ראש חדש ו

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And this is: “ki ner mitzvah v’Torah or, v’derech chayim tochas musar” [“For a mitzvah is a lamp and Torah is light, and the way of life is the rebuke of discipline”] (Mishlei 6:23). Tochas musar [the rebuke of discipline] is only the aspect of derech chayim [the way of life] — a “way” specifically, drawn from the aspect of drawing spiritual G-dliness, etc. For drawing spiritual G-dliness, etc. — this is the aspect of the Torah that the tzaddikim draw, from which no aitzah emerges for the service of the Creator, yisbarach, but only arousal and rebuke and moral instruction that arouses one to the service of Hashem — but no aitzah yet emerges from there. And this is the distinction between the prophecy of all the prophets and the prophecy of Moshe, etc. And this is also the distinction now among the tzaddikim — that there are tzaddikim whose entire books and words are only arousal, etc. And even though this is very good, nevertheless, one still does not receive from there an aitzah. But the main thing is the tzaddikim from whose Torah and books one merits to receive aitzos, which is the aspect of the prophecy of Moshe, who gave us the Torah — which is entirely aitzos, drawn from the inner unification, etc.

But in truth, even now that He has given us the Torah, which is entirely aitzos, as above — nevertheless, one still needs aitzos for the aitzos themselves. Meaning, one still needs aitzos and strategies for how one will merit to overcome and fulfill the mitzvah of tzitzis and t’fillin completely, and to be saved from immorality and impure thoughts, etc. And these aitzos are without end. And in this are engaged all the tzaddikim of every generation. And this is the aspect of the Torah she’b’al peh [Oral Torah], the aspect of “a safeguard for the safeguard,” the aspect of “v’izen v’chiker … she’asah oznayim la’Torah,” etc. — as our Sages, of blessed memory, said. And nevertheless, one still needs aitzos each time, as we see in practice — that the entire Torah is already in our hands, and it is entirely aitzos, yet few are those who fulfill the mitzvos of the Torah completely and recognize properly the One who spoke and the world came into being. And even in the generation of Moshe, what happened happened — they tested [Hashem] with ten tests, etc.

And the general principle is that whenever a holy aitzah is revealed to recognize Hashem, yisbarach, immediately “this opposite this did G-d make” — the sitra achra strengthens itself against that aitzah to corrupt it, chas v’shalom. And therefore one truly needs a new battle each time. But nevertheless, “You are exalted forever, Hashem.” For certainly “the counsel of Hashem will stand forever,” and the counsel of the sitra achra will be nullified, in the aspect of “utzu aitzah v’sufar” [“Take counsel together and it shall come to naught”], in the aspect of “aitzah niv’arah” [“foolish counsel”].

