, which are the aspect of the tikkun of emunas chachamim, upon which depends the tikkun of all the aspects explained in the Torah [discourse] "Chadi Rabbi Shimon" mentioned above. And this is: "A silver bowl" — Rashi explained that it alludes to the years of Adam HaRishon, who lived nine hundred and thirty years. "Its weight one hundred and thirty" — the aspect of the one hundred and thirty years, etc. For Adam HaRishon blemished emunas chachamim, for he did not believe in himself — which is also a blemish of emunas chachamim, as is explained in the Torah [discourse] mentioned above and as is explained at length elsewhere. For Adam HaRishon was comprised of all the souls of the tzaddikim, who all emerged from him. And when he transgressed the command that Hashem, blessed be He, had commanded him — according to what he understood to be the true interpretation of this mitzvah — and inclined after the counsel of the serpent through the counsel of his wife, from this was drawn the blemish of emunas chachamim. For all the generations were included in him. And from this came the blemish of the machlokes of Kayin and Hevel — which is the aspect of all the machlokes against the tzaddikim in every generation. For from the machlokes of Kayin against Hevel was drawn the machlokes of Korach against Moshe, as is brought — which is the aspect of the generality of the machlokes against the true tzaddik of every generation. For in every machlokes there are sparks of the machlokes of Korach, Dasan, and Aviram, as is brought. And therefore, because Adam HaRishon blemished emunas chachamim — which is the aspect of the blemish of eating from the Tree of Knowledge of Good and Evil — through this the eating was blemished and it was decreed: "In sorrow you shall eat of it; by the sweat of your brow you shall eat bread." From whence the waste of the food was drawn, until it became complete waste — which is the punishment of one who mocks the words of the Sages, who is judged in boiling excrement, from whence come the foul vapors that confuse the mind. And all of this derives from the waste that took hold of all the foods through the sin of Adam HaRishon, as mentioned. And therefore they brought "a silver bowl, its weight one hundred and thirty," and "one silver basin — both of them full of fine flour for a meal-offering." "Fine flour for a meal-offering" — this is the aspect of the tikkun of the foods, whose essence is the bread. And through "fine flour for a meal-offering," they rectified the blemish of the foods. And therefore the silver bowl alludes to the years of Adam HaRishon — to rectify his blemish. And similarly, "its weight one hundred and thirty" corresponds to the one hundred and thirty years during which he begat, etc. For all of this derives from the blemish of the foul vapors that were drawn through the blemish of emunas chachamim, which confuse the mind and prevent one from deriving the judgments of upright behaviors, etc. And the essential counsel and judgments of upright behaviors are needed regarding this matter — which is the guarding of the bris, for which one must guard one's thoughts very, very greatly. And through the foul vapors, he was unable to extricate himself from this, even though he did great teshuvah and separated from his wife. But from the compulsion of night occurrences he was not saved — as our Sages, of blessed memory, said. And all of this was due to the foul vapors mentioned above. And this is the aspect of: "its weight one hundred and thirty." "Its weight" (mishkalah) — the aspect of the matkela (scale/balance). For the essential matkela is in this desire, as is explained elsewhere. And certainly Adam HaRishon, during those one hundred and thirty years, strove greatly to clarify his thoughts from these hirhurim (improper thoughts). But nevertheless he was not saved from occurrences due to the foul vapors mentioned above, as mentioned. And therefore they brought "a silver bowl" corresponding to the years of Adam HaRishon, etc., to rectify all of this. And through this they drew a tikkun for the blemish of the leaders of falsehood — whose teaching is from these wastes, who are granted s'michah as "rabbi" not according to the law — which is the aspect of the sin of Kayin, who attacked Hevel without cause and killed him, from whence comes all the machlokes of now, as mentioned. Also, ka'aras (קערת) has the gematria of tesha (479) — the aspect of: "his innards are as wrought ivory" (eshes shain). And our Sages, of blessed memory, expounded — and it is brought in Rashi's commentary — this is Toras Kohanim (Vayikra), which is placed in the middle of the five Chumashim, like these innards, etc. For Toras Kohanim speaks of korbanos (offerings), which are the tikkun of the foods that were blemished through the sin of Adam HaRishon. For one must eat in the aspect of eating korbanos — so that the table atones like the mizbai'ach. And therefore Toras Kohanim is alluded to in the verse "his innards are as wrought ivory" — the aspect of the tikkun of the mai'ayim (innards/intestines), which are the vessels that process the eating, to clarify it from the waste. And this is the aspect of "a silver bowl, fine flour" — which is the tikkun of the foods from the foul vapors, as mentioned. For in the k'arah (bowl) one eats the foods. And therefore ka'aras has the gematria of eshes — the aspect of "his innards are as wrought ivory" — the aspect of korbanos, the tikkun of the foods, as mentioned. Also, ka'aras has the same letters as akeres (עקרת), as is brought in the Midrash Rabbah — the aspect of emunah, which is called akeres habayis (the mainstay of the home), as is known. This is the aspect of: "Who is like Hashem our G-d, Who is enthroned on high, Who looks down upon [the heavens and the earth]," etc. — "He raises the poor from the dust, from the refuse heaps He lifts the destitute; He seats the barren woman of the home," etc. For in the very intensity of His loftiness — that He, blessed be He, "is enthroned on high" — He looks down to raise the poor and destitute from the dust and from actual refuse heaps, which are the foul vapors. And Hashem, blessed be He, in His mercy, watches over these poor and destitute ones of knowledge who have fallen to the dust and to actual refuse heaps, and the foul vapors surround and distort their minds greatly. And when they have mercy on themselves and cry out to Hashem, blessed be He — then He, blessed be He, has mercy on them and sends upon them the pure waters mentioned above, and raises them from this dust and foul refuse heaps. For these pure waters, which are the holy s'farim, purify from all the gilulim (idolatries) — the aspect of: "And I will sprinkle upon you pure water, and you will be purified from all your impurities and from all your idolatries I will purify you," etc. And this is: "to seat him with nobles, with the nobles of his people" — that He merits them to be included with all the souls that are included in the true tzaddik, especially on Rosh HaShanah, through which joy is made — the aspect of: "The light of the righteous shall rejoice," etc. — as is explained there. And this is: "with the nobles of his people" — who are the true tzaddikim and Sages, in whom one has now merited to return and believe. And this is: "He seats the barren woman of the home" — the aspect of emunah, as mentioned. And this is: "a happy mother of children" — for through this, joy is made — the aspect of: "The light of the righteous shall rejoice"; the aspect of: "Chadi Rabbi Shimon" — as is explained there. See there. "One silver basin" — Rashi explained: corresponding to Noach. "Seventy shekels" — corresponding to the seventy nations that came from him. The seventy nations each have their own script and language. And Yisrael was chosen from among them with the holy script and language. For this reason Noach was commanded to build the Ark, to save him in the merit of Moshe who would come from him, who would give the Torah to Yisrael — in the aspect of: "B'shagam (for that he also) is flesh, and his days shall be one hundred and twenty years" — "this is Moshe," as is brought. And all of this alludes to the tikkun of the hands of writing — which is the writing of Yisrael, which is rectified through these offerings that rectified the blemish of emunas chachamim, as mentioned. Through which the writing of all the seventy nations is subdued and the writing of Yisrael is elevated — and this is the aspect of "seventy shekels" mentioned above. "One golden spoon of ten [shekels], full of incense." This is the aspect of the essential completeness of the tikkun that one merits through the abundance of the holy s'farim, through which one is included in the Foundation Stone, Kodesh HaKodashim, where stood the Tablets of Stone upon which the Ten Commandments were written. This is the aspect of "one golden spoon of ten" — as Rashi explained there, corresponding to the Ten Commandments that were given from the hand of the Holy One, blessed be He. And this is "full of incense" — for the essential inclusion and entry into the Bais Kodesh HaKodashim on Yom Kippur is through the k'tores (incense), which clarifies the good from the very depths of the k'lipos, as is known. For k'tores is a very fine fragrance that rectifies and clarifies the thought from the foul vapors — which are the confusions and thoughts and evil hirhurim that surround the mind, which are actual stench. And the entire tikkun is through k'tores, which is a wondrous fragrance of holiness, exceedingly lofty, that clarifies from there. And for this reason each of the n'si'im brought k'tores, even though it was not according to the strict law — for it was a need of the hour, to rectify the stench of the evil of the sin of the Calf, which was the blemish of emunas chachamim — "they exchanged their glory for the likeness of an ox that eats grass." And our Sages, of blessed memory, said: "There is nothing as disgusting as an ox at the time of eating" — alluding that they greatly blemished the eating through this. For they caused foul vapors to arise that confuse greatly. And through the k'tores they rectified this, as mentioned. "One bull of the herd" — corresponding to Avraham, as Rashi explained there. This is the aspect of the holiness of Eretz Yisrael, which one must also draw into chutz la'Aretz (the diaspora), and to be saved from exile/expulsion, etc. — as is explained there. For Avraham was the first to discover the holiness of Eretz Yisrael, as our Sages, of blessed memory, said. And therefore it is alluded to in "a bull of the herd" — which is the aspect of: "And Avraham ran to the herd." For it is brought that when he ran and chased after the calf for the sake of hachnasos orchim (hospitality), it then fled to the M'aras HaMachpailah, and through this Avraham discovered the holiness of the M'aras HaMachpailah. And the M'aras HaMachpailah, where the Patriarchs and Matriarchs are buried — this is the essential inheritance that Avraham acquired in Eretz Yisrael first, and it is the beginning of his inheriting Eretz Yisrael. For the essential thing is that one should draw the holiness of Eretz Yisrael until one merits to be buried there. And therefore they alluded in "a bull of the herd" to the holiness of Eretz Yisrael that Avraham Avinu drew, as mentioned. "One ram" — corresponding to Yitzchak, who was bound, etc. This is the aspect of the tikkun to draw the secret of the intercalation, to fill the blemish of the moon — which is the aspect of m'oros (luminaries) [spelled] deficient, etc. — from whence is the sustenance of Eisav. Through which "his eyes dimmed" — the eyes of Yitzchak — as is brought. And the tikkun is through Hashem, blessed be He, preceding the remedy: that [Yitzchak] was bound upon the mizbai'ach and the ram was offered in his place — which was caught in the thicket by its horns, from whence come all the sweetenings of the dinim of Rosh HaShanah through the shofar of a ram. For on Rosh HaShanah is the essential tikkun of the blemish of the moon, as mentioned above (section 40). It comes out that the ram that he offered, which corresponds to Yitzchak, is the aspect of the tikkun of the blemish of the moon — which is the aspect of the secret of the intercalation, as mentioned. "One lamb," etc. — corresponding to Ya'akov. And Ya'akov is the essential [source of] all the tikkunim mentioned above, which are to rectify the sin of Adam HaRishon. For Ya'akov — his bed was complete. And he clarified in completeness from the vapors mentioned above. And he merited to establish the twelve tribes — which are the aspect of the twelve stones that were included in one stone, which is the aspect of the Foundation Stone, the Tablets of Stone, as brought there in the Torah [discourse] mentioned above. This is the essential tikkun — the aspect of the completeness of counsel. And this is the aspect of: "one he-goat for a sin-offering" — to rectify the sale of Yosef. For the division of counsel — this is the aspect of the division of the kingdom of the house of Dovid, as is understood there, where he brings the verse: "And they shall no longer be divided into two kingdoms." And as is brought regarding this in our words elsewhere. And the division of the kingdom of the house of Dovid through Yarov'am ben N'vat was drawn from the blemish of the sale of Yosef, as is brought. Therefore the he-goat for a sin-offering, which atones for the sale of Yosef — this is the aspect of the tikkun of the completeness of counsel, as mentioned. "And for the peace-offering, two cattle" — corresponding to Moshe and Aharon, who made peace between Yisrael and their Father in Heaven, as Rashi explained. Moshe and Aharon are the generality of the Written and Oral Torah — which are the generality of the holy s'farim, which are the essential tikkun. For Moshe Rabainu gave the Torah in writing and transmitted it orally to his students — the first of whom was Aharon. Only that Y'hoshua merited that after Aharon died, Moshe transmitted the entire Torah to Y'hoshua. And as is explained in the words of our Sages, of blessed memory, in the order of the Mishnah — that Aharon was the first recipient, as they said there: "Aharon entered and Moshe taught him his chapter," etc. (Eiruvin 54). And therefore it is written regarding Aharon and his sons: "They shall teach Your judgments to Ya'akov," etc. For Aharon drew close all Yisrael to Moshe, through "and he will see you," etc. And therefore he indeed merited what he merited, as our Sages, of blessed memory, said — and he is the opposite of those who are envious of the true tzaddik and dispute him out of their envy. And therefore our Sages, of blessed memory, said: "Be of the students of Aharon — loving peace and pursuing peace, loving the creations and drawing them close to the Torah." And therefore they offered peace-offerings of two cattle, corresponding to Moshe and Aharon — who are the generality of the s'farim of the Torah, the essential tikkun of emunas chachamim, as mentioned. And this is: "Five rams, five he-goats, five yearling lambs." And Rashi explained: corresponding to the generality of the Torah — which is Torah, N'vi'im, K'suvim, and the Five Chumashim of the Torah, and the Ten Commandments, and Kohanim, L'vi'im, and Yisraelim. Meaning, the aspect of the generality of the s'farim of the Torah that are drawn through the aspect of Moshe and Aharon — through which is the essential tikkun of emunas chachamim, through which all the tikkunim mentioned above are drawn. They are: the tikkun of the hands of s'michah, to be saved from the machlokes that comes through one who is not fitting being granted s'michah, etc.; and to rectify the hands of writing; and to draw the holiness of Eretz Yisrael to be saved from exile, etc.; and to draw the secret of the intercalation; and to merit complete counsel — all of which they rectified through the offerings mentioned above, as mentioned. And this is the aspect of all the wars and machlokes that Ya'akov Avinu had — that at first there was upon him the machlokes of Eisav and Lavan. And afterward, when he was saved from them and sought to dwell in tranquility, the distress of Yosef leapt upon him — as our Sages, of blessed memory, expounded on the verse: "And Ya'akov dwelt," etc. For Ya'akov is the aspect of the generality of the Torah — in the aspect of: "The Torah that Moshe commanded us is the heritage of the congregation of Ya'akov." For the way of the Torah mentioned above began with Avraham Avinu, who revealed His G-dliness in the world and began to draw the way of the Torah into the world — as our Sages, of blessed memory, said: "Avraham Avinu fulfilled the entire Torah before it was given." And afterward he transmitted it to Yitzchak, and Yitzchak to Ya'akov. But Avraham and Yitzchak — their bed was not complete, for Eisav and Yishma'el came from them, who are the opposite of the Torah, who are the aspect of all those who dispute the true Torah Sages, from whom come all the destructions. But Ya'akov — his bed was complete, and he begat all the twelve tribes of Yisrael who received the Torah, after whose name we are all called: B'nai Yisrael. Therefore the essential drawing of the holiness of the Torah is through Ya'akov. But he had great machlokasin from Eisav and Lavan, who are the aspect of those who dispute the true Torah Sages. And Ya'akov Avinu — the more they disputed him, the more he strengthened himself to return in teshuvah on the blemish of emunas chachamim, and to rectify the sin of Adam HaRishon who blemished in this, as mentioned, and the blemish of the generations after him who blemished in this. And he did teshuvah on their behalf, until he composed and made through this many s'farim. This is the aspect of his hiding in the house of Shem and Eiver for fourteen years when he fled from Eisav, and there he engaged in the Torah. And he certainly composed through this many s'farim. For Ya'akov composed many holy s'farim on the matter of holy emunah — as is brought (in Likutay Tinyana, Siman 32) — and as our master, teacher, and rebbe, of blessed memory, related, as is brought in our words. This is the aspect of: "And the book that the man of my strife has written" — that the more one sees the machlokes against the truth intensifying, the more one must strengthen oneself to return in teshuvah on the blemish of emunas chachamim — one's own, or the world's, or what one blemishes by not believing in oneself, etc. — as is explained there. And through every teshuvah, a sefer is made, as mentioned — in the aspect of: "And the book that the man of my strife has written." And this is what Ya'akov always practiced: the more he saw the machlokes intensifying against him, the more he returned in teshuvah and engaged in Torah, until he composed s'farim without end. And through this he sweetened all the dinim through the aspect of the Foundation Stone — which is the aspect of all the stones being included in one stone. This is what Ya'akov himself merited when he left the house of Shem and Eiver and "encountered the Place" — and there all the twelve stones were included in the Foundation Stone in Kodesh HaKodashim. This he merited through the abundance of s'farim that he merited through engaging in Torah — as is explained there and as mentioned above. (See there in the Torah [discourse] "Chadi Rabbi Shimon" mentioned above well, and you will understand all of this.) And therefore Ya'akov sent to Eisav when he left Lavan's house in peace: "I sojourned with Lavan" — and our Sages, of blessed memory, expounded: "and I kept the 613 mitzvos." This is the aspect of: "And the book that the man of my strife has written" — that specifically through the strife and machlokes, many holy s'farim are written. This is the aspect of: "With Lavan I sojourned — and the 613 mitzvos" — which are the generality of the s'farim of the Torah — "I kept." Specifically through sojourning with Lavan and bearing from him what I bore — for he sought to uproot everything, chas v'shalom — through this specifically I merited: "and the 613 mitzvos I kept" — that I merited to attain all the 613 mitzvos, which are the generality of the s'farim of the Torah, which he attained before it was given. All of this he merited through the intensity of his teshuvah that he did specifically through the machlokes he had from Lavan. For specifically through the machlokes, many s'farim are made when one merits to return in teshuvah through them, as mentioned. And this is: "And I had an ox and a donkey, sheep and a manservant and a maidservant," etc. This is an allusion to all the aspects explained in the Torah [discourse] mentioned above, which are rectified through emunas chachamim — which are the tikkun of the hands of writing, and not being expelled from Eretz Yisrael, and the secret of the intercalation, etc. And this is: "And I had an ox" — this is the aspect of the writing of holy s'farim, whose entire holiness [is drawn] from the writing of a Sefer Torah that is written on the hides of oxen. This is the aspect of the writing of t'fillin (as is alluded to in the story of "the ox and the lamb"). And from there one receives the hands of writing, that the handwriting of Yisrael should be strengthened, etc. — as is explained there. "And a donkey" — this is the aspect of "Yissachar is a strong-boned donkey," for they merited the secret of the intercalation — the aspect of: "And of the sons of Yissachar, who had understanding of the times," etc. — as mentioned. "Sheep" — this is the aspect of tzitzis, which are made from their wool — as is explained there. And this is the aspect of clean garments that are rectified through the tzitzis — the opposite of soiled garments, which are the aspect of the foul vapors that confuse and distort the mind, which come through the blemish of emunas chachamim — as is explained there. And this is: "Whoever relieves himself and washes his hands," etc. (B'rachos 15). For at first one must relieve oneself — to purge the waste, to nullify the foul vapors mentioned above so they should not confuse the mind. And this is: "and washes his hands" — one must wash one's hands with water that is drawn from the aspect of pure waters that are made through the abundance of s'farim that one merits through teshuvah on the blemish of emunas chachamim — as is explained in the Torah [discourse] mentioned above, which brings there the verse: "And I will sprinkle upon you pure water," etc. And afterward one dons tzitzis — the aspect of clean garments mentioned above, the opposite of soiled garments, the aspect of foul vapors mentioned above. "And puts on t'fillin" — which are written according to the law of writing a Sefer Torah — this is the aspect of the tikkun of the hands of writing, as mentioned. "And reads K'rias Sh'ma and prays" — K'rias Sh'ma and its brachos is the aspect of the tikkun of emunas chachamim, through which is the essential upholding of the holy emunah, which is rectified through the abundance of the holy s'farim of the Torah. About this the parshios of K'rias Sh'ma speak, which begin with emunas hayichud — the acceptance of the yoke of the Kingdom of Heaven. And afterward they admonish: "And you shall love," etc. — "And you shall teach them to your children" — which is to learn with one's children and students, who are also called "children," as our Sages said. And similarly in the second parashah, "And it shall be, if you hearken" — the acceptance of the yoke of mitzvos — they admonish: "And you shall teach them to your children to speak of them." And similarly in the brachah of Ahavas Olam we ask that we should merit to learn and to teach — all of which is the aspect of emunas chachamim, who learn with their students in their yeshivos, through which holy s'farim are increased, through which the Torah is completed and all dinim are sweetened through the aspect of Kodesh HaKodashim — as is explained there. And this is the aspect of the t'fillah