But the main rectification will be through Mashiach, who will come speedily in our days. For then he will draw spiritual G-dliness into such wondrous new constrictions, until he will merit to draw very deep aitzos, drawn from the inner unification that is very, very exalted, drawn from the aspect of Atik — as is explained in the writings of the Ari, that there is no one who has the power to draw mochin now through the inner unification from the aspect of Atik except Mashiach. And then, when he draws the mochin from there, the aspect of “mayim amukim aitzah,” etc., will be revealed in its completeness. As is written: “v’nachah alav ru’ach Hashem … ru’ach aitzah,” etc. (Y’shayahu 11:2). And as is written: “va’yikra sh’mo peleh yo’aitz,” etc. (Y’shayahu 9:5) — that such deep and wondrous aitzos will be revealed, endlessly, that it will be impossible for the sitra achra to overturn them in any way in the world. For the aitzos that Mashiach will draw, speedily in our days, will be without end and without limit. And then will be fulfilled: “atzas Hashem l’olam ta’amod” [“The counsel of Hashem will stand forever”], in the aspect of “ki Hashem Tz’va’os ya’atz, u’mi yafer” [“For Hashem of Hosts has counseled, and who shall annul it?”] (Y’shayahu 14:27). For then, complete and deep aitzos will be revealed, through which Yisrael will fulfill the Torah all their days forever — aitzos such as have not yet been revealed in the world. And therefore certainly our holy Torah will not change at all in the days of Mashiach, not even a single point. And nevertheless, the Torah will be completely renewed then, as if it were given then — for then we will merit to receive such chiddushay d’Oraisa, through which each person according to his level will know complete and deep aitzos, in a manner that he will merit each time to overcome whatever he needs to overcome, and to merit fulfilling the Torah completely. And regarding this it is said: “v’charasi lahem ba’yom ha’hu b’ris chadashah … lo ka’b’ris ha’rishonah asher haimah haifairu es b’risi … va’hasirosi es lev ha’even … v’asisi es asher b’chukai tailaichu,” etc. (Yirmiyahu 31:30–32; Yechezkel 36:26–27). And then will be the main rectification of the sin of Adam HaRishon. And therefore then the exile and displacement will truly cease — which was for the repair of emunah, as above. For then the feet will be repaired, in the aspect of “ad d’matu raglin b’raglin” [“until feet reach feet”], in the aspect of “v’amdu raglav ba’yom ha’hu al har ha’zaisim,” etc. (Z’chariah 14:4). For then the aitzos will be revealed and will endure in the ultimate completeness — which are the main growth of emunah in its completeness, the main repair of the feet, as above.

And this is the aspect of Shabbos. For the inner unification is impossible to make except through lower arousal, as above, done through the aforementioned processes, and all according to the level of the tzaddik who causes the inner unification, etc., as is explained in the holy writings, and as above. And therefore all beginnings are difficult, for at first it is very hard to draw spiritual G-dliness, etc., because one still has no vessel, etc., as above. And therefore all beginnings of rectification must begin from Shabbos. For Shabbos protected Adam HaRishon. For it is brought in the holy writings that the superiority of Shabbos is that then the worlds ascend in wondrous ascents through the holiness of the day itself, without any lower arousal at all. And this is explained and understood: that the ascent of the worlds is through K’rias Sh’ma and t’fillah during the weekdays, through which the inner unification is drawn through the aforementioned aspect. But on Shabbos the worlds ascend on their own. It emerges that on Shabbos the inner unification is made on its own, without lower arousal. And therefore then the chitzonim have no dominion, and “she unifies and separates from the sitra achra,” etc. And the feet ascend from the k’lipah. For on Shabbos, holiness is drawn on its own, from the aspect of the ultimate rectification that will be in the future — which is the aspect of the light drawn from Atik. For on Shabbos is the aspect of the revelation of Oraisa d’Atik Setimin [the Torah of the Hidden Ancient One], as is written in the words of Rabbainu, of blessed memory (in siman 49).

But nevertheless, not every person merits receiving this illumination even on Shabbos, for “one who labored on erev Shabbos shall eat on Shabbos.” And the general principle is that even though on Shabbos a very great and wondrous light is drawn through the holiness of the day itself, without any lower arousal at all, nevertheless no one can receive it completely — rather, each person receives from the light according to how he prepared himself during the six weekdays. And then, according to the preparation — according to how much one sanctified and purified oneself during the six weekdays — one merits the tosefes Shabbos [addition of Shabbos]. Meaning, one receives from this holy light drawn on Shabbos from Above without lower arousal. But in any case, every person of Yisrael — anyone upon whom the name Yisrael is called, as long as he has some portion in the holiness of Yisrael — an illumination is drawn upon him from the holiness of Shabbos. Through this illumination, he has the power, wherever he is, to remember Hashem, yisbarach, and to return to Him, yisbarach, if he wishes to draw upon himself that illumination.

And the general principle is the distinction between weekdays and Shabbos: on weekdays the sitra achra is strengthened, and one needs many aitzos to stand against it — especially one who has corrupted, chas v’shalom, as have most of the world, rachmana litzlan. And the aitzos, which are the aspect of the deep waters, as above, are impossible to draw except through making the inner unification, etc. And a person, because of his weakness and the meagerness of his service — especially when he has blemished — certainly does not have the power to make the inner unification and draw from there aitzos as he needs. But when Shabbos arrives, then a great illumination from the inner unification is drawn upon him from the Upper Arousal. If he wishes to be drawn after it, in the aspect of “moshchaini acharecha narutzah,” he can receive wondrous aitzos from there. For on weekdays, nothing is drawn constantly from Above except from the external unification. But on Shabbos, what is drawn from Above is from the inner unification. But both on weekdays and on Shabbos, one still needs to draw the light upon oneself. Only on weekdays, even when one draws the light upon oneself, one still does not know from it an aitzah — for it is drawn only from the externality, etc. But on Shabbos, when one draws the light that comes from Above, one knows through it wondrous aitzos, etc. And because even this is difficult to receive, given the physicality of man, therefore one needs to come for Shabbos to the tzaddikim, in order to receive through them the holiness of tosefes Shabbos, etc.

And therefore a non-Jew who observes Shabbos is liable to death. For he has no power to receive the holiness of Shabbos at all. On the contrary, he would corrupt, chas v’shalom, even this illumination, and the false beliefs of theirs — which are the side of death — would be strengthened. And therefore “it was not given to the nations,” etc. — for “to Your people Yisrael … an eternal covenant.”

And therefore on Shabbos one does not need to walk on the roads. For on Shabbos one does not need to reveal emunah through drawing spiritual G-dliness, etc., which is the aspect of the totality of creation — constrictions, which is the aspect of the 39 labors of the Mishkan, etc. — which is the aspect of the revelation of the Torah of musar alone, which has no aitzos — which is the aspect of walking on the roads, the aspect of “derech chayim,” etc., as above. For on Shabbos, an illumination from the Oraisa d’Atik Setimin is revealed, which is entirely aitzos. And one does not need to displace oneself to draw spiritual G-dliness, etc., in order to repair the feet, in order to reveal the aitzos. And therefore on Shabbos the feet ascend, in the aspect of “im tashuv,” etc.

And therefore upon the entry of Shabbos, one acquires the resting-place to walk up to 2,000 amos, which is the t’chum. This is the aspect of the two alefs of the two Names E-h-y-h, the aspect of “hacharaish va’a’alef’cha chochmah” [“Be silent and I will teach you wisdom”], etc. — the aspect of elef chochmah [a thousand of wisdom], elef binah [a thousand of understanding], the aspect of “alpayim ba’amah … saviv” [“2,000 amos … around”] of the 48 cities of refuge of the Levi’im, which are the aspect of K’rias Sh’ma — which is the emunah of the Unification. For the six cities of refuge correspond to the six words in the verse “Sh’ma Yisrael,” and the remaining 42 cities of the Levi’im correspond to the 42 words in the paragraph of “V’ahavta,” etc.

For Moshe first asked Hashem, yisbarach: “and they will say to me, ‘What is His Name?’” etc. And He answered him: “E-h-y-h asher E-h-y-h” [“I will be what I will be”] (Sh’mos 3:14). This is the aspect of drawing spiritual G-dliness, etc., which is for the purpose of drawing through it the aitzos drawn from the inner unification. And this is the aspect of E-h-y-h asher E-h-y-h. For E-h-y-h is the aspect of the upper unification of Chochmah and Binah, where there are two instances of E-h-y-h — the aspect of the inner unification and the external unification. And this is E-h-y-h asher E-h-y-h: that the main drawing of the ultimate revelation — which is the aspect of drawing spiritual G-dliness, etc. — is for the sake of the second E-h-y-h, to make the inner unification, etc.