that one prays afterward — for then one enters the Haichal and Kodesh HaKodashim, as it is brought in the kavanos on the beginning of the t'fillah: "Hashem, open my lips" — through which is the essential sweetening of all the dinim. For the essential sweetening of the dinim is through t'fillah, as is known. And let us return to the verse: "And I had an ox," etc. And this is: "and a manservant and a maidservant." This is the aspect that he had already subdued the aspect of the manservant and maidservant, that they should be subdued under the hand of their master — the opposite of the exile from Eretz Yisrael that comes through the dominion of the nations, about whom it is said: "Under a servant when he reigns, and a maidservant when she inherits her mistress." But Ya'akov, through the greatness of his righteousness, through the abundance of Torah he engaged in until many s'farim were renewed through him — through this he subdued the aspect of the manservant and maidservant, which is the dominion of the nations who wish to expel from Eretz Yisrael, whose entire power comes through the blemish of emunas chachamim, as mentioned. For Ya'akov rectified all of this, as mentioned. And this is: "And Ya'akov dwelt," etc. — that he sought to dwell in tranquility. For he thought: since he had already subdued the aspect of Lavan and Eisav and was saved from them — who are the essential aspect of the disputants — from now on he would dwell in tranquility. But the distress of Yosef leapt upon him — which is the aspect of the machlokes between Yisrael and the tzaddikim themselves. This is the aspect of the machlokes of the tribes against Yosef HaTzaddik. For in the matter of machlokes against the tzaddik, there are many aspects. For there is machlokes from the nations' exile, and from wicked opponents, etc. But there is also machlokes among the upright and the tzaddikim themselves, where the Adversary provokes through his cunning wiles and increases machlokes among them — through which all the blemishes return to being blemished, whose essence is the division of counsel. This derives from the machlokes between the tribes and Yosef, through which they caused the division of the kingdom of the house of Dovid through Yarov'am ben N'vat, who sinned and caused the many to sin — through which all the troubles and all the exiles of Yisrael, as is understood in the Torah [discourse] mentioned above, which brings the verse: "And they shall no longer be divided into two kingdoms" — regarding the completeness of counsel, for they are one and the same aspect. For the corruption of counsel, which is split in two, is through the blemish of emunas chachamim that is blemished through the machlokes, which is the aspect of the division of the kingdom of the house of Dovid that was divided through the machlokes of the tribes with Yosef — as is brought in the words of our Sages, of blessed memory. And this is what Yosef related his dream: "And behold, we were binding sheaves," etc. — "and behold, your sheaves surrounded and bowed to my sheaf." For the Patriarchs engaged in rectifying the sin of Adam HaRishon, who blemished through eating from the Tree of Knowledge — through which the blemish of the foul vapors was drawn, as mentioned above (section 57). And therefore Eisav, who is the contamination of the serpent, greatly blemished emunas chachamim — for he disputed Ya'akov Avinu and sought to kill him, who was the true Sage. Therefore he greatly blemished the eating and said: "Pour into me," etc. — which is the aspect of the blemish of eating, the aspect of the blemish of the foul vapors drawn through the blemish of emunas chachamim, as mentioned. And Yosef, who engaged in Torah — and Ya'akov transmitted to him all his wisdom that he received from Shem and Eiver, which is the aspect of the completeness of the Torah through the abundance of s'farim — therefore they showed him in his dream that he had merited the tikkun of the foods. This is the aspect of: "and they bowed to my sheaf." For the sheaves are the essential foods, whose essence is the bread. And therefore Yosef, who merited to engage in the tikkun of emunas chachamim — therefore his sheaf, which is the aspect of the bread, the essential foods — "arose and also stood upright." For he was saved from the blemish of "by the sweat of your brow you shall eat bread" — rather, he merited that his sheaf arose and also stood upright in its strength — the aspect of the tikkun of the foods, which is the aspect of the tikkun of the vapors mentioned above through the tikkun of emunas chachamim. And this is the aspect of the second dream — "And behold, the sun and the moon and eleven stars were bowing to me." This is the aspect of the secret of the intercalation, which he attained through the tikkun of emunas chachamim. For the essential secret of the intercalation is regarding the movements of the celestial spheres — which are the sun and the moon and the stars — as is explained there. Therefore he related all of this to them, so they would understand from afar the intensity of his greatness. But they did not believe him, "and they increased their hatred of him further, on account of his dreams and his words." And all of this is the aspect of the machlokes between the tzaddikim and those who are somewhat upright. And the main reason is that everyone wants to understand immediately all the ways of the tzaddik and his attainments. For if everyone could see and understand what the tzaddik attained — even one part of a thousand — they would certainly all be bound after him and would draw close to him with all their soul and might. But the tzaddik conducts himself with wisdom, for the sake of free choice, and conceals himself and hides himself from the world — only revealing to them a tiny bit, in a manner that they should know and understand that the secret is with him. And as he wrote there regarding the secret of the intercalation, which is the generality of the Torah: that there is a wisdom in this — one can reveal to them what one reveals, and nevertheless the secret remains with him. This is the aspect of: "For it is your wisdom and understanding in the eyes of the nations" — specifically. Only through what he reveals to them, they will understand that the secret is with him. And through this they have free choice. For certainly if they truly want, in truth, they can understand from afar — through what he has already revealed to them — that he certainly knows still more of what he knows, in a manner that will rectify them for eternity. "But a fool has no desire for understanding," etc. And so the tzaddik conducts himself in all his attainments, until in truth those who desire truth draw close. But there are those who increase their difficulties against him, for they want to understand everything. And even tzaddikim — the Adversary provokes them and puts in their hearts difficulties against him. For it is specifically among the Torah scholars and the tzaddikim that he provokes more, that they should dispute him — because many of Yisrael look to them. And in truth there are many hidden things in the matter of the machlokes among the tzaddikim themselves — as is explained on the verse: "The ear that hears the rebuke of life," etc. (Siman 5, Likutay Part I; brought above in section 56). And this is the aspect of the machlokes of the tribes against Yosef — for he revealed to them his dreams so they would understand from afar the intensity of his greatness. And they increased their hatred of him on account of his dreams. And so it goes now. But "the counsel of Hashem stands forever" — for specifically through this, Hashem brought it about that Yosef descended to Mitzrayim, etc., until the tribes did teshuvah on his sale and said: "Indeed, we are guilty," etc. And they came and bowed to him and said: "Forgive, please, the transgression of the servants of the G-d of your father" — all of which is the aspect of teshuvah on the blemish of emunas chachamim, through which holy s'farim are increased. This is the aspect of the generality of the entire holy Torah that Moshe gave us at the Exodus from Mitzrayim — which was all brought about through the sale of Yosef, which is the aspect of machlokes. This is the aspect of: "And the book that the man of my strife has written" — that specifically through the machlokes a sefer is made. For the entire holy Torah scroll, which includes all the s'farim, was given through the Exodus from Mitzrayim, which came about through the machlokes of the tribes with Yosef. This is the aspect of: "And he sent him from the depths of Chevron" — from the deep counsel of the tzaddik buried in Chevron. For it is certainly a very deep counsel — that specifically through this, Yisrael went down to Mitzrayim and left from there in Yosef's merit, through which the Torah was given — which is the generality of the holy s'farim. All of which is the aspect of: "And the book that the man of my strife has written." And this is the aspect of Chol HaMo'ed, which is forbidden in some melachos and permitted in many melachos. And our Sages said that the laws of Chol HaMo'ed were entrusted to the Sages, that they should do as they see fit — to permit certain melachos and to forbid certain melachos as they see fit. And the entire essential basis of the permission to do melachah on Chol HaMo'ed is on account of davar ha'avaid (a matter of loss), as the Tanna began the first Mishnah of Maseches Mo'ed Katan: "One may irrigate a field requiring irrigation" — which is on account of davar ha'avaid. And for this reason the matter was entrusted only to the Sages. For davar ha'avaid alludes to those who are lost and cast away in their sins, whom one must also rectify. But their entire tikkun is only through the true Sages, and that they should fulfill their words regarding everything they say, "for this is it." For even though everyone must fulfill the words of the Sages, nevertheless there is no mitzvah that is entrusted to the Sages alone, to do according to their judgment, except the laws of Chol HaMo'ed. And the essential reason is on account of davar ha'avaid — the aspect of the lost souls and sparks, who cannot be rectified except through the Sages. And this is the secret of the sanctification of the month, which is entrusted to the Sages. And therefore Chol HaMo'ed and Rosh Chodesh — their laws are equal regarding the Torah reading: on Rosh Chodesh four are called up, and on Chol HaMo'ed four are called up. For they are one and the same aspect — entrusted only to the Sages. And this is alluded to in the Mishnah: "One may irrigate a field requiring irrigation on the festival [week], both from a spring that issued forth initially and from a spring that did not issue forth initially." And all of this is on account of the "lost matters" — the aspect of the lost and cast away in their sins, whose entire tikkun is through the aspect of the tzaddik who knows how to give them to drink as well. This is: "One may irrigate a field requiring irrigation" — it is called sh'lachin on account of "and water sent upon the surface of the outdoors." This is the aspect of the great tzaddikim who can give to drink also to those who are entirely outside — in the aspect of: "Let your wellsprings spread outward" — "outward" specifically (Siman 14, Likutay Part I). And this is: "both from a spring that issued forth initially and from a spring that did not issue forth initially." Meaning, not only can they send water upon the surface of the outdoors to the very distant, to make known to them as well of His G-dliness and to extract them from the very outer places. And not only can they give to drink from a spring that already existed but became corrupted. Rather, even from a spring that did not issue forth initially — where no wellspring of wisdom had ever emerged. But when one believes in the tzaddikim and does everything they say — they can rectify him as well. For the tzaddikim continually dig and excavate new wellsprings — and the essential purpose is for the lost souls, to send them water upon the surface of the outdoors, even those who are entirely outside. And this is what the holy Tanna alluded to at the beginning of Maseches Mo'ed Katan. (The following pertains to section 53 above, regarding the dispute of Bais Shammai and Bais Hillel:) For Bais Shammai hold that one should not begin except with elders and tzaddikim who serve Hashem, to illuminate upon them the entire light — as was the practice of several great ones who did not accept into the yeshivah except tzaddikim. This is the opinion of Rabban Gamliel: "Any student whose interior is not like his exterior," etc. And afterward one decreases and goes — for afterward one diminishes the great light so that one can illuminate also in those of lesser level. But Bais Hillel say the opposite — for he was exceedingly humble and said that the essential thing is to begin from every good point one can, and to begin the main effort with the little ones and the youth — in the aspect of: "From the mouths of babes and sucklings" — who are soiled — "You have established strength." This is the aspect of the glimmer of Mashiach, about whom it is said: "He will have compassion on the poor and destitute"; "humble and riding on a donkey." For Hillel converted very distant converts, as our Sages said, and he responded to each one, as our Sages said (in Maseches Shabbos 31). (End of what pertains to section 53 above.) And this is the aspect of the half-Hallel of Rosh Chodesh and the latter days of Pesach. For even though the counsel is not yet complete — which is the essential salvation about which one says a complete Hallel — nevertheless this in itself is a salvation about which one must say at least a half Hallel: that I am strong in emunah in His lovingkindness, blessed be He — that however things may be, whatever path they lead me on, I will find Hashem there — in the aspect of: "In all your ways, know Him." In the aspect of: "We have wandered to the four corners; a cure we have not found — we have returned to You." And as it is written: "Escape is lost from me; in this path that I walk, they have hidden a trap for me — I cry out to You, Hashem." For this is the essential secret of the sanctification of the month with which we are engaged in this halachah. And all of it is through the power of emunas chachamim — which is through the abundance of the holy s'farim, which must increase so greatly in the light of such truth, until everyone finds Hashem in every place where they are — through which everyone will return to Hashem. And this is the aspect of: "And he divided the people that were with him, and the sheep," etc. — "into two camps" — "and the remaining camp shall survive." For when one sees that it is difficult to attain the complete counsel, one must conduct oneself according to the divided counsel at least — in a manner that at least he will have the remaining camp that shall survive, and he will not be completely lost, chas v'shalom. He should not say that he will go and indulge — Rachmana litzlan. Rather, he should strive that at least whatever remains should remain. Meaning: when a person sees that the evil inclination overpowers him as it overpowers, and it seems to him that he has no power to stand against it properly, and no matter what counsels and strategies he thinks of, they do not succeed for him properly, and because of this his counsel is always divided — then his essential, primary counsel is that he should rely on the power of the true tzaddik — that whatever path he goes on, he will find Hashem there. And for the present, he should conduct himself according to the divided counsel. This is the aspect of: "And he divided the people" — "and the remaining camp shall survive" — meaning, he should fix in his heart that however things may be, nevertheless I am strong that I will not turn back entirely from Hashem, and I will never despair, and I will not, chas v'shalom, be among