And this is the aspect of the dispute of our Sages, of blessed memory: whether study is greater or practice is greater — and they did not resolve it, for both are true. For study is great because it leads to practice — for through the Torah from which one learns an aitzah, etc., to fulfill the Torah, etc. But there is Torah from which no aitzos emerge, only rebuke and moral instruction, etc. And even though this too is very good, nevertheless from such study, certainly practice is greater. For the main purpose of such study is musar — that one should fulfill the Torah. And when one actually fulfills the Torah, it is certainly better. But the study that is aitzos — that is better. For without it, one would not know how to fulfill at all. And also because this study is drawn from the inner unification, and it encompasses all the aitzos. For in the engagement with Torah, all the aitzos are included. Therefore it is certainly higher. But the aforementioned study that is the aspect of tochas musar, drawn from the external unification — certainly practice is greater, for it is drawn from the inner unification. And nevertheless, one very much needs that too. For how is it possible to make the inner unification without drawing, etc. — which is the aspect of the external unification, etc.? And therefore both together are good.

And this is the aspect of eating matzah on Pesach. For the main redemption of Pesach is from Shabbos — which is the aspect of Shabbos HaGadol, etc. For also on Pesach there is Upper Arousal, as is known. And this is drawn from the holiness of Shabbos, where there is only Upper Arousal. And nevertheless, they had certain mitzvos, for the redemption necessarily required that they be drawn after Him, etc.

And therefore, because it is through Upper Arousal, through this chametz is forbidden and one must eat matzah. For matzah is the food of angels — for it is the aspect of manna, the aspect of the cake they brought out [of Mitzrayim], etc. And manna is the food of angels, as our Sages, of blessed memory, said. And when the life-force is drawn in the aspect of Upper Arousal, it is in the aspect of the life-force of angels. And below, it can become corrupted, chas v’shalom, and needs repair through lower arousal.

And on Pesach, at the beginning of the rectification, when there is only Upper Arousal, we have no power except to guard the shefa as long as it has not become physicalized below in the aspect of chametz. Then we guard it in the aspect of matzah, which is the food of angels, the aspect of oneg Shabbos, the aspect of manna that polishes the n’shamah. For immediately when it descends below and lingers until it becomes leavened, chas v’shalom, then we no longer have the power to repair it except through the Torah, which is the aspect of lower arousal — which we had not yet merited. Therefore specifically on Pesach there is a distinction between chametz and matzah, which is not so the rest of the year. For certainly chametz on Pesach specifically is the yetzer hara, called the “leaven in the dough,” because then there is Upper Arousal without lower arousal. Then we have the power, through the supernal light descending from Above, to guard the dough from chametz, from the yetzer hara, from the leaven in the dough. And if, chas v’shalom, it becomes leavened, we no longer have the power to refine and repair it, for it is the aspect of the Tree of Knowledge of good and evil, etc.

But during all the rest of the year, such a great illumination is not drawn upon us from Above, and certainly we do not have the power to make the dough into matzah, the aspect of manna. For this is only accomplished through the light drawn from Above on Pesach. And therefore the rest of the year there is no distinction between chametz and matzah, for we do not have the power to guard the dough from the sitra achra. Rather, through the power of the Torah — which is the aspect of lower arousal — through this specifically the food is repaired. And then there is no longer a distinction between chametz and matzah, for necessarily the shefa must be drawn below in the aspect of foods of this world. Only we repair them through the Torah, etc., through the r’shimah [imprint] from the inner unification. And understand this. And this needs further explanation.

And therefore all the korbanos come as matzah. For they come to atone — which is the aspect of Pesach, etc. And therefore on Shavuos, which is the receiving of the Torah, one brings the two loaves of chametz. And therefore even on Pesach, the obligation of matzah is only on the first night. And therefore the todah [thanksgiving offering] also comes with chametz. For all miracles are drawn from the ultimate end [keitz ha’acharon], etc. And therefore all korbanos will be nullified except the korban todah.

And this is: “u’s’fartem lachem mi’macharas ha’Shabbos” [“And you shall count for yourselves from the morrow of the Shabbos”] (Vayikra 23:15). For it is called Shabbos, as above. And then one brings the Omer of barley, which is animal food. For after the first day, the light is withdrawn, etc., as above at length. And therefore the korban needs to have a Shabbos pass over it, as is said: “shivas yamim yih’yeh im imo, u’mi’yom ha’sh’mini va’hal’ah” [“Seven days it shall be with its mother, and from the eighth day onward”] (Vayikra 22:27) — it shall be accepted, etc. For the korban is the aspect of drawing spiritual G-dliness, etc. — beginning the rectification anew — which is impossible except through Shabbos.