the "fallen chassidim" who are worse — Rachmana litzlan — as we heard from tzaddikim. Rather, I will stand at my watch and seize what I can — so that the remaining camp shall survive. For example: a person wants to learn much and pray and increase in hisbodedus and be clean from now on of every sin and hirhur — and he sees that it is difficult for him. He should be strong in his mind that at least whatever I can seize in my life, I will exert all my strength to seize some good every day of my life. And if, chas v'shalom, I cannot pray at all, I will see to speak afterward some word of supplication and request. And if, chas v'shalom, I am prevented even from this — what can be done? (As I heard from his holy mouth, of blessed memory.) Nevertheless, I will learn a little or a lot, and at least I will strive with strong yearnings for Hashem, and I will cry out at least: "Master of the World, save!" — and the like. And if my counsel is divided whether to travel or to stay home, and I cannot give counsel to my soul — at least I am strong in my mind that whether at home or on the road, I will seize good as I can. And so in all other matters that cannot be detailed. And all of this is the aspect of: "and the remaining camp shall survive." And this is what Rashi explained: "by force — for I will fight him." For in this I am strong: that by force he will be compelled to leave me alone, so that at least the remaining camp shall survive — for I will fight him over this with the power of the tzaddik. And as Rashi explained there: he prepared himself for three things — for a gift, for prayer, and for war. "For a gift" — this is the aspect of the gift he sent him. And regarding the war against the evil inclination, it is the aspect of the secret of the sa'ir hamishtale'ach and the secret of mayim acharonim, which is the aspect of the secret of the gift that Ya'akov sent to Eisav, as is brought in the s'farim. This is the aspect of: "The Torah spoke in consideration of the evil inclination" (Parashas Ki Saitzai). "For prayer" — Rashi explained: "G-d of my master Avraham," etc. This is the aspect of conversation and crying out to Hashem — that I will always cry out that He should save me in the merit of our forefathers, who are the true tzaddikim. "For war" — "and the remaining camp shall survive" — as mentioned. And this is the aspect of the time for kindling the Chanukah candle — from the time the stars emerge until the foot ceases from the marketplace. The time the stars emerge — this is the aspect of the tikkun of the blemish of the moon, which is the aspect of the secret of the intercalation. For the stars are the aspect of the tikkun of the blemish of the moon — as our Sages said: He gave her the stars to appease her mind. And this is: "until the foot ceases from the marketplace" — this is the aspect of the tikkun of counsel that one merits through the secret of the intercalation. For regel (foot) is the aspect of counsels — in the aspect of: "the people that are at your feet" — those who follow your counsel — as explained elsewhere. This is the essential aspect of the tikkun of the kindling of the Chanukah candle below ten [t'fachim] — to illuminate the aspect of the completeness of counsel below, which is the aspect of raglayim (feet/legs). And this is: "until the foot ceases from the marketplace." For the essential blemish of the division of counsel is in the marketplace, which is the place of commerce — where one must be very careful from the distraction of the desire for money, which is drawn from the aspect of "in sorrow you shall eat of it," which was decreed through the blemish of counsel blemished through the counsel of the serpent — the aspect of: "the serpent beguiled me" — which is an expression of counsels, as is explained elsewhere. For the essential toil for livelihood is due to the lack of counsel. And the essential tikkun is to ask of Hashem: "and establish us with good counsel from before You." For the essential success in commerce is when Hashem bestows upon him good counsel — what to trade and when to buy and when to sell — as they said: "for He will give you counsel to acquire possessions." And when one merits to rely on Hashem and to draw complete counsel, then one does not need to wander about the marketplace for livelihood, and can sit in one's home and earn a living with honor — as is understood by all. And this is the aspect of: "until the foot ceases from the marketplace" — to elevate the counsel, the aspect of regel, from the marketplace, where is all the distraction of money due to the division of counsel. Therefore one must kindle the Chanukah candle — the aspect of the illumination of the completeness of counsel — from the time the stars emerge, the aspect of the secret of the intercalation, the aspect of the tikkun of counsel — until the foot ceases from the marketplace, to extract the counsel from the hold of the Sitra Achara that is in the marketplace. And the essential tikkun is through the completeness of the Torah drawn through the holy s'farim that complete the Torah. And the main thing is through chiddushai Torah that are in the aspect of Shabbos — where is the ultimate unity of the Oral Torah with the root of the Torah, which is the Written Torah — as mentioned above (section 47). This is the aspect of: "His thighs are pillars of marble, set upon sockets of fine gold" — as Rashi explained: that the chiddushai Torah are established upon their fundaments. For on Shabbos is the essential tikkun of counsel, which is the aspect of shokin (thighs) and raglayim. This is the aspect of: "If you turn back your foot on the Shabbos." For then the chiddushai Torah illuminate — which are in the aspect of: "His thighs are pillars of marble" — through which is the essential completeness of counsel at its ultimate, for the essential tikkun is drawn on Shabbos. And for this reason, the place of the distraction of commerce is called shuk (marketplace) — named after shokin and raglayim. For all money is in the aspect of raglayim, as it is written: "And all the substance that was at their feet" — this is a person's money, as is explained elsewhere. And there is the essential division of counsel, called raglayim. For the essential hold of the Sitra Achara is in the aspect of raglayim, as is known. And regarding this it is said: "Not in the thighs of a man does He desire." And the essential tikkun is through the aspect of Shabbos. It comes out that "His thighs are pillars of marble, set upon sockets of fine gold" — the wondrous chiddushai Torah of the tzaddik who merits Shabbos in completeness — through which is the essential tikkun of counsel — they are the tikkun of the aspect of shokin and raglayim, where the Sitra Achara has its hold, which confuses the counsel and distracts a person with the distraction of commerce and the desire for money, from whence come all the corruptions, Rachmana litzlan. And this is what is brought in the Midrash: "His thighs are pillars of marble" — these are the six weekdays. "Set upon sockets of fine gold" — this is the day of Shabbos. For the essential tikkun of the shokin, the aspect of raglayim — the aspect of the weekdays in which all the birurim take place — is through the day of Shabbos, when is the essential completeness of the Written Torah with the Oral Torah at the ultimate completeness. This is itself the aspect of "His thighs are pillars of marble, set upon sockets of fine gold." And this is the aspect of the kindling of the Chanukah candle "until the foot ceases from the marketplace." For through the Chanukah candle, one draws the holiness of Shabbos to the six weekdays — as is understood elsewhere, in the Torah [discourse] "The Days of Chanukah," Siman 2, Likutay Tinyana. And this is the aspect of: "And it was, at the end of two years of days." "Mikaitz" alludes to the final kaitz — as it is brought in Midrash Rabbah on this verse: "He set an end to darkness" — He set a time for the world, how many years it would be in darkness. And this is "two years of days" — the aspect of the two Temples that existed during the two redemptions, which were destroyed due to our sins. And the main cause was through the sin of the spies — as our Sages said: "You wept" — "I will establish for you a weeping for generations" on the Ninth of Av, on which the Bais HaMikdash was destroyed the first time and the second. And this is "two years of days" — the aspect of "a day for a year" said regarding the spies, alluding to the two Temples that would be destroyed. For regarding the first two redemptions it is said: "He will revive us after two days." And due to our many sins, they were destroyed because of the spies, upon whom was decreed: "A day for a year, a day for a year, you shall bear your iniquities." And he doubled "a day for a year" to allude to the destruction of the two Temples. But regarding the final redemption it is written: "On the third day He will raise us up and we shall live before Him." And then will be fulfilled: "He set an end to darkness" — that there will be an end to the darkness of the exile. This is the aspect of: "At the end of two years of days." But the kaitz is greatly prolonged, for it is the kaitz haplaos. And the main reason is due to the machlokes. And one does not know where the true Rav is, who can draw good, complete counsels for each person according to his place and time. For the essential cause of all corruptions is the concealment and division of counsel. For the entire Torah is the aspect of counsels — the aspect of taryag atin d'Oraisa — as it is written: "Mine is counsel and sound wisdom." But due to our many sins, "counsel has been lost from the children" — and one does not know the counsel, how to merit to fulfill the Torah. And all of this is drawn through the blemish of emunas chachamim, through which foul vapors arise and confuse the mind. And this is: "And Pharaoh was dreaming." Pharaoh is the aspect of the Sitra Achara that confuses the mind through the foul vapors — which is the aspect of a dream. For all dreams come through the vapors and fumes that rise from the foods — as is explained elsewhere. And therefore, when the mind is confused through the blemish of the vapors, one's dreams are confused. And therefore also all the many confusions that surround the mind — in the aspect of "the wicked encircles the righteous," brought in the Torah [discourse] mentioned above — are all called "dreams," which are confusions of vanity and emptiness — the aspect of: "for the dreams speak falsely." Regarding which it is said: "For in the multitude of dreams and vanities and many words" that confuse you through the blemish of the vapors — "rather, fear G-d" — do not heed the multitude of confusions; rather, fear G-d — as Rashi explained there. And this is: "And behold, he was standing by the River." The River of Mitzrayim — this is Pishon, the aspect of "a mouth that reviews halachos" (pi shoneh), as our master, teacher, and rebbe explained elsewhere. For it is against them that the confusion of counsel intensifies more — because the essential tikkun of counsel depends on them. For those who review halachos must clarify all the counsels, which are the essential halachos and laws of the Torah — so that one should know the counsel, how to conduct oneself in the laws of the Torah and in all worldly matters. For the Torah is called "counsel." For all the halachos are included in the six orders of Mishnah. And it is called Mishnah — an expression of learning and an expression of "two," the aspect of "v'chesef mishneh". For one must clarify through one's learning all the halachos of the Torah, through which one clarifies the counsel so it should not be divided in two. For the six orders of Mishnah are the aspect of: forbidden and permitted, impure and pure, fit and unfit — which must be clarified. And from there is the clarification of the entire division of counsel, so it should not be divided in two. And because those who review halachos must engage in this, therefore the Sitra Achara intensifies against them greatly with many confusions and machlokes — until also in the Torah itself, the machlokes and doubts have increased, to the point that there is no clear halachah and no clear Mishnah in one place. And even though this is also a holy machlokes, it all derives from the sin of the Calf, when forgetfulness came into being — as our Sages said. And from the abundance of our sins that delay the redemption. And from this is drawn the division of counsel that each person has. And this is: "And behold, from the River arose seven good cows and seven bad cows." And similarly seven good ears and seven bad ears — "and they swallowed" — "and it was not known that they had come into them." All of this is the aspect of the concealment of counsel. For all the counsels in all worldly matters are included in seven middos, for which one must know how to conduct oneself in each middah. And there are times when those who review halachos — the aspect of the River — raise all the seven middos properly, and they are good and beautiful, the aspect of "healthy and good." But meanwhile the evil intensifies — the seven evil middos — and confuses the mind until they swallow all the good, "and it was not known that they had come into them" — as if there had never been any good at all, chas v'shalom. And if afterward one returns and strengthens himself and arouses the good — in the aspect of seven full and good ears — but upon this too the Sitra Achara and the confusions return and intensify, until the seven thin and bad ears swallow them. All of this is the aspect of the confusion of counsel, from whence come all the blemishes — the aspect of: "And the counsel of the Most High they scorned"; and it is written: "And they rebelled against His counsel and were brought low in their iniquity." And the tikkun is through Yosef, who is the aspect of the true tzaddik who always toils to add wondrous chiddushim to the Torah, from which deep counsels are drawn. This is the aspect of Yosef — the aspect of "d'mosif yosif"; the aspect of "mosif v'holech." He gives counsel to gather the good — the aspect of the food of the good years — that it should be well guarded. This is the aspect of striving to write in s'farim all the chiddushai Torah, to increase s'farim without end. This is the essential guarding of the foods of the Torah. For the sefer is for remembrance — the aspect of: "Write this as a remembrance in the book" — that it should be guarded forever and not be lost or forgotten. And this is: "And Yosef stored up grain like the sand of the sea, until he ceased counting, for it was without number" — the aspect of "the making of many s'farim has no end." For regarding Yosef it is said: "For he is the son of his old age" — zakain means one who has acquired wisdom (zeh shekanah chochmah) — which alludes to the kaneh (reed/pen) and the kulmos (quill) with which the s'farim of the holy Torah are written. Through which the essential redemption will come — as it is brought in the holy Zohar (Ra'aya M'haimna): "In the first exile, with your staff you split the sea. And in the final exile, with your kaneh — which is the kulmos — you will split the sea of Torah." And this is the aspect of the seven branches of the Menorah. For the pure Menorah is the aspect of the light of the Torah, whose essential sustaining is through the kanim (branches/reeds), which are the aspect of the quills that write the s'farim of chiddushai Torah, through which is the essential tikkun — the tikkun of counsel. This is the aspect of the Chanukah candle. And one can allude that this is the aspect of: "For he is the son of his old age" (ben z'kunim) — the aspect of seven kanim — the aspect of the seven branches of the Menorah — the aspect of the generality of the holy s'farim written with kanim, included in seven — the aspect of: "She has hewn out her seven pillars" — to rectify all the seven middos in which is all the