And this is: “tisp’ru chamishim yom” [“You shall count fifty days”] (Vayikra 23:16). For the main thing is to receive from the fiftieth day, which is the aspect of the fiftieth gate that Mashiach will attain speedily in our days — which is the light from Atik drawn through Mashiach. And the entire root of the Torah is drawn from there. But now, only a small illumination is drawn from there, in great concealment. For no one has yet attained this gate — for even Moshe Rabbainu, alav ha’shalom, did not attain it, as our Sages, of blessed memory, said, as is written: “va’t’chas’raihu m’at mai’Elokim” [“You made him but slightly less than G-d”] (T’hilim 8:6).

And through attaining this fiftieth gate, one will then merit to know the aspect of the ways of Hashem, the aspect of “tzaddik v’tov lo,” etc. — mentioned at the end of the Torah [Likutay Moharan]. This is the main completeness of the rectification. For according to the deep waters of counsel one draws from a higher place, so one merits afterward all the aspects of the rectifications mentioned in the aforementioned Torah. The main completeness of the rectification is when one merits the aspect of binding the Merkavah, which is the repair of justice — which is the aspect of attaining “tzaddik v’tov lo,” etc. — which is the aspect of the fiftieth gate, hidden now because of our many sins.

And this is the aspect of the four camps of the flags with which Yisrael traveled in all their journeys — the four camps of the flags, which are the twelve tribes of Y-h. They are the aspect of binding the Merkavah, which is comprised of four camps, as is known — which are the aspect of the four angels whose sign is Argaman, which are the aspect of binding the Merkavah, as is written there in the aforementioned Torah — through which is the repair of justice, as is written there. And this is: “shivtay Y-h aidus l’Yisrael … ki shamah yashvu chis’os la’mishpat, chis’os l’vais David,” etc. (T’hilim 122:4–5). For the thrones of justice are repaired through the tribes of Y-h, which are the four camps, which are the aspect of binding the Merkavah, etc. For as long as all the aforementioned rectifications are not completed in their fullness, until one merits the repair of justice, the aspect of binding the Merkavah — then emunah too has not yet been repaired in its completeness. For as long as there is still some blemish of the covenant, chas v’shalom, emunah is not yet in its completeness. For one depends on the other, as is explained elsewhere (siman 31). And therefore the main rectification is when one draws the light from the inner unification, from the aspect of Atik, through which one attains the fiftieth gate, through which one merits the repair of justice. And then everything is repaired in its completeness, as it will be in the days of Mashiach, who will come speedily in our days, amain.

And therefore the angels protested: “mah enosh ki sizk’renu, u’ven adam ki sifk’denu, va’t’chas’raihu m’at mai’Elokim” [“What is man that You remember him, and the son of man that You attend to him? You made him but slightly less than G-d”] (T’hilim 8:5–6). For they protest the greatness of Yisrael’s attainment, and afterward they blemish what they blemish, chas v’shalom. But they themselves answered their own protest in a hidden way. For their protest is only about now — for about the current attainment it is said “va’t’chas’raihu m’at,” etc. — that the fiftieth gate has not yet been attained, etc. But in the future, when Moshe will be the redeemer of righteousness — for Moshe is the aspect of Mashiach — he will attain the fiftieth gate, and then everything will be repaired. And they will not be able to protest at all. For their entire protest is only as long as “va’t’chas’raihu” is said, etc. But in the future, all will acknowledge the greatness of Yisrael. And the enclosure of the tzaddikim will be within that of the ministering angels, as is written: “ka’ais,” etc. For then, when Mashiach attains the fiftieth gate and draws us deep aitzos from there — then we will never violate the Torah, in the aspect of “v’charasi lahem,” etc., as above. And therefore their protest will be nullified.