division of counsel, to clarify the seven good middos — the seven good cows and seven good ears — and to clarify them from their opposite that wishes to swallow them. And therefore it is alluded in the seven ears that the tikkun is: "seven ears rising on one stalk" (b'kaneh echad) — "healthy and good." "On one stalk" alludes to the kaneh — the aspect of the quill that writes the s'farim of the Torah — through which is the essential tikkun. And this is: "Make for yourself a rav, and acquire for yourself a friend" (u'k'nai l'cha chavair) — and it is brought in the s'farim that it alludes to the kaneh and the kulmos, which is a "friend" to the Torah scholar, so that the words of Torah should be sustained through this. And this is: "Make for yourself a rav" — and if you cannot find him, the tikkun is through: "and acquire for yourself a friend" — meaning through the holy s'farim written with a kaneh: befriend them to yourself and study them well — and you will be able to know who the true Rav is. For the essential tikkun is through the abundance of s'farim. And therefore there were two dreams — the dream of the seven cows and the second dream of the seven ears — to allude to the two destructions that came through the intensification of the confusions. And therefore the second dream, of the seven ears — which alludes to the destruction of the Second Temple, which is the current exile — alludes within it to the tikkun through the kaneh, the aspect of the kulmos, as alluded in: "seven ears rising on one stalk" (b'kaneh echad). For now our Sages have already permitted writing the Oral Torah. For now, the entire tikkun is through the abundance of the holy s'farim — the aspect of: "the making of many s'farim has no end." And this is the aspect of: "And he had Mitzrayim provision itself" (v'chimeish) — the aspect of the Five Chumashim of the Torah, in which are included all the holy s'farim, all of which are the completeness of the Written Torah — as is explained there. And this is the aspect of the six branches of the Menorah, which all illuminate toward the face of the Menorah, which is the seventh candle. For the six branches of the Menorah — three branches from one side and three branches from the other — are the aspect of the six orders of Mishnah, which clarify between the fit and the unfit. And they all illuminate toward the face of the Menorah, which is the seventh candle — the aspect of Shabbos. For the essential tikkun is through Shabbos, when is the essential completion of the tikkun of clarifying the halachos, the aspect of the clarification and tikkun of counsel. And this is the aspect of the kaftorrim (knobs) and p'rachim (flowers) and g'vi'im m'shukadim (almond-shaped cups) that were on the Menorah — all of which is the aspect of the wondrous chiddushim of the holy s'farim, in many and various facets, in wondrous ways — in the aspect of "knob and flower" — as this expression is found commonly regarding wondrous chiddushim (Midrash B'raishis 98). For many chiddushai Torah are needed in many wondrous forms — which are the aspect of the kaftorrim and p'rachim and g'vi'im m'shukadim of the pure Menorah — in order to clarify and rectify the counsel for each and every person according to his place and time. As is understood by anyone who puts his heart to his ways, to think counsel every day about his eternal purpose — in a manner that he should draw close through this and not become more distant, chas v'shalom. And therefore in total, the kaftorrim and p'rachim were in the number forty-nine — like the number of the days of the S'firah, during which the Torah was given. For they allude to the generality of the s'farim of chiddushai Torah. And therefore they are forty-nine, corresponding to the forty-nine facets of the Torah — for all the holy s'farim of true chiddushai Torah are drawn from these forty-nine facets, which are the aspect of the forty-nine kaftorrim and p'rachim. And this is: "Of beaten work shall the Menorah be made." "Mikshah" (beaten work) — the aspect of kushyos (difficulties) and machlokes — through this specifically "the Menorah shall be made." This is the aspect of: "And the book that the man of my strife has written" — that specifically through the strife and machlokes that come through the difficulties raised against the true tzaddik, through this specifically many holy s'farim are made, through the teshuvah that one does on the blemish of emunas chachamim. And this is the aspect of: "Mikshah — the Menorah shall be made" — that specifically from the kushyos, the aspect of strife and machlokes, from this specifically the Menorah is made — which is the aspect of the completeness of the Torah through the abundance of the holy s'farim. For this is the aspect of: "And the book that the man of my strife has written." Also, the forty-nine branches and kaftorrim and p'rachim that were on the Menorah — this is the aspect of the forty-nine letters of the [names of the] tribes, which are the aspect of the twelve stones that were included by Ya'akov in one stone. This is the aspect of the holiness of Rosh HaShanah, which began from Ya'akov — which one merits through the abundance of the holy s'farim, until they are included in the Written Torah and complete the Written Torah, through which all the stones of Ya'akov are included in one stone. This is the aspect of Rosh HaShanah — the aspect of: "We — it depends on love." And this is also the aspect of mikshah in its literal sense, as Rashi explained — that the entire Menorah with all its branches and kaftorrim were all made from one piece. This is the aspect of all the stones of Ya'akov, which are the forty-nine letters of the tribes, the forty-nine facets of the Torah that are drawn through the abundance of s'farim — the aspect of: the entire Menorah was made from one piece. (The editor said: From the word "Also" until here, and also the matter of Chol HaMo'ed brought in section 72 — our master and teacher, the author of this work, wrote two days before his passing, in the time of his great weakness. Nevertheless, he strengthened himself with all his powers and wrote what he attained then. For this we saw, eye to eye: that his mind was bound to the Torah until the very last moment of his passing. He passed away on Friday, Erev Shabbos Kodesh, Parashas Vayigash, the tenth of Taives, in the year 5605 [1845]. And we saw with our eyes that he fulfilled the saying of our Sages: "This is the Torah — a man who dies" — that a person is obligated to engage in the Torah until the day of his death. For still, almost at the very last moment of his passing, we heard from him chiddushai Torah. But he did not have the strength to write any more, or even to speak everything that was in his mind. And this is what he said explicitly, in these words, when they came in with the candles that they had prepared then in honor of Shabbos. And when he saw them, he became very inspired. And from the greatness of his inspiration, he was raised slightly from his bed and remained sitting up slightly, and he began to say with awesome, tremendous inspiration, in these words: "Candles of Shabbos! Candles of Shabbos!" And he said this with awesome inspiration many, many times. And he revealed to us then a wondrous Torah on the matter of the candles of holiness, and included them all explicitly: the candle of Shabbos and the candle of Yom Tov and the candles of Chanukah, etc. And afterward he said then: "I have now regarding this heaps upon heaps of halachos, but I have no strength to speak any more." And in a short time, approximately an hour, he passed away. What shall we say? What shall we speak? Woe to us for our brokenness; our wound is grievous. But this is our consolation, and fortunate are we — how good is our portion, and how pleasant our lot, and how beautiful our inheritance — that we merited to inherit from him Toros and chiddushim such as these. Fortunate are we!) Complete and finished — praise to G-d, Creator of the world.